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Ecclesiastes 12:13
Verse
Context
The Whole Duty of Man
12And by these, my son, be further warned: There is no end to the making of many books, and much study wearies the body.13When all has been heard, the conclusion of the matter is this: Fear God and keep His commandments, because this is the whole duty of man.14For God will bring every deed into judgment, along with every hidden thing, whether good or evil.
Sermons
K.P. Yohannan
Tim Conway
Eli Brayley
Stephen Kaung
Compilations
Zac PoonenSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"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, 291a, 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 (Ch1 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, 168b, 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, 341b). 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., Bttch., 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. . 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 6b; 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.")
Jamieson-Fausset-Brown Bible Commentary
The grand inference of the whole book. Fear God--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). this is the whole duty of man--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 (Jo1 3:22-24; Rev 22:14).
John Gill Bible Commentary
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. (o) "finis verbi omnis", Pagninus, Montanus, Mercerus; "finis universi negotii", Tigurine version, so Vatablus. (p) "auditus est", Pagninus, Montanus, Vatablus, Tigurine version, Mercerus. (q) Horat. Carmin. l. 1. Ode 35. v. 36. (r) "hoc (est) omnis homo", Pagninus, Montanus, Vatablus, Mercerus; "omnium hominum perfectio", Tigurine version; "hoc est totus homo", Cocceius; "this is all the man", Broughton. (s) "Hoc est omnium hominum", Piscator, Gejerus; "hoc est totum hominis", Junius & Tremellius. (t) De Fals. Sap. l. 3, c. 10. (u) Vid. Buxtorf. Tiberius, c. 14. p. 38.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
12:13-14 The editor’s conclusion from studying the Teacher’s work is to fear God (see 3:14; 5:7; 7:18; 8:12-13), which includes the need to obey his commands, because everything we do will be judged (see 11:9; 2 Cor 5:10; Heb 9:27).
Ecclesiastes 12:13
The Whole Duty of Man
12And by these, my son, be further warned: There is no end to the making of many books, and much study wearies the body.13When all has been heard, the conclusion of the matter is this: Fear God and keep His commandments, because this is the whole duty of man.14For God will bring every deed into judgment, along with every hidden thing, whether good or evil.
- Scripture
- Sermons
- Commentary
2 Corinthians Teaching - God Who Raises the Dead
By K.P. Yohannan5.0K00:00Christian MinistryFear Of GodPSA 139:23PRO 1:7ECC 12:13MAT 10:28ROM 14:122CO 5:112CO 5:14HEB 4:131PE 1:171JN 4:18
K.P. Yohannan discusses the profound motivations behind Christian ministry as illustrated in 2 Corinthians, emphasizing the duality of the fear of the Lord and the love of Christ. He highlights how Paul was driven by a reverent fear of God, which instilled a sense of responsibility and accountability in his ministry. Yohannan contrasts this with the contemporary view of God as merely a friend, urging believers to recognize the seriousness of their relationship with the Almighty. He shares a personal story about his son to illustrate the weight of disappointment and the importance of honoring God. Ultimately, he calls on ministers and believers alike to live with a deep reverence for God, understanding the gravity of their actions and the impact on their relationship with Him.
Life Is a Vapor. Live Like It!
By Tim Conway2.3K05:04PSA 39:4ECC 12:13MAT 6:19JAS 4:141JN 2:17
This sermon emphasizes the importance of having a mindset aligned with God's perspective on life and eternity. It contrasts the worldly mindset that views life as forever with the biblical truth that life is fleeting and temporary. The speaker urges listeners to adopt a mindset that values eternity over temporary worldly pursuits, reminding them of the brevity of life and the need for wisdom in how they invest their time and resources.
K-540 One Church, One Body (1 of 2)
By Art Katz1.4K37:17Body Of ChristPSA 119:105PRO 4:7ECC 12:13JHN 1:1ROM 15:42TI 3:162PE 1:20In this sermon, the speaker emphasizes the importance of listening to the word of God with attentiveness and understanding. He acknowledges that his own statements are often packed with meaning and may require further unpacking. The speaker also highlights the influence of believers who have gone before us and are now in the realm of glory, exerting even greater influence than when they were on earth. He emphasizes that God is the God of the visible and invisible, and calls believers to align their perception with God's perspective. The speaker also criticizes the world's tendency to view the church as a secondary aspect of life, rather than the primary calling to which believers are called.
