Text -- Ecclesiastes 12:10-14 (NET)

12:10 The Teacher sought to find delightful words, and to write accurately truthful sayings. 12:11 The words of the sages are like prods, and the collected sayings are like firmly fixed nails; they are given by one shepherd.

Concluding Exhortation: Fear God and Obey His Commands!

12:12 Be warned, my son, of anything in addition to them. There is no end to the making of many books, and much study is exhausting to the body. 12:13 Having heard everything, I have reached this conclusion: Fear God and keep his commandments, because this is the whole duty of man. 12:14 For God will evaluate every deed, including every secret thing, whether good or evil.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 12:10

Such as would comfort and profit the readers.

Wesley: Ecc 12:11

Piercing into men's dull minds, which make powerful and abiding impressions in them.

Wesley: Ecc 12:11

By the teachers of God's church, appointed of God for that work.

Wesley: Ecc 12:11

From Christ, the great Shepherd of the church in all ages.

Wesley: Ecc 12:12

By these wise men, and their writings.

Wesley: Ecc 12:13

The sum of all that hath been said or written by wise men.

Wesley: Ecc 12:13

Which is put here, for all the inward worship of God, reverence, and love, and trust, and a devotedness of heart to serve and please him.

Wesley: Ecc 12:13

It is his whole work and business, his whole perfection and happiness; it is the sum of what he need either know, or do, or enjoy.

Wesley: Ecc 12:14

All men must give an account to God of all their works, and this alone will enable them to do that with joy.

Wesley: Ecc 12:14

Not only outward and visible actions, but even inward and secret thoughts.

JFB: Ecc 12:8-12

A summary of the first part.

JFB: Ecc 12:8-12

Resumption of the sentiment with which the book began (Ecc 1:2; 1Jo 2:17).

JFB: Ecc 12:11

Piercing deeply into the mind (Act 2:37; Act 9:5; Heb 4:12); evidently inspired words, as the end of the verse proves.

JFB: Ecc 12:11

Rather, on account of the Hebrew genders, (The words) "are fastened (in the memory) like nails" [HOLDEN].

JFB: Ecc 12:11

Rather, "the masters of collections (that is, collectors of inspired sayings, Pro 25:1), are given ('have published them as proceeding' [HOLDEN]) from one Shepherd," namely, the Spirit of Jesus Christ [WEISS], (Eze 37:24). However, the mention of "goads" favors the English Version, "masters of assemblies," namely, under-shepherds, inspired by the Chief Shepherd (1Pe 5:2-4). SCHMIDT translates, "The masters of assemblies are fastened (made sure) as nails," so Isa 22:23.

JFB: Ecc 12:12

(See on Ecc 1:18).

JFB: Ecc 12:12

Of mere human composition, opposed to "by these"; these inspired writings are the only sure source of "admonition."

JFB: Ecc 12:12

In mere human books, wearies the body, without solidly profiting the soul.

JFB: Ecc 12:13

The grand inference of the whole book.

JFB: Ecc 12:13

The antidote to following creature idols, and "vanities," whether self-righteousness (Ecc 7:16, Ecc 7:18), or wicked oppression and other evils (Ecc 8:12-13), or mad mirth (Ecc 2:2; Ecc 7:2-5), or self-mortifying avarice (Ecc 8:13, Ecc 8:17), or youth spent without God (Ecc 11:9; Ecc 12:1).

JFB: Ecc 12:13

Literally, "this is the whole man," the full ideal of man, as originally contemplated, realized wholly by Jesus Christ alone; and, through Him, by saints now in part, hereafter perfectly (1Jo 3:22-24; Rev 22:14).

JFB: Ecc 12:14

The future judgment is the test of what is "vanity," what solid, as regards the chief good, the grand subject of the book.

Clarke: Ecc 12:10

He sought to find out acceptable words - דברי חפץ dibrey chephets , words of desire, words of will; the best, the most suitable words; those which the people could best understand. But these words were not such as might merely please the people; they were words of truth; such as came from God, and might lead them to him.

Clarke: Ecc 12:11

The words of the wise - Doctrines of faith, illustrated by suitable language, are as nails fastened by the masters of assemblies, בעלי אספות baaley asuphoth , the masters of collections, those who had made the best collections of this kind, the matter of which was of the most excellent nature; every saying sinking as deeply into the mind, by the force of the truth contained in it, as a nail well pointed does into a board, when impelled by the hammer’ s force. These masters of collections have been supposed to be public persons appointed by the prince himself, the sole shepherd, to see that nothing was put into the people’ s hands but what would be profitable for them to read; and that, when any wise man gave public instructions, a good scribe sat by to take down the words; and then the master examined what he had written, to see that it was upright, and that the words were doctrines of truth. These were something like our licensers of the press; but the existence of such is little more than conjecture

After all, masters of assemblies may mean public teachers; that which was written, the oracles of God, out of which they instructed the people; the one Shepherd, God Almighty, from whom they received their authority and unction to preach the truth; and by the energy of whose Spirit the heavenly teaching was fastened in their hearts, as a well-driven nail in a sound piece of wood.

Clarke: Ecc 12:12

And farther, by these, my son, be admonished - Hear such teachers, and receive their admonitions; and do not receive the grace of God in vain

Clarke: Ecc 12:12

Of making many books there is no end - Two thousand years have elapsed since this was written; and since that time some millions of treatises have been added, on all kinds of subjects, to those which have gone before. The press is still groaning under and teeming with books, books innumerable; and no one subject is yet exhausted, notwithstanding all that has been written on it. And we who live in these latter times are no nearer an end, in the investigation of Nature and its properties; of God, his attributes, his providence, his justice, and his mercy; of Man, his animal life, his mode of nutrition and existence, and his soul and its powers; of Jesus, and the redemption by him; of Eternity, and what it implies as exhibiting to us the pains of the cursed, and the glories of the blessed. Of several of these we know no more than they who have lived five thousand years before us; nor do we know any thing certainly by the endless books that have been published, except what bears the seal of the God of heaven, as published in that word which was declared by his Spirit

Clarke: Ecc 12:12

And much study is a weariness of the flesh - O how true is this! Let the trembling knees, the palsied hands, the darkened eyes, the aching heart, and the puzzled mind of every real student declare! And should none more worthy of the name of student be within reach to consult, the writer of this work is a proof in point.

Clarke: Ecc 12:13

Keep his commandments - They are contained in two words

1.    "Thou shalt love the Lord thy God with all thy heart;

2.    "And thy neighbor as thyself.

Blessed be God, much reading and much study are not necessary to accomplish this, which is called כל האדם col haadam , the whole of Adam; the whole that God required of the first man and of all his posterity. But the gospel of Jesus Christ must be understood to comprehend the full force of this short saying

The word duty, added here by our translators, spoils, if not Perverts, the sense

The whole passage is rendered with great simplicity by Coverdale: -

"The same preacher was not wyse alone: but taught the people knowledge also. He gave good hede, sought out the grounde, and set forth many parables. His diligence was to fynde out acceptable wordes, right scripture, and the wordes of trueth. For the wordes of the wyse are like prickes and nales that go thorow, wherewith men are kepte together: for they are geven of one Shepherd onely. Therefore be warre (my sonne) that above these thou make thee not many and innumerable bookes, nor take dyverse doctrynes in hande, to weery thy body withall

"Let us heare the conclusion of all thinges; Feare God, and kepe his comaundementes, for that toucheth all men; for God shall judge all workes and secrete thinges, whether they be good or evell.

I shall give the same from my old MS. Bible: -

And wan Ecclesiastes was most wiis he taght the peple, and told out what he had don, and enserchinge maade many parablis. He soght profitable wordis, and wrote most right sermons, and ful of trewth, The wordis of wismen as prickis and as nailis into herte pigt: that bi the counseyle of maisteris ben geven of oon scheperd. More thann thes sone myn, ne seche thou; of making many bokes is noon eend, and oft bethinking is tormenting of the flesche. Eend of spekinge alle togydir heere mee. Drede God, and his hestis kepe; that is eche man. Alle thingis that ben maad schal bringen into dome, for eche erid thinge, whithir good or evyl it be.

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Clarke: Ecc 12:14

For God shall bring every work into judgment - This is the reason why we should "fear God and keep his commandments.

1.    Because there will be a day of judgment

2.    Every soul of man shall stand at that bar

3.    God, the infinitely wise, the heart-searching God, will be judge

4.    He will bring to light every secret thing - all that has been done since the creation, by all men; whether forgotten or registered; whether done in secret or in public

5.    All the works of the godly, as well as all the works of the wicked, shall be judged in that day; the good which the godly strove to conceal, as well as the evil which the wicked endeavored to hide

This, then, will be the conclusion of the whole mortal story. And although in this world all is vanity; yet there, "vanities will be vain no more."Every thing whether good or evil, will have its own proper stable, eternal result. O God! prepare the reader to give up his accounts with joy in that day! Amen

Masoretic Note

Number of verses, 222

Middle verse, Ecc 6:10

Sections, 4

The Arabic subjoins this colophon: - "Praise be to God for ever and ever!

"By the assistance of the Most High God this book of Ecclesiastes, which is vanity of vanities, written by Solomon the son of David who reigned over the children of Israel, is completed.

The Syriac has, "The end of the book of Koheleth.

There are others, but they are of no importance.

Defender: Ecc 12:12

It is surprising to learn that there was a plethora of books being written even three thousand years ago."

Defender: Ecc 12:13

The problem is that no one can keep all God's commandments (Ecc 7:20; Jam 2:10). The solution is in Christ, who said: "This is the work of God, that ye believe on him whom he hath sent" (Joh 6:29)."

Defender: Ecc 12:14

Judgment is sure, even of our words in the coming "day of Judgment" (Mat 12:36)."

