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Ecclesiastes 12:14
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Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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; Co1 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. an) any one is expressed by ב, Psa 119:84, Wisd. 6:6; judgment upon (ber) 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. Kg1 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.
Jamieson-Fausset-Brown Bible Commentary
For God shall bring every work into judgment--The future judgment is the test of what is "vanity," what solid, as regards the chief good, the grand subject of the book. Next: Song of Solomon (Canticles) Introduction
John Gill Bible Commentary
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 Co1 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. (w) "super omnem occultum, sc. hominem", Schmidt. (x) "Sive bonus fuerit, sive malus", Schmidt. Next: Song of Solomon (Canticles) Introduction
Ecclesiastes 12:14
The Whole Duty of Man
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
Examining the Foundations of Godly Leadership
By Aaron Hurst1.9K1:20:45LeadershipPSA 90:8ECC 12:14ISA 59:2MAT 11:28MRK 8:36JHN 8:36REV 3:17In this sermon, the speaker begins by acknowledging his weakness and dependence on the Lord Jesus Christ. He then addresses the topic of godly leadership and the importance of examining its foundations. He challenges the audience to reflect on their use of the Internet, their relationships with their families, and their attitudes towards materialism and prosperity. The speaker emphasizes the need to prioritize the word of God and avoid being choked by worldly cares and desires.
Blotted Out
By Mel Trotter1.8K04:05LEV 26:31PSA 103:12PSA 139:2ECC 12:14ISA 43:25ISA 44:22MAT 6:33In this sermon, the preacher shares a story about a boy in Chicago who confessed to killing his parents. The boy's confession was recorded on a dictaphone, and when played back, it convicted him. The preacher then draws a parallel between this recording technology and God's ability to remember every word and action. He emphasizes that just as Edison's invention can capture and playback words, God keeps record of our sins. However, the preacher also highlights the hope found in the Bible, where God promises to blot out our sins and not remember them.
Judgment by William S Plumer
By William S. Plumer1.2K05:41ECC 12:14ACT 17:312CO 5:10REV 6:16This sermon delves into the impending judgment day where all deeds, hidden or revealed, will be brought into account before God. It emphasizes the all-encompassing nature of this judgment, encompassing all individuals regardless of status or time, and the finality of the separation between the righteous and the wicked. The sermon paints a vivid picture of the day of judgment as the greatest and last assembly, a day of astounding exposures, intense excitement, final separation, despair for the unregenerate, and surprise for both saints and sinners.
All Will Be Pure, Unmingled Happiness, or Pure, Unmingled Misery
By Samuel Davies1.1K04:01ECC 12:14MAT 25:46ROM 2:62CO 4:17REV 21:4This sermon emphasizes the stark contrast between the temporary nature of earthly pleasures and pains, and the eternal consequences of either pure unmingled happiness or pure unmingled misery in the afterlife. It highlights the importance of focusing on securing a heavenly inheritance and being prepared for the eternal joys or pains that await every individual. The speaker urges listeners to consider the insignificance of worldly enjoyments and sufferings compared to the weight of eternal consequences, stressing the need for a title to heaven to avoid the horrible miseries of eternity.
Collegiate Conference 1983-01 the Gospel
By William MacDonald97955:59ConferenceECC 1:2ECC 12:14MAT 16:26MRK 16:15JHN 4:13ROM 14:121CO 6:19PHP 2:11JAS 4:141PE 4:10In this sermon, the preacher talks about how people focus so much on their physical appearance and worldly possessions, but neglect their spiritual well-being. He emphasizes the importance of living for the eternal world rather than the temporary pleasures of this life. The preacher also highlights the need to take care of our souls just as we take care of our bodies. He shares stories and examples to illustrate the emptiness of pursuing worldly success and fame, and encourages the audience to prioritize their relationship with Jesus, who truly values and cares for them.
