TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 5:1–3. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon's design, in driving us off from the world, by showing us its vanity, is to drive us to God and to our duty, that we may not walk in the way of the world, but by religious rules, nor depend upon the wealth of the world, but on religious advantages; and therefore,
I.He here sends us to the house of God, to the place of public worship, to the temple, which he himself had built at a vast expense.
When he reflected with regret on all his other works (Ecc 2:4), he did not repent of that, but reflected on it with pleasure, yet mentions it not, lest he should seem to reflect on it with pride; but he here sends those to it that would know more of the vanity of the world and would find that happiness which is in vain sought for in the creature. David, when he was perplexed, went into the sanctuary of God, Psa 73:17. Let our disappointments in the creature turn our eyes to the Creator; let us have recourse to the word of God's grace and consult that, to the throne of his grace and solicit that. In the word and prayer there is a balm for every wound.
II.He charges us to behave ourselves well there, that we may not miss of our end in coming thither.
Religious exercises are not vain things, but, if we mismanage them, they become vain to us. And therefore,
1.We must address ourselves to them with all possible seriousness and care: "Keep thy foot, not keep it back from the house of God (as Pro 25:17), nor go slowly thither, as one unwilling to draw nigh to God, but look well to thy goings, ponder the path of thy feet, lest thou take a false step. Address thyself to the worship of God with a solemn pause, and take time to compose thyself for it, not going about it with precipitation, which is called hasting with the feet, Pro 19:2. Keep thy thoughts from roving and wandering from the work; keep thy affections from running out towards wrong objects, for in the business of God's house there is work enough for the whole man, and all too little to be employed." Some think it alludes to the charge given to Moses and Joshua to put off their shoes (Exo 3:5, Jos 5:15,) in token of subjection and reverence. Keep thy feet clean, Exo 30:19.
2.We must take heed that the sacrifice we bring be not the sacrifice of fools (of wicked men), for they are fools and their sacrifice is an abomination to the Lord, Pro 15:8), that we bring not the torn, and the lame, and the sick for sacrifice, for we are plainly told that it will not be accepted, and therefore it is folly to bring it, - that we rest not in the sign and ceremony, and the outside of the performance, without regarding the sense and meaning of it, for that is the sacrifice of fools. Bodily exercise, if that be all, is a jest; none but fools will think thus to please him who is a Spirit and requires the heart, and they will see their folly when they find what a great deal of pains they have taken to no purpose for want of sincerity. They are fools, for they consider not that they do evil; they think they are doing God and themselves good service when really they are putting a great affront upon God and a great cheat upon their own souls by their hypocritical devotions. Men may be doing evil even when they profess to be doing good, and even when they do not know it, when they do not consider it. They know not but to do evil, so some read it. Wicked minds cannot choose but sin, even in the acts of devotion. Or, They consider not that they do evil; they act at a venture, right or wrong, pleasing to God or not, it is all one to them.
3.That we may not bring the sacrifice of fools, we must come to God's house with hearts disposed to know and do our duty. We must be ready to hear, that is, (1.) We must diligently attend to the word of God read and preached. "Be swift to hear the exposition which the priests give of the sacrifices, declaring the intent and meaning of them, and do not think it enough to gaze upon what they do, for it must be a reasonable service, otherwise it is the sacrifice of fools." (2.) We must resolve to comply with the will of God as it is made known to us. Hearing is often put for obeying, and that is it that is better than sacrifice, Sa1 15:22; Isa 1:15, Isa 1:16. We come in a right frame to holy duties when we come with this upon our heart, Speak, Lord, for thy servant hears. Let the word of the Lord come (said a good man), and if I had 600 necks I would bow them all to the authority of it.
4.We must be very cautious and considerate in all our approaches and addresses to God (Ecc 5:2): Be not rash with thy mouth, in making prayers, or protestations, or promises; let not thy heart be hasty to utter any thing before God. Note,
(1.)When we are in the house of God, in solemn assemblies for religious worship, we are in a special manner before God and in his presence, there where he has promised to meet his people, where his eye is upon us and ours ought to be unto him.
(2.)We have something to say, something to utter before God, when we draw nigh to him in holy duties; he is one with whom we have to do, with whom we have business of vast importance. If we come without an errand, we shall go away without any advantage.
