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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
Historical Reception
One surviving comment on this verse from the historical church.
"When
you make a vow to God, do not delay paying it, for He has no liking for fools;
what you vow, pay. Better that you not
vow at all, than that you vow and not pay.
"A simple man
does not need understanding by interpretation.
It is better not to promise than not to keep promises, since they
displease God and are numbered among fools, who do not fulfil their vows. But since he says, "There is no will in fools"
underneath we hear "of God", like the word of the apostle, who says,
"and just as there was no will, that I should now come to you" [I Cor. 16, 12.]. For even if we want to say something more
inquiring, it is taught to a Christian, that he should fulfil his faith by
work, and not be like the Jews, who pledge and say, "we will do all that
God commands" [Ex. 24, 3.],
and yet worship idols. And afterwards
they beat those slaves and cast stones at them, and immediately killed the very
son of the father of their house. It is
better therefore to hold a doubtful opinion for a while, which is easy to say
in words, but difficult to put into practice.
For the slave, who knows the will of his God and will not do it will be
defeated by many. " "
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Summary
Qoheleth, the Preacher, offers a profound observation on the interconnectedness of one's inner state and outward expression, asserting that a mind overwhelmed by a "multitude of business" or earthly anxieties often manifests in restless or troubled dreams. In parallel, he observes that a "fool's voice" – their manner of speaking – is readily identified by an unrestrained "multitude of words," revealing an underlying lack of wisdom, discernment, and self-control. This verse thus functions as a dual caution, linking internal disquiet to external manifestations, both stemming from an undisciplined approach to life.
Context
Literary Context
Ecclesiastes 5:3 is strategically placed within a broader section (Ecclesiastes 4:17-5:7 in some translations, or 5:1-7 in others) that provides practical wisdom for living reverently before God and navigating daily life. The preceding verses, particularly Ecclesiastes 5:1-2, issue stern warnings against thoughtless or rash behavior in worship, emphasizing the importance of careful listening, measured speech, and fulfilling vows made to God. Specifically, Ecclesiastes 5:2 directly admonishes the listener to "let thy words be few" when speaking to God, contrasting with the verbose prayers of fools. Ecclesiastes 5:3 extends this principle of disciplined speech from the sacred realm to everyday human interaction, using the analogy of dreams. The first clause, concerning dreams arising from a "multitude of business," serves as a proverbial foundation, illustrating how an internal state (a burdened mind) produces an external manifestation (restless dreams), thereby setting up the parallel for how an internal state (a foolish mind) manifests externally through undisciplined speech.
Historical & Cultural Context
In ancient Israel, as in many ancient Near Eastern cultures, dreams were often considered significant, sometimes even as vehicles for divine communication (e.g., Joseph's dreams in Genesis 37). However, Qoheleth here points to the more common, mundane origin of dreams—the anxieties and preoccupations of daily life. The "business" (ʻinyân) of the time would have encompassed the demanding agricultural cycles, burgeoning commerce, and administrative duties, all often fraught with uncertainty and toil. The wisdom tradition, a hallmark of Israelite thought and shared across the ancient Near East, placed immense value on prudent and measured speech, contrasting it sharply with the garrulousness and impulsivity characteristic of foolishness. In a predominantly oral society, one's words were a primary indicator of their character, wisdom, and social standing. The "fool" (kᵉçîyl) in wisdom literature is not merely intellectually deficient but morally and spiritually misguided, often acting contrary to divine wisdom and societal norms.
Key Themes
This verse contributes significantly to several overarching themes pervasive in the book of Ecclesiastes. Firstly, it reinforces the theme of human toil and its futility (hebel), suggesting that the "multitude of business" often leads to internal unrest rather than lasting satisfaction or peace. This aligns with Qoheleth's recurring observations on the vanity of labor and striving "under the sun," as eloquently articulated in passages like Ecclesiastes 2:22-23. Secondly, the verse starkly highlights the central dichotomy of wisdom versus folly, a foundational theme throughout the book. The contrast between the disciplined individual, whose mind is at peace and whose speech is measured, and the fool, whose "multitude of words" betrays their lack of understanding, is a recurring motif, also evident in passages such as Ecclesiastes 7:4-6. Finally, it touches upon the crucial theme of self-control and discretion, particularly in the realm of speech, building directly upon the immediate context of reverence before God established in Ecclesiastes 5:1-2.
