(“The Sacrifice of Fools”)

Ecclesiastes 5:1-7 (NASU)

“Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil.” (Ecclesiastes 5:1)

(A) SOLOMON’S TWO-PART THESIS

The more we work our way through the Book of Ecclesiastes, the more I think Solomon had a two-part thesis. (1) The first half is obvious, because it’s stated at the very beginning of the book in the second verse, and again just seven verses from the book’s end. In both instances Solomon says: “Vanity of vanities! All is vanity” (c.f. Ecclesiastes 1:2; 12:8).

Another reason the first half of Solomon’s thesis is obvious is because he keeps repeating it over and over, using phrases like, “this too is vanity” (c.f. Ecclesiastes 2:15; 4:8; 5:10) – and/or, “this too is … striving after wind” (c.f. Ecclesiastes 2:11, 26; 4:16). Hence, Solomon says in one place: “I have seen ALL the works which have been done under the sun, and behold, ALL is vanity and striving after wind” (c.f. Ecclesiastes 1:14).

(a) Let me remind you the Hebrew word for “vanity” (“hebel”) literally means “vapor” or “breath”¹ – and that by Solomon uses it to describe things that are ultimately “empty,” worthless,” fleeting”¹ and/or of no lasting value.

(b) Hence, the word is sometimes translated as “futile” or “futility”¹ – as in: “I said to myself, ‘Come now, I will test you with pleasure. So enjoy yourself.’ And behold, it too was futility” (c.f. Ecclesiastes 2:1) – and again, “who knows what is good for a man during his lifetime, during the few years of his futile life?” (c.f. Ecclesiastes 6:12a).

(c) Solomon’s point, then, is that everything men and women do during their time on earth is “empty” and/or “of no lasting value” – including those things for which they gain some measure of recognition, and/or derive some degree of enjoyment. Everything people spend their whole lives trying to achieve, or collect, or satisfy is ultimately nothing more than an exercise in futility – in part, because, in the end, time and death (c.f. Ecclesiastes 3:19-21) make it as “fleeting” as a man’s “breath” on a cold day.

(2) But, to fully appreciate why all the things people pursue during the course of their lives ends up being “vain” or “futile, we have to understand the second half of Solomon’s thesis, which is not as obvious as the first – at least not in the beginning.

(a) It is stated clearly at the end of Ecclesiastes, in the last two verses of the book, where Solomon says: “The conclusion, when all has been heard is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil” (c.f. Ecclesiastes 12:13-14).

(b) Prior to that, we’re only given brief glimpses of this part of Solomon’s thesis. The first was back in chapter three, when he said: “… God has so worked that men should fear Him” (c.f. Ecclesiastes 3:14c). Tonight’s Scripture lesson contains the second glimpse, where the king simply exhorts us in the last part of verse seven to “fear God” (c.f. Ecclesiastes 5:7b).

Now it’s true God has been mentioned more often than this – sometimes in a benevolent sense, as in chapter two where Solomon said: “There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen that it is from the hand of God” (c.f. Ecclesiastes 2:24). Other times, however, He has been spoken of in harsher terms – as in chapter one where the king lamented that: “It is a grievous task … God has given … the sons of men to be afflicted with” (c.f. Ecclesiastes 1:13b). Tonight’s Scripture lesson, however, is the first time an actual command to “fear God” (c.f. Ecclesiastes 5:7b) has been given – so in that sense, it’s the first time Solomon has come right out and stated the second half of his thesis.

(c) The relationship between the vanity of life and the exhortation to “fear God” goes something like this – unless people put God first by “fearing Him and obeying His commands” (c.f. Ecclesiastes 12:13), everything they do will be sinful in His sight (in part) because it will be motivated by selfishness and/or self-centeredness.

Let that word “everything” sink in for a moment. We’re not talking about a “few” of the things people do being selfish – or “some” things being selfish – or even “most” of the things men do or say being motivated by self-centeredness – we’re talking about EVERYTHING! Solomon is saying that apart from “fearing God and keeping His commandments” (c.f. Ecclesiastes 12:13) EVERYTHING people do will be motivated by self-absorption, self-importance, self-pity, self-interest, and/or the whole “me-my-mine” mentality that is at the root of all sin (c.f. Genesis 3:6)!

Hence, it doesn’t matter whether a man or woman is pursing knowledge, enjoying a laugh, building up their business, eating a meal, or working hard at their job – if they aren’t doing it out of “reverence for God and a desire to obey His commands” (c.f. Ecclesiastes 12:13), then as far as any eternal/spiritual benefit to them is concerned, it is nothing but vanity and futility and striving after the wind!

Nor is this just an Old Testament idea – for the New Testament says: “render service, as to the Lord, and not to men” (c.f. Ephesians 6:7) – and again: “Whatever you do … do all in the name of the Lord Jesus” (c.f. Colossians 3:17) – and once more: “be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (c.f. I Corinthians 15:58).

(3) In tonight’s text Solomon introduces us to yet another area of life that can become vain, empty, and/or futile, if not motivated by “reverence for God coupled with a heart-felt desire to obey His commands” (c.f. Ecclesiastes 12:13) – namely, “go(ing) to the house of God” to worship (c.f. Ecclesiastes 5:1).