TSK: Ecc 12:10

Preacher : Ecc 1:1, Ecc 1:12

acceptable words : Heb. words of delight, Pro 15:23, Pro 15:26, Pro 16:21-24, Pro 25:11, Pro 25:12; 1Ti 1:15

written : Pro 1:1-6, Pro 8:6-10, Pro 22:17-21; Luk 1:1-4; Joh 3:11; Col 1:5

TSK: Ecc 12:11

as goads : Jer 23:29; Mat 3:7; Act 2:37; 2Co 10:4; Heb 4:12

masters : Joh 3:10

given : Gen 49:24; Psa 23:1, Psa 80:1; Isa 40:11; Eze 34:23; Joh 10:14; Heb 13:20; 1Pe 5:4

TSK: Ecc 12:12

by these : Luk 16:29-31; Joh 5:39, Joh 20:31, Joh 21:25; 2Pe 1:19-21

study : or, reading

weariness : Ecc 1:18

TSK: Ecc 12:13

Let us hear the conclusion of the whole matter : or, The end of the matter, even all that hath been heard is

Fear : Ecc 5:7, Ecc 8:12; Gen 22:12; Deu 6:2, Deu 10:12; Psa 111:10, Psa 112:1, Psa 145:19, Psa 147:11; Pro 1:7, Pro 23:17; 1Pe 2:17; Rev 19:5

for : Ecc 2:3, Ecc 6:12; Job 28:28; Psa 115:13-15; Pro 19:23; Luk 1:50

TSK: Ecc 12:14

Ecc 11:9; Psa 96:13; Mat 12:36, 25:31-46; Luk 12:1, Luk 12:2; Joh 5:29; Act 17:30, Act 17:31; Rom 2:16, Rom 14:10-12; 1Co 4:5; 2Co 5:10; Rev 20:11-15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 12:8-14

This passage is properly regarded as the Epilogue of the whole book; a kind of apology for the obscurity of many of its sayings. The passage serves therefore to make the book more intelligible and more acceptable.

Here, as in the beginning of the book Ecc 1:1-2, the Preacher speaks of himself Ecc 12:8-10 in the third person. He first repeats Ecc 12:8 the mournful, perplexing theme with which his musings began Ecc 1:2; and then states the encouraging practical conclusion Ecc 12:13-14 to which they have led him. It has been pointed out that the Epilogue assumes the identity of the Preacher with the writer of the Book of Proverbs.

Ecc 12:11

literally, Words of wise men are as goads, and as nails driven in (by) masters of assemblies; they are given from one shepherd: "goads,"because they rouse the hearer and impel him to right actions; "nails"(perhaps tent-spikes), because they remain fixed in the memory: "masters of assemblies"are simply "teachers"or "preachers"(see Ecc 1:1 note), instructors of such assemblies as Wisdom addresses Pro 1:20.

One shepherd - i. e., God, who is the supreme Giver of wisdom Pro 2:6, and the chief Shepherd Jer 23:1-4. Compare 1Co 2:12-13.

Ecc 12:12

By these - i. e., "By the words of wise men."

Books - Rather, "Writings."Probably the proverbs current in the Preacher’ s age, including, though not especially indicating, his own.

The Preacher protests against the folly of protracted, unprofitable, meditation.

Ecc 12:13

literally, "The conclusion of the discourse"(or "word,"= words, Ecc 1:1), "the whole, let us hear."

The whole duty of man - Rather, the whole man. To revere God and to obey Him is the whole man, constitutes man’ s whole being; that only is conceded to Man; all other things, as this book teaches again and again, are dependent on a Higher Incomprehensible Being.

Ecc 12:14

Judgment with - Rather, judgment (which shall be held) upon etc.: i. e., an appointed judgment which shall take place in another world, as distinct from that retribution which frequently follows man’ s actions in the course of this world, and which is too imperfect (compare Ecc 2:15; Ecc 4:1; Ecc 7:15; Ecc 9:2, ...) to be described by these expressions. He that is fully convinced that there is no solid happiness to be found in this world, and that there is a world to come wherein God will adjudge people to happiness or misery respectively, as they have made their choice and acted here, must necessarily subscribe to the truth of Solomon’ s conclusion, that true religion is the only way to true happiness.

\brdrb \brdrs \brdrw30 \brsp20

Poole: Ecc 12:10

Acceptable words Heb. desirable or delightful , worthy of all acceptation, such as would minister comfort and profit so the hearers or readers.

Written by the preacher in this and his other books.

Upright Heb. right or straight , agreeable to the mind or will of God, which is the rule of right, not crooked or perverse.

Words of truth not fables cunningly devised to deceive the simple, but true and certain doctrines, which commend themselves to men’ s own consciences or reasons; wholesome and edifying counsels.

Poole: Ecc 12:11

The words of the wise not of secularly or politicly wise men, but of the spiritually wise and holy men of God; of which, and not of the former, this whole context treats.

As goads, and as nails piercing into men’ s dull minds and hard hearts, and quickening and provoking them to the practice of all their duties.

Fastened which do not only amuse and startle men for the present, as the wise and grave counsels of moral philosophers frequently do, but make powerful and abiding impressions in them; which is the peculiar effect of God’ s word.

By the masters of assemblies by the teachers of God’ s church and people, whether prophets or others, appointed by God for that work.

Which are given from one shepherd from God, or from Jesus Christ, the great Shepherd and Teacher of the church in all ages, by whose Spirit the ancient prophets, as well as other succeeding teachers, were inspired and taught, Jer 3:15 1Pe 1:11 2Pe 1:21 . And this clause seems to be added partly as the reason of that admirable harmony and agreement which is amongst all the men of God in all ages and places, because they are all taught by one Master, and guided by the same hand; and partly to oblige us to the greater attention and reverence to all their doctrines and counsels, which we are to receive as the word of God, and not of men only, as it is said, 1Th 2:13 .

Poole: Ecc 12:12

By these by these wise men, and their words or writings, of which he spoke in the foregoing verse.

Be admonished take your instructions from them, for their words are right and true, as he said, Ecc 12:10 , whereas the words of other men are false, or at best doubtful.

Of making many books there is no end I could easily write many books and large volumes upon these matters, but that were an endless and needless work, seeing things necessary to be known and done lie in a little compass, as he informs us in the next verse.

Much study the reading of many books written by learned philosophers about these things; which it is more than probable were then extant, though since lost, which also Solomon, being so curious and inquisitive a person, would in all likelihood procure anti peruse as far as he hail opportunity.

Is a weariness to the flesh it wasteth a man’ s strength and spirits, and yet (which is implied) doth not satisfy the mind, nor sufficiently recompense the trouble and inconvenience to which man is exposed by it.

Poole: Ecc 12:13

The conclusion of the whole matter the sum and substance of all that hath been said or written by wise men, so far as it is necessary for us to know.

Fear God which is synecdoically put here, as it is very frequently in Scripture, for all the inward worship of God, reverence, and love, and trust, and a devotedness of heart to serve and please God, and a loathness to offend him, and an aptness to tremble at his word and judgments.

Keep his commandments: this is fitly added as a necessary effect and certain evidence of the fear, of God. Make conscience of practising whatsoever God requires, how costly, or troublesome, or dangerous soever it be.

The whole duty in the Hebrew it is only, the whole ; it is his whole work and business, his whole perfection and happiness, it is the sum of what he need either know, or do, or enjoy.

Poole: Ecc 12:14

For God shall bring every work into judgment: this is added either,

1. As a reason of what he last said,

this is the whole of man because all men must give an account to God of all their works, and this alone will enable them to do that with joy, and not with grief. Or,

2. As another argument to press the foregoing exhortation, Fear God, and keep his commandments, for you must be called to judgment about it, &c.

With every secret thing not only outward and visible actions, but even inward and secret thoughts.

Haydock: Ecc 12:11

In. The ground, (Haydock) to keep a tent in its proper place. He seemed before to have placed the wise on the same level with fools, chap. vi. 8, 11., and vii. 1. (Calmet) ---

Shepherd. God, or Solomon. The Jews explain it of Moses, and his successors, who taught the people.

Haydock: Ecc 12:12

Not. I have had experience of all. ---

End. They can teach nothing farther. (Calmet) ---

-----Tenet insanabile multos

Scribendi cacoethes.---- (Juvenal, Sat. vii.)

--- Impious productions abound, while those which promote piety are too scarce. When the same truths are enforced, as those which the Scriptures contain, we cannot be accused of writing many books. (Origen, Philoc. v.) (St. Jerome) ---

Flesh. It ruins the health.

Haydock: Ecc 12:13

All man. The whole business and duty of man. (Challoner) ---

This is the sum of all profitable doctrine. (Worthington) ---

He who does not fear God, deserves not the title of man. He is nothing but vanity. (Calmet)

Haydock: Ecc 12:14

Error. Or hidden and secret things. (Challoner) ---

Hebrew, "with every secret thing," (Protestants; Haydock) "every inadvertency." (Septuagint; Symmachus) (Calmet)

Gill: Ecc 12:10

The preacher sought to find out acceptable words,.... Not mere words, fine and florid ones, the words which man's wisdom teacheth, an elegant style, or eloquent language; not but that it is proper for a preacher to seek out and use words suitable and apt to convey right ideas to the minds of men of what he says; but doctrines are rather here meant, "words of desire", "delight", and "pleasure" ^d, as the phrase may be rendered; even of God's good will and pleasure, so Alshech; for the same word is sometimes used of God in this book and elsewhere: see Ecc 3:1; and so may take in the doctrine of God's everlasting love to his people, and his delight and pleasure in them; of his good will towards them in sending Christ to suffer and die for them, and save them; in pardoning their sins through his blood, in which he delights; in regenerating and calling them by his grace, and revealing the things of the Gospel to them, when he hides them from others, which is all of his own will and pleasure, and as it seems good in his sight: or words and doctrines, which are desirable, pleasing, and acceptable unto men; not that Solomon did, or preachers should, seek to please men, or seek to say things merely for the sake of pleasing men, for then they would not be the servants of Christ; nor are the doctrines of the Gospel pleasing to carnal men, but the reverse: they gnash their teeth at them, as Christ's hearers did at him; the preaching of a crucified Christ is foolishness, and the things of the Spirit of God are insipid things, to natural men; they are enemies to the Gospel: but to sensible sinners they are very delightful, such as peace, pardon, righteousness, and salvation, by Christ, 1Ti 1:15; for the worth of them, they are more desirable to them than gold and silver, and are more delightful to the ear than the best of music, and more acceptable to the taste than honey or the honeycomb, Psa 19:10;

and that which was written was upright; meaning what was written in this book, or in any other parts of Scripture, which the preacher sought out and inculcated; it was according to the mind and will of God, and to the rest of the sacred word; it was sincere, unmixed, and unadulterated with the doctrines and inventions of men; it showed that man had lost his uprightness, had none of himself, and where it was to be had, even in Christ; and was a means of making men sound, sincere, and upright at heart; and of directing them to walk uprightly, and to live soberly, righteously, and godly, in the world;

even words of truth; which come from the God of truth, that cannot lie, as all Scripture does; of which Christ, who is the truth, is the sum and substance; and which are inspired by the Spirit of truth, and led into by him, and made effectual to saving purposes; and which holds good of the whole Scripture, called the Scripture of truth, Dan 10:1; and of the Gospel, which is the word of truth, and of every doctrine of it, Joh 17:17.

