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.
"If you
see oppression of the poor, and the suppression of justice and right of the
State, do not be astonished at the fact, for there is One higher than the high
Who watches and there are high ones above them.
The advantage of land is supreme; even a king is indebted to the
soil." Christ's garment, woven on top, was not able to be torn
by those who crucified him; and the Saviour threw him from that demon, and
advised him to go away having put on the clothes of the apostles. So we believe that the clothes of our
Ecclesiastes are not to be torn, nor should we sew on here and there patches in
place of our free-will of opinion, but use the one text itself in dispute, and
follow the same meaning and arrangement all the way through. Above this he had said: "do not tell the
messenger that it was a madness, lest God become angry over your speech",
and regarding the remaining things, he had spoken against those, who do not
know that providence rules over human affairs.
Since therefore the question arises many times about the precept, why
the righteous sustain disaster, and why the unjust become judges over all the
world, but God is not vengeful: now he introduces and finishes this argument,
saying, 'if you see the calamity of a pauper, who is said to be blessed in the
Gospel, and the situation is assessed according to his strength and not in
justice, do not be astonished or let anything seem new to you. God, who is highest above the high, sees
these things, He that placed His angels above the judges and kings of the
earth, to prevent injustice and they are more important on earth, than any of
man's potentates. But since he will be
the Saviour at the end of the judges, and in the end of the world when the
cornfield will be ripe, and the harvesters will come, he will be ordered that
the wheat be separated and the darnel thrown on the fire. Therefore he now awaits and differs in
opinion, although the field of the world is cultivated carefully more
fully. But since that field is
interpreted as the world, the Lord expounds about them in the parable of darnel
and wheat. [Cfr Matth. 13, 24-30.]
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Summary
Ecclesiastes 5:7 serves as a profound distillation of the Preacher's wisdom, sharply contrasting the inherent futility and emptiness found in excessive human speculation, idle talk, and fanciful imaginings with the singular, enduring antidote: a reverential fear of God. This verse pivots from a critique of human folly to a profound command, asserting that true meaning, stability, and satisfaction are found not in the transient "vanities" of human endeavors but in a right, submissive, and awe-filled relationship with the Divine.
Context
Literary Context
Ecclesiastes 5:7 is strategically positioned within a broader section (Ecclesiastes 5:1-7) that provides crucial counsel on proper conduct and reverence in the presence of God. The preceding verses sternly warn against rash vows, thoughtless speech, and presumptuous approaches to worship. For instance, Ecclesiastes 5:2 cautions against speaking "rashly with your mouth" or letting one's "heart be hasty to utter a word before God," emphasizing the gravity of words spoken before the Almighty. The "multitude of dreams and many words" in verse 7 directly echoes this preceding emphasis on the dangers of unbridled human expression, whether in thought or speech, particularly in a religious or covenantal context. It suggests that such empty or excessive expressions, like unfulfilled vows or idle chatter, are ultimately without substance, leading only to the "vanity" that permeates much of the human experience described throughout the book. This verse thus serves as a concluding summary for the section on proper worship and speech, highlighting the ultimate antidote to human folly.
Historical & Cultural Context
In the ancient Near East, dreams were often perceived as potential channels for divine communication or omens, making their interpretation a significant practice, as seen in the narratives of Joseph or Daniel. However, there was also a widespread awareness of false or misleading dreams (e.g., Jeremiah 23:25-32), as well as the human tendency to indulge in idle fantasies. Similarly, "many words" could refer to the verbose, often empty rhetoric common in marketplaces, courts, or even religious settings, where quantity of speech often overshadowed quality or truth. The cultural emphasis on vows and oaths, particularly before God, meant that breaking them or making them lightly was a serious offense, carrying both social and spiritual repercussions. The Preacher's counsel, therefore, speaks directly to a societal environment where both genuine spiritual seeking and superficial religious performance coexisted, urging the listener to discern between substance and show, and to prioritize genuine reverence over empty displays.
Key Themes
This verse powerfully reinforces two central themes woven throughout Ecclesiastes. First, it highlights The Vanity of Human Endeavor, encapsulated by the recurring Hebrew term hebel (vanity, vapor). The "multitude of dreams and many words" are categorized as "divers vanities," underscoring the Preacher's pervasive message that much of human striving, speculation, and communication, when divorced from divine purpose, is fleeting, insubstantial, and ultimately unsatisfying. This resonates with the book's opening declaration, "Vanity of vanities, says the Preacher, vanity of vanities! All is vanity." Second, it champions The Centrality of Fearing God. In stark contrast to the futility of human folly, the command "but fear thou God" emerges as the singular, profound antidote. This "fear" is not terror but a deep, reverential awe, respect, and submission to God's sovereignty, which leads to wisdom and obedience. It is presented as the only stable foundation for life, a truth reiterated as the book's ultimate conclusion in Ecclesiastes 12:13.
