Ecclesiastes 5:2
Verse
Context
Approaching God with Awe
1Guard your steps when you go to the house of God. Draw near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong.2Do 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. 3As a dream comes through many cares, so the speech of a fool comes with many words.
Sermons
Derek Prince
Richard Wurmbrand
George Fox
Robert Wurtz II
T. Austin-Sparks
A.W. TozerSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Be not hasty with thy mouth, and let not thy heart hasten to speak a word before God: for God is in heaven, and thou art upon earth; therefore let thy words be few. For by much business cometh dreaming, and by much talk the noise of fools." As we say in German: auf Flgeln fliegen [to flee on wings], auf Einem Auge nicht sehen [not to see with one eye], auf der Flte blasen [to blow on the flute], so in Heb. we say that one slandereth with (auf) his tongue (Psa 15:3), or, as here, that he hasteth with his mouth, i.e., is forward with his mouth, inasmuch as the word goes before the thought. It is the same usage as when the post-bibl. Heb., in contradistinction to התורה שׁבּכתב, the law given in the Scripture, calls the oral law הת שׁבּעל־פּה, i.e., the law mediated על־פה, oraliter = oralis traditio (Shabbath 31a; cf. Gittin 60b). The instrument and means is here regarded as the substratum of the action - as that which this lays as a foundation. The phrase: "to take on the lips," Psa 16:4, which needs no explanation, is different. Regarding בּהל, festinare, which is, like מהר, the intens. of Kal, vid., once it occurs quite like our "sich beeilen" to hasten, with reflex. accus. suff., Ch2 35:21. Man, when he prays, should not give the reins to his tongue, and multiply words as one begins and repeats over a form which he has learnt, knowing certainly that it is God of whom and to whom he speaks, but without being conscious that God is an infinitely exalted Being, to whom one may not carelessly approach without collecting his thoughts, and irreverently, without lifting up his soul. As the heavens, God's throne, are exalted above the earth, the dwelling-place of man, so exalted is the heavenly God above earthly man, standing far beneath him; therefore ought the words of a man before God to be few, - few, well-chosen reverential words, in which one expresses his whole soul. The older language forms no plur. from the subst. מעט (fewness) used as an adv.; but the more recent treats it as an adj., and forms from it the plur. מעטּים (here and in Psa 109:8, which bears the superscription le-david, but has the marks of Jeremiah's style); the post-bibl. places in the room of the apparent adj. the particip. adj. מועט with the plur. מוּעטים (מוּעטין), e.g., Berachoth 61a: "always let the words of a man before the Holy One (blessed be His name!) be few" (מוע). Few ought the words to be; for where they are many, it is not without folly. This is what is to be understood, Ecc 5:2, by the comparison; the two parts of the verse stand here in closer mutual relation than Ecc 7:1, - the proverb is not merely synthetical, but, like Job 5:7, parabolical. The ב is both times that of the cause. The dream happens, or, as we say, dreams happen ענין בּרב; not: by much labour; for labour in itself, as the expenditure of strength making one weary, has as its consequence, Ecc 5:11, sweet sleep undisturbed by dreams; but: by much self-vexation in a man's striving after high and remote ends beyond what is possible (Targ., in manifold project-making); the care of such a man transplants itself from the waking to the sleeping life, it if does not wholly deprive him of sleep, Ecc 5:11, Ecc 8:16, - all kinds of images of the labours of the day, and fleeting phantoms and terrifying pictures hover before his mind. And as dreams of such a nature appear when a man wearies himself inwardly as well as outwardly by the labours of the day, so, with the same inward necessity, where many words are spoken folly makes its appearance. Hitzig renders כסיל, in the connection קול כּ, as adj.; but, like אויל (which forms an adj. ěvīlī), כסיל is always a subst., or, more correctly, it is a name occurring always only of a living being, never of a thing. There is sound without any solid content, mere blustering bawling without sense and intelligence. The talking of a fool is in itself of this kind (Ecc 10:14); but if one who is not just a fool falls into much talk, it is scarcely possible but that in this flow of words empty bombast should appear. Another rule regarding the worship of God refers to vowing.
