1 Guard your steps when you go to God’s house; for to draw near to listen is better than to give the sacrifice of fools, for they don’t know that they do evil.
2 Don’t be rash with your mouth, and don’t let your heart be hasty to utter anything before God; for God is in heaven, and you on earth. Therefore let your words be few.
3 For as a dream comes with a multitude of cares, so a fool’s speech with a multitude of words.
4 When you vow a vow to God, don’t defer to pay it; for he has no pleasure in fools. Pay that which you vow.
5 It is better that you should not vow, than that you should vow and not pay.
6 Don’t allow your mouth to lead you into sin. Don’t protest before the messenger that this was a mistake. Why should God be angry at your voice, and destroy the work of your hands?
7 For in the multitude of dreams there are vanities, as well as in many words; but you must fear God.
8 If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter, for one official is eyed by a higher one, and there are officials over them.
9 Moreover the profit of the earth is for all. The king profits from the field.
10 He who loves silver shall not be satisfied with silver, nor he who loves abundance, with increase. This also is vanity.
11 When goods increase, those who eat them are increased; and what advantage is there to its owner, except to feast on them with his eyes?
12 The sleep of a laboring man is sweet, whether he eats little or much; but the abundance of the rich will not allow him to sleep.
13 There is a grievous evil which I have seen under the sun: wealth kept by its owner to his harm.
14 Those riches perish by misfortune, and if he has fathered a son, there is nothing in his hand.
15 As he came out of his mother’s womb, naked shall he go again as he came, and shall take nothing for his labor, which he may carry away in his hand.
16 This also is a grievous evil, that in all points as he came, so shall he go. And what profit does he have who labors for the wind?
17 All his days he also eats in darkness, he is frustrated, and has sickness and wrath.
18 Behold, that which I have seen to be good and proper is for one to eat and to drink, and to enjoy good in all his labor, in which he labors under the sun, all the days of his life which God has given him; for this is his portion.
19 Every man also to whom God has given riches and wealth, and has given him power to eat of it, and to take his portion, and to rejoice in his labor—this is the gift of God.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 5:10–12But even as property acquired by violence is a most hurtful as well as impious possession, so the man who lusteth after money never finds satisfaction for his passion, nor good-will from his neighbours, even though he may have amassed the greatest possible wealth. For this also is vanity. But goodness greatly rejoiceth those who hold by it, and makes them strong, imparting to them the capacity of seeing through all things. And it is a great matter also not to be engrossed by such anxieties: for the poor man, even should he be a slave, and unable to fill his belly plentifully, enjoys at least the kind refreshment of sleep; but the lust of riches is attended by sleepless nights and anxieties of mind.
But even as property acquired by violence is a most hurtful as well as impious possession, so the man who lusteth after money never finds satisfaction for his passion, nor good-will from his neighbours, even though he may have amassed the greatest possible wealth. For this also is vanity. But goodness greatly rejoiceth those who hold by it, and makes them strong, imparting to them the capacity of seeing through all things. And it is a great matter also not to be engrossed by such anxieties: for the poor man, even should he be a slave, and unable to fill his belly plentifully, enjoys at least the kind refreshment of sleep; but the lust of riches is attended by sleepless nights and anxieties of mind.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 5; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 5:4–5A 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 … 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 … 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.
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 … 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 … 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.
Matthew Henry, Commentary on the Whole Bible, on 5:4–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 5:15–16How much soever men have when they die, they must leave it all behind them (Ecc 5:15, Ecc 5:16): As he came forth of his mother's womb naked, so shall he return; only as his friends, when he came naked into the world, in pity to him, helped him with swaddling-clothes, so, when he goes out, they help him with grave-clothes, and that is all. … his riches will not go with him into another world nor stand him in any stead there. If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast.
How much soever men have when they die, they must leave it all behind them (Ecc 5:15, Ecc 5:16): As he came forth of his mother's womb naked, so shall he return; only as his friends, when he came naked into the world, in pity to him, helped him with swaddling-clothes, so, when he goes out, they help him with grave-clothes, and that is all. … his riches will not go with him into another world nor stand him in any stead there. If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast.
