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1 Keep thy foot [ footing] when thou goest to the house [Bais] of Elohim, and be more ready to hear, than to give the sacrifice of fools [zevach of kesilim]: for they consider not [have no da'as] that they do evil [rah].
2 Be not rash with thy mouth, and let not thine heart [lev] be hasty to utter any thing before Elohim: for Elohim is in heaven [Shomayim], and thou upon earth [ha'aretz]: therefore let thy words [dvarim] be few.
The word used by the Greeks for religion was "threscheia", from "threscheuo", to worship. This may be derived from "scheuoz", taken metonymically for a minister; and "threo", to shout or make a clamour; because, in that worship which results from the thinking of sinful flesh, the performers rend the air with their shouts; and if idolaters, they "call upon the name of their gods" with frantic cries, "cutting themselves with knives and lancets till the blood gushes out upon them". (Kings 18:28)
The worship of God recognizes no such practices as these. When persons make their meeting houses to echo with clamorous prayers, such as may often be heard among some who profess the religion of Christ -- shouting, I say, like the priests of Baal, as though God were "talking, or pursuing, or on a journey, or peradventure sleeping, and needed to be awaked" -- such persons evince that they are "scheue dregez", vessels of wrath, who comprehend not the genius of the truth; and not "scheue eleouz", vessels of mercy, whose thoughts are in harmony with the divine law.
How different was the prayer of Elijah. From him ascended the "still small voice" of fervent, but tranquil supplication. He knew that God was neither deaf nor asleep; but a God everywhere present by the universality of His spirit. His words were few. He did not expect to be heard for his much speaking; knowing that God is not to be moved by "vain repetitions", or volubility of speech; but by the love He has for His children, and for the glory of His name.
Elpis Israel 1.5.
3 For a dream cometh through the multitude of business [As by a multitude of cares cometh a chalom (dream)]; and a fool's voice is known by multitude of words [so by a multitude of dvarim cometh the kol kesil (the voice of the fool)].
The folly of much talking. A wise man will talk little and weigh all his words well, always aware of his own limitations, and God's infinite wisdom and greatness. The fool is known by his thoughtless, foolish, trivial chattering. *
5 Better is it that thou shouldest not vow [make a neder], than that thou shouldest vow and not pay [not fulfill the neder.].
The folly of rash vows -- thoughtless promises -- ill considered statements. In our present dispensation the command is carried further and all vows are forbidden, but the basic principle is the same -- care and thoughtfulness and restraint, instead of impetuousness and rashness -- in what we say we will do.
How often we speak thoughtlessly and hastily and do not carry out what we say, in dealing with children especially. This is fatal for any discipline or respect. Far better to say nothing at all, than to keep making hasty decisions, thoughtless commands, and impetuous warnings that are never carried through. All this is childish, immature, undisciplined folly in God's sight and will be called to account. "God hath no pleasure in fools" -- and all natural reactions and spur-of-the moment decisions are foolishness before God. *
* Bro Growcott - The is the whole of man.
7 For in the multitude of dreams [chalomot] and many words [dvarim] there are also divers vanities [havalim]: but fear thou Elohim.
Novels spoil people for actual life, because actual life does not work out in the connected method of a story. It has no plot and no romance. It is furtive and disjointed, and needs the principles of truth and kindness to make it of any tolerable interest. Novels, which are manufactured dreams, do not give you this.
TC 08/1894 p312.