Jamieson-Fausset-Brown Bible Commentary
rash--opposed to the considerate reverence ("keep thy foot," Ecc 5:1). This verse illustrates Ecc 5:1, as to prayer in the house of God ("before God," Isa 1:12); so Ecc 5:4-6 as to vows. The remedy to such vanities is stated (Ecc 5:6). "Fear thou God." God is in heaven--Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
John Gill Bible Commentary
Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God,.... In private conversation care should be taken that no rash and unadvised words be spoken in haste, as were by Moses and David; and that no evil, nor even any idle word he uttered, since from, the abundance of the heart the mouth is apt to speak, and all is before, the Lord; not a word in the tongue but is altogether known by him, and must be accounted for to him, Psa 106:33. Jerom interprets this of words spoken concerning God; and careful men should be of what they say of him, of his nature and perfections, of his persons, and of his works; and it may be applied to a public profession of his name, and of faith in him; though this should be done with the heart, yet the heart and tongue should not be rash and hasty in making it; men should consider what they profess and confess, and upon what foot they take up and make a profession of religion; whether they have the true grace of God or no: and it will hold true of the public ministry of the word, in which everything that comes uppermost in the mind, or what is crude and undigested, should not be, uttered; but what ministers have thought of, meditated on, well weighed in their minds, and properly digested. Some understand this of rash vows, such as Jephthah's, is supposed to be, which are later repented of; but rather speaking unto God in prayer is intended. So the Targum, "thy, heart shall not hasten to bring out speech at the time thou prayest before the Lord;'' anything and everything that comes up into the mind should not be, uttered before God; not anything rashly and hastily; men should consider before they speak to the King of kings; for though set precomposed forms of prayer are not to be used, yet the matter of prayer should be thought of beforehand; what our wants are, and what we should ask for; whether for ourselves or others; this rule I fear we often offend against: the reasons follow; for God is in heaven, and thou upon earth; his throne is in the heavens, he dwells in the highest heavens, though they cannot contain him; this is expressive of his majesty, sovereignty, and supremacy, and of his omniscience and omnipotence; he is the high and lofty One, that dwells in the high and holy place; he is above all, and sees and knows all persons and things; and he sits in the heavens, and does whatever he pleases; and therefore all should stand in awe of him, and consider what they say unto him. Our Lord seems to have respect to this passage when he directed his disciples to pray, saying, "Our Father, which art in heaven", Mat 6:9; and when we pray to him we should think what we ourselves are, that we are on the earth, the footstool of God; that we are of the earth, earthly; dwell in houses of clay, which have their foundation in the dust; crawling worms on earth, unworthy of his notice; are but dust and ashes, who take upon us to speak unto him; therefore let, by words be few; of which prayer consists; such was the prayer of the publican, "God, be merciful to me, a sinner", Luk 18:13; and such the prayer which Christ has given as a pattern and directory to his people; who has forbid vain repetitions and much speaking in prayer, Mat 6:7; not that all lengthy prayers are to be condemned, or all repetitions in them; our Lord was all night in prayer himself; and Nehemiah, Daniel, and others, have used repetitions in prayer, which may be done with fresh affection, zeal, and fervency; but such are forbidden as are done for the sake of being heard for much speaking, as the Heathens; and who thought they were not understood unless they said a thing a hundred times over (p); or when done to gain a character of being more holy and religious than others, as the Pharisees. (p) "Ohe jam desine deos obtundere----Ut nihil credas intelligere, nisi idem dictum eat centies." Terent. Heautont. Act. 5. Sc. 1. v. 6, 8.
Ecclesiastes 5:2
Approaching God with Awe
1Guard your steps when you go to the house of God. Draw near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong.2Do 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. 3As a dream comes through many cares, so the speech of a fool comes with many words.
- Scripture
- Sermons
- Commentary
Laws of Spiritual Progress - Part 1
By Derek Prince24K21:28Spiritual GrowthECC 5:2MAT 6:33MRK 16:15ACT 1:81CO 15:58HEB 11:6REV 22:12In this sermon, the speaker discusses two lessons they have learned about making spiritual progress. The first principle they emphasize is the importance of taking a step of faith and putting oneself in a position to experience God's power. They believe that progress cannot be made without this step. The second lesson is about the significance of being cautious about what one preaches, as they will eventually have to practice it themselves. The speaker shares a personal experience of seeking God's guidance and realizing the need for further spiritual growth. They emphasize the importance of not speaking rashly to God, as our words are recorded and will be brought before Him in the future. The speaker references the fifth chapter of Ecclesiastes to support this point.
