Chapter 5

1 Vanities in divine service, 8 in murmuring against oppression, 9 and in riches. 18 Joy in riches is the gift of God.

1. Keep thy foot. In Hebrew Bibles, in the LXX, and in the Vulgate, this is v. 17 of ch. 4. “Keep thy foot” is equivalent to the colloquial expression “Watch your step,” and is used here in a figurative sense, in harmony with the thought of Gen. 17:1 and Ps. 119:101.

House of God. The ancient tabernacle was called “the house of Jehovah” (1 Sam. 1:7; 2 Sam. 12:20). The same title was later used of the Temple in Jerusalem (see 1 Kings 3:1).

Sacrifice of fools. The “fools” here referred to “do evil” when they enter “the house of God” by not keeping their “foot” and not being “ready to hear.” They are unaware of Him in whose presence they stand (v. 2), their thoughts are upon earthly things, and as a result their words are often rash, hasty, and many. Those who attend church, so unaware of the presence of God that they think and converse on common topics, are here classed by the wise man as “fools.” Their worship is mere form.

They do evil. Ignorant of God’s spiritual requirements, they fail to worship Him sincerely and intelligently (see John 4:24). They sin in their self-imposed ignorance, and as a result their worship and their gifts—thoughtlessly offered—are unacceptable to God.

2. Rash. Or, “hasty,” as the same word is translated in chs. 7:9 and 8:3. Hasty, thoughtless, precipitate words, whether in conversation, petition, or prayer, are dangerous. The tongue, like a horse, needs careful control. Note the advice of Christ in respect to prayer (Matt. 6:7).

Before God. God should be addressed with reverent awe (see 1 Kings 8:43). God cannot be approached as we would approach a man.

Words be few. Compare the appeal of the priests of Baal (1 Kings 18:26). God is not ignorant of our needs. An excess of words depicting minute details of our requirements is unnecessary (Matt. 6:7, 8; cf. Luke 18:9–14).

3. Dream. Heb. chalom, a word used of the whole range of dreams, including the dreams of both true and false prophets. The reference here may be to the confused state of mind of the wordly man, entrapped in a multiplicity of cares, but not experiencing peace in God.

Is known. These words are not in the Hebrew, and are best omitted. The meaning is that, as dreams testify to overwork and nervous strain, so an excess of words marks as a fool the one who speaks them.

4. Vow unto God. See Deut. 23:21. See also Ps. 50:14; Prov. 20:25.

No pleasure in fools. Note that the words “he hath” are supplied. The Hebrew reads literally, “There is no pleasure in fools.” In other words, says Solomon, neither God nor man takes pleasure in a person who thoughtlessly promises much but fulfills little. Compare the story of Ananias and Sapphira in Acts 5:1–10.

5. Not vow. One may be impressed to promise a gift to God’s work because of some signal blessing received. Such a promise must then be carried out.

6. Flesh to sin. The first clause of v. 6 reads, literally, “Do not allow your mouth to bring sin upon your flesh.” Failure to fulfill a vow is a sin of omission.

The angel. The LXX and the Syriac read, “God.” It has been suggested that the word “angel” may sometimes have been used in making reference to God, out of a desire to avoid using the sacred name. Judaism is known to have developed various expressions as synonyms for the divine name.

God be angry. On God’s being “angry,” see on Judges 2:20; 2 Kings 13:3; 17:11. Why should a man needlessly incur God’s displeasure?

Fear thou God. A godly fear should be the guiding force in life (see Eccl. 7:18; 8:12; 12:13; Hab. 2:20); see on Deut. 4:10; 6:2).

8. Oppression. Exploitation by a corrupt officialdom is not uncommon. Political schemes rarely prove beneficial to the poor. Solomon himself had been guilty of oppressing the poor in order to advance his own grandiose plans (1 Kings 12:4).

Province. Translated from an Aramaic word meaning the “province” of an empire (see Esther 1:1; Dan. 8:2).

Marvel not. That is, do not be surprised that oppression exists, or disturbed about the fact. It is only to be expected.

Higher. Probably a reference to the various ranks of officials in an Oriental government system, each being required to check and report on the men below him. God, however, observes even the highest of them (see Ps. 33:13–15; Ps. 50:21; Zeph. 1:12).

9. The profit of the earth. The meaning of the Hebrew of v. 9 is obscure. Perhaps a clearer rendering of the first part of the verse would be, “There is a profit from the land in return for all [honest labor].”

The king. King Uzziah engaged extensively in agriculture (2 Chron. 26:10). The ruler of an agricultural country is often close to his people, for he meets his subjects with no lines of greedy officials between him and them.

10. Loveth silver. The life devoted to the acquisition of wealth is rarely satisfied with what is accumulated. Solomon may have in mind the crowds of petty and higher officials in an Oriental government, each eager to feather his own nest.

Increase. No matter how much his possessions increase he counts them insufficient and wishes for more.