Fear God
By Eli Brayley1.2K1:04:15Fearing GodPSA 111:10PRO 9:10ECC 12:13MAT 6:33HEB 12:281PE 2:17REV 14:6In this sermon, the preacher focuses on the importance of fearing God. He emphasizes that the lack of fear of God is the fundamental problem with mankind. The preacher highlights that salvation depends on the fear of God and that God's mercy is upon those who fear Him. He also mentions the positive feedback loop that occurs when awe and fear of God increase, leading to a greater understanding of His greatness and a deeper reverence for Him.
What Is Your Target
By Stephen Kaung1.2K1:05:02Pursuit of ChristPurposeEternal GoalsECC 1:2ECC 12:13PHP 3:14Stephen Kaung emphasizes the importance of pursuing a higher goal in life, drawing from Philippians 3:14, where Paul speaks of striving for the heavenly prize in Christ Jesus. He contrasts earthly pursuits such as wealth, fame, and pleasure with the ultimate fulfillment found in knowing Christ, echoing King Solomon's conclusion in Ecclesiastes that all is vanity without God. Kaung encourages believers to actively pursue a relationship with Christ, highlighting that true passion comes from the love of Christ that compels us to live for Him. He warns against complacency and urges the congregation to prepare for the Lord's return by living a life that reflects their commitment to God. The sermon concludes with a call to pursue Christ with passion, reminding the audience of the eternal significance of their choices.
sermonindex.net Trailer - the Lost Fear of God
By Compilations1.0K01:50PSA 33:8PSA 34:9PSA 111:10PSA 145:19PRO 8:13PRO 14:27PRO 16:6ECC 12:13HEB 12:28
This sermon emphasizes the importance of maintaining a reverent fear of God, highlighting how many have lost this sense of holiness and awe in the church. It discusses the fear of the Lord as a key aspect of departing from evil and purging iniquity, leading to true freedom. The message contrasts the unconditional love of God with the need for a deep respect and fear of displeasing Him, stressing the significance of acknowledging God's majesty and holiness in our lives.
Two Types of Fear
By Zac Poonen60457:20GEN 39:9JOB 31:1PSA 34:11PRO 9:10ECC 12:13ISA 11:3MAT 10:282CO 5:10HEB 5:7
This sermon emphasizes the importance of the fear of God, contrasting it with earthly fears and the need to maintain a healthy fear of God in our lives. It highlights biblical examples like Joseph and Job who demonstrated a deep reverence for God, leading to righteous living and overcoming temptations. The speaker urges listeners to prioritize pleasing God in all aspects of life, preparing for the judgment seat of Christ, and cultivating a godly fear that guides their decisions and actions.
The Tragedy of Solomons Life
By Keith Daniel59300:00GEN 8:211KI 3:141KI 11:1ECC 12:13JHN 8:34COL 3:21TI 6:52TI 3:4HEB 12:51JN 2:15
This sermon delves into the tragic life of Solomon, highlighting his initial pursuit of God, the blessings he received, and the subsequent downfall due to pursuing self-glory, wealth, and sensual pleasures. It emphasizes the importance of total surrender to God, maintaining integrity in the pursuit of God, and the consequences of straying from His will. The sermon urges listeners to fear God, keep His commandments, and avoid the pitfalls that led to Solomon's downfall.
Rebellion, Obedience, Ruling
By Robert B. Thompson5901:05:12ECC 12:13MAT 5:19ACT 2:381CO 14:371CO 15:341TH 4:2In this sermon, the preacher emphasizes the importance of keeping God's commandments. He references the story of Ezra opening the book of the law, where everyone stood up in reverence. The preacher encourages the congregation to pray through and stay committed to hearing God's word. He also highlights the idea that education and worldly achievements do not outweigh the significance of obeying God's commandments. The sermon concludes with the reminder that fear of God and obedience to His commandments is the whole duty of man.