(3.)What we utter before God must come from the heart, and therefore we must not be rash with our mouth, never let our tongue outrun our thoughts in our devotions; the words of our mouth, must always be the product of the meditation of our hearts. Thoughts are words to God, and words are but wind if they be not copied from the thoughts. Lip-labour, though ever so well laboured, if that be all, is but lost labour in religion, Mat 15:8, Mat 15:9.
(4.)It is not enough that what we say comes from the heart, but it must come from a composed heart, and not from a sudden heat or passion. As the mouth must not be rash, so the heart must not be hasty; we must not only think, but think twice, before we speak, when we are to speak either from God in preaching or to God in prayer, and not utter any thing indecent and undigested, Co1 14:15.
5.We must be sparing of our words in the presence of God, that is, we must be reverent and deliberate, not talk to God as boldly and carelessly as we do to one another, not speak what comes uppermost, not repeat things over and over, as we do to one another, that what we say may be understood and remembered and may make impression; no, when we speak to God we must consider,
(1.)That between him and us there is an infinite distance: God is in heaven, where he reigns in glory over us and all the children of men, where he is attended with an innumerable company of holy angels and is far exalted above all our blessing and praise. We are on earth, the footstool of his throne; we are mean and vile, unlike God, and utterly unworthy to receive any favour from him or to have any communion with him. Therefore we must be very grave, humble, and serious, and be reverent in speaking to him, as we are when we speak to a great man that is much our superior; and, in token of this, let our words be few, that they may be well chosen, Job 9:14. This does not condemn all long prayers; were they not good, the Pharisees would not have used them for a pretence; Christ prayed all night; and we are directed to continue in prayer. But it condemns careless heartless praying, vain repetitions (Mat 6:7), repeating Pater-nosters by tale. Let us speak to God, and of him, in his own words, words which the scripture teaches; and let our words, words of our own invention, be few, lest, not speaking by rule, we speak amiss.
(2.)That the multiplying of words in our devotions will make them the sacrifices of fools, Ecc 5:3. As confused dreams, frightful and perplexed, and such as disturb the sleep, are an evidence of a hurry of business which fills our head, so many words and hasty ones, used in prayer, are an evidence of folly reigning in the heart, ignorance of and unacquaintedness with both God and ourselves, low thoughts of God, and careless thoughts of our own souls. Even in common conversation a fool is known by the multitude of words; those that know least talk most (Ecc 10:11), particularly in devotion; there, no doubt, a prating fool shall fall (Pro 10:8, Pro 10:10), shall fall short of acceptance. Those are fools indeed who think they shall be heard, in prayer, for their much speaking.
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The passage in Ecclesiastes “Be not in haste to utter speech before God, because God is in heaven above and you on earth below” is intended to show the gap which separates those who are in the “body of humiliation” from him who is with the angels exalted by the help of the Word and from the holy powers with Christ himself. For it is not unreasonable that he should be strictly “at the Father’s throne,” allegorically called heaven, while his church, termed earth, is a footstool at his feet.
[It might be that] a person dedicates himself rashly, without comprehending what is esoteric of the wisdom of God and of the Word who is “in the beginning with God” and who is himself God. And … it is by means of the Word and God and by means of the wisdom with him that one must examine and discover these things. [Then] it must happen that he, by falling into myths and nonsense and fictions, submits himself to the danger that surrounds impiety. For that reason one must remember also the commandment from Solomon in Ecclesiastes concerning such things, which says, “Do not hasten to express a word before the face of God. For God is in the heaven above, and you are on the earth below. Therefore let your words be few.”
Truly, if a person guards his mouth and acquires humility, the angels will be his friends here below; his soul will be a perfume poured out; the angels will carry his remembrance before God day and night, whether he is a monk or a secular. Besides, many persons in the world are watchful on this point. As for me, I know many who have acquired a great humility and have watched themselves not to speak evil of anyone. On the contrary, they underestimate themselves constantly and praise the others, saying, “It is within the power of God that we should find a little place in heaven.”
Listen to the Preacher exhorting not to be hasty to utter anything before God, “for God,” (says he), “is in heaven above, and you upon earth beneath.”He shows, I think, by the relation of these elements to each other, or rather by their distance, how far the divine nature is above the speculations of human reason. For that nature which transcends all intelligence is as high above earthly calculation as the stars are above the touch of our fingers, or rather, many times more than that.