Exposition and Analysis
Key Word Analysis
From the root meaning "to dream," this noun refers to a nocturnal vision or experience during sleep. While dreams could occasionally serve as vehicles for divine revelation in biblical narratives, here Qoheleth uses it in its common sense, referring to the ordinary, often restless or numerous, dreams that arise from the mind's daily activity, particularly when burdened by anxieties or preoccupations.
Derived from a verb meaning "to be occupied" or "to be afflicted," this term denotes employment, occupation, or an affair. It carries a strong connotation of "ado" or "travail," suggesting not merely productive work but a burdensome, consuming, or even vexing activity. It implies a state of being overwhelmed, preoccupied, or afflicted by the cares and pursuits of life.
This word describes someone who is stupid, silly, or morally deficient. In the wisdom literature of the Bible, a "fool" is not simply intellectually dull but is characterized by a lack of moral discernment, an unwillingness to learn from experience, and often, an active disregard for God's ways and wisdom. Their actions and words serve as a clear revelation of their inner, undiscerning character.
Verse Breakdown
"For a dream cometh through the multitude of business"
This clause presents a foundational observation, functioning as a proverb. It posits that an excessive amount of worldly affairs, anxieties, or preoccupations—the "multitude of business" or "travail"—directly gives rise to, or is the cause of, restless, numerous, or troubled dreams. It speaks to a mind that is not at peace, constantly processing or burdened by the incessant cares and demands of daily life, even during sleep. This highlights the internal disquiet and lack of tranquility that results from an overwhelming external existence.
"and a fool's voice [is known] by multitude of words"
This second clause draws a direct parallel to the first, shifting from the internal manifestation of a burdened mind (dreams) to the external manifestation of a foolish character (speech). Just as an abundance of business leads to restless dreams, an abundance of words reveals the folly of the speaker. A "fool's voice" (their manner of speaking, their verbal output) is characterized and recognized by its excessive, often thoughtless, uncontrolled, or ill-considered nature. This implies a profound lack of discretion, judgment, and self-control, which are consistent hallmarks of foolishness throughout biblical wisdom literature.
Literary Devices
Ecclesiastes 5:3 masterfully employs Parallelism, specifically Synthetic Parallelism, where the second line does not merely repeat but expands upon or completes the thought of the first, offering an analogous observation. The structure "A comes through B; C is known by D" creates a clear comparison between two distinct but related phenomena: the origin of restless dreams and the revelation of foolishness through speech. The verse also utilizes powerful Repetition through the repeated use of "multitude" (rôb) in both clauses ("multitude of business" and "multitude of words"). This repetition emphatically reinforces the central idea that excess, whether of activity or speech, leads to discernible and undesirable outcomes. Furthermore, the phrase "a fool's voice" employs Metonymy, where "voice" stands in for the entire manner of speaking or, more broadly, the character and wisdom (or lack thereof) revealed through one's verbal output. The overall tone is distinctly Proverbial, offering a concise, general truth about human experience and character, a hallmark of wisdom literature.
Theological and Thematic Connections
This verse, while appearing to be a simple observation on human behavior, carries profound theological implications. It implicitly critiques the human tendency towards excessive worldly engagement and undisciplined communication, both of which serve to distract from or diminish a life lived in proper reverence before God. The "multitude of business" can signify a life consumed by earthly pursuits, anxieties, and striving to the neglect of spiritual peace and dependence on God. This aligns with Qoheleth's extensive exploration of the vanity and ultimate emptiness of human labor and achievements when pursued apart from a divine perspective. Similarly, the "multitude of words" from a fool stands in stark contrast to the reverent, thoughtful, and few words encouraged in the immediately preceding verses concerning approaching God. This emphasizes that true wisdom, from a theological standpoint, involves not merely intellectual understanding but also profound self-control, discretion, and a discerning heart, particularly in one's interactions with the divine and with others. The verse, therefore, serves as a subtle yet potent call for spiritual and mental discipline, recognizing that our inner state and outer expressions are deeply interconnected and ultimately reveal our true character and our relationship with God.