11. They are increased. The Hebrew reads, “The eaters of it are increased.” With the growth of wealth, a man enlarges his establishment. He is called upon to entertain lavishly. Retainers, servants, and hangers-on multiply, and relatives clamor for financial help.

What good? Or, “what advantage?” There is no place for wealth aside from this life. The accumulation, investment, and protection of wealth may be the cause of great anxiety, and lead to nervous breakdown. The riches of this world afford no passport to immortality.

Beholding. The wealthy man finally realizes he cannot take his wealth with him at death (Job 1:21; Luke 12:19, 20). He should not take undue pride in his ability to accumulate money; neither should he make a display of it, but rather use it to the glory of God (1 Tim. 6:10, 17–19).

12. Labouring man. Denoting specifically, a farmer, a tiller of the soil. The word thus translated is, however, also used of servants in general, also, of those who serve God. A day of physical work is excellent preparation for a night of refreshing sleep.

Not suffer him to sleep. The responsibility of caring for riches often proves troublesome and robs a man of rest to the extent of causing ill-health and nervous collapse.

13. A sore evil. That is, a grievous wrong.

Riches kept. This wrong consists in the hoarding of wealth instead of putting it to use. With the possession of means comes the obligation to use it for the common good (see Matt. 19:20, 21). Compare the counsel of Paul (1 Tim. 6:9, 10).

To their hurt. Loss of sleep, due to anxiety over the investment and guarding of wealth, often plagues its possessors (see v. 12). Certain criminal elements consider them fair game for exploitation. Again they worry that their heirs may squander the fruits of their arduous labors. But the most grievous injury occasioned by the hoarding of wealth is to one’s character (see Prov. 11:24; Luke 12:16–21).

14. Evil travail. Better, “a bad venture” (RSV), that is, a poor investment or business deal that results in serious loss. Unwise speculation may wipe out a man’s life savings overnight. Constant care is essential if a businessman would hold capital and with it earn a profit.

Begetteth. “Hath begotten” is closer to the Hebrew. The son is here thought of as the prospective heir to his father’s estate.

Nothing in his hand. If the pronoun “his” refers to the father, then the meaning is that at the time of death he finds that he has nothing to bequeath to his son. If “his” refers to the son, then the meaning is that after the father’s death and his affairs are settled, the son finds nothing left of the inheritance he had anticipated. The first suggestion is preferable.

15. Naked. Compare Job’s statement (Job 1:21) and that of David (Ps. 49:16, 17). These observations are reminiscent of God’s word to Adam (Gen. 3:19).

Shall take nothing. Only the spiritual “wealth” a man has accumulated in his life may be carried beyond the grave (see John 3:36; cf. Rev. 22:14). Character is the only treasure he can take with him from this world to the next (COL 332). Accordingly, the Christian will seek ways of depositing his riches in heaven (see Luke 12:33, 34).

16. This also. In all ages men have been distressed at the seeming futility of life. What point, asks the writer, is there in working hard for a lifetime, only to forfeit the fruits of toil at death?

What profit? None at all, of course, is the implied answer.

Laboured for the wind. Here a figure for utter futility (see Job 15:2; Prov. 11:29). The wind is unsubstantial, elusive, and cannot be grasped and held. So are the riches of this world.

17. Eateth in darkness. A metaphor descriptive of the fact that the man who lives exclusively for the accumulation of material wealth never realizes the satisfaction he hopes to attain thereby. Contrast the outlook of one whose hope is on eternal things (Micah 7:8), who endures the material discomforts of the present, with a view to things he now sees only with eyes of faith (Heb. 11:27).

Much sorrow. For the remainder of the verse the RSV follows the LXX: “in much vexation and sickness and resentment.” This is a further analysis of the experience of the man who “eateth in darkness.”

18. I have seen. In vs. 12–17 Solomon has set forth vividly the folly of amassing wealth for its own sake. Now, from the background of his own experience, he observes that wealth is of value only as it is put to work, as it contributes to the needs and joys of life.

Comely. That is, “fitting” or “appropriate.”

Which God giveth him. True happiness and serenity of mind come of through right relations with God, through the realization that His hand is over all for good (see Rom. 8:28). Therefore the serene acceptance of one’s lot in life is the road to contentment and happiness. This was the counsel of Paul (1 Tim. 6:7, 8).

19. Eat. Here used figuratively of putting “riches and wealth” to work, rather than hoarding them (see v. 13).

The gift of God. The ability to acquire wealth comes from God (Deut. 8:18; James 1:16, 17). All the abilities we possess are gifts from God. Whatever we have acquired by reason of these abilities should be a cause of thankfulness to God.

20. Not much remember. The man who counters a life of cooperation with God encounters no experience for which God does not have a solution (Matt. 6:34). His future is sure, and his life can be serene.

God answereth. The verb root here translated “answereth” also has the meaning, “to testify to [something].”

Ellen G. White comments

4    3T 411; 4T 476

4, 5 4T 472

4–65T 284

6     4T 471

8     Ed 144; PK 68, 78

9     Ed 219

10   MH 210

18   ML 142