Ecclesiastes 5:2
Do not be quick to speak, and do not be hasty in your heart to utter a word before God. After all, God is in heaven and you are on earth. So let your words be few.
Sermons
Reverence, Reticence, and Brevity in DevotionD. Thomas Ecclesiastes 5:2
Acceptable ServiceW. Clarkson Ecclesiastes 5:1, 2
Behaviour in ChurchHomilistEcclesiastes 5:1-12
Reverence and FidelityDe Wm. S. Clark.Ecclesiastes 5:1-12
Reverence and FidelityD. J. Burrell, D. D.Ecclesiastes 5:1-12
The Prayer and the DreamJ. Bonnet.Ecclesiastes 5:1-12
Vanity in Religion: 2. Rash PrayersJ. Willcock Ecclesiastes 5:2, 3














What a contrast is there between this sound and sober counsel, and the precepts and customs prevalent among the heathen! These latter have corrupted the very practice of devotion; whilst those who acknowledge the authority of the Scriptures condemn themselves if their worship is superficial, pretentious, formal, and insincere.

I. THE RULES OF DEVOTION.

1. Avoid profane rashness and precipitancy. When rashness and haste are forbidden, it is not intended to condemn ejaculatory or extempore prayer. There are occasions when such prayer is the natural and appropriate expression of the deep feelings of the heart; when one cannot pause to weigh one's words, when one cannot fall back upon liturgy or litany, however scriptural and rich. What is censured is ill-considered prayer, which is not properly prayer at all, but the outpouring of ill temper and petulance. Such utterances may be profane, and are certainly unsuitable, unbecoming.

2. Avoid verbiage. When praise and prayer take shape in many words, there is danger of using "vain repetitions," against which our Lord Christ has so urgently warned his disciples. Long and diffuse devotions are probably addressed rather to men than to God. They are unnecessary and unprofitable, for God does not need them; they are irreverential, for they betoken a mind more occupied about self than about the Supreme. But this precept does not preclude urgency and even repetition when such are dictated by profound feeling and by special circumstances.

II. THE REASON OF THESE RULES.

1. The nature, the character of God himself. "He is in heaven." By heaven we are to understand the eternal sphere apart from and above time, earth, and sense. We are not to rank God with earthly potentates, but are to bear in mind his distinctness and superiority. As our Creator, he knows both our emotions and our wants; as our Lord and Judge, he knows our sins and frailties; as our Savior, he knows our penitence and faith. Such considerations may well preclude familiarity, rashness, verbosity, irreverence. To think rightly of God, to feel aright with regard to him, is to be preserved from such faults and errors as are here mentioned with censure.

2. The position of men. Being upon earth, men partake in the feebleness and finiteness of the created. They are suppliants; and as such they should ever approach the throne of grace with reverence and humiliation. They are sinners; and should imitate the spirit of him who, when he came up into the temple to pray, cried, "God be merciful to me a sinner! 'This was a short prayer; but he who offered it was accepted and justified. - T.

It is good and comely for one to eat and to drink, and to enjoy the good of all his labour.
It is concerning Labour in its broadest sense that I wish to speak. The navvy with his shovel, the ploughman with his team, the weaver with his loom, the clerk with his pen, the "commercial" with his order-book, the domestic with her scrubbing-brush, the designer, manager, inventor, writer with his brain and brilliant gifts, the minister with tender heart and cultured mind — these all are sons of Labour, who, in their striving to do true work, can realize a responsibility so great as to declare their brotherhood with Him who declared, "I must work the works of Him that sent Me while it is day, for the night cometh when no man can work."

I. THE RIGHTS OF LABOUR.

1. Has not the labourer a right to expect some degree of pleasure in his labour? To some this may seem somewhat fanciful, but they cannot deny its justness. To eat, to drink, to sleep, to think, to speak, are pleasurable sensations; why should so natural and necessary a function as toil be otherwise? Yet we know it is to many. Multitudes are brutalized by work, simply because they find no satisfaction in it. They work in order to live, and die in order to find rest.

2. Equally just is it for Labour to assert its right to an honest reward. Adam Smith, in his "Wealth of Nations," got to the root of the wage question when he said that the wages of labour were the fruits of labour. And the writer of the Book of Ecclesiastes, had he been able to hear that sentiment, would have said "Amen! for it is his portion." Amid the complex tangle of modern mercantile transactions it would be an impossibility to assign to the hand-worker the exact product of his individual labour, after deducting the wages of the brain-worker who designs, organizes, or superintends, and the other expenses involved in production. But should it not be the striving of a Christian employer to secure to every worker as near an approximation to his true reward as can be ascertained? Should it not be frowned upon as a deadly sin for men to grow rich on "the hire of the labourers, which they keep back by fraud"?

3. Further, it is surely Labour's right to have the fullest liberty in seeking these ends. The work done by our trade unions is a splendid monument to the sturdy self-restraint of the workers, and whilst in the future the principles taught and the methods adopted by them may undergo considerable change, yet the intelligent association of men for purposes of educating public opinion, and influencing the legislature will remain the most effective of means for realizing Labour's ideals.

