Exegetical and Hermeneutical Commentary of Ecclesiastes 5:7
For in the multitude of dreams and many words [there are] also [divers] vanities: but fear thou God.
7. For in the multitude of dreams ] The order of the words in the A. V. is not that of the Hebrew, which gives For in the multitude of dreams and vanities and many words, but is adopted by many commentators as representing a more correct text. The introduction of the word “vanities” (the “divers” of the A. V. has, as the italics shew, nothing answering to it in the Hebrew,) indicates the purpose of the writer in thus noting the weak points of popular religionism. They also, the dreams which seemed to them as messages from heaven, the “many words” of long and resounding prayers, took their place in the induction which was to prove that “all is vanity.” So Theophrastus ( Charact. xvi.) describes the superstitious man ( ) as agitated when he sees a vision and straightway going off to consult a soothsayer. In contrast with the garrulous rashness and the inconsiderate vows and the unwise reliance on dreams which Judaism was learning from heathenism (Mat 6:7) Koheleth falls back on the “fear of God,” the temper of reverential and silent awe, which was “the beginning of wisdom” (Pro 1:7; Job 28:28). It is significant that here again the teaching of Koheleth has a parallel in that of the Epicurean poet who traces the “religions” of mankind (in his sense of the word) in no small measure to the influence of dreams.
“Quippe etenim jam tum divum mortalia scla
Egregias animo facies vigilante videbant,
Et magis in somnis mirando corporis auctu.”
“Even then the race of mortal men would see
With waking soul the mighty forms of Gods,
And in their dreams with shapes of wondrous size.”
Lucret. De Rer. Nat. v. 1169 71.
Fuente: The Cambridge Bible for Schools and Colleges
For … vanities – Or, For so it happens through many dreams and vanities and many words.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. In – dreams – are – divers vanities; but fear thou God.] If, by the disturbed state of thy mind during the day, or by Satanic influence, thou dream of evil, do not give way to any unreasonable fears, or gloomy forebodings, of any coming mischief: – FEAR GOD. Fear neither the dream nor its interpretation; God, will take care of and protect thee. Most certainly, he that fears God need fear nothing else. Well may an upright soul say to Satan himself, I fear God; and because I fear him, l do not fear thee.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There is a great deal of vanity and folly, as in
multitude of dreams, which for the most part are vain and insignificant, so also in many words, i.e. in making many vows, whereby a man is exposed to many snares and temptations.
Fear thou God; fear the offence and wrath of God, and therefore be sparing in making vows, and just in performing them; whereby he implies that this rashness in vowing, and slackness in performing vows, proceed from the want of a just reverence and dread of the Divine Majesty, who is immediately concerned in these matters.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. (See on Ec5:3). God’s service, which ought to be our chief good, becomes by”dreams” (foolish fancies as of God’s requirements of us inworship), and random “words,” positive “vanity.”The remedy is, whatever fools may do, “Fear thou God”(Ec 12:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For in the multitude of dreams, and many words, [there are] also [divers] vanities,…. Or as, “in a multitude of dreams, [there are] many vanities, [so] also in a multitude of words” s; as dreams are vain things, or there are abundance of vain things that come into the mind in dreams; so vain and idle are the many excuses which are made for the non-performance of vows; or there are many vain things which are uttered in making of them, or in long prayers to God; or in discourses concerning him; to all which is opposed the fear of God;
but fear thou God; give no heed to dreams, nor to the many words of men, which are vain and foolish; but keep close to the word of God, and worship him internally and externally, in spirit and in truth; for herein lies the sum and substance of religion; see Ec 12:13; The Targum is,
“for in the multitude of the dreams of the false prophets believe not, nor in the vanities of the authors of enchantments, and the many speeches of ungodly men; but serve the wise and just, and of them seek doctrine, and fear before the Lord;”
see Jer 23:28;
s So Luther, Broughton, Junius & Tremellius, Piscator, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
