| Clarke's Commentary on the Bible Be not rash with thy mouth - Do not hasten with thy mouth; weigh thy words, feel deeply, think much, speak little. "When ye approach his altar, on your lips Set strictest guard; and let your thoughts be pure, Fervent, and recollected. Thus prepared, Send up the silent breathings of your souls, Submissive to his will." C.
Gill's Exposition of the Entire BibleBe not rash with thy mouth, and let not thine heart be hasty to utter any thing before God,.... In private conversation care should be taken that no rash and unadvised words be spoken in haste, as were by Moses and David; and that no evil, nor even any idle word he uttered, since from, the abundance of the heart the mouth is apt to speak, and all is before, the Lord; not a word in the tongue but is altogether known by him, and must be accounted for to him, Psalm 106:33. Jerom interprets this of words spoken concerning God; and careful men should be of what they say of him, of his nature and perfections, of his persons, and of his works; and it may be applied to a public profession of his name, and of faith in him; though this should be done with the heart, yet the heart and tongue should not be rash and hasty in making it; men should consider what they profess and confess, and upon what foot they take up and make a profession of religion; whether they have the true grace of God or no: and it will hold true of the public ministry of the word, in which everything that comes uppermost in the mind, or what is crude and undigested, should not be, uttered; but what ministers have thought of, meditated on, well weighed in their minds, and properly digested. Some understand this of rash vows, such as Jephthah's, is supposed to be, which are later repented of; but rather speaking unto God in prayer is intended. So the Targum, "thy, heart shall not hasten to bring out speech at the time thou prayest before the Lord;'' anything and everything that comes up into the mind should not be, uttered before God; not anything rashly and hastily; men should consider before they speak to the King of kings; for though set precomposed forms of prayer are not to be used, yet the matter of prayer should be thought of beforehand; what our wants are, and what we should ask for; whether for ourselves or others; this rule I fear we often offend against: the reasons follow; for God is in heaven, and thou upon earth; his throne is in the heavens, he dwells in the highest heavens, though they cannot contain him; this is expressive of his majesty, sovereignty, and supremacy, and of his omniscience and omnipotence; he is the high and lofty One, that dwells in the high and holy place; he is above all, and sees and knows all persons and things; and he sits in the heavens, and does whatever he pleases; and therefore all should stand in awe of him, and consider what they say unto him. Our Lord seems to have respect to this passage when he directed his disciples to pray, saying, "Our Father, which art in heaven", Matthew 6:9; and when we pray to him we should think what we ourselves are, that we are on the earth, the footstool of God; that we are of the earth, earthly; dwell in houses of clay, which have their foundation in the dust; crawling worms on earth, unworthy of his notice; are but dust and ashes, who take upon us to speak unto him; therefore let, by words be few; of which prayer consists; such was the prayer of the publican, "God, be merciful to me, a sinner", Luke 18:13; and such the prayer which Christ has given as a pattern and directory to his people; who has forbid vain repetitions and much speaking in prayer, Matthew 6:7; not that all lengthy prayers are to be condemned, or all repetitions in them; our Lord was all night in prayer himself; and Nehemiah, Daniel, and others, have used repetitions in prayer, which may be done with fresh affection, zeal, and fervency; but such are forbidden as are done for the sake of being heard for much speaking, as the Heathens; and who thought they were not understood unless they said a thing a hundred times over (p); or when done to gain a character of being more holy and religious than others, as the Pharisees. (p) "Ohe jam desine deos obtundere----Ut nihil credas intelligere, nisi idem dictum eat centies." Terent. Heautont. Acts 5. Sc. 1. v. 6, 8.
Keil and Delitzsch Biblical Commentary on the Old Testament"Be not hasty with thy mouth, and let not thy heart hasten to speak a word before God: for God is in heaven, and thou art upon earth; therefore let thy words be few. For by much business cometh dreaming, and by much talk the noise of fools." As we say in German: auf Flgeln fliegen [to flee on wings], auf Einem Auge nicht sehen [not to see with one eye], auf der Flte blasen [to blow on the flute], so in Heb. we say that one slandereth with (auf) his tongue (Psalm 15:3), or, as here, that he hasteth with his mouth, i.e., is forward with his mouth, inasmuch as the word goes before the thought. It is the same usage as when the post-bibl. Heb., in contradistinction to התורה שׁבּכתב, the law given in the Scripture, calls the oral law הת שׁבּעל־פּה, i.e., the law mediated על־פה, oraliter equals oralis traditio (Shabbath 31a; cf. Gittin 60b). The instrument and means is here regarded as the substratum of the action - as that which this lays as a foundation. The phrase: "to take on the lips," Psalm 16:4, which needs no explanation, is different. Regarding בּהל, festinare, which is, like מהר, the intens. of Kal, vid., once it occurs quite like our "sich beeilen" to hasten, with reflex. accus. suff., 2 Chronicles 35:21. 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. The older language forms no plur. from the subst. מעט (fewness) used as an adv.; but the more recent treats it as an adj., and forms from it the plur. מעטּים (here and in Psalm 109:8, which bears the superscription le-david, but has the marks of Jeremiah's style); the post-bibl. places in the room of the apparent adj. the particip. adj. מועט with the plur. מוּעטים (מוּעטין), e.g., Berachoth 61a: "always let the words of a man before the Holy One (blessed be His name!) be few" (מוע). Few ought the words to be; for where they are many, it is not without folly. This is what is to be understood, Ecclesiastes 5:2, by the comparison; the two parts of the verse stand here in closer mutual relation than Ecclesiastes 7:1, - the proverb is not merely synthetical, but, like Job 5:7, parabolical. The ב is both times that of the cause. The dream happens, or, as we say, dreams happen ענין בּרב; not: by much labour; for labour in itself, as the expenditure of strength making one weary, has as its consequence, Ecclesiastes 5:11, sweet sleep undisturbed by dreams; but: by much self-vexation in a man's striving after high and remote ends beyond what is possible (Targ., in manifold project-making); the care of such a man transplants itself from the waking to the sleeping life, it if does not wholly deprive him of sleep, Ecclesiastes 5:11, Ecclesiastes 8:16, - all kinds of images of the labours of the day, and fleeting phantoms and terrifying pictures hover before his mind. And as dreams of such a nature appear when a man wearies himself inwardly as well as outwardly by the labours of the day, so, with the same inward necessity, where many words are spoken folly makes its appearance. Hitzig renders כסיל, in the connection קול כּ, as adj.; but, like אויל (which forms an adj. ěvīlī), כסיל is always a subst., or, more correctly, it is a name occurring always only of a living being, never of a thing. There is sound without any solid content, mere blustering bawling without sense and intelligence. The talking of a fool is in itself of this kind (Ecclesiastes 10:14); but if one who is not just a fool falls into much talk, it is scarcely possible but that in this flow of words empty bombast should appear. Another rule regarding the worship of God refers to vowing.
