The Pulpit Commentary — Ecclesiastes — Section 128

house of Jehovo.h" (1 811.m. i. 7; 2 8nm. Iii. probably of the prophets, formed a. fenture 20), and this name is commonly applied to of the temple service in Kohelcth's day; the temple; e.g. I Kings iii. I ; 2 Chron. viii. the expouncling of the same in public was 16; Ezra iii. 11. But "house of Goel" is confined to the synagogues, which seem to applied also to the temple (2 Chron. v. 14; have originated in the time of the exile, Ezro. v, 8, 15, etc.), so thnt we need not, though there were doubtless before that with Bullock, suppose 1bo.t Koheletb a.voids time some regular occasions of a.saembling the name of the Lord of tbe covenant as "a together (see 2 Kings iv. 23). For they natura.l sign of the writer's humiliation after consider not that they do evil ; q o.,., ov1< his fall into idolatry, and an o.cknowle<lg- ,i<Tlv ,166.,.., 'TOV ,ro,ii<Ta, ,ca,cov (Septuagint); ment of his unworthiness of the privileges Qui nesciunt quid faciunt mali (Vulgal~); of a son of the covenant." It is probable "They are without knowle,lge, so that they tho.t tue expression here is meo.nt to include do evil" (Delitzsch, Knobel, etc.); "As they synagogues as well as the great temple at (who obey) know not to do evil" (Gins- Jerusalem, since the following clause ~eems burg). The words can scarcely mean, "They to imply that exhortation would be heard know not that they do evil;" nor, as Hitzig there, which formed no part of the temple has, "They know not how to be sorrowful." service. The verse he.s furnished a text on There is much difficulty in understanding the subject of the reverence due to God's the passage according to the received reacl- house and service from Chrysostom down- ing, and Nowack, with others, deems the wards. And be more ready to hear, than to text corrupt. If we accept what we now give the saorifico of fools. Ve.rioW! are the find, it is best to translate, "They 1.--now not, rnnderings of this clause. Wright," For to so that they do evil;" i.e. their ignorance draw near to hear is (better) than the fools predisposes them to err in this matter. The offering oacrifices." (t'o virtually Knobel, persons meant are the "fools" who offer Ewald, etc.) Ginsburg," For it is nearer to unacceptable sacrifices. These know not obey than to offer the sacrifice of the dis- how to worship God heartily and properly, obedient;" i.e. it is the straighter, truer way and, thinking to please him with their to take when yon obey God than when you formal acts of devotion, fall into a grievoll5 merely perform outward service. The Vul- sin. ga.te takes the infinitive verb as equivalent Ver. 2.-Koheleth warns ago.inst thought- to the imperative, e.s the Authorized Version, less words or hasty professions in prayel', Appropinqua ut audias; but it is best to which formed another feature of popular regard it as pure infinitive, and to translate, religion. Be not rash with thy mouth. The - "To approach in order to hear is better than warning is ago.inst ho.sty and thoughtless to offer the sacrifice of fools," The senti- words in prayer, words that go from the lips ment is the same as that in 1 Sam. xv. 22, with glib facility, but come not from the "Hath the Lord as great delight in burnt heart. Thus our Lord bids those who pray offerings and sacrifices, as in obeying the not to use vain repetitions (j.,~ fJa.,..,.oJo.o-y-fi· voice of the Lord? Behold, to obey is better u71.,.,), o.s the heathen, wlio think to be heard than sacrifice, o.ud to henrken than the fat for their much speaking (Matt. vi. 7). Jesus of rams." The so.me thought occuxs in himself used the samo words in ilia pmyer Prov. xxi. 3; Ps. 1. 7-15; and continue.Uy in the garden, and he continually urges the in the prophets; e.g. Isa. i. 11; Jer. vii. lesson of much and constant prayer-a lesson 21-23; Hos. vi. 6, etc. It is the reaction enforced by apostolic admonitions (see Luke o.go.inst the mere oeremonialism whioil xi. 5, eto.; Phil. iv. 6; 1 The~s. v. 17); but marked the popular religion. Koheleth it is quite possible to use the sl\me words, had seen and deploreu. this at Jerusalem and yet throw the whole henrt into them and elsewhere, and he enunciates the great each time that they are repeated. Whether trutil that it is more acceptable to God the repetition is vain or not depends upon that one should go to his house to heo.r the the spirit of the person who prays. Let not Law read o.nu. taught and expounded, tbo.n thine heart be hasty to utter any thing to offer a formal sacrifice, which, 11B being before God. We should weigh well our the offering of a godless man is called in wishes, arrange them discreetly, ponder proverbial language "the sacrifice of fools " whether they nre such as we cnn rightly (Prov. xxi. 27). The verb used here," give" make subjects of petition, ere we lay them (nathan), is not the usual expression for in words before the Lonl. " Before God " offering ea.orifice, and may possibly refer to ruay mean in tho temple, tho house of God, the feast whioh accompanied such sacrifices, where he is specio.lly present, ClB Solomon and which often degenerated into excess himself testified (I Kings viii. 27, 30, 43). (Delitzsoh). That the verb rendered "to God is in heaven. The infinite distance hear" does not mee.n merely "to obey" is between God aud man, illustrated by the )_)lain from its reference to conduct in the contrast of earth and the illimitable heaven, )louse of God. The reading of the Law, l\nd is the sround of the l\tlmonition to reverence  112 ECCLESIASTES; OR, THE PREACHER. [ou. v. 1-20.