(7) This verse presents some difficulties of translation springing from corruption of text, but not affecting the general sense; according to which the many words which belong to the dreams and vanities of heathendom are contrasted with the fear of the only God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Dreams many words vanities The first part of this verse, as given in our version, that there are “vanities” in dreams, etc., has no meaning. The verse is better understood as telling why worship ever becomes unprofitable, so as to make necessary the preceding admonitions. Putting the words into their simplest construction, by Hebrew usage we have, This comes by many reveries and talkings and vanities. By these, worship is made worthless, and vows come to be rashly uttered. There is beauty and freshness in this turning of Koheleth to the house of God after his weary and disheartening observations on so much of human life as he has now examined. “This was too painful for me, until I went into the sanctuary of God.” There he finds help and consolation, and is strengthened to resume and extend his inquiries. Yet, even here, he maintains his professional character. “Koheleth was a hakim,” a public teacher, and amid the comforts of the sanctuary he still utters admonitions and suggestions concerning true and fitting worship, “seeking out and setting in order” pithy and wholesome sayings. He now enters again upon a series of investigations.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ecc 5:7. For in the multitude of dreams, &c. From the 2nd to this verse we have Solomon’s second admonition to this purpose. Let no one rashly call by oaths upon Him who dwells in heaven, to be a witness of what passeth upon earth; and, to avoid the occasions of swearing, be sparing of your words; for the voice of a giddy man is like a dream. His many words are as vain, when you come to examine them, as the uneasiness brought on you by a dream, which vanisheth away when you awake: Ecc 5:3. Yet if you have vowed or promised any thing with an oath, do not be dilatory in performing it. You were free, and might have dispensed with binding yourself in that manner; but after taking such an engagement upon you, not to discharge it is the behaviour of an imprudent man, who does not know his own will: Ecc 5:4. Do not aggravate the crime by denying the vow when you are required to pay it. Discharge your engagement, and do not provoke God to anger, who is able to punish you with the utmost severity. The words or arguments which you might think of using to justify yourself, are as vain as dreams. Therefore do not attempt it; but fear him to whom you are really bound, notwithstanding all the evasions you may have recourse to: Ecc 5:5-7.
Fuente: Commentary on the Holy Bible by Thomas Coke
Ecc 5:7 For in the multitude of dreams and many words [there are] also [divers] vanities: but fear thou God.
Ver. 7. For in the multitude af dreams, and in many words, ] i.e., As in the multitude of dreams, so in many words, &c. There may be some matter in some of either; but neither of them wants their vanities. Dreams are of various sorts. See Trapp on “ Gen 20:3 “ Epicurus judged them all vain. The Telmisenses nulla somnia evacuabant, saith Tertullian, a made no dreams to be vain. But that some dreams are divine, some diabolical, and some natural, Peculiare solarium naturalis oraculi, as one speaketh, good symptoms and indications of the natural constitution, no wise man ever doubted. That of the philosopher b hath a truth in it, Iustum ab iniusto non somno, sed somnio discerni, that a good man may be distinguished from a bad, though not by his sleep, yet by his dreams in his sleep.
But fear thou God.
a Tertul., De Anima, c. 46.
b Aristot. Ethic.
c Fulgent.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
divers vanities. Plural of emphasis = great vanity: i.e. in many dreams and many words, also [there is] great vanity: referring to Ecc 5:3 above.
Fuente: Companion Bible Notes, Appendices and Graphics
fear
(See Scofield “Psa 19:9”)
Fuente: Scofield Reference Bible Notes
in the: Ecc 5:3, Mat 12:36
but: Ecc 7:18, Ecc 8:12, Ecc 12:13, Pro 23:17, Isa 50:10, Isa 50:11
Reciprocal: Ecc 5:2 – for Ecc 6:11 – General Mat 6:7 – use Mat 10:28 – him Col 3:22 – fearing
Fuente: The Treasury of Scripture Knowledge
Ecc 5:7. For in the multitude, &c. There is a great deal of folly, as in a multitude of dreams, which for the most part are vain and insignificant, so also in many words, especially in making many vows, whereby a man is exposed to many snares and temptations. But fear thou God Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.