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 5:4–8. His three-level outline is real structure in the source text, so it is rendered as structure.
Four things we are exhorted to in these verses: -
I.To be conscientious in paying our vows.
1.A vow is a bond upon the soul (Num 30:2), by which we solemnly oblige ourselves, not only, in general, to do that which we are already bound to do, but, in some particular instances, to do that to do which we were not under any antecedent obligation, whether it respects honouring God or serving the interests of his kingdom among men. When, under the sense of some affliction (Psa 66:14), or in the pursuit of some mercy (Sa1 1:11), thou hast vowed such a vow as this unto God, know that thou hast opened thy mouth unto the Lord and thou canst not go back; therefore,
(1.)Pay it; perform what thou hast promised; bring to God what thou hast dedicated and devoted to him: Pay that which thou hast vowed; pay it in full and keep not back any part of the price; pay it in kind, do not alter it or change it, so the law was, Lev 27:10. Have we vowed to give our own selves unto the Lord? Let us then be as good as our word, act in his service, to his glory, and not sacrilegiously alienate ourselves.
(2.)Defer not to pay it. If it be in the power of thy hands to pay it today, leave it not till tomorrow; do not beg a day, nor put it off to a more convenient season. By delay the sense of the obligation slackens and cools, and is in danger of wearing off; we thereby discover a loathness and backwardness to perform our vow; and qui non est hodie cras minus aptus erit - he who is not inclined today will be averse tomorrow. The longer it is put off the more difficult it will be to bring ourselves to it; death may not only prevent the payment, but fetch thee to judgment, under the guilt of a broken vow, Psa 76:11.
2.Two reasons are here given why we should speedily and cheerfully pay our vows: - (1.) Because otherwise we affront God; we play the fool with him, as if we designed to put a trick upon him; and God has no pleasure in fools. More is implied than is expressed; the meaning is, He greatly abhors such fools and such foolish dealings. Has he need of fools? No; Be not deceived, God is not mocked, but will surely and severely reckon with those that thus play fast and loose with him. (2.) Because otherwise we wrong ourselves, we lose the benefit of the making of the vow, nay, we incur the penalty for the breach of it; so that it would have been better a great deal not to have vowed, more safe and more to our advantage, than to vow and not to pay. Not to have vowed would have been but an omission, but to vow and not pay incurs the guilt of treachery and perjury; it is lying to God, Act 5:4.
II.To be cautious in making our vows.
This is necessary in order to our being conscientious in performing them, Ecc 5:6.
1.We must take heed that we never vow anything that is sinful, or that may be an occasion of sin, for such a vow is ill-made and must be broken. Suffer not thy mouth, by such a vow, to cause thy flesh to sin, as Herod's rash promise caused him to cut off the head of John the Baptist.
2.We must not vow that which, through the frailty of the flesh, we have reason to fear we shall not be able to perform, as those that vow a single life and yet know not how to keep their vow. Hereby,
(1.)They shame themselves; for they are forced to say before the angel, It was an error, that either they did not mean or did not consider what they said; and, take it which way you will, it is bad enough. "When thou hast made a vow, do not seek to evade it, nor find excuses to get clear of the obligation of it; say not before the priest, who is called the angel or messenger of the Lord of hosts, that, upon second thoughts, thou hast changed thy mind, and desirest to be absolved from the obligation of thy vow; but stick to it, and do not seek a hole to creep out at." Some by the angel understand the guardian angel which they suppose to attend every man and to inspect what he does. Others understand it of Christ, the Angel of the covenant, who is present with his people in their assemblies, who searches the heart, and cannot be imposed upon; provoke him not, for God's name is in him, and he is represented as strict and jealous, Exo 23:20, Exo 23:21.
(2.)They expose themselves to the wrath of God, for he is angry at the voice of those that thus lie unto him with their mouth and flatter him with their tongue, and is displeased at their dissimulation, and destroys the works of their hands, that is, blasts their enterprises, and defeats those purposes which, when they made these vows, they were seeking to God for the success of. If we treacherously cancel the words of our mouths, and revoke our vows, God will justly overthrow our projects, and walk contrary, and at all adventures, with those that thus walk contrary, and at all adventures with him. It is a snare to a man, after vows, to make enquiry.
III.To keep up the fear of God, Ecc 5:7.