Only One Life Will Soon Be Past - Zac Poonen
By From the Pulpit & Classic Sermons30349:19RadioECC 12:14MAT 6:33ROM 14:101CO 3:122CO 5:9REV 22:12In this sermon by Zach Poonin, he emphasizes the importance of living a life that is dedicated to Christ. He explains that when we stand before God, our lives will be evaluated based on the quality of our work, not the quantity. Poonin challenges the common focus on numbers and statistics in Christianity, urging believers to prioritize the motives and intentions behind their actions. He encourages listeners to take the time to deeply reflect on and meditate on the Scriptures, allowing certain verses to have a profound impact on their lives.
The Good Steward
By John Wesley1StewardshipAccountabilityECC 12:14MAT 6:19MAT 25:14LUK 16:2ROM 14:121CO 4:22CO 5:10COL 3:23JAS 1:171PE 4:10John Wesley emphasizes the concept of stewardship in his sermon 'The Good Steward,' urging believers to recognize their role as stewards of God's gifts. He explains that everything we possess—our souls, bodies, talents, and worldly goods—are entrusted to us by God, and we are accountable for how we use them. Wesley warns that our time as stewards is limited, and we must prepare to give an account of our stewardship when we stand before God. He encourages the congregation to use their gifts wisely and in accordance with God's will, as this is essential for true happiness and fulfillment. Ultimately, Wesley calls for a life dedicated to glorifying God through every aspect of our being.
No Morality Without God
By A.W. Tozer0Accountability to GodMoralityPSA 19:1ECC 12:14ROM 1:20HEB 4:13A.W. Tozer emphasizes the inherent contradiction in existentialism's denial of God while simultaneously appealing to moral responsibility. He critiques the notion that without God, values and commands lose their legitimacy, arguing that true accountability and morality stem from the existence of a divine authority. Tozer points out that the anguish and despair felt by existentialists highlight an underlying acknowledgment of a moral law and a judge, which can only exist if God is real. He asserts that without God, concepts like responsibility and morality become meaningless, as there would be no one to hold us accountable for our actions.
Treasures From James Smith
By James Smith0PSA 118:13ECC 12:14ISA 33:14ISA 40:27ISA 48:10JER 32:17ROM 7:241CO 15:101CO 15:58TIT 2:10REV 3:19James Smith preaches about the importance of being zealous for the truth of the gospel, living in earnest, and adorning the teaching of God with a consistent and holy walk. He emphasizes the need to be faithful stewards of God's blessings, to be diligent in using our resources for His glory, and to avoid the bad companions of poverty, pain, and procrastination. Smith also reflects on the wondrous grace of God, the necessity of drawing near to Jesus in times of trial, and the danger of living at a distance from the Lord. He warns against the folly of murmuring at God's ways and the arrogance of questioning His wisdom, while urging believers to be well pleased with all that God appoints for them.
Accountability to God
By A.W. Tozer0IntegrityAccountabilityECC 12:14MAT 12:36ROM 14:122CO 5:10GAL 6:7COL 3:23HEB 9:27JAS 4:171PE 1:17REV 20:12A.W. Tozer emphasizes the profound concept of accountability to God, reflecting on how this belief shaped the character of early American leaders like Daniel Webster. He recounts Webster's assertion that the most serious thought he ever had was his accountability to his maker, highlighting the integrity and nobility that stemmed from such a conviction. Tozer argues that true character is forged in the understanding that we will ultimately answer to God for our lives. He encourages believers to live in a manner that would leave them unashamed before God at the time of judgment. The sermon serves as a reminder of the weight of our actions and the importance of living righteously.
Conscience, Record and Judgment
By John Hames0ECC 12:14MAT 12:36MAT 25:31JHN 19:22ACT 24:16ROM 2:162CO 5:10HEB 9:27REV 20:12REV 20:15John Hames preaches on the importance of conscience, record, and judgment as highlighted in Acts 24:16, St. John 19:22, and Ecclesiastes 12:14. He emphasizes how conscience, as the voice of God in the soul, plays a crucial role in guiding our moral character and decisions. Hames delves into the biblical examples of King Herod and Pontius Pilate, showcasing how their awakened consciences influenced their actions and ultimately led to judgment. He warns about the significance of our life's record, which will be revealed at the final Judgment, stressing the need for a life that reflects Jesus and prepares for eternity.