Geneva Study BibleBe not {a} rash with thy mouth, and let not thy heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be {b} few. (a) Either in vowing or in praying, meaning, that we should use all reverence toward God. (b) He hears you not for the sake of your many words or often repetitions, but considers your faith and servant's mind.
Wesley's Notes 5:2 Rash - Speak not without due consideration. To utter - Either in prayer, or vows. For God - Is a God of infinite majesty, holiness, and knowledge. Thy words - Either in prayer or in vowing.
King James Translators' Notesthing: or, word
Jamieson-Fausset-Brown Bible Commentary2. rash-opposed to the considerate reverence ("keep thy foot," Ec 5:1). This verse illustrates Ec 5:1, as to prayer in the house of God ("before God," Isa 1:12); so Ec 5:4-6 as to vows. The remedy to such vanities is stated (Ec 5:6). "Fear thou God." God is in heaven-Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
Matthew Henry's Concise Commentary5:1-3 Address thyself to the worship of God, and take time to compose thyself for it. Keep thy thoughts from roving and wandering: keep thy affections from running out toward wrong objects. We should avoid vain repetitions; copious prayers are not here condemned, but those that are unmeaning. How often our wandering thoughts render attendance on Divine ordinances little better than the sacrifice of fools! Many words and hasty ones, used in prayer, show folly in the heart, low thoughts of God, and careless thoughts of our own souls.
Matthew Henry's Whole Bible CommentaryChapter 5 Solomon, in this chapter, discourses, I. Concerning the worship of God, prescribing that as a remedy against all those vanities which he had already observed to be in wisdom, learning, pleasure, honour, power, and business. That we may not be deceived by those things, nor have our spirits vexed with the disappointments we meet with in them, let us make conscience of our duty to God and keep up our communion with him; but, withal, he gives a necessary caution against the vanities which are to often found in religious exercises, which deprive them of their excellency and render them unable to help against other vanities. If our religion be a vain religion, how great is that vanity! Let us therefore take heed of vanity, 1. In hearing the word, and offering sacrifice (v. 1). 2. In prayer (v. 2, 3). 3. In making vows (v. 4-6). 4. In pretending to divine dreams (v. 7). Now, (1.) For a remedy against those vanities, he prescribes the fear of God (v. 7). (2.) To prevent the offence that might arise from the present sufferings of good people, he directs us to look up to God (v. 8). II. Concerning the wealth of this world and the vanity and vexation that attend it. The fruits of the earth indeed are necessary to the support of life (v. 9), but as for silver, and gold, and riches, 1. They are unsatisfying (v. 10). 2. They are unprofitable (v. 11). 3. They are disquieting (v. 12). 4. They often prove hurtful and destroying (v. 13). 5. They are perishing (v. 14). 6. They must be left behind when we die (v. 15, 16). 7. If we have not a heart to make use of them, they occasion a great deal of uneasiness (v. 17). And therefore he recommends to us the comfortable use of that which God has given us, with an eye to him that is the giver, as the best way both to answer the end of our having it and to obviate the mischiefs that commonly attend great estates (v. 18-20). So that if we can but learn out of this chapter how to manage the business of religion, and the business of this world (which two take up most of our time), so that both may turn to a good account, and neither our sabbath days nor our week-days may be lost, we shall have reason to say, We have learned two good lessons. Verses 1-3 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 (ch. 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, Ps. 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 Prov. 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, Prov. 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 (Ex. 3:5, Jos. 5:15,) in token of subjection and reverence. Keep thy feet clean, Ex. 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, Prov. 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, 1 Sa. 15:22; Isa. 1:15, 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 (v. 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, Mt. 15:8, 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, 1 Co. 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 (Mt. 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, v. 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 (ch. 10:11), particularly in devotion; there, no doubt, a prating fool shall fall (Prov. 10:8, 10), shall fall short of acceptance. Those are fools indeed who think they shall be heard, in prayer, for their much speaking. |