The Discipline of Decision - 5
By Jack Hibbs48652:40Decision MakingDiscipleshipDisciplinePSA 32:8PSA 145:3ECC 12:13ISA 40:31JER 42:6MIC 6:8MAT 28:18ROM 8:28HEB 13:17JAS 1:5Jack Hibbs emphasizes the importance of making disciplined decisions in the Christian life, rooted in the authority of Jesus as stated in Matthew 28. He encourages believers to seek God's guidance, recognize their limitations, and wait patiently for His answers, as obedience leads to blessings. Hibbs highlights that God's word is alive and essential for making wise choices, and he stresses the need for submission to God's will. The sermon concludes with a call to trust in God's perfect plan and to obey His guidance for a fulfilling life.
The Awe of God
By John Bevere1891:27:14Fear Of GodHolinessThe Fear of GodPRO 1:7ECC 12:132TH 2:3HEB 12:28John Bevere emphasizes the critical importance of the fear of God in the life of believers, lamenting the alarming trend of people leaving the faith and the need for a genuine move of God. He reflects on his own experiences of God's presence and the necessity of character development in the church to handle God's glory. Bevere asserts that true holiness and intimacy with God stem from a deep reverence and awe for Him, which leads to obedience and a transformative relationship. He warns against the dangers of losing this fear, as it can lead to spiritual complacency and disconnection from God's will. Ultimately, he calls for a return to the fear of God as the foundation for a vibrant faith and a deeper understanding of His love.
So Great Salvation: The Fear of the Lord
By Paris Reidhead12345:09Fear Of GodDEU 10:12JOS 24:14PRO 8:13ECC 12:13ISA 8:13HEB 2:3HEB 12:5In this sermon, the speaker emphasizes the importance of not just memorizing and reciting the word of God, but truly experiencing and living it. He criticizes the idea of being like a tape recorder that simply plays back information without any personal connection or understanding. The speaker believes that it is crucial for believers to have a deep and vibrant relationship with the truth they profess and the salvation they embrace. He warns against the danger of becoming professional or mechanical in handling the things of God, and instead encourages a genuine and heartfelt approach. The sermon also touches on the need for missionaries to effectively communicate the message of God by connecting with their audience and using their material in a compelling way.
Return to the Old Paths - the Fear of the Lord
By Shane Idleman1546:50IntegrityFear Of The LordPSA 33:8PRO 9:10PRO 14:27ECC 12:13ISA 41:10JER 6:16MAT 10:28Shane Idleman emphasizes the necessity of returning to the old paths, particularly the fear of the Lord, as a foundation for wisdom and understanding. He argues against cultural relativism, asserting that God's timeless truths provide direction and rest for our souls, especially when faced with life's crossroads. Idleman highlights that true fear of the Lord leads to integrity, righteousness, and a life that avoids the snares of death. He encourages believers to embrace this fear not as a dread but as a source of comfort and strength, reminding them that it is essential for living a life aligned with God's will. Ultimately, he calls for repentance and a return to a genuine relationship with God, which transforms how we live and interact with others.
7 Ways to Fear God and Live
By Shane Idleman1140:27Fear Of GodTransformation through ReverencePSA 34:7PSA 112:1PRO 2:3PRO 9:10PRO 14:27ECC 12:13MAT 10:28Shane Idleman emphasizes the critical need for the fear of God in our lives, asserting that it can transform individuals, families, and even nations. He outlines seven ways to fear God and live, highlighting that this reverence leads to wisdom, influences decisions, restrains evil, and ultimately brings blessings. Idleman passionately argues that a true understanding of God's holiness and righteousness is essential for genuine worship and obedience, which in turn fosters a vibrant relationship with Him. He warns against the dangers of living without the fear of God, urging listeners to seek Him earnestly and embrace His transformative power. The message calls for a revival of the fear of God in churches and society to restore moral integrity and spiritual vitality.
Proverbs 1:7
By Chuck Smith0Fear Of The LordWisdomJOB 28:28PSA 111:10PRO 1:7PRO 2:5PRO 3:7PRO 9:10PRO 14:27ECC 12:13ISA 33:61PE 2:17Chuck Smith emphasizes that the fear of the Lord is foundational to all true knowledge and wisdom, explaining that this fear is rooted in reverence, awe, and a proper understanding of God's holiness and might. He discusses how this fear leads to a submission to God, highlighting that it is not merely the starting point but the totality of wisdom. Smith encourages believers to cultivate a proper concept of God as Creator, Preserver, and Redeemer, which fosters a healthy fear that drives them to seek knowledge and wisdom.