Exposition and Analysis
Key Word Analysis
Meaning "a word; by implication, a matter (as spoken of) or thing." In this context, coupled with "multitude" and leading to "vanities," dâbâr refers to excessive, meaningless, or empty speech—chatter, idle talk, or even empty promises and boasts that lack truth or lasting impact. It points to the superficiality of human communication when it is not grounded in substance or divine truth.
Meaning "emptiness or vanity; figuratively, something transitory and unsatisfactory." This pivotal term, appearing frequently in Ecclesiastes, literally means "vapor" or "breath," conveying a sense of fleetingness, insubstantiality, and futility. When applied to "dreams" and "many words," it emphasizes their lack of ultimate value, lasting meaning, or ability to satisfy the human soul.
A primitive root, meaning "to fear; morally, to revere; caus. to frighten." In the context of "fear thou God," this is not a cowering terror but a profound, reverential awe, respect, and humble submission to the Creator. It implies acknowledging His majesty, sovereignty, and authority, leading to obedience, wisdom, and a life lived in conscious awareness of His presence and commands.
Verse Breakdown
"For in the multitude of dreams and many words"
This initial clause introduces the subject of the Preacher's critique. "Multitude" (H7230, rôb) and "many" (H7235, râbâh) emphasize an excess, suggesting an overwhelming quantity rather than quality. "Dreams" (H2472, chălôwm) refers to idle fantasies, vain imaginings, or ungrounded aspirations, while "words" (H1697, dâbâr) points to excessive, empty, or boastful talk. Together, they depict a life or mind preoccupied with insubstantial thoughts and expressions, lacking genuine purpose or divine grounding.
"[there are] also [divers] vanities"
This clause reveals the inherent consequence or nature of such a "multitude of dreams and many words." The term "vanities" (H1892, hebel) signifies emptiness, futility, and a lack of lasting substance or value. The implied "divers" suggests that these vanities manifest in various forms, all equally unsatisfying and unproductive, highlighting the pervasive emptiness of human endeavors when separated from divine truth.
"but fear thou God"
This is the stark and powerful counterpoint, introduced by the adversative "but." It serves as a direct command and the ultimate antidote to the preceding futility. "Fear" (H3372, yârêʼ) here denotes a profound reverence, awe, and respectful obedience, not a cowering terror. "God" (H430, ʼĕlôhîym) refers to the sovereign Creator. This command asserts that true meaning, stability, and wisdom are found only in a right, reverential relationship with the Divine, acting as the anchor in a sea of futility.
Literary Devices
Ecclesiastes 5:7 masterfully employs several literary devices to convey its profound message. The most prominent is Contrast, setting the "multitude of dreams and many words" (representing human folly, excess, and futility) directly against the singular, weighty command to "fear God" (representing true wisdom, stability, and meaning). This stark juxtaposition highlights the radical difference between a life lived in pursuit of transient human endeavors and one grounded in divine reverence. Hyperbole is evident in "multitude of dreams and many words," emphasizing the sheer excess and overwhelming nature of empty human speculation and talk, which ultimately yield nothing but "vanities." Finally, the term "vanities" itself, hebel, functions as a powerful Metaphor or Symbolism. Literally meaning "vapor" or "breath," it metaphorically represents anything fleeting, insubstantial, and ultimately unsatisfying, vividly portraying the emptiness and lack of substance in life apart from God.
Theological and Thematic Connections
Ecclesiastes 5:7 encapsulates a profound theological truth: human endeavors, when pursued independently of God, are ultimately devoid of lasting meaning and satisfaction. The "multitude of dreams and many words" speaks to the human tendency towards self-deception, idle speculation, and empty rhetoric, all of which fall under the pervasive "vanity" that characterizes life "under the sun." In stark contrast, the command to "fear God" is presented as the singular, non-negotiable foundation for a meaningful existence. This "fear" is not a cowering dread but a deep, reverential awe that acknowledges God's absolute sovereignty, wisdom, and justice. It is the beginning of wisdom, leading to obedience, humility, and a proper perspective on life's fleeting nature. This verse thus serves as a theological anchor, redirecting human focus from the ephemeral to the eternal, from self-reliance to divine dependence, and emphasizing that true fulfillment is found only in a relationship with the Creator.