1992 Missions Conference Talk - Part 2
By Richard Wurmbrand2.4K09:52PSA 34:15PSA 46:10PRO 12:15PRO 18:13PRO 19:20PRO 21:13ECC 5:2MAT 5:3JAS 1:19JAS 1:22
This sermon emphasizes the importance of giving and listening, drawing from the story of St. Louis and the significance of prayer amidst distractions. It highlights the value of listening to others' tragedies and joys before speaking, reflecting on the experience of prisoners who learned to listen during their confinement. The message encourages a posture of humility and attentiveness, prioritizing listening to God and others before speaking or preaching.
Epistle 111
By George Fox0Abiding in ChristPlainness of SpeechEXO 22:18DEU 18:10PSA 1:4ECC 5:2ISA 61:3MIC 4:4LUK 3:23JHN 1:9ROM 13:31CO 1:12CO 2:162CO 3:122CO 5:11COL 4:62TH 1:82TH 2:71TI 6:16TIT 2:122PE 1:201JN 1:7JUD 1:4George Fox warns believers to speak plainly and truthfully, allowing their words to reflect the light of Christ within them. He emphasizes that words should be life-giving and rooted in the grace of God, contrasting this with the consequences of ungodliness and deceit. Fox encourages the faithful to dwell in the light, which leads to purity in speech and unity among believers, ultimately producing righteousness. He reminds them that true ministry and prophecy come not from human will but from God, urging them to abide in Christ as branches of the true vine. The sermon calls for a life of integrity and sincerity, free from hypocrisy and flattery.
Block Logic (An Introduction to Hebrew Thought)
By Robert Wurtz II0ECC 5:2Robert Wurtz II delves into the concept of Hebrew thought, contrasting it with Greek logic and emphasizing the limitations of human understanding when it comes to grasping the truths of God. He highlights the Hebrew mindset of picturing God in terms of personality and activity, rather than static philosophical concepts, and the importance of trusting in matters beyond full comprehension. Wurtz explores the Hebrew approach of experiencing truth rather than just thinking it, focusing on the significance of deeds over creeds and the acceptance of divine mystery and paradoxes.
The Fact and Nature of the Heavenly Way
By T. Austin-Sparks0Spiritual PioneeringHeavenly PilgrimageJOB 11:7PSA 24:1ECC 5:2DAN 4:26MAT 6:10HEB 11:13HEB 12:18HEB 13:13REV 21:2T. Austin-Sparks emphasizes the concept of being 'Pioneers of the Heavenly Way,' illustrating that true believers are called to live as strangers and pilgrims on earth, seeking a better, heavenly country. He explains that the relationship between heaven and earth is foundational to understanding our spiritual journey, where our education and purpose are rooted in heavenly realities. The sermon highlights the inward transformation that occurs when one is called from heaven, leading to a sense of conflict with worldly values and a longing for the divine. Sparks encourages believers to embrace the cost and challenges of this pioneering path, reminding them that their ultimate destination is a city prepared by God. He concludes by urging the congregation to cultivate a spirit of pilgrimage, always seeking the deeper realities of their faith.
Religious Word-Rationing
By A.W. Tozer0Authenticity in PrayerThe Power of the Holy SpiritPSA 19:14PRO 10:19ECC 5:2MAT 6:7ROM 12:1EPH 4:29COL 4:61TH 5:17JAS 1:191PE 3:15A.W. Tozer addresses the issue of 'religious word-rationing,' emphasizing that many religious individuals often use excessive words as a substitute for meaningful actions. He reflects on the tendency to speak eloquently in prayer meetings, where flowery language can overshadow genuine communication with God. Tozer encourages self-reflection and humility, advocating for a deeper awareness of God's presence to combat empty rhetoric. He highlights that true eloquence comes from the Holy Spirit, which inspires powerful words that lead to heartfelt responses and actions. Ultimately, Tozer calls for a reduction in empty words and an increase in authentic, Spirit-led communication.