Gill: Ecc 12:11

The words of the wise are as goads,.... As the goad teacheth the ox; so the Targum. Not the words of the wise philosophers of that age, or of ages before, or since; but of the inspired penmen of the Scriptures, as Moses, David, Solomon, and of others since; and of all good men, whose doctrines are agreeably to them; these are like "goads" or "pricks", sharp pointed sticks or staves, with which men push and prick their cattle, when driving them from place to place, or ploughing with them: and of a similar use are the doctrines of the word, when attended with a divine efficacy; these are a means of pricking sinners to the heart; and of laying open their vileness and sinfulness to them; and of repentance and contrition; and of awakening them from a sleep in sin to a sense of their danger; and even of killing them, as to their own sense and apprehension of things, and, with respect to their hopes of life, by their own works; as the Philistines were slain by Shamgar with an ox goad, Jdg 3:31; see Act 2:37; and these are also of use to the saints, as goads, to stir them up, when slothful, to the discharge of duty; and to awaken them, when drowsy, out of their carnal security; and to correct them for their faults, by sharp reproofs and rebukes; as well as to excite them to go on to perfection, who are apt to sit still and lie down; and to direct them to walk straight on, without turning to the right hand or left;

and as nails fastened by the masters of assemblies; like these are the truths and doctrines of the word, when they have a place in the heart, and become the "ingrafted word" there; when they are "planted" ^e in the soul, as the word signifies; when they are fixed in the mind and memory, and dwell and abide there: and when as nails, driven into anything, fasten what they are drove into; so these are the means of fastening souls; of causing them to cleave to God and Christ; to the church, and his people, and to one another; and to the Gospel, and their profession of it; hence they are not like children, tossed to and fro, wavering and unstable: of all which "the masters of the assemblies" are the instruments; that is, ministers and pastors of churches. As there were assemblies for religious worship under the law, in which the prophets, priests, and Levites, assisted; so there are assemblies or churches under the Gospel dispensation, which are gathered and meet together for the service of God, and over these the ministers of the word preside; these are set over the churches in the Lord, and have the rule of them; though they are not to lord it over God's heritage, or have the dominion over their faith; but are helpers of their joy, and useful in the above things, through their ministry. Some choose to render "masters of collections", or "gatherings" ^f; and think it may respect their gathering truths out of the sacred writings, as the bee gathers honey out of the flowers; in allusion to those that gathered together the choice and pithy sentences and sayings of others, like the men of Hezekiah, Pro 25:1; or to undershepherds, gathering the sheep into the fold ^g, by the order of the principal one; who made use of goads, to drive away thieves or wild beasts; and nails, to preserve the sheepfold whole. And others think that not the words, but the of the assemblies themselves, are compared to "nails", and read them, "and the masters of the assemblies are as nails fastened" ^h; are well established, firm and sure; see Isa 22:23; and others take it to be no other than an epithet of the nails themselves, and render it, "as nails fixed, which are binders"; that is, great binding nails, which, being fixed in boards, bind, compact, and hold them together; to which the words of the wise may be compared, being the means of compacting and holding together the church of God, comparable to a sheepfold; hence mention is made of the shepherd in the next clause: or of fixing the attention of the minds of men unto them, and of retaining them in memory, and to which they speak of as first principles, and never swerve from them ⁱ; but, that not ministers, the instruments, but the principal and efficient cause, may have the glory, is added,

which are given from one Shepherd; not Zerubbabel, as Grotius; nor Moses, as the Targum, Jarchi, and Alshech; but Christ, the one Shepherd, set over the flock; and under whom the masters of assemblies, or pastors of churches, are, Eze 37:23; from whom they have their gifts and qualifications, their mission and commissions; and are given to the churches, as pastors and teachers, to feed them, Eph 4:10; and from whom they have their food, the Gospel and the doctrines of it, to feed the flocks with, assigned to their care, Joh 17:8; though this is to be understood not to the exclusion of God, the Father of Christ, by whom all Scripture is inspired; nor of the Spirit, by whom holy men of God spake as they were moved, 2Ti 3:16.

Gill: Ecc 12:12

And further, by these, my son, be admonished,.... Rehoboam, the son of Solomon, may be intended, for whose sake, more especially, this book might be written; though it may take in every hearer of this divine preacher, every disciple of this teacher, every subject of his kingdom, as well as every reader of this book, whom he thus addresses, and for whom he was affectionately concerned as a father for a son; that they might be enlightened with divine knowledge, warned of that which is evil, and admonished and advised to that which is good; "by these" words and writings of his own, and other wise men; and by these masters of assemblies, who, and their words, are from the one and chief Shepherd; to these they would do well to take heed, and to these only or chiefly. It may be rendered, "and what is the more excellent of these, he admonished" ^k; to observe what is mentioned in Ecc 12:13, and lies in a few words, "Fear God", &c. and especially Jesus Christ, the "Alpha" and "Omega", the sum and substance of the whole Bible; of what had been written in Solomon's time, and has been since: he is the most excellent part of it; or that which concerns him, in his person, offices, and grace: or thus; "and what is above", or "more than these, beware of" ^l; do not trouble thyself with any other writings; these are sufficient, all that is useful and valuable is to be found in them; and as for others, if read, read them with care and caution, and only as serving to explain these, and to promote the same ends and designs, or otherwise to be rejected;

of making many books there is no end; many books, it seems, were written in Solomon's time; there was the same itch of writing as now, it may be; but what was written was not to be mentioned with the sacred writings, were comparatively useless and worthless. Or the sense is, should Solomon, or any other, write ever so many volumes, it would be quite needless; and there would be no end of writing, for these would not give satisfaction and contentment; and which yet was to be had in the word of God; and therefore that should be closely attended to: though this may be understood, not only of making or composing books, but of getting them, as Aben Ezra; of purchasing them, and so making them a man's own. A man may lay out his money, and fill his library with books, and be very little the better for them; what one writer affirms, another denies; what one seems to have proved clearly, another rises up and points out his errors and mistakes; and this occasions replies and rejoinders, so that there is no end of these things, and scarce any profit by them; which, without so much trouble, may be found in the writings of wise men, inspired by God, and in which we should rest contented;

and much study is a weariness of the flesh; the study of languages, and of each of the arts and sciences, and of various subjects in philosophy and divinity, particularly in writing books on any of these subjects; which study is as fatiguing to the body, and brings as much weariness on it, as any manual and mechanic operation; it dries up the moisture of the body, consumes the spirits, and gradually and insensibly impairs health, and brings on weakness, as well as weariness. Some render it, "much reading", as Jarchi, and so Mr. Broughton; and Aben Ezra observes, that the word in the Arabic language so signifies: the Arabic word "lahag" signifies to desire anything greedily, or to be greedily given and addicted to anything ^m; and so may denote such kind of reading here, or such a person who is "helluo", a glutton at books, as Cato is said to be. And now reading books with such eagerness, and with constancy, is very wearisome, and is to little advantage; whereas reading the Scripture cheers and refreshes the mind, and is profitable and edifying. Gussetius ⁿ interprets it of much speaking, long orations, which make weary.

Gill: Ecc 12:13

Let us hear the conclusion of the whole matter,.... Or "the end" ^o of it. The sum and substance of it, what it all tends to and issues in; even the whole of what is contained in this book, and in all offer divinely inspired writings of Solomon or others; of all that were now written, or before, or since: this the preacher calls upon himself, as well as his hearers, to attend unto. Or it may be rendered, "the end of the whole matter is heard" ^p; here ends this book; and you have heard the whole of what deserves regard, and it lies in these few words,

fear God, and keep his commandments: "the fear of God" includes the whole of internal religion, or powerful godliness; all the graces of the Spirit, and the exercise of them; reverence of God, love to him, faith in him, and in his Son Jesus Christ; hope of eternal life from him; humility of soul, patience and submission to his will, with every other grace; so the Heathens call religion "metum Deorum" ^q, the fear of God: and "keeping of the commandments", or obedience to the whole will of God, is the fruit, effect, and evidence of the former; and takes in all the commands of God, moral and positive, whether under the former or present dispensation; and an observance of them in faith, from a principle of love, and with a view to the glory of God;

for this is the whole duty of man; or, "this is the whole man" ^r; and makes a man a whole man, perfect, entire, and wanting nothing; whereas, without this, he is nothing, let him have ever so much of the wisdom, wealth, honour, and profits of this world. Or, "this is the whole of every man" ^s; either, as we supply it, the duty, work, and business of every man, of every son of Adam, be he what he will, high or low, rich or poor, of every age, sex, and condition; or this is the happiness of every man, or that leads to it; this is the whole of it; this is the "summum bonum", or chief happiness of men: Lactantius ^t says, the "summum bonum" of a man lies in religion only; it lies in this, and not in any outward thing, as is abundantly proved in this book: and this should be the concern of everyone, this being the chief end of man, and what, as Jarchi says, he is born unto; or, as the Targum, such should be the life of every man. The Masoretes begin this verse with a larger letter than usual, and repeat it at the end of the book, though not accentuated, to raise the attention of the reader ^u; that he may make a particular observation of what is said in it, as being of the greatest moment and importance.

Gill: Ecc 12:14

For God shall bring every work into judgment,.... Not in this life, but in the day of the great judgment, as the Targum explains it; that is, whatever has been done by men, from the beginning of the world, or will be to the end; all being observed and taken notice of by the omniscient God, who has registered them in the book of his remembrance, and, being Judge, will be able to bring them all into account at that awful day: which is here given as a reason why men should fear God, and keep his commandments;

with every secret thing; that has been committed in secret by men, and is unknown to others, even every secret thought of the heart; see 1Co 4:5; or, "with every secret" or "hidden man" ^w; whose works are hidden from men, and are not known to be what, they are, and who thought to hide themselves from, God; but these, with their works, shall be brought into open court in judgment;

whether it be good, or whether it be evil: it shall then be examined according to the rule of the word, and be judged, and declared to be what it truly is, good or evil; and so be either rewarded in a way of grace, or punished: or, "whether the man, the hidden man, be good or evil" ^x, so Alshech; all mankind, everyone, will he bring into judgment, whether he be good or evil. This is the last end of all things, and in which every man will be concerned. This shows, as well as many other things in this book. Solomon's belief of a future state and judgment; and that there is nothing in it to encourage the epicure and atheist: which being observed by the ancient Jews, they readily admitted it into the canon of Scripture.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 12:10

¹ tn In the construct phrase דִּבְרֵי־חֵפֶץ (divre-khefets, “words of delight”) the noun חֵפֶץ (“delight”) functions as an attributive genitive (“delightful words”) or a genitive of estimation or worth (“words viewed as delightful by Qoheleth” or “words that he took delight in”). For another example of a genitive of estimation of worth, see זִבְחֵי אֱלֹהִים (zivkhe ’elohim) “sacrifices of God” = “sacrifices viewed as acceptable to God” (Ps 51:19). In other words, Qoheleth wrote his proverbs so effectively that he was able to take moral and aesthetic delight in his words.