Man Has Lost God
By A.W. Tozer0Lost Connection with GodSearch for MeaningECC 12:13ROM 3:23A.W. Tozer emphasizes the tragic reality that many people today live without faith, hope, or a clear purpose, resulting in a desperate search for meaning. He reflects on how humanity, created in the image of God, has strayed far from that divine likeness, becoming consumed by sin and despair. Tozer laments that love and light have vanished from the hearts and minds of individuals, leading them to wander aimlessly through life, ultimately facing death without understanding their true purpose. This sermon serves as a poignant reminder of the need to reconnect with God to find true meaning and fulfillment.
The Foolish Spending of Life
By A.W. Tozer0Spiritual ApathySeeking GodPSA 42:1PRO 1:7ECC 12:13MAT 6:33ROM 12:2PHP 3:14COL 3:2A.W. Tozer discusses the various classes of people as identified by Pythagoras, emphasizing the alarming presence of those who seek nothing and live passively, neglecting their intellectual and spiritual potential. He critiques the majority who are content with trivial pursuits and distractions, warning that such apathy shapes societal values and decisions. Tozer calls for a recognition of the seekers after God, urging individuals to awaken from their complacency and strive for a deeper understanding and relationship with the divine.
Under the Sun
By Billy Sunday0Vanity of LifeSeeking GodECC 1:3ECC 12:13Billy Sunday explores the profound question posed by King Solomon in Ecclesiastes, 'What profit hath a man of all his labor which he taketh under the sun?' He emphasizes that Solomon, despite his immense wealth, wisdom, and pleasures, ultimately found all pursuits under the sun to be vanity and vexation of spirit. Sunday argues that true fulfillment cannot be found in earthly achievements or material possessions, but rather in a relationship with God, which provides a higher perspective on life. He encourages listeners to rise above worldly desires and seek a deeper purpose, echoing Solomon's conclusion to fear God and keep His commandments.
Life's Most Important Fear
By Theodore Epp0WisdomFear Of GodJOB 28:28PSA 36:1PSA 111:10PRO 1:7PRO 9:10PRO 14:27ECC 12:13ISA 33:6ROM 3:9HEB 10:31Theodore Epp emphasizes that the most significant fear in life is the lack of reverence for God, as highlighted in Romans 3:9-18. He explains that many people do not recognize their accountability to God, leading to a disregard for His existence and attributes. This ignorance results in a lack of wisdom and an increase in moral and spiritual confusion. Epp points out that true wisdom begins with the fear of the Lord, which is essential for understanding and navigating life's complexities. Ultimately, the refusal to acknowledge God as sovereign leads to various evils in society.
Take Up Your Cross and Follow Him (Part 1)
By K.P. Yohannan0Eternal PerspectiveTrue FulfillmentECC 2:24ECC 12:13HEB 11:24K.P. Yohannan emphasizes the contrast between worldly pleasure and true fulfillment, drawing from the teachings of King Solomon and the life of Moses. While Epicureanism promotes a life of indulgence, Solomon concludes that everything is meaningless without God, urging us to fear Him and keep His commandments. Yohannan highlights the emptiness felt by those who pursue worldly happiness, as seen in the lives of many, including the wealthy and educated who still feel hollow. He illustrates Moses' choice to forsake earthly riches for the sake of Christ, demonstrating that true purpose lies in eternal values rather than temporary pleasures. The sermon calls for an eternal perspective, reminding us that suffering for Christ leads to true life and fulfillment.
The Adam
By W.J. Erdman0ECC 3:10ECC 6:12ECC 7:29ECC 12:13In this sermon by W.J. Erdman, the focus is on the book of Ecclesiastes, emphasizing the ultimate duty of man to fear God and keep His commandments. The term 'the Adam' is used to represent the entire human race, highlighting the imperfection and failure of humanity in fulfilling this duty. Despite the ideal of man being to fear God and obey His commands, the reality of judgment for both good and evil deeds reveals the inadequacy of man's efforts to earn acceptance before God. The book of Ecclesiastes is portrayed as a reflection on the struggles and uncertainties faced by humanity, rather than the experiences of a wise and unfallen Adam.