(a) We know it’s “futile” (not to mention idolatrous) for men to worship “vain idols” (c.f. Jonah 2:8) made by human hands and/or the figment of one’s imagination.

(b) But Solomon seems to have something else in mind in tonight’s text – he seems to be talking about worshipping the true God in a “vain or futile” manner – of offering God “empty” worship – or as he calls it in verse one, “the sacrifice of fools” (c.f. Ecclesiastes 5:1).

(B) THE VANITY OF UNGUARDED WORSHIP

(1) Our text begins, then, with a command and/or warning to all potential worshippers to, “Guard your steps as you go to the house of God” (c.f. Ecclesiastes 5:1a).

(a) The Hebrew word for “guard” (“shamar”) (c.f. Ecclesiastes 5:1a) refers to the kind of work a “bodyguard, or a doorkeeper, or a gatekeeper, or a watchman, or a sentry”² would do – hence, it refers to protecting and/or defending the lives of others.

(b) The word “steps” (c.f. Ecclesiastes 5:1) is a figurative reference to the way a person goes about living their life. Hence, the Apostle Peter exhorts us Christians to “follow in (Christ’s) steps” (c.f. I Peter 2:21) – which means we should imitate His example.

(c) In our text, then, the phrase “Guard your steps” means, each individual is personally responsible for the attitude of their heart and/or their behavior when they “go to the house of God” to worship – that we are to “watch” what we say and/or do – that you and I need to be careful not to worship God in a haphazard or unseemly manner, thereby offering what amounts to “the sacrifice of fools” (c.f. Ecclesiastes 5:1).

(d) Scripture makes it clear God is very particular about how He is worshipped, and rightly so, given all the “great and mighty” (c.f. Jeremiah 32:17-18) things He has done, and/or all the glorious attributes that are part of His nature! Hence, we’re told to: “Worship the Lord with reverence” (c.f. Psalm 2:11a) – and again, that we should: “Ascribe to the Lord the glory due to His name” (c.f. Psalm 29:2a) – and once more (Jesus speaking), “true worshipers will worship the Father in spirit and truth” (c.f. John 4:23).

(e) One reason we know God cares so much about how He is worshipped is because He has laid down various laws to govern the way His people worship Him. Hence, the Book of Hebrews says, “the first covenant had regulations of divine worship” (c.f. Hebrews 9:1). In other words, God didn’t tell Israel: “You shall fear … the Lord your God (and) … worship Him” (c.f. Deuteronomy 6:13) – and then leave the details of that worship to their impulses and imagination!³ On the contrary, God gave very specific commands regarding was and was not acceptable worship – including how the tabernacle was to be built – what it was to contain – and what kinds of sacrifices His people were to bring (c.f. Hebrews 9:2-10).

Part of “guarding our steps” when we go to “the house of God”, then, involves making sure the outward form of our worship is compatible with the commands God has given us under the new covenant – otherwise, we may end up offering Him worship that is “vain” and/or “futile”.

(f) Having said that, however, we must also add that the right outward form isn’t the only thing God cares about – He also cares about worshippers’ hearts. God doesn’t just want His people to go through the prescribed motions – He also wants our worship to be genuine and/or heartfelt. Hence, Scripture talks about the importance of being “obedient from the heart” (c.f. Romans 6:17) – and, “doing the will of God from the heart” (c.f. Ephesians 6:6). This is undoubtedly what Jesus had in mind when He said: “God is spirit, and those who worship Him must worship in spirit (as well as) truth” (c.f. John 4:24).

Part of “guarding our steps” when we participate in worship, then, includes doing a “heart check” (if you will) so we aren’t just “going through the motions” – to do what we can (by Christ’s enabling grace) to make sure our worship is heartfelt, as opposed to being dead and/or listless – so we can say with the psalmist: “I will give thanks to the Lord with all my heart, in the company of the upright and in the assembly” (c.f. Psalm 111:1).

(g) Along these same lines, God wants worship that is not made repugnant by unconfessed sin – that is not made odious in His sight by sins His people are unwilling to renounce (c.f. Matthew 5:23-24). Hence, we read passages like these – (Samuel speaking to a disobedient King Saul) “Has the Lord as much delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to heed (i.e. God’s commands is better) than (offering) the fat of rams” (c.f. I Samuel 15:22) – and again (God speaking): “I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings.” (c.f. Hosea 6:6, NKJV) – and once more (this time, a repentant David is speaking to God, and says): “You (i.e. God) do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offerings. The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise” (c.f. Psalm 51:16-17) (see also Isaiah 1:11-17).

So, part of “guarding our steps” when enter a place like this for the purpose of worship, involves confessing our sins and repenting of the same before we come – of doing all we can (albeit always/only by Christ’s enabling grace) to make sure we are entering His “holy” presence with “clean hands and a pure heart” (c.f. Psalm 24:3-4), having sought and received (by faith) Christ’s promised cleansing and forgiveness (c.f. I John 1:8-10).