Reflection and Application
Ecclesiastes 5:3 offers a timeless and piercing mirror for self-examination, particularly relevant in our modern, often hyper-connected and demanding world. The first part of the verse challenges us to deeply consider the pervasive impact of our ceaseless activity, anxieties, and worldly preoccupations on our internal peace and spiritual well-being. In an era characterized by constant digital notifications, demanding careers, and the relentless pressure to achieve and "do it all," our minds are frequently overwhelmed, leading to mental exhaustion, spiritual restlessness, and even troubled sleep. This verse subtly yet powerfully calls us to evaluate our priorities, to seek a healthier, God-honoring balance, and to cultivate practices of rest, mindfulness, and spiritual discipline that allow our souls to find true tranquility, rather than being perpetually burdened by the "multitude of business." The second part serves as an equally potent and ever-relevant caution regarding our speech. In a digital age where words are easily and instantly disseminated across vast networks, the temptation to speak excessively, react impulsively, or engage in thoughtless chatter is immense. Our words, whether spoken aloud, typed online, or communicated through various media, are profound indicators of our character, our wisdom, and the state of our hearts. This verse reminds us that true wisdom is often demonstrated not by the sheer quantity of our words, but by their quality, their purpose, their timing, and the profound discretion with which they are uttered. It urges us to cultivate a habit of thoughtful, intentional communication, speaking less and listening more, ensuring our words build up, bring grace, and reflect a heart submitted to God's transformative wisdom.
Questions for Reflection
FAQ
Does "multitude of business" refer only to work, or something broader?
While "business" (ʻinyân) certainly includes one's professional occupation or daily labor, the Hebrew term is significantly broader, encompassing "ado," "employment," "affair," or "travail." It refers to any consuming preoccupation, anxiety, or burdensome activity that fills one's mind and life. Therefore, it can include worries, responsibilities, personal projects, or even excessive leisure activities that lead to mental clutter and unrest, rather than being limited solely to work in a modern sense. The emphasis is on the multitude or excess that overwhelms the individual, leading to internal disquiet.
How does this verse relate to the idea of "speaking little" in other wisdom literature?
This verse strongly aligns with the broader wisdom tradition found throughout Proverbs and other biblical books that consistently advocates for measured, thoughtful speech. The "multitude of words" from a fool is consistently contrasted with the wise person's discretion and restraint. For instance, Proverbs 10:19 explicitly states, "In the multitude of words there wanteth not sin: but he that refraineth his lips is wise," implying that excessive talk often leads to error, gossip, or foolishness. Similarly, Proverbs 17:28 notes that "even a fool, when he holds his peace, is counted wise: and he that shuts his lips is esteemed a man of understanding." The consistent message across wisdom literature is that restraint, thoughtfulness, and brevity in speech are hallmarks of wisdom, while garrulousness is a clear sign of folly. This also directly connects to the immediate preceding verse in Ecclesiastes 5:2, which advises "let thy words be few" when speaking to God, extending the principle of discretion from the sacred to the mundane.
Christ-Centered Fulfillment
Ecclesiastes 5:3, with its astute observations on the disquiet of a burdened mind and the folly revealed by excessive words, finds its ultimate resolution, antidote, and perfect fulfillment in the person and work of Jesus Christ. The "multitude of business" that ceaselessly troubles the human soul and leads to restless dreams speaks to the pervasive anxiety, striving, and spiritual weariness inherent in a fallen world, a profound burden that Jesus invites us to lay down. He offers true rest and peace, famously declaring, "Come to me, all who labor and are heavy laden, and I will give you rest." His earthly life exemplified perfect peace and unshakeable tranquility amidst immense external pressures and demands, demonstrating a mind fully yielded to the Father's will and not consumed by worldly anxieties or the "multitude of business." Furthermore, the "fool's voice [known] by multitude of words" stands in stark contrast to Christ's speech. Jesus' words were always measured, purposeful, authoritative, and filled with divine wisdom and grace. He spoke with unparalleled authority and truth, never with excess or thoughtlessness, and His words brought life, healing, and profound revelation, as powerfully demonstrated in His teachings, such as the Sermon on the Mount. He is the very Word made flesh, the perfect embodiment of divine communication, whose every utterance was perfect, redemptive, and eternally significant. In Him, believers find not only freedom from the anxious "multitude of business" through His promised peace and the indwelling Holy Spirit, but also a transformative model for speech, empowered to speak words that build up, bring truth, and glorify God, rather than revealing folly. The discipline, discernment, and profound peace Qoheleth yearns for are fully realized and made accessible in the life transformed by Christ.