² tc The consonantal form וכתוב has been revocalized in three ways: (1) The Masoretes read וְכָתוּב (vÿkhatuv, conjunction + Qal passive participle ms from כָּתַב, katav, “to write”): “Qoheleth sought to find pleasant words, what was written uprightly, namely, words of truth.” This is supported by the LXX’s καὶ γεγραμμένον (kai gegrammenon, conjunction + masculine accusative singular perfect passive participle from γράφω, grafw, “to write). (2) The BHS editors suggest the vocalization וְכָתוֹב (vÿkhatov, conjunction + Qal infinitive absolute). The infinitive וְכָתוֹב (“and to write”) in the B-line would parallel the infinitive of purpose לִמְצֹא (limtso’, “to find”) in the A-line: “Qoheleth sought to find pleasant words, and to write accurately words of truth.” (3) Several medieval Hebrew mss preserve an alternate textual tradition of וְכָתַב (vÿkhatav, conjunction + Qal perfect 3rd person masculine singular). This is reflected in the Greek versions (Aquila and Symmachus), Syriac Peshitta and Vulgate. The major English versions are divided among these three textual options: (1) וְכָתוּב (Qal passive participle): “and that which was written was upright, even words of truth” (KJV); “and that which was written uprightly, even words of truth” (ASV); “and, written by the upright, words of truth” (YLT); “but what he wrote was the honest truth” (NEB); “and what he wrote was upright and true” (NIV). (2) וְכָתוֹב (Qal infinitive absolute): “and to write words of truth correctly” (NASB); “and to write correctly the reliable words of truth” (MLB); “and to write down true sayings with precision” (NAB). (3) וְכָתַב (Qal perfect 3rd person masculine singular): “and uprightly he wrote words of truth” (RSV); “and he wrote words of truth plainly” (NRSV); “even as he put down plainly what was true” (Moffatt); “and he wrote words most right, and full of truth” (Douay); and “and he recorded genuinely truthful sayings” (NJPS). The editors of the Jerusalem Hebrew Bible project favor וְכָתוֹב “and to write” (option 2): see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596–97.

³ tn The construct phrase דִּבְרֵי אֱמֶת (divre ’emet, “words of truth”) is a genitive of content (“words containing truth”) or an attributive genitive (“truthful words”). Depending upon the vocalization of וכתוב, the phrase functions in one of two ways: (1) as direct object of וְכָתוֹב יֹשֶׁר (vÿkhatov yosher) “and he accurately wrote truthful words”; or (2) in apposition to וְכָתוּב יֹשֶׁר (vÿkhatuv yosher) “and what is written uprightly, namely, truthful words.”

NET Notes: Ecc 12:11

¹ tn Or “goads”; NCV “sharp sticks used to guide animals.” For further information see M. A. Fishbane, Biblical Interpretation, 29–32.

NET Notes: Ecc 12:12

¹ sn The exhortation may be understood in two ways: (1) to avoid any so-called wisdom sayings beyond those mentioned in vv. 10-11: “The words of the wise…are given from one shepherd. And of anything beyond these, my son, be warned!” (see RSV, NRSV, NAB, Douay, NIV). This is paraphrased well by Moffatt: “My son, avoid anything beyond the scriptures of wisdom” (Moffatt). (2) The exhortation refers to the concerns of v. 12b, namely, diligent study is wearisome, i.e., “Furthermore, my son, be warned: there is no end to the making of books, and much study is wearisome to the body” (see NEB, ASV, NASB, MLB).

² tn The verb עָשָׂה (’asah, “to do”) may mean “to make” (HALOT 890 s.v. I עשׂה 3) or “to acquire” (HALOT 891 s.v. I עשׂה 6). The LXX rendered it as ποιῆσαι (poihsai, “making”), as do most English versions: “making” (KJV, YLT, RSV, NRSV, NAB, ASV, MLB, NIV, NJPS). However, several English versions reflect a different nuance: “there is no end to the buying of books” (Moffatt); “the use of books is endless” (NEB); and “the writing of many books is endless” (NASB).

³ tn Heb “the flesh.” The term בָּשָׂר (basar, “flesh”) refers to the body, functioning as a synecdoche or part (i.e., flesh, skin) for the whole (i.e., body), e.g., Gen 17:13; Ps 16:9; Prov 14:30 (see E. W. Bullinger, Figures of Speech, 642).

NET Notes: Ecc 12:13

¹ tn Heb “The end of the matter, everything having been heard.”

² tn Heb “This is all men”; or “This is the whole of man.” The phrase זֶה כָּל־הָאָדָם (zeh kol-ha’adam, “this is all men”) features rhetorical elision of a key word. The ambiguity over the elided word has led to no less than five basic approaches: (1) “this is the whole duty of man” (KJV, ASV, RSV, NAB, NIV); (2) “this is the duty of all men” (MLB, ASV margin, RSV margin); (3) “this applies to all men” (NASB, NJPS); (4) “this is the whole duty of all men” (NRSV, Moffatt); and (5) “there is no more to man than this” (NEB). The four-fold repetition of כֹּל (kol, “all”) in 12:13-14 suggests that Qoheleth is emphasizing the “bottom line,” that is, the basic duty of man is simply to fear and obey God: After “all” (כֹּל) has been heard in the book, his conclusion is that the “whole” (כֹּל) duty of man is to obey God because God will bring “all” (כֹּל) acts into judgment, including “all” (כֹּל) that is hidden, whether good or bad. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 3:596.

NET Notes: Ecc 12:14

¹ tn Heb “will bring every deed into judgment.”

Geneva Bible: Ecc 12:11

The words of the wise [are] as goads, and as nails ^{( x )} fastened [by] the masters of assemblies, [which] are given from one ^{( y )} shepherd.

^{( x )} Which are well applied by the ministers, whom he calls masters.

^{( y )} That is by God.

Geneva Bible: Ecc 12:12

And further, by these, my son, be admonished: of making many ^{( z )} books [there is] no end; and much study [is] a weariness of the flesh.

^{( z )} These things cannot be comprehended in books or learned by study, but God must instruct your heart that you may only know that wisdom is the true happiness and the way to it is to fear God.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 12:1-14

1 The Creator is to be remembered in due time.

8 The preacher's care to edify.

13 The fear of God is the chief antidote of vanity.

MHCC: Ecc 12:8-14

Solomon repeats his text, VANITY OF VANITIES, ALL IS VANITY. These are the words of one that could speak by dear-bought experience of the vanity of the world, which can do nothing to ease men of the burden of sin. As he considered the worth of souls, he gave good heed to what he spake and wrote; words of truth will always be acceptable words. The truths of God are as goads to such as are dull and draw back, and nails to such as are wandering and draw aside; means to establish the heart, that we may never sit loose to our duty, nor be taken from it. The Shepherd of Israel is the Giver of inspired wisdom. Teachers and guides all receive their communications from him. The title is applied in Scripture to the Lord Jesus Christ, the Son of God. The prophets sought diligently, what, or what manner of time, the Spirit of Christ in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. To write many books was not suited to the shortness of human life, and would be weariness to the writer, and to the reader; and then was much more so to both than it is now. All things would be vanity and vexation, except they led to this conclusion, That to fear God, and keep his commandments, is the whole of man. The fear of God includes in it all the affections of the soul towards him, which are produced by the Holy Spirit. There may be terror where there is no love, nay, where there is hatred. But this is different from the gracious fear of God, as the feelings of an affectionate child. The fear of God, is often put for the whole of true religion in the heart, and includes its practical results in the life. Let us attend to the one thing needful, and now come to him as a merciful Saviour, who will soon come as an almighty Judge, when he will bring to light the things of darkness, and manifest the counsels of all hearts. Why does God record in his word, that ALL IS VANITY, but to keep us from deceiving ourselves to our ruin? He makes our duty to be our interest. May it be graven in all our hearts. Fear God, and keep his commandments, for this is all that concerns man.

Matthew Henry: Ecc 12:8-12

Solomon is here drawing towards a close, and is loth to part till he has gained his point, and prevailed with his hearers, with his readers, to seek for that satisfaction in God only and in their duty to him which they can never find in the creature.

I. He repeats his text (Ecc 12:8), 1. As that which he had fully demonstrated the truth of, and so made good his undertaking in this sermon, wherein he had kept closely to his text, and both his reasons and his application were to the purpose. 2. As that which he desired to inculcate both upon others and upon himself, to have it ready, and to make use of it upon all occasions. We see it daily proved; let it therefore be daily improved: Vanity of vanities, all is vanity.

II. He recommends what he had written upon this subject by divine direction and inspiration to our serious consideration. The words of this book are faithful, and well worthy our acceptance, for,

1. They are the words of one that was a convert, a penitent, that could speak by dear-bought experience of the vanity of the world and the folly of expecting great things from it. He was Coheleth , one gathered in from his wanderings and gathered home to that God from whom he had revolted. Vanity of vanities, saith the penitent. All true penitents are convinced of the vanity of the world, for they find it can do nothing to ease them of the burden of sin, which they complain of.

2. They are the words of one that was wise, wiser than any, endued with extraordinary measures of wisdom, famous for it among his neighbours, who all sought unto him to hear his wisdom, and therefore a competent judge of this matter, not only wise as a prince, but wise as a preacher - and preachers have need of wisdom to win souls.

3. He was one that made it his business to do good, and to use wisdom aright. Because he was himself wise, but knew he had not his wisdom for himself, any more than he had it from himself, he still taught the people that knowledge which he had found useful to himself, and hoped might be so to them too. It is the interest of princes to have their people well taught in religion, and no disparagement to them to teach them themselves the good knowledge of the Lord, but their duty to encourage those whose office it is to teach them and to speak comfortably to them, 2Ch 30:22. Let not the people, the common people, be despised, no, not by the wisest and greatest, as either unworthy or incapable of good knowledge: even those that are well taught have need to be still taught, that they may grow in knowledge.

4. He took a great deal of pains and care to do good, designing to teach the people knowledge. He did not put them off with any thing that came next to hand, because they were inferior people, and he a very wise man, but considering the worth of the souls he preached to and the weight of the subject he preached on, he gave good heed to what he read and heard from others, that, having stocked himself well, he might bring out of his treasury things new and old. He gave good heed to what he spoke and wrote himself, and was choice and exact in it; all he did was elaborate. (1.) He chose the most profitable way of preaching, by proverbs or short sentences, which would be more easily apprehended and remembered than long and laboured periods. (2.) He did not content himself with a few parables, or wise sayings, and repeat them again and again, but he furnished himself with many proverbs, a great variety of grave discourses, that he might have something to say on every occasion. (3.) He did not only give them such observations as were obvious and trite, but he sought out such as were surprising and uncommon; he dug into the mines of knowledge, and did not merely pick up what lay on the surface. (4.) He did not deliver his heads and observations at random, as they came to mind, but methodized them, and set them in order that they might appear in more strength and lustre.