Knowing, then, how widely the divine nature differs from our own, let us quietly remain within our proper limits. For it is both safer and more reverent to believe the majesty of God to be greater than we can understand, than, after circumscribing his glory by our misconceptions, to suppose there is nothing beyond our conception of it.
“We do not know how to pray as we ought.” He is not so much talking [about prayer] at this point as issuing a command not to theologize thoughtlessly. Indeed, anyone who belongs to this material world and whose thoughts have their origin in this world cannot speak about God without error—or on other matters that elude the senses. That is why he says, “And let your words be few,” that is, they should be true and well chosen. I think also that “few” means the same as in the following texts: “Better a little with righteousness than an abundance of riches with sinners.” And, “Better is the receiving of a little with righteousness.” But to those who do not observe this, he says, “For as a dream comes when there are many cares, so is the fool’s voice with many words.” …He also talks about “the voice of a fool,” coming up with false words and beguiling the soul. This is “the voice of the slanderer and reviler.” He is also able to apply this to the voice of the fool who “by a multitude of words you will not escape sin.”
"Be not
rash with your mouth, and let not your heart be hasty to utter a word before
God; for God is in heaven and you are on earth, so let your words be few. For a dream comes from much concern, and
foolish talk from many words." Several men think that this teaches here
that we should not promise something too quickly in the presence of God, and
without due consideration of our strengths we vow things, which we cannot then
fulfil. God though is present in heaven,
but we seem to be on earth, yet he hears what we say and accuses that our
foolishness comes from our love of speech.
But some men understand this better, affirming that this teaches that,
either speaking or thinking more about God than we are able, we hold to our opinions;
but we know our stupidity, since, as much as the heavens differ from the earth,
so our thoughts are separated from His character. And therefore our words ought to be
checked. Just as he that is much in
thought frequently dreams about those things about which he thinks during the
day; thus he, who wanted to teach more from divinity, falls into
foolishness. Or indeed it could mean
this: our words ought to be few therefore, since even those things, which we
think we know, we see through a mirror and in mystery, and as we understand a
dream, which we think we can grasp.
Although we have done many things, as it appears to us, the end of our
argument is foolishness. For we do not
escape sin by too much speaking [Cfr Prov. 10, 19.].
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Summary
Ecclesiastes 5:2 offers profound, timeless wisdom on the proper posture and practice of communicating with the Divine, urging individuals to approach God with profound reverence and intentionality. It serves as a potent warning against impulsive speech and thoughtless vows, emphasizing the immense, qualitative distinction between the transcendent Creator in heaven and finite humanity on earth. This theological reality necessitates a humble, deliberate, and concise approach to all verbal expressions directed towards God, ensuring that words are weighed with solemnity rather than uttered in haste or presumption.
Context
Literary Context
This verse is strategically placed within a section of Ecclesiastes (often delineated as Ecclesiastes 5:1-7) that shifts Qoheleth's philosophical observations on life's vanities to practical, ethical instructions concerning one's conduct in the presence of God. It immediately follows the admonition in Ecclesiastes 5:1 to "guard thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools." This preceding verse establishes a foundational call for attentiveness and reverence in worship, setting the stage for Ecclesiastes 5:2 which then directly addresses the nature and quality of speech offered to God. The subsequent verses, Ecclesiastes 5:3-7, further elaborate on the sanctity of vows and the dangers of excessive, unconsidered speech, creating a cohesive unit that underscores the gravity and consequence of one's words and actions in the divine sphere.
Historical & Cultural Context
In ancient Israel, the "house of God" referred primarily to the Tabernacle and later the Temple in Jerusalem, central sites for worship, sacrifice, prayer, and the making of vows. Vows were not taken lightly; they were solemn commitments made before God, legally and religiously binding, as evidenced by Mosaic Law in passages such as Deuteronomy 23:21-23 and Numbers 30. The cultural understanding of God was rooted in His absolute transcendence and sovereignty, a concept deeply ingrained in Israelite theology. He was perceived as distinct from humanity, dwelling in the heavens, while humanity inhabited the earthly realm. This hierarchical relationship underscored the necessity of humility, awe, and careful conduct when approaching the divine, a perspective common in ancient Near Eastern wisdom traditions that valued deliberate, measured speech, especially in sacred contexts.