Sowing and Reaping
By Theodore Epp0God's MercySin and ConsequencesNUM 32:232SA 12:72SA 12:10PSA 51:4PRO 14:12ECC 12:14LUK 8:17ROM 2:6GAL 6:7JAS 1:15Theodore Epp emphasizes the principle of sowing and reaping through the story of David and Nathan in 2 Samuel 12:1-10. David's failure to recognize his sin and the consequences of his actions stemmed from his disconnection with God, leading to a harsh judgment against him. Nathan's confrontation served as a reminder of God's mercy and the inevitable sorrow that follows sin. Epp highlights that believers cannot escape the repercussions of their actions, as God sees all and the truth will ultimately be revealed. The sermon underscores the importance of acknowledging our sins and understanding the gravity of our choices.
These Are the Sons of Israel.
By F.B. Meyer0Divine JudgmentCharacterPSA 139:23PRO 4:23ECC 12:14JER 17:9MAT 12:34ROM 14:122CO 5:10GAL 6:7JAS 1:221JN 1:9F.B. Meyer emphasizes the irrevocable nature of God's judgment on human lives, as illustrated by the lives of Er and Achan, whose sins defined their legacies. He reflects on the complexity of human character, suggesting that while individuals may have moments of virtue, it is often their ultimate actions that are recorded in Scripture. Meyer urges believers to live with reverent fear and vigilance, recognizing that our words and deeds can encapsulate our true character. He warns that the heart is deceitful and must be diligently guarded, as it is the source of our actions. Ultimately, he calls for a perfect heart before God, acknowledging both forgiveness and the lasting impact of our choices.
The Fear of the Lord
By Ray Comfort0PSA 139:4PRO 9:10ECC 12:14MAT 5:27MAT 10:28LUK 11:39ROM 8:72CO 5:10HEB 10:31Ray Comfort preaches about Jesus' confrontation with the Pharisees and lawyers, exposing their hypocrisy and pride, warning them of the consequences of their actions. Jesus emphasizes the importance of true repentance and the fear of God, contrasting earthly fears with the eternal consequences of facing God's judgment. He urges His disciples to beware of hypocrisy and reveals that every sin, even idle words, will be brought to light and judged by God.
Numbers 32:23
By Chuck Smith0JudgmentSinNUM 32:231SA 16:7PSA 32:5PSA 51:4ECC 12:14MAT 12:36ROM 3:23GAL 6:7HEB 4:131JN 1:8Chuck Smith emphasizes the truth of Numbers 32:23, 'Be sure your sin will find you out,' illustrating how sin manifests in our lives, affecting our conscience and ultimately leading to judgment. He discusses the inevitability of sin being revealed, whether in our lifetime or at death, and how God sees beyond our outward appearances to the true state of our hearts. Smith encourages listeners to acknowledge their sinfulness, reminding them that all have sinned and need to seek redemption.
God's Spy in the Heart
By Thomas Brooks0ConscienceAccountabilityPSA 139:1PRO 20:27ECC 12:14MAT 12:36JHN 8:9ROM 2:152CO 5:10GAL 6:7HEB 4:131JN 3:20Thomas Brooks emphasizes that conscience acts as God's spy within our hearts, serving as a personal tribunal that records our actions and thoughts. He illustrates how conscience functions as a witness, documenting every secret sin and wrongdoing, regardless of how well we try to conceal them. Brooks points out that even in the most hidden circumstances, conscience will ultimately reveal the truth and hold us accountable before God. The sermon highlights the inescapable nature of conscience, which serves as both a guide and a judge in our moral lives.