5. He put what he had to say in such a dress as he thought would be most pleasing: He sought to find out acceptable words, words of delight (Ecc 12:10); he took care that good matter might not be spoiled by a bad style, and by the ungratefulness and incongruity of the expression. Ministers should study, not for the big words, nor the fine words, but acceptable words, such as are likely to please men for their good, to edification, 1Co 10:33. Those that would win souls must contrive how to win upon them with words fitly spoken.

6. That which he wrote for our instruction is of unquestionable certainty, and what we may rely upon: That which was written was upright and sincere, according to the real sentiments of the penman, even words of truth, the exact representation of the thing as it is. Those are sure not to miss their way who are guided by these words. What good will acceptable words do us if they be not upright and words of truth? Most are for smooth things, that flatter them, rather than right things, that direct them (Isa 30:10), but to those that understand themselves, and their own interest, words of truth will always be acceptable words.

7. That which he and other holy men wrote will be of great use and advantage to us, especially being inculcated upon us by the exposition of it, Ecc 12:11. Here observe, (1.) A double benefit accruing to us from divine truths if duly applied and improved; they are profitable for doctrine, for reproof, for correction, and instruction in righteousness. They are of use, [1.] To excite us to our duty. They are as goads to the ox that draws the plough, putting him forward when he is dull and quickening him, to amend his pace. The truths of God prick men to the heart (Act 2:37) and put them upon bethinking themselves, when they trifle and grow remiss, and exerting themselves with more vigour in their work. While our good affections are so apt as they are to grow flat and cool, we have need of these goads. [2.] To engage us to persevere in our duty. They are as nails to those that are wavering and inconstant, to fix them to that which is good. They are as goads to such as are dull and draw back, and nails to such as are desultory and draw aside, means to establish the heart and confirm good resolutions, that we may not sit loose to our duty, nor even be taken off from it, but that what good there is in us may be as a nail fastened in a sure place, Ezr 9:8. (2.) A double way of communicating divine truths, in order to those benefits: - [1.] By the scriptures, as the standing rule, the words of the wise, that is, of the prophets, who are called wise men, Mat 23:34. These we have in black and white, and may have recourse to them at any time, and make use of them as goads and as nails. By them we may teach ourselves; let them but come with pungency and power to the soul, let the impressions of them be deep and durable, and the will make us wise to salvation. [2.] By the ministry. To make the words of the wise more profitable to us, it is appointed that they should be impressed and fastened by the masters of assemblies. Solemn assemblies for religious worship are an ancient divine institution, intended for the honour of God and the edification of his church, and are not only serviceable, but necessary, to those ends. There must be masters of these assemblies, who are Christ's ministers, and as such are to preside in them, to be God's mouth to the people and theirs to God. Their business is to fasten the words of the wise, and drive them as nails to the head, in order to which the word of God is likewise as a hammer, Jer 23:29.

8. That which is written, and thus recommended to us, is of divine origin. Though it comes to us through various hands (many wise men, and many masters of assemblies ), yet it is given by one and the same shepherd, the great shepherd of Israel, that leads Joseph like a flock, Psa 80:1. God is that one Shepherd, whose good Spirit indited the scriptures, and assists the masters of the assemblies in opening and applying the scriptures. These words of the wise are the true sayings of God, on which we may rest our souls. From that one Shepherd all ministers must receive what they deliver, and speak according to the light of the written word.

9. The sacred inspired writings, if we will but make use of them, are sufficient to guide us in the way of true happiness, and we need not, in the pursuit of that, to fatigue ourselves with the search of other writings (Ecc 12:12): " And further, nothing now remains but to tell thee that that of making many books there is no end, "that is, (1.) Of writing many books. "If what I have written, serve not to convince thee of the vanity of the world, and the necessity of being religious, neither wouldst thou be convinced if I should write ever so much."If the end be not attained in the use of those books of scripture which God has blessed us with, neither should we obtain the end, if we had twice as many more; nay, if we had so many that the whole world could not contain them (Joh 21:25), and much study of them would but confound us, and would rather be a weariness to the flesh than any advantage to the soul. We have as much as God saw fit to give us, saw fit for us, and saw us fit for. Much less can it be expected that those who will not by these be admonished should be wrought upon by other writings. Let men write ever so many books for the conduct of human life, write till they have tired themselves with much study, they cannot give better instructions than those we have from the word of God. Or, (2.) Of buying many books, making ourselves master of them, and masters of what is in them, by much study; still the desire of learning would be unsatisfied. It will give a man indeed the best entertainment and the best accomplishment this world can afford him; but if we be not by these admonished of the vanity of the world, and human learning, among other things, and its insufficiency to make us happy without true piety, alas! there is no end of it, nor real benefit by it; it will weary the body, but never give the soul any true satisfaction. The great Mr. Selden subscribed to this when he owned that in all the books he had read he never found that on which he could rest his soul, but in the holy scripture, especially Tit 2:11, Tit 2:12. By these therefore let us be admonished.

Matthew Henry: Ecc 12:13-14

The great enquiry which Solomon prosecutes in this book is, What is that good which the sons of men should do? Ecc 2:3. What is the true way to true happiness, the certain means to attain our great end? He had in vain sought it among those things which most men are eager in pursuit of, but here, at length, he has found it, by the help of that discovery which God anciently made to man (Job 28:28), that serious godliness is the only way to true happiness: Let us hear the conclusion of the whole matter, the return entered upon the writ of enquiry, the result of this diligent search; you shall have all I have been driving at in two words. He does not say, Do you hear it, but Let us hear it; for preachers must themselves be hearers of that word which they preach to others, must hear it as from God; those are teachers by the halves who teach others and not themselves, Rom 2:21. Every word of God is pure and precious, but some words are worthy of more special remark, as this; the Masorites begin it with a capital letter, as that Deu 6:4. Solomon himself puts a nota bene before it, demanding attention in these words, Let us hear the conclusion of the whole matter. Observe here,

I. The summary of religion. Setting aside all matters of doubtful disputation, to be religious is to fear God and keep his commandments. 1. The root of religion is fear of God reigning in the heart, and a reverence of his majesty, a deference to his authority, and a dread of his wrath. Fear God, that is, worship God, give him the honour due to his name, in all the instances of true devotion, inward and outward. See Rev 14:7. 2. The rule of religion is the law of God revealed in the scriptures. Our fear towards God must be taught by his commandments (Isa 29:13), and those we must keep and carefully observe. Wherever the fear of God is uppermost in the heart, there will be a respect to all his commandments and care to keep them. In vain do we pretend to fear God if we do not make conscience of our duty to him.

II. The vast importance of it: This is the whole of man; it is all his business and all his blessedness; our whole duty is summed up in this and our whole comfort is bound up in this. It is the concern of every man, and ought to be his chief and continual care; it is the common concern of all men, of their whole time. It is nothing to a man whether he be rich or poor, high or low, but it is the main matter, it is all in all to a man, to fear God and do as he bids him.

III. A powerful inducement to this, Ecc 12:14. We shall see of what vast consequence it is to us that we be religious if we consider the account we must every one of us shortly give of himself to God; thence he argued against a voluptuous and vicious life (Ecc 11:9), and here for a religious life: God shall bring every work into judgment. Note, 1. There is a judgment to come, in which every man's eternal state will be finally determined. 2. God himself will be the Judge, God-man will, not only because he has a right to judge, but because he is perfectly fit for it, infinitely wise and just. 3. Every work will then be brought into judgment, will be enquired into and called over again. It will be a day to bring to remembrance every thing done in the body. 4. The great thing to be then judged of concerning every work is whether it be good or evil, conformable to the will of God or a violation of it. 5. Even secret things, both good and evil, will be brought to light, and brought to account, in the judgment of the great day (Rom 2:16); there is no good work, no bad work, hid, but shall then be made manifest. 6. In consideration of the judgment to come, and the strictness of that judgment, it highly concerns us now to be very strict in our walking with God, that we may give up our account with joy.

Keil-Delitzsch: Ecc 12:10

It is further said of Koheleth, that he put forth efforts not only to find words of a pleasant form, but, above all, of exact truth: "Koheleth strove to find words of pleasantness, and, written in sincerity, words of truth."The unconnected beginning biqqesh Koheleth is like dibbarti ani , Ecc 1:16, etc., in the book itself. Three objects follow limtso. But Hitz. reads the inf . absol . וכתוב instead of וכתוּב , and translates: to find pleasing words, and correctly to write words of truth. Such a continuance of the inf . const . by the inf . absol . is possible; 1Sa 25:26, 1Sa 25:31. But why should וכתוב not be the continuance of the finite (Aq., Syr.), as e.g. , at Ecc 8:9, and that in the nearest adverbial sense: et scribendo quidem sincere verba veritatis , i.e. , he strove, according to his best knowledge and conscience, to write true words, at the same time also to find out pleasing words; thus sought to connect truth as to the matter with beauty as to the manner? Vechathuv needs no modification in its form. But it is not to be translated: and that which was right was written by him; for the ellipsis is inadmissible, and כתוב מן is not correct Heb. Rightly the lxx, καὶ γεγραμμένον εὐθύτητος . כּתוּב signifies "written,"and may also, as the name of the Hagiographa כּתוּבים shows, signify "a writing;"kakathuvah , 2Ch 30:5, is = "in accordance with the writing;"and belo kǎkathuv , 2Ch 30:18, "contrary to the writing;"in the post-bibl. the phrase אמר הכּתוּב = ἡ γραφὴ λέγει , is used. The objection made by Ginsburg, that kathuv never means, as kethav does, "a writing,"is thus nugatory. However, we do not at all here need this subst. meaning, וכתוב is neut. particip., and ישׁר certainly not the genit., as the lxx renders (reading וּכתוּב ), but also not the nom. of the subj. (Hoelem.), but, since ישׁר is the designation of a mode of thought and of a relation, the accus. of manner, like veyashar , Psa 119:18; emeth , Psa 132:11; emunah , Psa 119:75. Regarding the common use of such an accus. of the nearer definition in the passive part., vid ., Ewald, §284 c . The asyndeton vechathuv yosher divre emeth is like that at Ecc 10:1, mehhochmah michvod . That which follows limtso we interpret as its threefold object. Thus it is said that Koheleth directed his effort towards an attractive form (cf. avne -hephets , Isa 54:12); but, before all, towards the truth, both subjectively ( ישׁר ) and objectively ( אמת ), of that which was formulated and expressed in writing.