The Vanities of the Wise Experimenter. 2:1-26
By W.J. Erdman0ECC 1:2ECC 2:17ECC 2:24ECC 5:18ECC 12:13In this sermon by W.J. Erdman, the preacher delves into the journey of a Seeker who starts with youthful pleasure and mirth, seeking 'the good' in life's experiences but ultimately finds everything to be vanity. Despite guiding his heart with wisdom, the Seeker realizes that even wisdom and royal possessions do not bring lasting satisfaction. The preacher reflects on the madness and despair of human existence, where all earthly enjoyments and possessions are deemed worthless, leading to a conclusion of enjoying life's simple pleasures before God. However, this too is marred by the realization that someone else toiled for the possessions now enjoyed, highlighting the pervasive vanity in all human endeavors.
Bible Reading
By W.J. Erdman0ECC 12:13JHN 3:7ACT 17:301CO 1:211CO 1:30W.J. Erdman preaches on the contrast between the wisdom of man and the wisdom of God, focusing on the theme of salvation. He delves into the failure of human wisdom throughout history to provide answers to the crucial question of how a person can be saved. Through various biblical references, he emphasizes that true wisdom and salvation come through Christ Jesus, who offers righteousness, sanctification, and redemption to those who believe in Him. Erdman urges listeners to recognize their helplessness before God and to turn to Jesus for true liberation and salvation.
(I) the Gospel of God's Great Love - Part 12 (The Weight of an Individuals Crimes Against God)
By Robert Wurtz II0ECC 12:13LUK 12:48HEB 2:1HEB 10:29Robert Wurtz II delivers a powerful sermon on the consequences of sin and the accountability man holds before God. He emphasizes that every sin, whether known or unknown, is counted and recorded by God, who will bring every work into judgment. The sermon warns of the Great White Throne Judgment, where man will face a Just Judge if they reject God, and highlights the severity of the punishment based on the knowledge and light a person has received.
Deeds That Determine Destinies
By David Servant0PSA 90:10ECC 12:13MAT 7:21MAT 12:36ROM 2:5ROM 14:121CO 4:5REV 14:13REV 20:12REV 22:12David Servant delivers a powerful sermon on the inevitability of death and the importance of preparing for the judgment that follows. He emphasizes that everyone will be judged according to their deeds, with eternal destiny hinging on obedience or disobedience to God's commandments. Servant warns against false security in religious labels or mere profession of faith, stressing the need for genuine repentance and a life of obedience to Christ. He highlights the sobering truth that our deeds, words, thoughts, and motives will all be brought to light at the final judgment, determining our eternal rewards or punishments.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"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, 291a, 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 (Ch1 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, 168b, 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, 341b). 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., Bttch., 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. . 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 6b; 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.")
Jamieson-Fausset-Brown Bible Commentary
The grand inference of the whole book. Fear God--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). this is the whole duty of man--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 (Jo1 3:22-24; Rev 22:14).
John Gill Bible Commentary
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. (o) "finis verbi omnis", Pagninus, Montanus, Mercerus; "finis universi negotii", Tigurine version, so Vatablus. (p) "auditus est", Pagninus, Montanus, Vatablus, Tigurine version, Mercerus. (q) Horat. Carmin. l. 1. Ode 35. v. 36. (r) "hoc (est) omnis homo", Pagninus, Montanus, Vatablus, Mercerus; "omnium hominum perfectio", Tigurine version; "hoc est totus homo", Cocceius; "this is all the man", Broughton. (s) "Hoc est omnium hominum", Piscator, Gejerus; "hoc est totum hominis", Junius & Tremellius. (t) De Fals. Sap. l. 3, c. 10. (u) Vid. Buxtorf. Tiberius, c. 14. p. 38.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
12:13-14 The editor’s conclusion from studying the Teacher’s work is to fear God (see 3:14; 5:7; 7:18; 8:12-13), which includes the need to obey his commands, because everything we do will be judged (see 11:9; 2 Cor 5:10; Heb 9:27).