Matthew Henry, Commentary on the Whole Bible, on 5:9–17; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ecclesiastes 5:1The allusion is either to the pulling off of the shoes off the feet, ordered to Moses and Joshua, when on holy ground, Exodus 3:5 … or the allusion is to the custom of persons in those eastern countries dressing or washing their feet when they visited, especially those of any note … or to the practice of the priests, who washed their feet when they went into the tabernacle of the Lord, Exodus 30:19. Schindler … says that hence (because of this text) the Jews had before their synagogues an iron fixed in the wall (which we call a "scraper"), on which they cleaned their shoes before they went into the synagogue. All which may denote the purity and cleanness of the conversation of the true worshippers of God; for, as the feet are the instruments of the action of walking, they may intend the conduct and behaviour of the saints in the house of God
The allusion is either to the pulling off of the shoes off the feet, ordered to Moses and Joshua, when on holy ground, Exodus 3:5 … or the allusion is to the custom of persons in those eastern countries dressing or washing their feet when they visited, especially those of any note … or to the practice of the priests, who washed their feet when they went into the tabernacle of the Lord, Exodus 30:19. Schindler … says that hence (because of this text) the Jews had before their synagogues an iron fixed in the wall (which we call a "scraper"), on which they cleaned their shoes before they went into the synagogue. All which may denote the purity and cleanness of the conversation of the true worshippers of God; for, as the feet are the instruments of the action of walking, they may intend the conduct and behaviour of the saints in the house of God
John Gill, An Exposition of the Old and New Testament, on 5:1; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Ecclesiastes 5:3A dream - When men are oppressed with business in the day, they dream of it in the night. Is known - It discovers the man to be a foolish, and rash, and inconsiderate man. Of words - Either in prayer, or in vowing, by making many rash vows, of which he speaks ver.4, 5, 6, and then returns to the mention of multitude of dreams and many words, ver.7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.
A dream - When men are oppressed with business in the day, they dream of it in the night. Is known - It discovers the man to be a foolish, and rash, and inconsiderate man. Of words - Either in prayer, or in vowing, by making many rash vows, of which he speaks ver.4, 5, 6, and then returns to the mention of multitude of dreams and many words, ver.7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.
John Wesley, Explanatory Notes upon the Old Testament, on 5:3; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ecclesiastes 5:18–19his portion--legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (Co1 7:31). Opposed to the anxious life of the covetous (Ecc 5:10, Ecc 5:17). … As Ecc 5:18 refers to the "laboring" man (Ecc 5:12), so Ecc 5:19 to the "rich" man, who gets wealth not by "oppression" (Ecc 5:8), but by "God's gift." He is distinguished also from the "rich" man (Ecc 6:2) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.
his portion--legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (Co1 7:31). Opposed to the anxious life of the covetous (Ecc 5:10, Ecc 5:17). … As Ecc 5:18 refers to the "laboring" man (Ecc 5:12), so Ecc 5:19 to the "rich" man, who gets wealth not by "oppression" (Ecc 5:8), but by "God's gift." He is distinguished also from the "rich" man (Ecc 6:2) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:18–19; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ecclesiastes 5:2Man, when he prays, should not give the reins to his tongue, and multiply words as one begins and repeats over a form which he has learnt, knowing certainly that it is God of whom and to whom he speaks, but without being conscious that God is an infinitely exalted Being, to whom one may not carelessly approach without collecting his thoughts, and irreverently, without lifting up his soul. As the heavens, God's throne, are exalted above the earth, the dwelling-place of man, so exalted is the heavenly God above earthly man, standing far beneath him; therefore ought the words of a man before God to be few, - few, well-chosen reverential words, in which one expresses his whole soul. … Berachoth 61a: "always let the words of a man before the Holy One (blessed be His name!) be few" … Few ought the words to be; for where they are many, it is not without folly.