Reflection and Application
In an age saturated with information, constant communication, and the relentless pursuit of fleeting desires, Ecclesiastes 5:7 offers a timeless and urgent challenge. We are constantly bombarded by a "multitude of dreams"—the endless aspirations, fantasies, and idealized realities presented by media, advertising, and social platforms—and "many words"—the incessant chatter of news cycles, social media feeds, and digital conversations, much of which is superficial, divisive, or simply meaningless. This verse calls us to critically evaluate the substance of our thoughts, our words, and our pursuits. Are they contributing to genuine meaning and purpose, or are they merely "vanities" that leave us feeling empty and unfulfilled? The profound antidote remains the same: "fear thou God." This means cultivating a deep, reverential awe for God that shapes our priorities, guides our speech, and directs our actions. It compels us to live with integrity, to honor our commitments, and to seek His will above all else, recognizing that true peace, lasting satisfaction, and enduring wisdom are found only in Him, not in the fleeting pursuits of the world.
Questions for Reflection
FAQ
What kind of "dreams" is the Preacher referring to in this verse?
The "dreams" (Hebrew: chălôwm) in Ecclesiastes 5:7 are generally understood not as prophetic visions but as idle fantasies, vain imaginings, or ungrounded aspirations. Coupled with "many words," they represent the human tendency to indulge in excessive, unsubstantial thoughts or plans that lack divine grounding or practical reality. These are the mental counterparts to "empty words"—they are fleeting and ultimately lead to "vanity" or futility, rather than true substance or fulfillment. The Preacher is cautioning against a mind preoccupied with what is insubstantial or unrealistic, especially in contrast to the solid reality of God. This aligns with the broader theme of hebel (vanity) found throughout Ecclesiastes 1.
What does it mean to "fear God" in this context? Is it about being afraid of Him?
The "fear" (Hebrew: yârêʼ) of God in Ecclesiastes 5:7, and throughout much of the Old Testament wisdom literature, is not primarily about a cowering terror or dread. Instead, it signifies a profound, reverential awe, respect, and humble submission to God's majesty, sovereignty, and authority. It involves acknowledging His rightful place as Creator and Lord, leading to a desire to obey His commands, live righteously, and honor Him in all aspects of life. It is the antithesis of human pride and self-sufficiency, recognizing that true wisdom and meaning begin with a proper relationship with the Divine. This "fear" leads to life, blessing, and wisdom, as seen in passages like Proverbs 1:7 and Psalm 34:11.
How does this verse relate to modern communication and digital noise?
Ecclesiastes 5:7 offers remarkably relevant wisdom for the modern age, particularly concerning digital communication. The "multitude of dreams" can be likened to the endless stream of idealized realities, ungrounded opinions, and fleeting trends that dominate social media and online spaces. The "many words" resonate with the sheer volume of digital chatter, often superficial, boastful, or divisive, that fills our lives. Much of this communication, despite its quantity, lacks substance and contributes to a sense of "vanity" or emptiness, leaving individuals feeling overwhelmed but unfulfilled. The verse calls us to discernment, urging us to prioritize thoughtful, purposeful communication and to ground our lives not in the transient noise of the world, but in the enduring truth and reverence for God. This perspective encourages intentionality and a focus on what truly matters, rather than being swept away by the current of digital excess, echoing the call for wisdom found in Proverbs 10:19.
Christ-Centered Fulfillment
Ecclesiastes 5:7, with its stark contrast between the futility of human "vanities" and the enduring wisdom of "fearing God," finds its ultimate and most profound fulfillment in Jesus Christ. The "multitude of dreams and many words" represents the human condition apart from God—a life characterized by striving for meaning in transient things, engaging in empty rhetoric, and pursuing fantasies that ultimately lead to nothing but hebel (vanity). Jesus, however, is the very embodiment of divine wisdom, the Word (Logos) made flesh, in whom all things hold together and find their true purpose (John 1:1; Colossians 1:17). He perfectly lived out the "fear of God"—not as a cowering servant, but as the obedient Son, always doing the will of the Father (John 6:38). Through His life, death, and resurrection, Christ redeems humanity from the curse of vanity, offering a new creation where the pursuit of empty dreams and words is replaced by a life lived in His truth and for His glory (2 Corinthians 5:17). To "fear God" in the New Covenant is to revere and worship the Father through the Son, who is the Way, the Truth, and the Life, the one in whom all true meaning and lasting satisfaction are found (John 14:6). Thus, the Preacher's counsel culminates in Christ, who delivers us from the futility of a life "under the sun" and invites us into an eternal reality "in Him," where our words and dreams are sanctified and given true purpose.