Prediger 5:1

1 Bewahre deinen Fuß, wenn du zum Hause Gottes gehst; und nahen, um zu hören, ist besser, als wenn die Toren Schlachtopfer geben: denn sie haben keine Erkenntnis, so daß sie Böses tun. -

Prediger 5:1 Meaning and Commentary

Ecclesiastes 5:1

Keep thy foot when thou goest to the house of God
The house of the sanctuary of the Lord, the temple built by Solomon; and so any place of divine worship, where the word of God is preached, and his ordinances administered. The wise man, having observed many vanities under the sun, directs men to the house of God, where they might learn the nature of them, and how to avoid them; though if care was not taken, they would find or introduce vanity there; which, of all vanities, is the worst, and ought to be guarded against. Wherefore, when men go to any place of divine worship, which to do is their duty and interest, and for their honour, pleasure, and profit, they should take care to "keep [their] feet", for the singular is here put for the plural, not from going into it; nor does it signify a slow motion towards it, which should be quick, in haste, showing earnestness, fervency, and zeal; but they should keep their feet in proper case, in a suitable condition. The allusion is either to the pulling off of the shoes off the feet, ordered to Moses and Joshua, when on holy ground, ( Exodus 3:5 ) ( Joshua 5:15 ) ; and which the Jews observed, when they entered the temple on their festivals and sabbaths, even their kings, as Juvenal

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FOOTNOTES:

F11 jeers them: not that such a rite should be literally used now, or what is analogous to it; putting off of the hat, in a superstitious veneration of a place; but what was signified by it, as the putting off of the old man, with his deeds, laying aside depraved affections and sordid lusts; two apostles, James and Peter, have taught us this, when we come to the house of God to hear his word, ( James 1:21 ) ( 1 Peter 2:1 1 Peter 2:2 ) ; or the allusion is to the custom of persons in those eastern countries dressing or washing their feet when they visited, especially those of any note; and entered into their houses on any business, as Mephibosheth, when he waited on David, ( 2 Samuel 19:24 ) ; or to the practice of the priests, who washed their feet when they went into the tabernacle of the Lord, ( Exodus 30:19 Exodus 30:20 ) . Schindler ^F12 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 Jeremiah 7:10 ) ( 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, ( 1 Samuel 15:22 ) ( Hosea 6:6 ) ( Psalms 69:30 Psalms 69:31 ) ( Mark 12:33 ) ; and much more to the sacrifices of fools. To be ready, or near ^F13, 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" ^F14; 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" ^F15; that is, of God; this sense of the word Aben Ezra mentions.
F11 "Observant ubi festa mero pede sabbata reges", Satyr. 6. v. 158.
F12 Lexic. Pentaglott. col. 1692.
F13 (bwrq) "propinquus", Montanus; "propinquior", Mercerus, Schmidt.
F14 (Myedwy Mnya) "non ipsi scientes", Montanus; "nesciunt", Pagninus, Mercerus, Cocceius; "scire nolunt", Schmidt.
F15 (er twvel) "facere veluntatem ejus", Pagninus, Mercerus.

Prediger 5:1 In-Context

1 Bewahre deinen Fuß, wenn du zum Hause Gottes gehst; und nahen, um zu hören, ist besser, als wenn die Toren Schlachtopfer geben: denn sie haben keine Erkenntnis, so daß sie Böses tun. -

2 Sei nicht vorschnell mit deinem Munde, und dein Herz eile nicht, ein Wort vor Gott hervorzubringen; denn Gott ist im Himmel, und du bist auf der Erde: darum seien deiner Worte wenige.

3 Denn Träume kommen durch viel Geschäftigkeit, und der Tor wird laut durch viele Worte. -

4 Wenn du Gott ein Gelübde tust, so säume nicht, es zu bezahlen; denn er hat kein Gefallen an den Toren. Was du gelobst, bezahle.

5 Besser, daß du nicht gelobst, als daß du gelobst und nicht bezahlst.