Many, of old, pretended to know the mind of God by dreams, and were so full of them that they almost made God's people forget his name by their dreams (Jer 23:25, Jer 23:26); and many now perplex themselves with their frightful or odd dreams, or with other people's dreams, as if they foreboded this or the other disaster. Those that heed dreams shall have a multitude of them to fill their heads with; but in them all there are divers vanities, as there are in many words, and the more if we regard them. "They are but like the idle impertinent chat of children and fools, and therefore never heed them; forget them; instead of repeating them lay no stress upon them, draw no disquieting conclusions from them, but fear thou God; have an eye to his sovereign dominion, set him before thee, keep thyself in his love, and be afraid of offending him, and then thou wilt not disturb thyself with foolish dreams." The way not to be dismayed at the signs of heaven, nor afraid of the idols of the heathen, is to fear God as King of nations, Jer 10:2, Jer 10:5, Jer 10:7.
IV.With that to keep down the fear of man, Ecc 5:8.
"Set God before thee, and then, if thou seest the oppression of the poor, thou wilt not marvel at the matter, nor find fault with divine Providence, nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted, nor of religion, when thou seest it will not secure men from suffering wrong." Observe here,
1.A melancholy sight on earth, and such as cannot but trouble every good man that has a sense of justice and a concern for mankind, to see the oppression of the poor because they are poor and cannot defend themselves, and the violent perverting of judgment and justice in a province, oppression under colour of law and backed with power. The kingdom in general may have a good government, and yet it may so happen that a particular province may be committed to a bad man, by whose mal-administration justice may be perverted; so hard it is for the wisest of kings, in giving preferments, to be sure of their men; they can but redress the grievance when it appears.
2.A comfortable sight in heaven. When things look thus dismal we may satisfy ourselves with this,
(1.)That, though oppressors be high, God is above them, and in that very thing wherein they deal proudly, Exo 18:11. God is higher than the highest of creatures, than the highest of princes, than the king that is higher than Agag (Num 24:7), than the highest angels, the thrones and dominions of the upper world. God is the Most High over all the earth, and his glory is above the heavens; before him princes are worms, the brightest but glow-worms.
(2.)That, though oppressors be secure, God has his eye upon them, takes notice of, and will reckon for, all their violent perverting of judgment; he regards, not only sees it but observes it, and keeps it on record, to be called over again; his eyes are upon their ways. See Job 24:23.
(3.)That there is a world of angels, for there are higher than they, who are employed by the divine justice for protecting the injured and punishing the injurious. Sennacherib valued himself highly upon his potent army, but one angel proved too hard for him and all his forces. Some, by those that are higher than they understand the great council of the nation, the presidents to whom the princes of the provinces are accountable (Dan 6:2), the senate that receive complaints against the proconsuls, the courts above to which appeals are made from the inferior courts, which are necessary to the good government of a kingdom. Let it be a check to oppressors that perhaps their superiors on earth may call them to an account; however, God the Supreme in heaven will.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"In
spite of all dreams, futility and idle chatter, rather: Fear God! "The Hebrews explain this passage in great detail, and
in the following way: and you should not do the things detailed above, about
which he has already spoken, lest you believe too readily in dreams. For when you see different things, your mind
will be troubled by many fears throughout your night's rest, or aroused by
promises, you despise those things that are dream-like. You should only fear God. For he, who believes in dreams, gives himself
over to vanities and nonsense. Another
meaning of this passage is, since I have said and admonished, "you should
not let your mouth bring guilt on your flesh", and to seek this or that
excuse; I introduce this now, since in the dream of that life, and in the
appearance, shade, cloud in which we live, we are able to find many things,
which seem true to life to us and excuse our sins. Therefore I advise that you beware that
alone, lest you think God is absent, but fear Him, and know He is present in
all your toil, and do not force yourself to be hidden in free will, but want
whatever it is that you do.
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Summary
Ecclesiastes 5:6 delivers a solemn warning against the perils of careless speech and unfulfilled vows made before God. It admonishes individuals to guard their words, preventing them from leading to personal transgression, and strongly cautions against attempting to dismiss a sacred commitment as a mere error in the presence of a divine witness. The verse underscores that such irreverence and flippancy can provoke divine anger, potentially resulting in the nullification or destruction of one's efforts and labors, thereby emphasizing the profound spiritual and practical consequences of treating spiritual obligations lightly.