Let Me Speak, Lastly, to Those Who Do Pray
By J.C. Ryle0Spiritual HealthThe Importance of PrayerGEN 24:12GEN 32:11PSA 119:145ECC 5:2MRK 11:24ACT 12:152CO 12:8PHP 4:6COL 4:2HEB 5:7J.C. Ryle emphasizes the significance of prayer in the life of a believer, urging Christians to approach prayer with reverence, humility, and earnestness. He highlights the necessity of praying spiritually and regularly, while also encouraging perseverance and boldness in our requests to God. Ryle warns against the dangers of formality and encourages specificity in prayer, advocating for intercession and thankfulness as essential components. He concludes by stressing the importance of watchfulness over our prayer life, asserting that it reflects the state of our spiritual health. Ryle's heartfelt desire is for Christians to cultivate a spirit of prayerfulness in their lives and in the church.
The Christian Urged to an Express Act of Self-Dedication to the Service of God
By Philip Doddridge0DEU 26:17ECC 5:2LUK 18:13ROM 6:13ROM 12:12CO 9:7EPH 2:192TI 1:121PE 5:2Philip Doddridge preaches about the importance of making a solemn surrender of oneself to God, urging believers to declare their dedication in the divine presence with deliberate, cheerful, entire, perpetual, and solemn expressions. The surrender should encompass all aspects of life, including time, possessions, influence, and desires, with a heartfelt desire to be entirely God's. Doddridge emphasizes the need for a written instrument of dedication, signed and declared before God in a season of extraordinary devotion, to serve as a reminder and anchor in times of temptation and affliction.
The Eleventh Degree of Humility
By St. Benedict of Nursia0PRO 10:19PRO 15:1PRO 17:27ECC 5:2JAS 1:19St. Benedict of Nursia emphasizes the importance of humility in speech for monks, encouraging them to speak gently, without laughter, humbly, seriously, using few and sensible words, and avoiding being noisy. He refers to the wisdom in speaking less, as 'A wise man is known by the fewness of his words' (Sextus, Enchiridion, 134 or 145), highlighting the virtue of restraint and thoughtfulness in communication.
Prayer—the Long and Short of It!
By David Wilkerson0The Power of PrayerSincerity in Communication with GodECC 5:2MAT 26:38PHP 4:6JAS 5:16David Wilkerson emphasizes the importance of concise and sincere prayer, warning against the tendency to use long, wordy prayers that may lack genuine intent. He argues that God desires intelligent and respectful communication rather than empty clichés or attempts to impress Him with verbosity. Wilkerson encourages believers to be specific in their prayers, as this leads to clearer answers from God, and highlights the necessity of personal communion with the Lord. He stresses that true prayer requires dedication and transformation, urging that no one should approach prayer lightly or without preparation.
Governing the Tongue
By Charles Finney0True ReligionGoverning the TonguePRO 10:19ECC 5:2JAS 1:26Charles Finney emphasizes the critical importance of governing the tongue as a reflection of true religion, arguing that a tongue not bridled by love and benevolence renders one's faith vain. He outlines the rules and conditions necessary for controlling speech, asserting that a heart filled with perfect love and entire consecration to God is essential for benevolent communication. Finney warns that without the governance of the tongue, true religion cannot exist, as idle words and selfish intentions contradict the law of love. He calls for moral courage to speak and remain silent appropriately, highlighting the need for self-examination in our speech. Ultimately, he urges believers to surrender their tongues to Christ for true sanctification and effective witness.
Outer Life of Holiness
By Dougan Clark0EXO 20:1PRO 25:11ECC 5:2MAT 5:1PHP 2:141TH 5:16HEB 12:291PE 1:151PE 3:4Dougan Clark emphasizes the importance of living a holy life based on the universally recognized standard of Christian morality, the Ten Commandments. He clarifies that both the justified and entirely sanctified individuals are obligated to adhere to this standard, with sanctification being reflected in both inward and outward differences. The outward life of holiness is characterized by few words spoken with grace, quietude of manner, silent submission in the face of injustice, and continual prayerfulness, faith, and joy. It also involves refraining from complaining about the imperfections of others and giving glory to God rather than oneself.