Key Themes
Ecclesiastes 5:2 powerfully articulates several core themes. Firstly, it emphasizes the transcendence and majesty of God, highlighting the vast ontological chasm between the infinite Creator and finite humanity. This divine otherness demands a posture of profound reverence and awe in all interactions with Him. Secondly, the verse underscores the critical importance of discretion and intentionality in speech, particularly in prayer, worship, and the making of vows. It serves as a stern warning against "rash" or "hasty" words, advocating for a thoughtful, considered approach. This theme extends to a broader principle of responsible communication, where one's words are not to be uttered lightly, especially when directed "before God," implying a constant awareness of His holy presence. Finally, the instruction to "let thy words be few" champions quality over quantity in communication with God, suggesting that sincere, concise expressions are far more valuable and respectful than verbose, thoughtless ones, a principle echoed in the New Testament's warnings against vain repetitions in prayer.
Exposition and Analysis
Key Word Analysis
Meaning "to tremble inwardly (or palpitate), i.e. (figuratively) be (causative, make) (suddenly) alarmed or agitated; by implication to hasten anxiously." In this context, "rash" signifies an impetuousness or agitation that leads to thoughtless speech. It suggests a lack of careful consideration and an uncontrolled outpouring of words, which is deemed inappropriate when addressing God.
Meaning "to hurry (in a good or a bad sense); often used (with another verb) adverbially, promptly." Here, mâhar reinforces the negative connotation of bâhal, emphasizing a hurried or impulsive disposition of the heart. It points to a spontaneity born of carelessness rather than a genuine, Spirit-led urgency, contrasting sharply with the deliberate reverence required before God.
Meaning "a word; by implication, a matter (as spoken of) or thing." This versatile term is used twice in the verse, referring to "any thing" uttered and "thy words." Its dual application highlights that the caution extends not only to specific utterances but also to the underlying content, intent, and entire body of communication directed towards God. It encompasses both the spoken word and the substance of one's thoughts and commitments.
Verse Breakdown
"Be not rash with thy mouth"
This opening imperative establishes a direct command against speaking impulsively or carelessly. The term "rash" (from bâhal) implies a lack of proper deliberation and a hurried, agitated utterance, which is profoundly disrespectful in the presence of the divine. It calls for self-control and intentionality in all verbal expressions directed towards God.
"and let not thine heart be hasty to utter [any] thing before God"
This clause expands the warning from mere external speech to the internal disposition. It is not only about the words themselves but also the heart's inclination to speak without due consideration. "Hasty" (from mâhar) reinforces the idea of rushing into speech without acknowledging God's majesty. The phrase "before God" underscores the solemn and sacred context of this communication.
"for God [is] in heaven, and thou upon earth"
This serves as the profound theological rationale for the preceding commands. It articulates the immense, qualitative distinction between the transcendent, sovereign God and finite, mortal humanity. God's dwelling "in heaven" signifies His supreme authority, holiness, omniscience, and infinite nature, while humanity's position "upon earth" signifies dependence, limitation, and fallibility. This stark contrast mandates humility, awe, and reverence in all divine encounters.
"therefore let thy words be few"
This concluding imperative functions as the practical application and summary of the verse's wisdom. Given God's infinite transcendence and humanity's inherent humility, the appropriate response is not verbose or elaborate speech, but concise, thoughtful, and sincere communication. "Few" implies a focus on quality over quantity, substance over show, and reverence over recklessness, reflecting a deep respect for the Holy One.
Literary Devices
Ecclesiastes 5:2 employs several powerful literary devices to convey its profound message. The most striking is Contrast, which is vividly presented through the antithetical juxtaposition of "God [is] in heaven" and " thou upon earth." This stark opposition immediately establishes the vast ontological and positional chasm between the divine and the human, serving as the fundamental theological premise for the preceding commands. The verse also utilizes the Imperative Mood ("Be not," "let not," "let thy words be"), which lends a direct, authoritative, and instructional tone, characteristic of wisdom literature. Furthermore, there is an element of Synecdoche where "mouth" and "heart" represent the entirety of one's outward expression and inner disposition, respectively, emphasizing that both must be aligned in reverence and intentionality when approaching God. Finally, the phrase "let thy words be few" functions as a Metonymy, where "few words" stands in for thoughtful, sincere, and reverent communication, rather than merely a numerical limitation, advocating for depth and quality over superficial verbosity.