Keil-Delitzsch: Ecc 12:11

From the words of Koheleth the author comes to the words of the wise man in general; so that what he says of the latter finds its application to himself and his book: "Words of the wise are as like goads, and like fastened nails which are put together in collections - they are given by one shepherd."The lxx, Aq., and Theod. translate darvonoth by βούκεντρα , the Venet. by βουπλῆγες ; and that is also correct. The word is one of three found in the Jerus. Gemara, Sanhedrin x. 1, to designate a rod for driving (oxen) - דרבן (from דרב , to sharpen, to point), מלמד (from למד , to adjust, teach, exercise), and מרדּע (from רדע , to hold back, repellere ); we read ka -dārevonoth ; Gesen., Ewald, Hitz., and others are in error in reading dorvonoth ; for the so-called light Metheg , which under certain circumstances can be changed into an accent, and the Kametz chatuph exclude one another.

(Note: The Kametz is the Kametz gadhol (opp. Kametz chatuph ), and may for this reason have the accent Munach instead of Metheg . Vid ., Michlol 153 b , 182 b . The case is the same as at Gen 39:3, where mimmachoraath is to be read. Cf. Baer's Metheg -Setz. §27 and §18.)

If דרבן is the goad, the point of comparison is that which is to be excited intellectually and morally. Incorrectly, Gesen., Hitz., and others: like goads, because easily and deeply impressing themselves on the heart as well as on the memory. For goads, aculei , the Hebrews use the word קוצים ; darevonoth also are goads, but designed for driving on, thus stimuli (Jerome); and is there a more natural commendation for the proverbs of the wise men than that they incite to self-reflection, and urge to all kinds of noble effort? Divre and darevonoth have the same three commencing consonants, and, both for the ear and the eye, form a paronomasia. In the following comparison, it is a question whether ba'ale asuppoth (plur. of ba'al asuppoth , or of the double plur. ba'al asuppah , like e.g. , sare missim , Exo 1:11, of sar mas ) is meant of persons, like ba'al hallashon , Ecc 10:11, cf. ba'al kenaphayim , Ecc 10:20, or of things, as ba'al piphiyoth , Isa 41:15; and thus, whether it is a designation parallel to חכמים or to דברי . The Talm. Jer. Sanhedrin x. 1, wavers, for there it is referred first to the members of the assemblies (viz., of the Sanedrium ), and then is explained by "words which are spoken in the assembly."If we understand it of persons, as it was actually used in the Talm., then by asuppoth we must understand the societies of wise men, and by ba'ale asuppoth , of the academicians (Venet.: δεσπόται ξυναγμάτων ; Luther: "masters of assemblies") belonging to such academies. But an appropriate meaning of this second comparison is not to be reached in this way. For if we translate: and as nails driven in are the members of the society, it is not easy to see what this wonderful comparison means; and what is then further said: they are given from one shepherd, reminds us indeed of Eph 4:11, but, as said of this perfectly unknown great one, is for us incomprehensible. Or if we translate, after Isa 28:1 : and (the words of the wise are) like the fastened nails of the members of the society, it is as tautological as if I should say: words of wise men are like fastened nails of wise men bound together in a society (as a confederacy, union). Quite impossible are the translations: like nails driven in by the masters of assemblies (thus e.g. , Lightfoot, and recently Bullock), for the accus. with the pass. particip. may express some nearer definition, but not (as of the genit.) the effective cause; and: like a nail driven in are the (words) of the masters of assemblies (Tyler: "those of editors of collections"), for ellipt. genit., dependent on a governing word carrying forward its influence, are indeed possible, e.g. , Isa 61:7, but that a governing word itself, as ba'ale , may be the governed genit. of one omitted, as here divre , is without example.

(Note: Regarding this omission of the muḍâf the governing noun, where this is naturally supplied before a genitive from the preceding, cf. Samachschari's Mufaṣṣal , p. 43, l. 8-13.)

It is also inconsistent to understand ba'ale asuppoth after the analogy of ba'ale masoreth (the Masoretes) and the like. It will not be meant of the persons of the wise, but of the proverbs of the wise. So far we agree with Lang and Hoelem. Lang (1874) thinks to come to a right understanding of the "much abused"expression by translating, "lords of troops,"- a designation of proverbs which, being by many acknowledged and kept in remembrance, possess a kind of lordship over men's minds; but that is already inadmissible, because asuppoth designates not any multitude of men, but associations with a definite end and aim. Hoelem. is content with this idea; for he connects together "planted as leaders of assemblies,"and finds therein the thought, that the words of the wise serve as seeds and as guiding lights for the expositions in the congregation; but ba'ale denotes masters, not in the sense of leaders, but of possessors; and as ba'ale berith , Gen 14:13, signifies "the confederated,"ba'ale shevu'ah , Neh 6:18, "the sworn,"and the frequently occurring ba'ale ha'ir , "the citizens;"so ba'ale asuppoth means, the possessors of assemblies and of the assembled themselves, or the possessors of collections and of the things collected. Thus ba'ale asuppoth will be a designation of the "words of the wise"(as in shalishim , choice men = choice proverbs, Pro 22:20, in a certain measure personified), also of those which form or constitute collections, and which stand together in order and rank (Hitz., Ewald, Elst., Zöckl., and others). Of such it may properly be said, that they are like nails driven in, for they are secured against separations, - they are, so to speak, made nail-feast, they stand on one common ground; and their being fixed in such connection not only is a help to the memory, but also to the understanding of them. The Book of Koheleth itself is such an asuppah ; for it contains a multitude of separate proverbs, which are thoughtfully ranged together, and are introduced into the severe, critical sermon on the nothingness of all earthly things as oases affording rest and refreshment; as similarly, in the later Talmudic literature, Haggadic parts follow long stretches of hair-splitting dialectics, and afford to the reader an agreeable repose.

And when he says of the "proverbs of the wise,"individually and as formed into collections: אחד נתּנוּ מרעה , i.e. , they are the gift of one shepherd, he gives it to be understood that his "words of Koheleth,"if not immediately written by Solomon himself, have yet one fountain with the Solomonic Book of Proverbs, - God, the one God, who guides and cares as a shepherd for all who fear Him, and suffers them to want nothing which is necessary to their spiritual support and advancement (Psa 23:1; Psa 28:9). "Mēro'eh ehad ,"says Grätz, "is yet obscure, since it seldom, and that only poetically, designates the Shepherd of Israel. It cannot certainly refer to Moses."Not to Moses, it is true (Targ.), nor to Solomon, as the father, the pattern, and, as it were, the patron of "the wise,"but to God, who is here named the ἀρχιποίμην as spiritual preserver (provider), not without reference to the figure of a shepherd from the goad, and the figure of household economy from the nails; for רעה , in the language of the Chokma (Pro 5:21), is in meaning cogn. to the N.T. conception of edification.

(Note: Vid ., my Heb. Römerbrief , p. 97.)

Regarding masmeroth (iron nails), the word is not used of tent spikes (Spohn, Ginsb.), - it is masc., the sing. is משׂמר ( מסמר ), Arab. mismâr . נטוּעים is = תּקוּעים (cf. Dan 11:45 with Gen 31:25), post-bibl. ( vid ., Jer. Sanhedrin ) קבוּעים (Jerome, in altum defixi ). Min with the pass., as at Job 21:1; Job 28:4; Psa 37:23 (Ewald, §295 b ), is not synonymous with the Greek ὑπό . The lxx well: "given by those of the counsel from one shepherd."Hitzig reads מרעה , and accordingly translates: "which are given united as a pasture,"but in mēro'eh ehad there lies a significant apologetic hint in favour of the collection of proverbs by the younger Solomon (Koheleth) in relation to that of the old. This is the point of the verse, and it is broken off by Hitzig's conjecture.

(Note: J. F. Reimmann, in the preface to his Introduction to the Historia Litterarum antediluviana , translates, Ecc 12:11 : "The words of the wise are like hewn-out marble, and the beautiful collectanea like set diamonds, which are presented by a good friend."A Disputatio philologica by Abr. Wolf, Königsberg 1723, contends against this παρερμεενεία .)

Keil-Delitzsch: Ecc 12:12

With veyother mehemmah the postscript takes a new departure, warning against too much reading, and finally pointing once more to the one thing needful: "And besides, my son, be warned: for there is no end of much book-making; and much study is a weariness of the body."With "my son,"the teacher of wisdom here, as in the Book of Proverbs, addresses the disciple who places himself under his instruction. Hitzig translates, construing mehemmah with hizzaher : "And for the rest: by these (the 'words of Koheleth,' Ecc 12:10) be informed."But (1) נזהר , according to usage, does not signify in general to be taught, but to be made wiser, warned; particularly the imper. הזּהר is cogn. with השּׁמר (cf. Targ. Jer. Exo 10:28, אזדּהר לך = השּׁמר לך ), and in fact an object of the warning follows; (2) min after yothēr is naturally to be regarded as connected with it, and not with hizzaher (cf. Est 6:6, Sota vii. 7; cf. Psa 19:12). The punctuation of veyother and mehemmah is thus not to be interfered with. Either hēmmah points back to divre (Ecc 12:11): And as to what goes beyond these (in relation thereto) be warned (Schelling: quidquid ultra haec est, ab iis cave tibi , and thus e.g. , Oehler in Herzog's R. E. vii. 248); or, which is more probable, since the divre are without a fixed beginning, and the difference between true and false "wise men"is not here expressed, hemmah refers back to all that has hitherto been said, and veyother mehemmah signifies not the result thereof (Ewald, §285e), but that which remains thereafter: and what is more than that (which has hitherto been said), i.e. , what remains to be said after that hitherto said; Lat. et quod superest, quod reliquum est .