Man's Threefold Nature
By Lewis Williams0GEN 1:26ECC 12:14MAT 12:36HEB 4:12REV 20:12Lewis Williams preaches about the threefold nature of man, highlighting how man is made in the image of God as a trinity of spirit, soul, and body. He emphasizes that man's life is three-sided, consisting of public, private, and secret aspects, with actions, words, and thoughts shaping his character. Williams warns about the importance of being mindful of our daily actions, words, and thoughts as they are recorded in the books of heaven, to be revealed on the day of reckoning before God.
For Toys and Trifles
By Thomas Brooks0Eternal ConsequencesValue of the SoulECC 12:14MAT 16:26MRK 8:36LUK 12:202CO 5:10PHP 3:19HEB 9:27JAS 4:141PE 1:18REV 20:15Thomas Brooks warns against the grave danger of neglecting our immortal souls in favor of worldly pleasures and trivial pursuits. He emphasizes that trading our souls for temporary satisfaction is a grave mistake, as our souls are invaluable and eternal. Brooks vividly describes the torment that awaits those who prioritize sin and the fleeting joys of this world over their relationship with God. He urges listeners to consider the eternal consequences of their choices and to seek true fulfillment in Christ rather than in trifles. Ultimately, he calls for a deep reflection on the value of the soul and the importance of making spiritual provisions.
On the Immensity of God
By Thomas Reade0JOB 31:4ECC 12:14ISA 40:28ACT 17:31ROM 2:16Thomas Reade preaches on the immensity of God, emphasizing the importance of gaining a deeper understanding of God's being, nature, and character through the Holy Scriptures. The sermon delves into the awe-inspiring revelations of God's perfections, the wisdom and power displayed in creation, and the moral attributes of the Deity revealed in the Bible. It highlights the unfathomable nature of the self-existent, eternal Jehovah and the need for humility, reverence, and circumspection in acknowledging God's omnipresence and omniscience.
Man, Are You Tired of Being Sad?
By Ausbund0PRO 11:19ECC 12:14MAT 7:2ROM 8:6JAS 4:8Othmar Roth preaches about the importance of righteousness and fighting against sin to avoid eternal pain. He emphasizes the need for self-reflection, purification of the heart, humility, and avoiding gossip. Roth urges individuals to fear God, keep His commands, and pray for grace to be spared from sin. He highlights the significance of living in truth, seeking comfort in Jesus Christ's spirit, and the importance of Christ's intercession as the end of time approaches.
"I Am With You Always"
By A.W. Tozer0PSA 33:18PRO 15:3ECC 12:14JER 17:9LUK 12:482CO 5:10HEB 4:12JAS 3:1REV 1:14The preacher delves into the Greek word 'trachelizo,' which means to lay bare or open, often used figuratively to expose the deepest motives of our hearts enduringly. This term was also used to describe the bending back of an animal's neck for sacrifice or seizing an opponent by the throat, emphasizing complete exposure and powerlessness. The sermon highlights how God's Word acts as a sharp, penetrating tool that reveals our innermost thoughts and feelings, leaving no part of our being hidden from God's sight. Ultimately, we are reminded of our ultimate, final accountability before God, where we must give a personal account for our actions and thoughts, as nothing can be concealed from His all-seeing eyes.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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; Co1 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. an) any one is expressed by ב, Psa 119:84, Wisd. 6:6; judgment upon (ber) 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. Kg1 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.
Jamieson-Fausset-Brown Bible Commentary
For God shall bring every work into judgment--The future judgment is the test of what is "vanity," what solid, as regards the chief good, the grand subject of the book. Next: Song of Solomon (Canticles) Introduction
John Gill Bible Commentary
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 Co1 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. (w) "super omnem occultum, sc. hominem", Schmidt. (x) "Sive bonus fuerit, sive malus", Schmidt. Next: Song of Solomon (Canticles) Introduction