Theological and Thematic Connections
Ecclesiastes 5:2 is a foundational text for understanding the nature of worship, prayer, and vows, rooted in a profound theological understanding of God's absolute transcendence and humanity's inherent immanence. It is a powerful call to intentionality, humility, and reverence in all divine encounters, reminding us that God is not to be approached casually, flippantly, or presumptuously. The verse teaches that true piety and devotion are demonstrated not through a multitude of words or rash promises, but through a heart that genuinely acknowledges God's supreme authority and a mouth that speaks with careful, considered respect. This principle resonates throughout the broader biblical narrative, consistently emphasizing the importance of sincere devotion over outward show, and the wisdom of measured, thoughtful speech in the presence of the Holy One.
Reflection and Application
Ecclesiastes 5:2 offers timeless wisdom that profoundly impacts our contemporary spiritual practices, particularly in an age characterized by instant communication and often unbridled self-expression. This verse serves as a crucial anchor, calling us back to a posture of humility, reverence, and intentionality before God. It challenges us to examine not only the content of what we say in prayer, worship, or spiritual commitments, but also the underlying attitude and disposition of our hearts. Are our prayers genuine expressions of devotion, or are they rote, rushed, or presumptuous? Are our commitments to God made thoughtfully, with full understanding of their weight, or are they impulsive vows born of fleeting emotion or external pressure? This verse encourages us to cultivate a deep, abiding awareness of God's majesty and holiness in every aspect of our lives, leading to a more intentional, sincere, and ultimately more powerful relationship with Him. It reminds us that the quality and sincerity of our devotion far outweigh the quantity or eloquence of our words.
Questions for Reflection
FAQ
What does it mean to "be not rash with thy mouth" before God?
To "be not rash with thy mouth" means to avoid speaking impulsively, carelessly, or thoughtlessly when addressing God, whether in prayer, worship, or making vows. It is a profound warning against uttering words that are not well-considered, sincere, or reverent. Because God is in heaven (transcendent, holy, and omniscient) and we are on earth (finite, dependent, and fallible), our speech before Him should reflect humility, awe, and intentionality, rather than a quick, ill-conceived outburst. This aligns with the broader biblical wisdom found in Proverbs 29:20 which cautions against the dangers of hasty speech.
Why does the verse say "let thy words be few"? Is God not interested in hearing from us often?
The instruction to "let thy words be few" does not discourage frequent or fervent communication with God; rather, it emphasizes the quality, sincerity, and thoughtfulness of that communication over its quantity or verbosity. It is a call for substance, reverence, and genuine heart engagement, not for silence. The point is that true devotion is expressed through carefully chosen, heartfelt words, even if concise, rather than a multitude of empty, repetitive, or presumptuous phrases. The New Testament echoes this sentiment in Matthew 6:7, where Jesus cautions against "vain repetitions" in prayer. God desires authentic communion and a humble heart, not elaborate performances or empty rhetoric.
Christ-Centered Fulfillment
Ecclesiastes 5:2 finds its ultimate fulfillment and perfect embodiment in the person and work of Jesus Christ. While the Old Testament verse highlights the vast, unbridgeable chasm between God in heaven and humanity on earth, Jesus uniquely bridges this divide as the God-man, Emmanuel. He is the only one who perfectly understood and flawlessly demonstrated how to speak "before God" because He is God Himself, the Word made flesh. His prayers, as recorded throughout the Gospels, were never rash or hasty, but always deeply intentional, profoundly reverent, and perfectly aligned with the Father's will, as exemplified in His high priestly prayer in John 17 or His agonizing yet submissive prayer in Gethsemane. Jesus' words were always "few" in the sense of being perfectly chosen, powerful, and effective, never wasteful or vain. He taught His disciples to pray with simplicity and sincerity in the Lord's Prayer, embodying the very wisdom of Ecclesiastes 5:2. Through Christ, believers are now granted access to God, not through their own perfect speech or merit, but through His perfect mediation and the indwelling Spirit who intercedes for us with groanings too deep for words, allowing us to approach the heavenly Father with both profound reverence and confident assurance, knowing our words are heard through Him who is the perfect Word.