In Ecc 12:12, Hitzig also proposes a different interpunction from that which lies before us; but at the same time, in the place of the significant double sentence, he proposes a simple sentence: "to make many books, without end, and much exertion of mind (in making these), is a weariness of the body."The author thus gives the reason for his writing no more. But with Ecc 12:8 he has certainly brought his theme to a close, and he writes no further; because he does not write for hire and without an aim, but for a high end, according to a fixed plan; and whether he will leave off with this his book or not is a matter of perfect indifference to the readers of this one book; and that the writing of many books without end will exhaust a man's mind and bring down his body, is not that a flat truism? We rather prefer Herzfeld's translation, which harmonizes with Rashbam's: "But more than these (the wise men) can teach thee, my son, teach thyself: to make many books there would be no end; and much preaching is fatiguing to the body."But נזהר cannot mean to "teach oneself,"and ēn qētz does not mean non esset finis , but non est finis ; and for lahach the meaning "to preach"(which Luther also gives to it) is not at all shown from the Arab. lahjat , which signifies the tongue as that which is eager (to learn, etc.), and then also occurs as a choice name for tongues in general. Thus the idea of a double sentence, which is the most natural, is maintained, as the lxx has already rendered it. The n. actionis עשׂות with its object is the subject of the sentence, of which it is said een qeets, it is without end; Hitzig's opinion, that ēn qēts is a virtual adj., as ēn 'avel , Deu 33:4, and the like, and as such the pred. of the substantival sentence. Regarding להג , avidum discendi legendique studium . C. A. Bode (1777) renders well: polygraphiae nullus est finis et polymathia corpus delessat . Against this endless making of books and much study the postscript warns, for it says that this exhausts the bodily strength without (for this is the reverse side of the judgment) truly furthering the mind, which rather becomes decentralized by this polupragmosu'nee. The meaning of the warning accords with the phrase coined by Pliny ( Ep . vii. 9), multum non multa . One ought to hold by the "words of the wise,"to which also the "words of Koheleth,"comprehended in the asuppah of the book before us, belong; for all that one can learn by hearing or by reading amounts at last, if we deduct all that is unessential and unenduring, to a unum necessarium :

Keil-Delitzsch: Ecc 12:13

"The final result, after all is learned, (is this): Fear God and keep His commandments; for this is the end of every man."Many expositors, as Jerome, the Venet., and Luther, render נשׁמע as fut.: The conclusion of the discourse we would all hear (Salomon); or: The conclusion of the whole discourse or matter let us hear (Panzer, 1773, de Wette-Augusti); Hitzig also takes together soph davar hakol = soph davar kol -haddavar : The end of the whole discourse let us hear. But הכּל for כּלּנוּ is contrary to the style of the book; and as a general rule, the author uses הכל for the most part of things, seldom of persons. And also soph davar hakol , which it would be better to explain ("the final word of the whole"), with Ewald, §291 a , after yemē -olam mosheh , Isa 63:11, than it is explained by Hitzig, although, in spite of Philippi's ( Sta. const . p. 17) doubt, possible in point of style, and also exemplified in the later period of the language (1Ch 9:13), is yet a stylistic crudeness which the author could have avoided either by writing soph devar hakol , or better, soph kol -haddavar . נשׁמע , Ewald, §168 b , renders as a particip. by audiendum ; but that also does not commend itself, for נשמע signifies nothing else than auditum , and acquires the meaning of audiendum when from the empirical matter of fact that which is inwardly necessary is concluded; the translation: The final word of the whole is to be heard, audiendum est , would only be admissible of also the translation auditum est were possible, which is not the case. Is נשׁמע thus possibly the pausal form of the finite נשׁמע ? We might explain: The end of the matter ( summa summarum ), all is heard, when, viz., that which follows is heard, which comprehends all that is to be known. Or as Hoelem.: Enough, all is heard, since, viz., that which is given in the book to be learned contains the essence of all true knowledge, viz., the following two fundamental doctrines. This retrospective reference of hakol nishm'a is more natural than the prospective reference; but, on the other hand, it is also more probable that soph davar denotes the final resultat than that it denotes the conclusion of the discourse. The right explanation will be that which combines the retrospective reference of nakol nishm'a and the resultative reference of soph davar . Accordingly, Mendelss. appears to us to be correct when he explains: After thou hast heard all the words of the wise ... this is the final result, etc. Finis ( summa ) reî omnia audita is = omnibus auditis , for the sentence denoting the conditions remains externally undesignated, in the same way as at Ecc 10:14; Deu 21:1; Ezr 10:6 (Ewald, §341 b ). After the clause, soph ... nishm'a , Athnach stands where we put a colon: the mediating hocce est is omitted just as at Ecc 7:12 (where translate: yet the preference of knowledge is this, that, etc.).

The sentence, eth -naeolohim yera ("fear God"), repeating itself from Ecc 5:6, is the kernel and the star of the whole book, the highest moral demand which mitigates its pessimism and hallows its eudaemonism. The admonition proceeding therefrom, "and keep His commandments,"is included in lishmo'a , Ecc 5:1, which places the hearing of the divine word, viz., a hearing for the purpose of observing, as the very soul of the worship of God above all the opus operatum of ceremonial services.

The connection of the clause, ki -zeh kol -haadam , Hitzig mediates in an unnecessary, roundabout way: "but not thou alone, but this ought every man."But why this negative here introduced to stamp כי as an immo establishing it? It is also certainly suitable as the immediate confirmation of the rectitude of the double admonition finally expressing all. The clause has the form of a simple judgment, it is a substantival clause, the briefest expression for the thought which is intended. What is that thought? The lxx renders: ὃτι τοῦτο πᾶς ὁ ἄνθρωπος ; also Symm. and the Venet. render kol haadam by πᾶς ὁ ἄνθρ ., and an unnamed translator has ὃλος ὁ ἄνθρ ., according to which also the translation of Jerome is to be understood, hoc est enim omnis homo . Thus among the moderns, Herzf., Ewald, Elst., and Heiligst.: for that is the whole man, viz., as to his destiny, the end of his existence (cf. as to the subject-matter, Job 28:28); and v. Hofmann ( Schriftbew . II 2, p. 456): this is the whole of man, viz., as Grotius explains: totum hominis bonum ; or as Dale and Bullock: "the whole duty of man;"or as Tyler: "the universal law ( כל , like the Mishnic כּלל ) of man;"or as Hoelem.: that which gives to man for the first time his true and full worth. Knobel also suggests for consideration this rendering: this is the all of man, i.e. , on this all with man rests. But against this there is the one fact, that kol -haadam never signifies the whole man, and as little anywhere the whole (the all) of a man. It signifies either "all men"( πάντες οἱ ἄνθρωποι , οἱ πά ἄνθρ οἱ ἄνθρ πά ), as at Ecc 7:2, hu soph kol -haadam , or, of the same meaning as kol -haadam , "every man"( πᾶς ἄντηρωπος ), as at Ecc 3:13; Ecc 5:18 (lxx, also Ecc 7:2 : τοῦτο τέλος παντὸς ἀντηρώπου ); and it is yet more than improbable that the common expression, instead of which haadam kullo was available, should here have been used in a sense elsewhere unexampled. Continuing in the track of the usus loq ., and particularly of the style of the author, we shall thus have to translate: "for this is every man."If we use for it: "for this is every man's,"the clause becomes at once distinct; Zirkel renders kol -haadam as genit., and reckons the expression among the Graecisms of the book: παντὸς ἀντηρώπου, Ϛιζ., πρᾶγμα . Or if, with Knobel, Hitz., Böttch., and Ginsburg, we might borrow a verb to supplement the preceding imperat.: "for this ought every man to do,"we should also in this way gain the meaning to be expected; but the clause lying before us is certainly a substantival clause, like meh haadam , Ecc 2:12, not an elliptical verbal clause, like Isa 23:5; Isa 26:9, where the verb to be supplied easily unfolds itself from the ל of the end of the movement.

We have here a case which is frequent in the Semitic languages, in which subj. and pred. are connected in the form of a simple judgment, and it is left for the hearer to find out the relation sustained by the pred. to the subj. - e.g. , Psa 110:3; Psa 109:4, "I am prayer;"and in the Book of Koheleth, Ecc 3:19, "the children of men are a chance."

(Note: Vid ., Fleischer's Abh. ü. einige Arten der Nominalapposition , 1862, and Philippi's St. const . p. 90ff.)

In the same way we have here to explain: for that is every man, viz., according to his destiny and duty; excellently, Luther: for that belongs to all men. With right, Hahn, like Bauer (1732), regards the pronoun as pred. (not subj. as at Ecc 7:2): "this, i.e. , this constituted, that they must do this, are all men,"or rather: this = under obligation thereto, is every man.

(Note: Hitz. thus renders היא , Jer 45:4, predicat.: "And it is such, all the world.")

It is a great thought that is thereby expressed, viz., the reduction of the Israelitish law to its common human essence. This has not escaped the old Jewish teachers. What can this mean: zeh kol -haadam ? it is asked, Berachoth 6 b ; and R. Elazar answers: "The whole world is comprehended therein;"and R. Abba bar-Cahana: "This fundamental law is of the same importance to the universe;"and R. Simeon b. Azzai: "The universe has been created only for the purpose of being commanded this."

(Note: Cf. Jer. Nedarim ix. 3: "Thou oughtest to love thy neighbour as thyself,"says R. Akiba, is a principal sentence in the Law. Ben-Azzai says: "The words zěh ... adam (Gen 5:1) are it in a yet higher degree,"because therein the oneness of the origin and the destiny of all men is contained. Aben Ezra alludes to the same thing, when at the close of his Comm . he remarks: "The secret of the non-use of the divine name יהוה in Gen 1:1-2:3 is the secret of the Book of Koheleth.")

Keil-Delitzsch: Ecc 12:14

As we render zeh kol -haadam as expressive of the same obligation lying on all men without exception, this verse appropriately follows: "For God shall bring every work into the judgment upon all that is concealed, whether it be good or bad."To bring into judgment is, as at Ecc 11:9 = to bring to an account. There the punctuation is בּמּשׁ , here בּמשׁ , as, according to rule, the art. is omitted where the idea is determined by a relative clause or an added description; for bemishpat 'al kol -ne'llam are taken together: in the judgment upon all that is concealed (cf. Rom 2:16; 1Co 4:5, τὰ κρυπτά ). Hitzig, however, punctuates here בּמשׁ , and explains על as of the same meaning as the distributive ל , e.g. , Gen 9:5, Gen 9:10; but in this sense על never interchanges with ל . And wherefore this subtlety? The judgment upon all that is concealed is a judgment from the cognition of which nothing, not even the most secret, can escape; and that על משׁפט is not a Germanism, is shown from Ecc 11:9; to execute judgment on (Germ. steplang7 an ) any one is expressed by ב , Psa 119:84, Wisd. 6:6; judgment upon (steplang7 über ) any one may be expressed by the genit. of him whom it concerns, Jer 51:9; but judgment upon anything (Symm. περὶ παντὸς παροραθέντος ) cannot otherwise be expressed than by על . Rather על may be rendered as a connecting particle: "together with all that is concealed"(Vaih., Hahn); but כל־מעשׂה certainly comprehends all, and with כל־נעלם this comprehensive idea is only deepened. The accent dividing the verse stands rightly under נעלּם ;

(Note: Thus rightly pointed in F. with Dagesh in lamed , to make distinct the ע as quiescent (cf. 1Ki 10:3; and, on the other hand, Neh 3:11; Psa 26:4). Cf. תּחשּׁ with Dagesh in shin , on account of the preceding quiescent guttural, like יח , Ecc 9:8; התּ , Lev 11:16; נח , Num 1:7, etc.; cf. Luth. Zeitsch . 1863, p. 413.)

for sive bonum sive malum (as at Ecc 5:11) is not related to ne'llam as disjoining, but to kol̇ma'aseh .