Context
Literary Context
This verse is intricately woven into a broader section of Ecclesiastes (often identified as Ecclesiastes 5:1-7) that provides wisdom on proper conduct in the presence of God and the gravity of making vows. Qoheleth, the Preacher, begins this pericope by urging caution and reverence when approaching God's house, advising listeners to "guard your steps" and be "more ready to listen than to offer the sacrifice of fools" (Ecclesiastes 5:1). He specifically warns against rash speech and hasty vows, emphasizing that "God is in heaven and you are on earth, so let your words be few" (Ecclesiastes 5:2). The preceding verses build a compelling case for the necessity of fulfilling vows once made, stating unequivocally, "When you make a vow to God, do not delay to fulfill it. He has no pleasure in fools; fulfill your vow" (Ecclesiastes 5:4). Ecclesiastes 5:6 serves as the climactic warning within this discourse, detailing the severe, divinely-ordained repercussions for failing to heed these earlier admonitions, explicitly linking careless speech and unfulfilled commitments to God's displeasure and the potential ruin of one's life's work.
Historical & Cultural Context
In ancient Israel, vows were not mere casual promises but deeply sacred and binding commitments made directly to God. These vows could be made in various circumstances, such as seeking divine intervention, expressing gratitude, or dedicating oneself or one's possessions to God (e.g., Numbers 21:2). The Mosaic Law provided clear and stringent regulations concerning vows, emphasizing their inviolable nature and the imperative to fulfill them without delay (e.g., Deuteronomy 23:21-23). The setting for such vows would often be a sacred place like the Tabernacle or Temple, where a priest or another designated individual might serve as a witness. The reference to "the angel" (Hebrew: mal'akh) in this verse could signify a literal celestial being, a human messenger of God (such as a priest who officiated vows), or simply the pervasive spiritual presence that observes all human actions, reinforcing the understanding that vows are made in God's immediate and discerning presence and are therefore not to be treated lightly. The cultural belief in divine retribution for breaches of sacred covenant was deeply ingrained, often manifesting in tangible consequences like agricultural failure, economic hardship, or personal adversity.
Key Themes
This verse profoundly contributes to several overarching themes prevalent in Ecclesiastes and the broader corpus of biblical wisdom literature. Foremost, it powerfully reinforces the theme of reverence and the fear of God, emphasizing that one's approach to the divine must be characterized by profound solemnity, sincerity, and integrity, rather than flippancy or irreverence. It highlights the immense gravity and power of human speech, particularly within the context of spiritual commitments, aligning seamlessly with broader biblical teachings on the transformative and consequential nature of the tongue (e.g., Proverbs 18:21). Furthermore, the verse underscores the critical theme of divine accountability and justice, illustrating that God actively observes human conduct and responds with righteous anger to irreverence, unfaithfulness, and the breaking of sacred promises. The potential "destruction of the work of thine hands" speaks directly to the practical, temporal consequences of spiritual negligence, a recurring motif in wisdom literature that consistently connects moral and spiritual behavior with earthly prosperity or adversity, as vividly depicted in passages like Proverbs 10:4.
Exposition and Analysis
Key Word Analysis
This term primarily denotes the physical body, but its usage extends metaphorically to signify the entire person, one's very being, or even human weakness and mortality. In the context of "cause thy flesh to sin," it implies that careless speech or a broken vow is not merely a verbal misstep but a profound transgression that corrupts the whole person, impacting their spiritual integrity and leading to a comprehensive moral failure that affects their entire existence.
Meaning "to miss the mark," this verb encompasses a wide spectrum of moral and spiritual failings, including transgression, error, and forfeiture. Here, it specifically refers to a failure to meet a divine expectation or standard, particularly in the context of a solemn vow. It signifies more than a simple mistake; it is an act of deliberate or negligent disobedience against God's revealed will and sacred demands.
This verb carries the primary meaning of "to wind tightly" or "to bind," but it also powerfully conveys the sense of "to pervert" or "to destroy." When applied to God's action, it suggests a forceful, comprehensive, and damaging undoing or ruination. It implies not merely a cessation of effort but a tangible and severe nullification of human endeavor and prosperity, a direct and devastating consequence of divine anger.
