Eccl 5:2

“[It might be that] a person dedicates himself rashly, without comprehending what is esoteric of the wisdom of God and of the Word who is "in the beginning with God" and who is himself God. And … it is by means of the Word and God and by means of the wisdom with him that one must examine and discover these things. [Then] it must happen that he, by falling into myths and nonsense and fictions, submits himself to the danger that surrounds impiety. For that reason one must remember also the commandment from Solomon in Ecclesiastes concerning such things, which says, "Do not hasten to express a word before the face of God. For God is in the heaven above, and you are on the earth below. Therefore let your words be few."”

“The passage in Ecclesiastes "Be not in haste to utter speech before God, because God is in heaven above and you on earth below" is intended to show the gap which separates those who are in the "body of humiliation" from him who is with the angels exalted by the help of the Word and from the holy powers with Christ himself. For it is not unreasonable that he should be strictly "at the Father's throne," allegorically called heaven, while his church, termed earth, is a footstool at his feet.”

“Truly, if a person guards his mouth and acquires humility, the angels will be his friends here below; his soul will be a perfume poured out; the angels will carry his remembrance before God day and night, whether he is a monk or a secular. Besides, many persons in the world are watchful on this point. As for me, I know many who have acquired a great humility and have watched themselves not to speak evil of anyone. On the contrary, they underestimate themselves constantly and praise the others, saying, "It is within the power of God that we should find a little place in heaven."”

“Listen to the Preacher exhorting not to be hasty to utter anything before God, "for God," (says he), "is in heaven above, and you upon earth beneath."He shows, I think, by the relation of these elements to each other, or rather by their distance, how far the divine nature is above the speculations of human reason. For that nature which transcends all intelligence is as high above earthly calculation as the stars are above the touch of our fingers, or rather, many times more than that. Knowing, then, how widely the divine nature differs from our own, let us quietly remain within our proper limits. For it is both safer and more reverent to believe the majesty of God to be greater than we can understand, than, after circumscribing his glory by our misconceptions, to suppose there is nothing beyond our conception of it.”

“"We do not know how to pray as we ought." He is not so much talking [about prayer] at this point as issuing a command not to theologize thoughtlessly. Indeed, anyone who belongs to this material world and whose thoughts have their origin in this world cannot speak about God without error—or on other matters that elude the senses. That is why he says, "And let your words be few," that is, they should be true and well chosen. I think also that "few" means the same as in the following texts: "Better a little with righteousness than an abundance of riches with sinners." And, "Better is the receiving of a little with righteousness." But to those who do not observe this, he says, "For as a dream comes when there are many cares, so is the fool's voice with many words." …He also talks about "the voice of a fool," coming up with false words and beguiling the soul. This is "the voice of the slanderer and reviler." He is also able to apply this to the voice of the fool who "by a multitude of words you will not escape sin."”

“Second, a remedy is given against foolish speech, which occurs in a threefold manner. "Do not rashly speak anything." Here he gives a remedy against foolish or disordered speech. Now speech is disordered either because it is inconsiderate; or because it is false, and this he prohibits there: "If you have vowed anything," etc.; or because it is erroneous, and this he prohibits there: "Do not give your mouth, so as to cause to sin," etc. Regarding inconsiderate speech, he prohibits rashness and adds the reason and provides confirmation by example. He therefore prohibits rashness; whence he says: "Do not rashly speak anything," that is, inconsiderately; Sirach 9: "He who is rash in his speech will be hateful"; and again Sirach 28: "Make a balance for your words and a bridle for your mouth." And because a man who is hasty cannot deliberate, therefore he adds: "Nor let your heart be hasty to utter a word," indeed one ought to deliberate at length; whence Proverbs 29: "Have you seen a man hasty in his speech? Folly is to be expected rather than his correction." Whence there ought to be a distance between mouth and heart; against which Sirach 21: "In the mouth of fools is their heart." Whence it is said in James 1: "Let every man be swift to hear and slow to speak"; and Seneca: "I want you to be slow of speech." And the reason is added, namely the divine judgment, which sees all things; therefore he says: "For God is in heaven," supply: seeing all things; whence in the Psalm: "The Lord looked from heaven upon the earth"; "and you are upon earth," placed in plain sight before Him, so you do not escape His notice; Sirach 23: "The eyes of the Lord are far brighter than the sun, looking round about all the ways of men." "Therefore let your words be few," because namely you speak before God, because He Himself will demand an account of all things; Matthew 12: "Of every idle word that men shall have spoken, they shall render an account thereof on the day of judgment."”