What Is in the Well, Will Be in the Bucket
By Thomas Brooks0Guarding Our SpeechThe Power of WordsPSA 19:4PSA 52:2PSA 73:9PRO 18:21ECC 5:2ECC 8:4ECC 10:12MAT 12:36MAT 28:13Thomas Brooks emphasizes the significance of our words, warning that every idle word will be accounted for on the day of judgment, as stated in Matthew 12:36. He categorizes various types of talkers, including idle, over, only, unprofitable, unseasonable, and rash talkers, highlighting the dangers of speaking without thought. Brooks asserts that the tongue reveals the true state of the heart, and what is in the well (the heart) will be in the bucket (the mouth). He cautions that the tongue can lead to ruin and encourages carefulness in speech, as it can cause harm to others and ourselves. Ultimately, he calls for vigilance over our words, as they hold the power of life and death.
Epistle 22
By George Fox0Inner LightObedience to GodECC 5:2JER 9:3MIC 5:11MRK 9:502CO 10:4EPH 5:11PHP 3:14COL 4:62TH 2:3HEB 3:131PE 3:16REV 3:11REV 16:10REV 17:16George Fox emphasizes the importance of staying close to the inner light and the power of God's words, urging believers to avoid distractions from vain thoughts and to focus on the truth that leads to obedience. He warns of the impending judgment on the wicked and encourages the faithful to remain steadfast in their faith, walking in love, wisdom, and purity. Fox calls for mutual support among believers, urging them to stir up purity in one another and to be bold in their witness for the truth, while also maintaining humility and integrity in their conduct.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Be not hasty with thy mouth, and let not thy heart hasten to speak a word before God: for God is in heaven, and thou art upon earth; therefore let thy words be few. For by much business cometh dreaming, and by much talk the noise of fools." As we say in German: auf Flgeln fliegen [to flee on wings], auf Einem Auge nicht sehen [not to see with one eye], auf der Flte blasen [to blow on the flute], so in Heb. we say that one slandereth with (auf) his tongue (Psa 15:3), or, as here, that he hasteth with his mouth, i.e., is forward with his mouth, inasmuch as the word goes before the thought. It is the same usage as when the post-bibl. Heb., in contradistinction to התורה שׁבּכתב, the law given in the Scripture, calls the oral law הת שׁבּעל־פּה, i.e., the law mediated על־פה, oraliter = oralis traditio (Shabbath 31a; cf. Gittin 60b). The instrument and means is here regarded as the substratum of the action - as that which this lays as a foundation. The phrase: "to take on the lips," Psa 16:4, which needs no explanation, is different. Regarding בּהל, festinare, which is, like מהר, the intens. of Kal, vid., once it occurs quite like our "sich beeilen" to hasten, with reflex. accus. suff., Ch2 35:21. Man, when he prays, should not give the reins to his tongue, and multiply words as one begins and repeats over a form which he has learnt, knowing certainly that it is God of whom and to whom he speaks, but without being conscious that God is an infinitely exalted Being, to whom one may not carelessly approach without collecting his thoughts, and irreverently, without lifting up his soul. As the heavens, God's throne, are exalted above the earth, the dwelling-place of man, so exalted is the heavenly God above earthly man, standing far beneath him; therefore ought the words of a man before God to be few, - few, well-chosen reverential words, in which one expresses his whole soul. The older language forms no plur. from the subst. מעט (fewness) used as an adv.; but the more recent treats it as an adj., and forms from it the plur. מעטּים (here and in Psa 109:8, which bears the superscription le-david, but has the marks of Jeremiah's style); the post-bibl. places in the room of the apparent adj. the particip. adj. מועט with the plur. מוּעטים (מוּעטין), e.g., Berachoth 61a: "always let the words of a man before the Holy One (blessed be His name!) be few" (מוע). Few ought the words to be; for where they are many, it is not without folly. This is what is to be understood, Ecc 5:2, by the comparison; the two parts of the verse stand here in closer mutual relation than Ecc 7:1, - the proverb is not merely synthetical, but, like Job 5:7, parabolical. The ב is both times that of the cause. The dream happens, or, as we say, dreams happen ענין בּרב; not: by much labour; for labour in itself, as the expenditure of strength making one weary, has as its consequence, Ecc 5:11, sweet sleep undisturbed by dreams; but: by much self-vexation in a man's striving after high and remote ends beyond what is possible (Targ., in manifold project-making); the care of such a man transplants itself from the waking to the sleeping life, it if does not wholly deprive him of sleep, Ecc 5:11, Ecc 8:16, - all kinds of images of the labours of the day, and fleeting phantoms and terrifying pictures hover before his mind. And as dreams of such a nature appear when a man wearies himself inwardly as well as outwardly by the labours of the day, so, with the same inward necessity, where many words are spoken folly makes its appearance. Hitzig renders כסיל, in the connection קול כּ, as adj.; but, like אויל (which forms an adj. ěvīlī), כסיל is always a subst., or, more correctly, it is a name occurring always only of a living being, never of a thing. There is sound without any solid content, mere blustering bawling without sense and intelligence. The talking of a fool is in itself of this kind (Ecc 10:14); but if one who is not just a fool falls into much talk, it is scarcely possible but that in this flow of words empty bombast should appear. Another rule regarding the worship of God refers to vowing.