Man, when he prays, should not give the reins to his tongue, and multiply words as one begins and repeats over a form which he has learnt, knowing certainly that it is God of whom and to whom he speaks, but without being conscious that God is an infinitely exalted Being, to whom one may not carelessly approach without collecting his thoughts, and irreverently, without lifting up his soul. As the heavens, God's throne, are exalted above the earth, the dwelling-place of man, so exalted is the heavenly God above earthly man, standing far beneath him; therefore ought the words of a man before God to be few, - few, well-chosen reverential words, in which one expresses his whole soul. … Berachoth 61a: "always let the words of a man before the Holy One (blessed be His name!) be few" … Few ought the words to be; for where they are many, it is not without folly.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 5:2–3; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Ecclesiastes 5
Ecclesiastes 5:1–19, World English Bible
Ecclesiastes 5 in the Bible · Told in the Story: Chapter 20, The Preacher
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Gregory Thaumaturgusc. 213–270Early church, EastA Metaphrase of the Book of Ecclesiastes · on Ecclesiastes 5:10–12But even as property acquired by violence is a most hurtful as well as impious possession, so the man who lusteth after money never finds satisfaction for his passion, nor good-will from his neighbours, even though he may have amassed the greatest possible wealth. For this also is vanity. But goodness greatly rejoiceth those who hold by it, and makes them strong, imparting to them the capacity of seeing through all things. And it is a great matter also not to be engrossed by such anxieties: for the poor man, even should he be a slave, and unable to fill his belly plentifully, enjoys at least the kind refreshment of sleep; but the lust of riches is attended by sleepless nights and anxieties of mind.
Gregory Thaumaturgus, A Metaphrase of the Book of Ecclesiastes, Metaphrase, chapter 5; translated by S. D. F. Salmond in the Ante-Nicene Fathers, vol. 6 (New York, 1886); the text of the Christian Classics Ethereal Library. The edition
Gregory “the Wonder-worker”, bishop of Neocaesarea in Pontus and a pupil of Origen. His Metaphrase retells Ecclesiastes in plain prose, as a teacher would read it to a beginner.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 5:4–5A 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 … 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 … 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.
Matthew Henry, Commentary on the Whole Bible, on 5:4–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ecclesiastes 5:15–16How much soever men have when they die, they must leave it all behind them (Ecc 5:15, Ecc 5:16): As he came forth of his mother's womb naked, so shall he return; only as his friends, when he came naked into the world, in pity to him, helped him with swaddling-clothes, so, when he goes out, they help him with grave-clothes, and that is all. … his riches will not go with him into another world nor stand him in any stead there. If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast.
Matthew Henry, Commentary on the Whole Bible, on 5:9–17; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ecclesiastes 5:1The allusion is either to the pulling off of the shoes off the feet, ordered to Moses and Joshua, when on holy ground, Exodus 3:5 … or the allusion is to the custom of persons in those eastern countries dressing or washing their feet when they visited, especially those of any note … or to the practice of the priests, who washed their feet when they went into the tabernacle of the Lord, Exodus 30:19. Schindler … says that hence (because of this text) the Jews had before their synagogues an iron fixed in the wall (which we call a "scraper"), on which they cleaned their shoes before they went into the synagogue. All which may denote the purity and cleanness of the conversation of the true worshippers of God; for, as the feet are the instruments of the action of walking, they may intend the conduct and behaviour of the saints in the house of God
John Gill, An Exposition of the Old and New Testament, on 5:1; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Ecclesiastes 5:3A dream - When men are oppressed with business in the day, they dream of it in the night. Is known - It discovers the man to be a foolish, and rash, and inconsiderate man. Of words - Either in prayer, or in vowing, by making many rash vows, of which he speaks ver.4, 5, 6, and then returns to the mention of multitude of dreams and many words, ver.7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.
John Wesley, Explanatory Notes upon the Old Testament, on 5:3; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ecclesiastes 5:18–19his portion--legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (Co1 7:31). Opposed to the anxious life of the covetous (Ecc 5:10, Ecc 5:17). … As Ecc 5:18 refers to the "laboring" man (Ecc 5:12), so Ecc 5:19 to the "rich" man, who gets wealth not by "oppression" (Ecc 5:8), but by "God's gift." He is distinguished also from the "rich" man (Ecc 6:2) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:18–19; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ecclesiastes 5:2Man, when he prays, should not give the reins to his tongue, and multiply words as one begins and repeats over a form which he has learnt, knowing certainly that it is God of whom and to whom he speaks, but without being conscious that God is an infinitely exalted Being, to whom one may not carelessly approach without collecting his thoughts, and irreverently, without lifting up his soul. As the heavens, God's throne, are exalted above the earth, the dwelling-place of man, so exalted is the heavenly God above earthly man, standing far beneath him; therefore ought the words of a man before God to be few, - few, well-chosen reverential words, in which one expresses his whole soul. … Berachoth 61a: "always let the words of a man before the Holy One (blessed be His name!) be few" … Few ought the words to be; for where they are many, it is not without folly.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 5:2–3; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.