(2) Returning to our text, Solomon goes on to say: “Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools” (c.f. Ecclesiastes 5:1b).

(a) In Scripture, “listening” to God is always connected with “obeying Him”⁴ and/or putting what we’ve heard into practice. Indeed, the Book of James tells us people who merely “listen” to God’s word without “obeying” it are “delud(ing) themselves” (c.f. James 1:22-27) about the validity of their profession of faith. Solomon says those who don’t “draw near to listen” (c.f. Ecclesiastes 5:1b) – who don’t “draw near to” obey – who don’t “draw near” for the purpose of learning what God would have them do, and then doing it – or learning what they should not do, and not doing it – those who don’t “draw near” to “hear and obey” are offering vain and/or empty worship – which the Holy Spirit inspired Solomon to call, “the sacrifice of fools” (c.f. Ecclesiastes 5:1b).

(b) Jesus once addressed a variation on this theme, of drawing near to listen but not to obey, when He rebuked the Pharisees, saying in part: ^{7“You hypocrites, rightly did Isaiah prophesy of you: 8‘This people honors Me with their lips, but their heart is far … from Me. 9… in vain do they worship Me, teaching as doctrines the precepts of men’”} (c.f. Matthew 15:7-9).

In this instance, the problem was replacing the doctrines found in God’s word with the doctrines of men –and/or of “invalidating God’s word” by reinterpreting to fit one’s own desires (see Matthew 15:4-6). Hence, they were listening and doing – but they were listening and doing the precepts of men, rather than the commands found in God’s word. This is why Jesus spent so much time in His Sermon on the Mount saying, “You have heard that it was said … but I say to you …” (c.f. Matthew 5:21-22, 27-28, 31-32, 33-34, etc.).

All worship that transgresses God’s commands for the sake of human tradition (c.f. Matthew 15:4) is vain, empty and worthless – God is not pleased with it, nor is there any benefit to the worshipper – hence, it truly is “the sacrifice of fools” (c.f. Ecclesiastes 5:1b).

(c) Having said all that, it’s possible Solomon had a specific problem in mind when he said that when people “go to the house of God”, they should “draw near to listen rather than to offer the sacrifice of fools” (c.f. Ecclesiastes 5:1). Ask yourself, “What’s the opposite of ‘listening’”? Is it not “talking”? – and/or “not paying attention”? So, how often do we go through the motions of worship, without “paying attention” to what we’re doing? How often do we sing hymns without “paying attention” to the words? How often do we take a little nap during times of corporate prayer, instead of “paying attention”? How often do we let our minds wander during the reading of Scripture and/or the preaching of God’s word, instead of “paying attention”? When we do those things, are we not offering “the sacrifice of fools”? But I digress.

(d) The opposite of “listening” is “talking” – “talking” too much – and/or “talking” when we should be “listening”. Notice, then, what Solomon says in verse two: “Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few” (c.f. Ecclesiastes 5:2).

(e) There are at least two ways⁵ to “bring up a matter in the presence of God” (c.f. Ecclesiastes 5:2a) during the course of worship – one is through prayer. Taken in that light, verse two could be viewed as a caution to exercise discretion when we pray – to think before we speak – to guard against “rattling on and on”, as we are often prone to do – to guard against praying in “cold generalities”,⁶ as one of the older commentators put it, which (he said) is “the sure mark of an insensible heart.”⁶

Jesus told us “not (to) use meaningless repetition as the Gentiles do, (who) suppose … they will be heard for their many words” (c.f. Matthew 6:7). I have told you on numerous other occasions that we all – including myself – (that we all) have to guard against our own “meaningless repetition(s)” – i.e. those phrases we use over and over and over without thinking about what we’re saying, because those words have long since lost their meaning.

Elsewhere, Solomon said: “When there are many words, transgression is unavoidable, but he who restrains his lips is wise” (c.f. Proverbs 10:19) – which is good advise, not only for our conversations with other people, but when we are conversing with God in prayer!

We should add, however, that short prayers are not necessarily more spiritual than longer ones – after all, Scripture says that on at least one occasion Jesus prayed all night (c.f. Luke 6:12). Hence, one writer said: “Fewness of words is not the main concern; but whether they be words from the heart⁷ … nothing is more unacceptable to God, that to hold on speaking, after we have left off praying. However, so long as the heart and the tongue flow together, never suppose that your Lord will be weary of our many words.”⁸

(f) The other way⁵ to “bring up a matter in the presence of God” (c.f. Ecclesiastes 5:2a) during the course of worship is by making vows, whether corporately or individually, formally or unofficially (so to speak). This is essentially what Solomon addresses in verses four through seven. Taken in this light, then, verse two could be viewed as a warning not to make rash promises in God’s presence – promises we either know we can’t keep, or aren’t willing to keep – and/or even promises made with good intentions, but which we fail to keep for whatever the reason. Hence, Solomon says: ^{4“When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! 5It is better that you should not vow than that you should vow and not pay”} (c.f. Ecclesiastes 5:4-5).

Lord willing, this is where we will pick up our study next time.

¹The Bible Companion Series: Strong’s Concordance;

Word #1892.

the Epistle to the Hebrews; p. 236.