Jamieson-Fausset-Brown Bible Commentary
rash--opposed to the considerate reverence ("keep thy foot," Ecc 5:1). This verse illustrates Ecc 5:1, as to prayer in the house of God ("before God," Isa 1:12); so Ecc 5:4-6 as to vows. The remedy to such vanities is stated (Ecc 5:6). "Fear thou God." God is in heaven--Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
John Gill Bible Commentary
Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God,.... In private conversation care should be taken that no rash and unadvised words be spoken in haste, as were by Moses and David; and that no evil, nor even any idle word he uttered, since from, the abundance of the heart the mouth is apt to speak, and all is before, the Lord; not a word in the tongue but is altogether known by him, and must be accounted for to him, Psa 106:33. Jerom interprets this of words spoken concerning God; and careful men should be of what they say of him, of his nature and perfections, of his persons, and of his works; and it may be applied to a public profession of his name, and of faith in him; though this should be done with the heart, yet the heart and tongue should not be rash and hasty in making it; men should consider what they profess and confess, and upon what foot they take up and make a profession of religion; whether they have the true grace of God or no: and it will hold true of the public ministry of the word, in which everything that comes uppermost in the mind, or what is crude and undigested, should not be, uttered; but what ministers have thought of, meditated on, well weighed in their minds, and properly digested. Some understand this of rash vows, such as Jephthah's, is supposed to be, which are later repented of; but rather speaking unto God in prayer is intended. So the Targum, "thy, heart shall not hasten to bring out speech at the time thou prayest before the Lord;'' anything and everything that comes up into the mind should not be, uttered before God; not anything rashly and hastily; men should consider before they speak to the King of kings; for though set precomposed forms of prayer are not to be used, yet the matter of prayer should be thought of beforehand; what our wants are, and what we should ask for; whether for ourselves or others; this rule I fear we often offend against: the reasons follow; for God is in heaven, and thou upon earth; his throne is in the heavens, he dwells in the highest heavens, though they cannot contain him; this is expressive of his majesty, sovereignty, and supremacy, and of his omniscience and omnipotence; he is the high and lofty One, that dwells in the high and holy place; he is above all, and sees and knows all persons and things; and he sits in the heavens, and does whatever he pleases; and therefore all should stand in awe of him, and consider what they say unto him. Our Lord seems to have respect to this passage when he directed his disciples to pray, saying, "Our Father, which art in heaven", Mat 6:9; and when we pray to him we should think what we ourselves are, that we are on the earth, the footstool of God; that we are of the earth, earthly; dwell in houses of clay, which have their foundation in the dust; crawling worms on earth, unworthy of his notice; are but dust and ashes, who take upon us to speak unto him; therefore let, by words be few; of which prayer consists; such was the prayer of the publican, "God, be merciful to me, a sinner", Luk 18:13; and such the prayer which Christ has given as a pattern and directory to his people; who has forbid vain repetitions and much speaking in prayer, Mat 6:7; not that all lengthy prayers are to be condemned, or all repetitions in them; our Lord was all night in prayer himself; and Nehemiah, Daniel, and others, have used repetitions in prayer, which may be done with fresh affection, zeal, and fervency; but such are forbidden as are done for the sake of being heard for much speaking, as the Heathens; and who thought they were not understood unless they said a thing a hundred times over (p); or when done to gain a character of being more holy and religious than others, as the Pharisees. (p) "Ohe jam desine deos obtundere----Ut nihil credas intelligere, nisi idem dictum eat centies." Terent. Heautont. Act. 5. Sc. 1. v. 6, 8.