While literally referring to the physical appendage, "hands" is a pervasive biblical idiom representing one's labor, efforts, achievements, and overall productivity. Thus, "the work of thine hands" signifies all that one has toiled for, accomplished, or accumulated throughout their life. Its destruction implies a profound nullification of one's life's work, material well-being, and earthly legacy.
Verse Breakdown
"Suffer not thy mouth to cause thy flesh to sin"
This opening clause functions as a potent prohibition, urging the individual to exercise extreme caution over their speech. The "mouth" symbolizes the source of words, promises, and vows, while "flesh" represents the entire human person, encompassing their moral and spiritual being. The warning is that careless, rash, or insincere words, particularly those made in the form of a vow, possess the power to lead to a comprehensive moral and spiritual failure that corrupts one's very essence. It forcefully emphasizes the profound and inseparable connection between spoken words and one's spiritual integrity.
"neither say thou before the angel, that it [was] an error"
This segment strictly forbids any attempt to retract, excuse, or trivialize a vow by claiming it was a mistake, an oversight, or an inadvertent error. The "angel" (Hebrew: mal'akh) functions as a divine witness or a representative of God, signifying that the vow was made in the immediate presence of divine authority. To declare such a sacred commitment an "error" is not merely an excuse but a profound insult to the divine presence and authority before whom the commitment was made, thereby trivializing a deeply sacred act and demonstrating a lack of reverence.
"wherefore should God be angry at thy voice, and destroy the work of thine hands?"
This rhetorical question serves as a powerful and chilling warning regarding the inevitable consequences of such irreverence and broken commitments. It implicitly asserts that God's anger is a just, logical, and proportionate response to a broken vow or flippant speech. The dire consequence of this divine anger is the "destruction of the work of thine hands," implying that God can nullify, ruin, or bring to naught all of one's efforts, labor, achievements, and prosperity. This demonstrates the tangible, severe, and far-reaching repercussions that can result from spiritual disobedience and a lack of integrity before the Almighty.
Literary Devices
Ecclesiastes 5:6 masterfully employs several potent literary devices to convey its urgent and weighty message. The most prominent device is the rhetorical question ("wherefore should God be angry... and destroy...?"), which is not posed to elicit an answer but to underscore the logical inevitability and righteous justice of divine judgment. This question serves as a powerful deterrent, compelling the reader to contemplate the dire and inescapable consequences of their actions. Metonymy is evident in the phrase "thy mouth to cause thy flesh to sin," where "mouth" stands in for speech or vows, and "flesh" represents the entire person, thereby highlighting the holistic and pervasive impact of one's words. The vivid phrase "destroy the work of thine hands" utilizes synecdoche (where "hands" represent one's labor, accomplishments, and prosperity) and potent imagery to paint a stark picture of the comprehensive nature of divine retribution. The verse also employs parallelism in its structure, contrasting the initial warning about the mouth with the subsequent warning about excusing oneself before the angel, both leading to the same potential outcome of divine anger and the destruction of one's endeavors.
Theological and Thematic Connections
Ecclesiastes 5:6 resonates profoundly with the biblical understanding of God's unyielding holiness, His demand for absolute integrity from His people, and the immense power and weight attributed to human speech. Theologically, it unequivocally underscores that God is not to be trifled with; He takes human vows, promises, and commitments with utmost seriousness because they are made in His holy presence and are a direct reflection of the state of one's heart. The verse reinforces the fundamental principle that true worship and genuine piety involve not merely outward acts of devotion but, more importantly, inward sincerity, unwavering faithfulness to one's word, and a profound reverence for the divine. It establishes a direct and undeniable link between the spiritual realm of vows and speech and the tangible realities of life, illustrating how spiritual negligence and irreverence can have real-world, often devastating, consequences. This connection reflects God's active and sovereign involvement in the affairs of humanity, demonstrating that He observes, judges, and responds to human conduct. This passage serves as a timeless and critical reminder that our words, especially those directed towards God, carry eternal weight and demand the most careful consideration, unwavering commitment, and profound reverence.