II. THE DUTIES OF LABOUR. Let Labour, whilst seeking for justice to itself, seek to deal justly with others. If "capital" be the miserable abstraction of which the proverb says it has "neither soul to save, nor heart to feel, nor body to kick," it is no reason why workers should deal unfairly with the individual "capitalist," who often is as much the victim of an evil social system as the worker himself. If it be the maxim of commerce to buy in the cheapest market and sell in the dearest, blind to all considerations as to whether thereby one obeys or disobeys the law of Christ; if to take advantage of a brother's necessity is not condemned as a breach of commercial ethics, there is no justification whatever for any worker adopting similar principles in his life work. Because a man does not believe in the justice of our present system of doing business, it is no reason why he should play ducks and drakes with his employer. Assuming that the principle of competition is a cruelly oppressive one, and that many employers are heartless tyrants, a sensible worker will, nevertheless, while those evil conditions remain — and they may for some time yet — make the best he can of them. To worry employers for concessions that it would be suicidal to grant is, at best, a short-sighted policy. Better to attack the system to which both masters and men are victims. Employers of labour are sometimes made unnecessarily hard by the foolishness and inconsiderateness of workers. It may, for instance, be quite legitimate for a mill-hand to grumble over the poorness of his pay, but the justice of his plea becomes miserably weakened when he "plays" for a couple of days when work is abundant, with the consequence that that work is driven elsewhere. It may be quite lawful for a man to take a holiday at any time he pleases, but not expedient. Even in such a matter the higher law of brotherliness should prevail. In the ranks of manual labour, though not these exclusively, we find a lamentable "want of thought," which in its results is often as bad as "want of heart." It has been asserted that the British workman is the hardest of all masters when he reaches that position; that in his co-operative societies his "divvy" is often larger than it should be because of underpaid labour. Not difficult would it be to prove that the overwork of multitudes of shop assistants is caused by thoughtless working-folk who "shop" late when it would be as easy to "shop" early. A man's religion is seen in the byways of conduct, and if in these movements he is not above suspicion, he loses all claim to be called a Christian, for the spirit of Christ's Gospel says, "Deal with all men as with your brother, as with children of God, whose necessity is your sorrow, whose strength is your joy."

(T. A. Leonard.).

People
Solomon
Places
Jerusalem
Topics
Anything, Bring, Cause, Hasten, Hasty, Heart, Heaven, Heavens, Impulsive, Matter, Mouth, Presence, Quick, Rash, Unwise, Utter
Outline
1. vanities in divine service
8. in murmuring against oppression
9. and in riches
18. Joy in riches is the gift of God.

Dictionary of Bible Themes
Ecclesiastes 5:2

     5537   sleeplessness
     5549   speech, positive
     5803   carelessness
     5883   impatience
     5925   rashness
     8339   self-control
     9411   heaven

Ecclesiastes 5:1-2

     5036   mind, of God
     8470   respect, for God

Ecclesiastes 5:1-3

     8620   prayer, practicalities

Ecclesiastes 5:1-4

     8757   folly, effects of

Ecclesiastes 5:1-7

     5468   promises, human

Ecclesiastes 5:2-3

     5547   speech, power of
     5868   gossip

Library
Naked or Clothed?
'As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.'--ECCLES. v. 15. '... Their works do follow them.'--REV. xiv. 13. It is to be observed that these two sharply contrasted texts do not refer to the same persons. The former is spoken of a rich worldling, the latter of 'the dead who die in the Lord.' The unrelieved gloom of the one is as a dark background against which the triumphant assurance of
Alexander Maclaren—Expositions of Holy Scripture

Lessons for Worship and for Work
'Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth; therefore let thy words be few. 3. For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. 4. When thou vowest a vow unto God, defer not to pay it; for He hath
Alexander Maclaren—Expositions of Holy Scripture

Things to be Meditated on as Thou Goest to the Church.
1. That thou art going to the court of the Lord, and to speak with the great God by prayer; and to hear his majesty speak unto thee by his word; and to receive his blessing on thy soul, and thy honest labour, in the six days past. 2. Say with thyself by the way--"As the hart brayeth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? For a day in thy courts is better than a thousand
Lewis Bayly—The Practice of Piety

Literature.
i. editions of chrysostom's works. S. Joannis Chrysostomi, archiepiscopi Constantinopolitani, Opera omnia quæ exstant vel quæ ejus nomine circumferuntur, ad mss. codices Gallicos, Vaticanos, Anglicos, Germanicosque castigata, etc. Opera et studio D.Bernardi de Montfaucon, monachi ordinis S. Benedicti e congregatione S. Mauri, opem ferentibus aliis ex codem sodalitio, monachis. Greek and Latin, Paris, 1718-'38, in 13 vols., fol. This is the best edition, and the result of about twenty
St. Chrysostom—On the Priesthood

Ninth Day for God's Spirit on Our Mission Work
WHAT TO PRAY.--For God's Spirit on our Mission Work "The evangelisation of the world depends first of all upon a revival of prayer. Deeper than the need for men--ay, deep down at the bottom of our spiritless life, is the need for the forgotten secret of prevailing, world-wide prayer." "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul. Then when they had fasted and prayed, they sent them away. So they, being sent forth by the Holy Ghost, departed."--ACTS
Andrew Murray—The Ministry of Intercession

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in
William Beveridge—Private Thoughts Upon a Christian Life

There is a Blessedness in Reversion
Blessed are the poor in spirit. Matthew 5:3 Having done with the occasion, I come now to the sermon itself. Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Saviour (whose lips dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

How to be Admonished are those who Give Away what is their Own, and those who Seize what Belongs to Others.
(Admonition 21.) Differently to be admonished are those who already give compassionately of their own, and those who still would fain seize even what belongs to others. For those who already give compassionately of their own are to be admonished not to lift themselves up in swelling thought above those to whom they impart earthly things; not to esteem themselves better than others because they see others to be supported by them. For the Lord of an earthly household, in distributing the ranks and
Leo the Great—Writings of Leo the Great

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more
John Edgar McFadyen—Introduction to the Old Testament

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