Solomon, having before intimated, though very briefly, that the only cure against human vanity is a due sense of religion, now enters more largely on this important subject, and gives some excellent directions with regard to the right performance of Divine service, the nature of vocal and mental prayer, the danger of rash vows, &c. - C.

The whole verse might be more literally translated thus: - "Guard thy steps as thou art going to the house of God; and approach to hearken, and not to give the sacrifice of fools, for none of them have knowledge about doing evil."They offer gifts for their sins, and do not turn from their evil works; for they know not (they distinguish not) between good and evil." See the Chaldee.

John Gill's Bible Commentary

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, where they should take care to do all things according to his word, which is a lamp to the feet, and a light unto the path: moreover, what the feet are to the body, that the affections are to the soul; and these, when a man enters into the house of God for worship, should be set on divine and spiritual things, and not on the world, and the things of it, which will choke the word heard, and make it unprofitable; the thoughts should be composed, sedate, and quiet, and the mind attentive to what is spoken or done; or otherwise, if diverted by other objects, the service will be useless; and be more ready to hear than to give the sacrifice of fools ; there are sacrifices to be offered unto God in his house, which are acceptable to him; the sacrifices of beneficence and alms deeds to the poor, with which he is well pleased; and the presentation of the bodies of men, as a holy, living, and acceptable sacrifice unto him; and especially their hearts, and those as broken and contrite, which are the sacrifices of God; as also the sacrifices of praise and thanksgiving, which are acceptable to him through Jesus Christ: and under the former dispensation, while sacrifices were in use by divine appointment, when they were offered up in the faith of the sacrifice of Christ, they were well pleasing to God; but when they were not done in faith, and were without repentance for sin and reformation of life; when men retained their sins with them, and made these a cover for them, and thought by them to make atonement for their crimes, they were no other than the sacrifices of fools, and abominable unto God; see ( Isaiah 1:11-16 Jeremiah 7:9,10 Proverbs 21:27); when these sacrifices were performed in the best manner, moral duties, as hearing and obeying the word of the Lord, and showing mercy to men, and offering up the spiritual sacrifices of praise and thanksgiving, were preferred unto them, ( Samuel 15:22 Hosea 6:6 Psalm 69:30,31 Mark 12:33); and much more to the sacrifices of fools. To be ready, or near f111 , is to hear the word of the Lord, as Jarchi interprets it; though Aben Ezra understands it of God being near to hear his people, when they call upon him in truth. The word of the Lord was not only read publicly in the temple and synagogues, but was explained by the priests and prophets, the ecclesiastical rulers of the people; (see Malachi 2:7 Acts 13:15 15:21); so the Targum, “draw near thine ear to receive the doctrine of the law, from the priests and wise men:” and so the people of God should draw near to hear the word; be swift to hear it, attentive to it, and receive it with all reverence, humility, love, and affection; and should not take up with mere outward forms, which is but the sacrifice of fools; for they consider not that they do evil ; or “know not” f112 ; they think they are doing well, and doing God good service, when they are doing ill; they know not truly the object of worship, nor the spiritual nature of it, nor the right end and true use of it: or, “they know not, [only] to do evil”, so Aben Ezra supplies it: to do good they have no knowledge: or, “they know not to do the will”, or “good pleasure” f113 ; that is, of God; this sense of the word Aben Ezra mentions.

Matthew Henry Commentary

Eccl. 5:1-3 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 shoul avoid vain repetitions; copious prayers are not here condemned, but those that are unmeaning. How often our wandering thoughts rende 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.

Eccl. 5:4-8 When a person made engagements rashly, he suffered his mouth to cause his flesh to sin. The case supposes a man coming to the priest, and pretending that his vow was made rashly, and that it woul be wrong to fulfil it. Such mockery of God would bring the Divin displeasure, which might blast what was thus unduly kept. We are to keep down the fear of man. Set God before thee; then, if thou seest the oppression of the poor, thou wilt not find fault with Divin Providence; nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted; nor of religion, when tho seest it will not secure men from suffering wrong. But thoug oppressors may be secure, God will reckon for all.

Eccl. 5:9-17 The goodness of Providence is more equally distribute than appears to a careless observer. The king needs the common thing of life, and the poor share them; they relish their morsel better tha he does his luxuries. There are bodily desires which silver itself wil not satisfy, much less will worldly abundance satisfy spiritual desires. The more men have, the better house they must keep, the mor servants they must employ, the more guests they must entertain, and the more they will have hanging on them. The sleep of the labourer i sweet, not only because he is tired, but because he has little care to break his sleep. The sleep of the diligent Christian, and his lon sleep, are sweet; having spent himself and his time in the service of God, he can cheerfully repose in God as his Rest. But those who have every thing else, often fail to secure a good night's sleep; their abundance breaks their rest. Riches do hurt, and draw away the hear from God and duty. Men do hurt with their riches, not only gratifyin their own lusts, but oppressing others, and dealing hardly with them They will see that they have laboured for the wind, when, at death they find the profit of their labour is all gone like the wind, the know not whither. How ill the covetous worldling bears the calamitie of human life! He does not sorrow to repentance, but is angry at the providence of God, angry at all about him; which doubles his affliction.

Eccl. 5:18-20 Life is God's gift. We must not view our calling as drudgery, but take pleasure in the calling where God puts us. cheerful spirit is a great blessing; it makes employments easy, an afflictions light. Having made a proper use of riches, a man wil remember the days of his past life with pleasure. The manner in whic Solomon refers to God as the Giver, both of life and its enjoyments shows they ought to be received and to be used, consistently with his will, and to his glory. Let this passage recommend to all the kin words of the merciful Redeemer, "Labour not for the meat tha perisheth, but for that meat which endureth unto everlasting life. Christ is the Bread of life, the only food of the soul. All are invite to partake of this heavenly provision __________________________________________________________________

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