SEV Biblia, Chapter 5:6
No sueltes tu boca para hacer pecar a tu carne; ni digas delante del ángel, que fue ignorancia. ¿Por qué harás que Dios se aíre a causa de tu voz, y que destruya la obra de tus manos?
Clarke's Bible Commentary - Ecclesiastes 5:6
Verse 6. Neither say thou before the angel, that it was an error - Nor think of saying "before the cruel angel, who shall exercise authority over thee in the judgment of the great day, that thou didst it through ignorance." - Chaldee. I believe by the angel nothing else is intended than the priest, whose business it was to take cognizance of vows and offerings. See Lev. v. 4, 5. In Mal. ii. 7, the priest is called the "angel of the Lord of hosts."
John Gill's Bible Commentary
Ver. 6. Suffer not thy mouth to cause thy flesh to sin , etc.] That is, himself, who is corrupt and depraved; either by making a rash vow, which it is not in his power to keep; or such is the corruption of his nature, and the weakness of the flesh, that he cannot keep it; or by making sinful excuses after he has made the vow, and so is guilty of lying, or false swearing, or other sins of the flesh. Jarchi by “flesh” understands his children, on whom his iniquity may be visited and punished; and the Targum interprets this punishment of the judgment or condemnation of hell; (see Proverbs 20:25); neither say thou before the angel that it [was] an error ; that it was done ignorantly and through mistake: that it was not intended, and that this was not the meaning of the vow; and therefore desires to be excused performing it, or to offer a sacrifice in lieu of it. Interpreters are divided about the angel before whom such an excuse should not be made. Some think angel is put for angels in general, in whose presence, and before whom, as witnesses, vows are made; and who were signified by the cherubim in the sanctuary, where they were to be performed, and who are present in the worshipping assemblies of saints, where these things are done, ( 1 Timothy 5:21 1 Corinthians 11:10); others think the guardian angel is meant, which they suppose every man has; and others that Christ, the Angel of the covenant, is designed, who is in the midst of his people, sees and knows all that is done by them, and will not admit of their excuses; but it is most probable the priest is intended, called the angel, or messenger, of the Lord of hosts, ( Malachi 2:7); to whom such who had made vows applied to be loosed from them, acknowledging their error in making them; or to offer sacrifice for their sin of ignorance, ( Leviticus 5:4,5); wherefore should God be angry at thy voice ; either in making a rash and sinful vow, or in excusing that which was made; and destroy the work of thine hands ? wrought with success, for which the vow was made; and so, instead of its succeeding, is destroyed, and comes to nothing. Vows made by the Jews were chiefly about their houses, or fields, or cattle; (see Leviticus 27:28); and so the destruction suggested may signify the curse that God would bring upon any of these, for excusing or not performing the vow made.
Matthew Henry Commentary
What renders devotion vain. (Eccl. 5:1-3) Of vows, and oppression (Eccl. 5:4-8) the vanity of riches shown. (Eccl. 5:9-7) The right us of riches. (Eccl. 5:18-20) 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 __________________________________________________________________
Original Hebrew
אל 408 תתן 5414 את 853 פיך 6310 לחטיא 2398 את 853 בשׂרך 1320 ואל 408 תאמר 559 לפני 6440 המלאך 4397 כי 3588 שׁגגה 7684 היא 1931 למה 4100 יקצף 7107 האלהים 430 על 5921 קולך 6963 וחבל 2254 את 853 מעשׂה 4639 ידיך׃ 3027