Reflection and Application
Ecclesiastes 5:6 stands as a powerful and enduring call to cultivate profound spiritual integrity and thoughtful, intentional communication in every facet of our lives. In a contemporary world often characterized by casual promises, fleeting commitments, and a rapid-fire exchange of words, this verse serves as a sobering reminder of the profound weight and eternal significance of our utterances, particularly when they are made in the sight of God. It challenges us to cultivate a deep and abiding reverence for the divine, recognizing that every word spoken, every vow made, and every commitment undertaken before God is heard, meticulously remembered, and carries significant spiritual implications. We are exhorted to pause, to reflect deeply, and to prayerfully consider the gravity of our intentions before allowing words to pass our lips, ensuring that our spoken words are in perfect alignment with the sincerity of our hearts and our genuine capacity to fulfill them. This principle extends beyond formal vows to encompass our prayers, declarations of faith, and even our seemingly casual conversations, fostering a life consistently marked by truthfulness, faithfulness, and integrity. Ultimately, the verse compels us to live with a discerning and reverent spirit, understanding that our relationship with God is not a trivial matter to be approached lightly, but rather one that demands our utmost sincerity, profound respect, and unwavering commitment, lest our spiritual carelessness lead to unintended and severe consequences for our lives and the fruits of our labors.
Questions for Reflection
FAQ
Who is "the angel" mentioned in this verse?
The Hebrew word for "angel" is mal'akh (H4397), which literally translates to "messenger." While it can certainly refer to a celestial being, in various biblical contexts, it also frequently designates human messengers, priests, or prophets. In Ecclesiastes 5:6, "the angel" is best understood not as a specific individual but as a divine witness or a representative of God (such as a priest officiating in the Temple) before whom solemn vows were made. The primary emphasis is not on the precise identity of the messenger but on the profound fact that the vow is made in the very presence of an authority or being who represents God. This underscores the sacred nature of the commitment, making it binding and observed by God Himself, highlighting that such vows are never private affairs but are always made under divine scrutiny.
What does "destroy the work of thine hands" mean in a practical sense?
"The work of thine hands" (derived from H4639 for "work" and H3027 for "hands") is a common and potent biblical idiom referring to one's labor, efforts, achievements, and the tangible fruits of those labors—essentially, one's prosperity, success, and overall well-being. When the verse warns that God might "destroy" (H2254) this work, it implies that divine anger, provoked by broken vows or careless speech, could lead to the nullification, ruin, or failure of a person's endeavors, business ventures, or general life prosperity. This is not necessarily confined to direct, miraculous intervention but could manifest through a lack of success, recurring misfortune, economic hardship, or the undoing of what one has painstakingly striven to build. It powerfully highlights the tangible, real-world consequences that can arise from spiritual disobedience, a lack of integrity, and irreverence before God.
Christ-Centered Fulfillment
Ecclesiastes 5:6, with its stern admonition against rash vows and careless speech before God, finds its ultimate fulfillment, reinterpretation, and transformation in the person and redemptive work of Jesus Christ. Under the Old Covenant, the emphasis was on rigid adherence to vows under the looming threat of divine wrath for any transgression. However, Christ perfectly fulfilled all righteousness and every divine requirement of the Law, including its most stringent demands concerning truthfulness and commitment (Matthew 5:17). Jesus Himself transcended the need for formal oaths, advocating for a higher standard of radical integrity in all speech: "Let your 'Yes' be 'Yes,' and your 'No,' 'No'; anything beyond this comes from the evil one" (Matthew 5:37). This teaching shifts the focus from the legalistic keeping of vows to the cultivation of an inner character where every word spoken reflects the unvarnished truth of one's heart, rendering formal oaths unnecessary. Furthermore, through Christ's perfect obedience and atoning sacrifice on the cross, believers are no longer under the condemnation for their failures, broken promises, or careless words, but are clothed in His imputed righteousness (2 Corinthians 5:21). Through the New Covenant established in His blood, the emphasis shifts from human effort to perfectly keep vows to God's unwavering faithfulness to His own covenant promises. While we are still called to live with integrity and exercise careful speech, the threat of the "destruction of the work of thine hands" is ultimately overcome by the eternal security and spiritual prosperity found in Christ, who assures us that our labor "in the Lord is not in vain" (1 Corinthians 15:58). Our true "work of hands" now becomes the Spirit-empowered service and fruit-bearing that glorifies God, secured not by our perfect adherence to legalistic vows, but by His abundant grace and unfailing covenant love.