This certainty of a final judgment of personal character is the Ariadne-thread by which Koheleth at last brings himself safely out of the labyrinth of his scepticism. The prospect of a general judgment upon the nations prevailing in the O.T., cannot sufficiently set at rest the faith ( vid ., e.g. , Ps 73; Jer 12:1-3) which is tried by the unequal distributions of present destiny. Certainly the natural, and particularly the national connection in which men stand to one another, is not without an influence on their moral condition; but this influence does not remove accountability, - the individuum is at the same time a person; the object of the final judgment will not be societies as such, but only persons, although not without regard to their circle of life. This personal view of the final judgment does not yet in the O.T. receive a preponderance over the national view; such figures of an universal and individualizing personal judgment as Mat 7:21-23; Rev 20:12, are nowhere found in it; the object of the final judgment are nations, kingdoms, cities, and conditions of men. But here, with Koheleth, a beginning is made in the direction of regarding the final judgment as the final judgment of men, and as lying in the future, beyond the present time. What Job 19:25-27 postulates in the absence of a present judgment of his cause, and the Apocalyptic Dan 12:2 saw as a dualistic issue of the history of his people, comes out here for the first time in the form of doctrine into that universally-human expression which is continued in the announcements of Jesus and the apostles. Kleinert sees here the morning-dawn of a new revelation breaking forth; and Himpel says, in view of this conclusion, that Koheleth is a precious link in the chain of the preparation for the gospel; and rightly. In the Book of Koheleth the O.T. religion sings its funeral song, but not without finally breaking the ban of nationality and of bondage to this present life, which made it unable to solve the mysteries of life, and thus not without prophesying its resurrection in an expanded glorified form as the religion of humanity.

The synagogal lesson repeats the 13th verse after the 14th, to gain thereby a conclusion of a pleasing sound. The Masoretic Siman ( vox memorialis ) of those four books, in which, after the last verse, on account of its severe contents, the verse going before is repeated in reading, is קק '' ית . The י refers to ישׁעיה (Isaiah), ת to תריסר (the Book of the Twelve Prophets), the first ק to קהלת , the second ק to קינות (Lamentations). The Lamentations and Koheleth always stand together. But there are two different arrangements of the five Megilloth , viz., that of the calendar of festivals which has passed into our printed editions: the Song, Ruth, Lamentations, Koheleth, and Esther; and the Masoretic arrangement, according to the history of their origin: Ruth, the Song, Koheleth, Lamentations, and Esther.

rdrb rdrs rdrw30 rsp20

Constable: Ecc 11:7--Sos 1:1

IV. THE WAY OF WISDOM 11:7--12:14

In 1:12-6:9, Solomon demonstrated that all work is ultimately futile for two reasons. It does not yield anything really permanent under the sun. Moreover we can never be sure we will enjoy the fruits of our labor before we die. In 6:10-11:6 he pointed out that we can never be sure which of our efforts will succeed because we do not know God's plans or what the future holds. In 11:7-12:14 he emphasized how to live acceptably before God in view of these realities.

"The Teacher has discussed how we should act in view of the uncertainties of life. We must recognize the certainties but must plan in such a way as not to be thrown off balance when the unexpected happens. Now the Teacher goes on to speak of the certainty of growing up and growing old."⁷⁴

Constable: Ecc 12:8-14

B. The Concluding Summary 12:8-14

In conclusion Solomon repeated his original thesis (v. 8; cf. 1:2) and his counsel in view of life's realities (vv. 13-14). In between these statements he set forth his source of authority for writing what we have in Ecclesiastes (vv. 9-12).

12:8 All human work (1:12-6:9) and wisdom (6:10-11:6) are ultimately futile (i.e., lacking ability to produce anything of ultimate worth in this life).

12:9-12 The phrase "these collections" (v. 11) refers to other collections of wise sayings (e.g., Job and Proverbs). Ultimately all wisdom comes from God. "Goads" (v. 11) are prodding sticks, and people who master this wisdom literature are similar to "well-driven nails" in that they are stable and secure.

"Beyond this" (v. 12) evidently refers to beyond the wisdom literature that God has revealed, in view of verse 11. Solomon warned his disciple that looking elsewhere in other books for divine wisdom would only wear him out. This verse does not say that all study is tiring, though that is true. It means that study of books other than what God has revealed to learn wisdom is an endless, wearisome occupation. This is not to say we should avoid reading books other than the Bible. Nonetheless the main place to look when you want to find true wisdom is in God's Word.

12:13-14 Solomon's concluding statement reiterated what he said earlier (2:24-26; 7:15-18; 11:9-10; 12:1) and elsewhere (Prov. 1:7; cf. Job 28:28). Trust and obedience are what everyone owes God in view of future judgment.

"Though a future judgment after death is indeed the solution to the enigma Solomon had observed in the unequal distribution of justice in human history (cf. 7:15; 8:14), no evidence suggests that Solomon believed in [i.e., was aware of] such a judgment. Life after death was as enigmatic to him (cf. 11:8) as the unequal distribution of justice. His emphasis was on this life (under the sun') and its opportunities for service (cf. 9:10; 12:1-7) and enjoyment (cf. 2:24-26; 3:12, 22; 5:18-20; 8:15; 9:7-9; 11:7-10); he thought life after death offered no such opportunities (cf. 9:5-6, 10). Therefore he did not comment on any differences after death between the righteous and the wicked, the wise and the fools, man and beast."⁸²

With the greater light of revelation that we enjoy it is even more incumbent on us to follow Solomon's counsel. We should be content to leave the enigmas of life in God's hands. We should also follow Solomon's wise counsel to enjoy life as God enables us to do so and to serve God acceptably while we can.

"What is the profit' of living? What does a man get for all his work? He gets the living God! And his whole profit consists of fearing Him and obeying His Word."⁸³

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 12 (Chapter Introduction)

Overview

Ecc 12:1, The Creator is to be remembered in due time; Ecc 12:8, The preacher’s care to edify; Ecc 12:13, The fear of God is the chief antidote of vanity.

Poole: Ecclesiastes 12 (Chapter Introduction)

CHAPTER 12

Early piety recommended before old age come on and death be near: old age described, and death, Ecc 12:1-7 . The conclusion: all is vanity, Ecc 12:8 . The preacher’ s end in this book, Ecc 12:9-12 . The sum of all learning, experience, and happiness is to fear God, and keep his commandments, because God will bring all to judgment, Ecc 12:13,14 .

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 12 (Chapter Introduction)

(Ecc 12:1-7) A description of the infirmities of age.

(Ecc 12:8-14) All is vanity: also a warning of the judgment to come.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 12 (Chapter Introduction)

The wise and penitent preacher is here closing his sermon; and he closes it, not only lie a good orator, but like a good preacher, with that which was likely to make the best impressions and which he wished might be powerful and lasting upon his hearers. Here is, I. An exhortation to young people to begin betimes to be religious and not to put it off to old age (Ecc 12:1), enforced with arguments taken from the calamities of old age (Ecc 12:1-5). and the great change that death will make upon us (Ecc 12:6, Ecc 12:7). II. A repetition of the great truth he had undertaken to prove in this discourse, the vanity of the world (Ecc 12:8). III. A confirmation and recommendation of what he had written in this and his other books, as worthy to be duly weighed and concluded, with a charge to all to be truly religious, in consideration of the judgment to come (Ecc 12:13, Ecc 12:14).

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

Bibliography

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Crenshaw, James L. "The Acquisition of Knowledge in Israelite Wisdom Literature." Word & World 7:3 (Summer 1987):245-52.

_____. Old Testament Wisdom. Atlanta: John Knox Press, 1981.

_____. "Popular Questioning of the Justice of God in Ancient Israel." Zeitschrift für die Alttestamentliche Wissenschaft 82:3 (1970):380-95.

_____. "The Shadow of Death in Qoheleth." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 205-16. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

_____. "Youth and Old Age in Qoheleth." Hebrew Annual Review 10 (1986):1-12.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, Barry C. "Ecclesiastes 12:1-8--Death, an Impetus for Life." Bibliotheca Sacra 148:591 (July-September 1991):298-318.

Delitzsch, Franz. Bibilical Commentary on the Song of Songs and Ecclesiastes. Translated by M. G. Eason. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Dreese, John J. "The Theology of Qoheleth." The Bible Today 56 (November 1971):513-18.

Eaton, Michael A. Ecclesiastes. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1983.

Forman, Charles C. "Koheleth's Use of Genesis." Journal of Semitic Studies 5 (1960):256-63.

Fox, Michael V. "The Meaning of Hebel for Qoheleth." Journal of Biblical Literature 105:3 (September 1986):409-27.

_____. Qohelet and His Contradictions. Sheffield, Eng.: Almond Press, 1989.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Genung, John F. Words of Koheleth. New York: Houghton, Mifflin, 1904.

Ginsburg, Christian D. Song of Songs and Coheleth. Reprint ed., New York: KTAV Publishing House, 1970.

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Good, Edwin M. "The Unfilled Sea: Style and Meaning in Ecclesiastes 1:2-11." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 59-73. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphryes, and James M. Ward. New York: Union Theological Seminary, 1978.

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_____. "Qoheleth the Immoralist? (Qoh 7:16-17). In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 191-204. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

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Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 12 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 12

This chapter begins with advice to young men, which is continued from the preceding; and particularly to remember their Creator in the days of their youth; enforced from the consideration of the troubles and inconveniences of old age, Ecc 12:1; which, in an allegorical way, is beautifully described, Ecc 12:2; and from the certainty of death, when it would be too late, Ecc 12:7. And then the wise man returns to his first proposition, and which he kept in view all along, that all is vanity in youth or old age, Ecc 12:8; and recommends the reading of this book, from the diligence, pains and labour, he used in composing it; from the sententious matter in it; from the agreeable, acceptable, and well chosen words, in which he had expressed it; and from the wisdom, uprightness, truth, efficacy, and authority of the doctrines of it, Ecc 12:9; and from its preference to other books, which were wearisome both to author and reader, Ecc 12:12. And it is concluded with the scope and design, the sum and substance of the whole of it, reducible to these two heads; the fear of God, and obedience to him, Ecc 12:13; and which are urged from the consideration of a future judgment, into which all things shall be brought, Ecc 12:14.