For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK
EXPOSITORY (ENGLISH BIBLE)every work,” “every secret thing,” shall be brought into judgment, cannot be reasonably understood of anything but a judgment after this life; so that this book, after all its sceptical debatings, ends by enunciating, more distinctly than is done elsewhere in the Old Testament, the New Testament doctrine of a day when God shall judge the secrets of men (Romans 2:16), shall bring to light the hidden things of darkness, and make manifest the counsels of the hearts (1Corinthians 4:5).
Ecclesiastes 2:15; Ecclesiastes 4:1; Ecclesiastes 7:15; Ecclesiastes 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.For God shall bring every work into judgment: this is added either, 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 1 Corinthians 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.
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 1 Corinthians 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.For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
EXEGETICAL (ORIGINAL LANGUAGES)14. For God shall bring every work into judgment] Once again the Teacher brings into prominence what was indeed the outcome of the book; though, as history shews, the careless reader, still more the reader blinded by his passions, or prejudice, or frivolity, might easily overlook it. The object of the writer had not been to preach a self-indulgence of the lowest Epicurean type, or to deny the soul’s immortality, though for a time he had hesitated to affirm it, but much rather to enforce the truth, which involved that belief, of a righteous judgment (ch. Ecclesiastes 11:9), seen but imperfectly in this life, with its anomalous distribution of punishments and rewards, but certain to assert itself, if not before, when “the spirit shall return to God who gave it” (Ecclesiastes 12:7). From the standpoint of the writer of the epilogue it was shewn that the teaching of Ecclesiastes was not inconsistent with the faith of Israel, that it had a right to take its place among the Sacred Books of Israel. From our standpoint we may say that it was shewn not less convincingly that the book, like all true records of the search after Truth, led men through the labyrinthine windings of doubt to the goal of duty, through the waves and winds of conflicting opinions to the unshaken rock of the Eternal Commandment.Verse 14. - The great duty just named is here grounded upon the solemn truth of a future judgment. For God shall bring every work into judgment. It will then be seen whether this obligation has been 'attended to or not. The judgment has already been mentioned (Ecclesiastes 11:9); it is here more emphatically set forth as a certain fact and a strong motive power. The old theory of earthly retribution had been shown to break down under the experience of practical life; the anomalies which perplexed men's minds could only be solved and remedied by a future judgment under the eye of the omniscient and unerring God. With every secret thing. The Syriac adds, "and manifest thing." The Septuagint renders, "with everything that has been overlooked" - a very terrible, but true, thought. The doctrine that the most secret things shall be revealed in the dies irae is often brought forward in the New Testament, which makes plain the personal nature of this final investigation, which the earlier Scriptures invest with a more general character (see Romans 2:16; Romans 14:12; 1 Corinthians 4:5). So this wonderful book closes with the enunciation of a truth found nowhere else so clearly defined in the Old Testament, and thus opens the way to the clearer light shed upon the awful future by the revelation of the gospel.
Ecclesiastes 12:7, that which is there said of the spirit can be no consolation. With right, Hofmann in his Schriftbeweis, I 490, says: "That it is the personal spirit of a man which returns to God; and that it returns to God without losing its consciousness, is an idea foreign to this proverb." Also, Psychol. p. 410, it is willingly conceded that the author wished here to express, first, only the fact, in itself comfortless, that the component parts of the human body return whence they came. But the comfortless averse of the proverb is yet not without a consoling reverse. For what the author, Ecclesiastes 3:21, represents as an unsettled possibility, that the spirit of a dying man does not downwards like that of a beast, but upwards, he here affirms as an actual truth.
(Note: In the Rig-Veda that which is immortal in man is called manas; the later language calls it âtman; vid., Muir in the Asiatic Journal, 1865, p. 305.)
From this, that he thus finally decides the question as an advantage to a man above a beast, it follows of necessity that the return of the spirit to God cannot be thought of as a resumption of the spirit into the essence of God (resorption or emanation), as the cessation of his independent existence, although, as also at Job 34:14; Psalm 104:29, the nearest object of the expression is directed to the ruin of the soul-corporeal life of man which directly follows the return of the spirit to God. The same conclusion arises from this, that the idea of the return of the spirit to God, in which the author at last finds rest, cannot yet stand in a subordinate place with reference to the idea of Hades, above which it raises itself; with the latter the spirit remains indestructible, although it has sunk into a silent, inactive life. And in the third place, that conclusion flows from the fact that the author is forced by the present contradiction between human experience and the righteousness of God to the postulate of a judgment finally settling these contradictions, Ecclesiastes 3:17; Ecclesiastes 11:9, cf. Ecclesiastes 12:14, whence it immediately follows that the continued existence of the spirit is thought of as a well-known truth (Psychol. p. 127). The Targ. translates, not against the spirit of the book: "the spirit will return to stand in judgment before God, who gave it to thee." In this connection of thoughts Koheleth says more than what Lucretius says (ii. 998 ss.):
Cedit item retro, de terra quod fuit ante,
In terras, et quod missum est ex aetheris oris
Id rursum caeli rellatum templa receptant.
A comforting thought lies in the words נתנהּ אשׁר. The gifts of God are on His side ἀμεταμέλητα (Romans 11:29). When He receives back that which was given, He receives it back to restore it again in another manner. Such thoughts connect themselves with the reference to God the Giv. Meanwhile the author next aims at showing the vanity of man, viz., of man as living here. Body and spirit are separated, and depart each in its own direction. Not only the world and the labours by which man is encompassed are "vain," and not only is that which man has and does and experiences "vain," but also man himself as such is vain, and thus - this is the facit - all is הבל, "vain."
LinksEcclesiastes 12:14 Interlinear
Ecclesiastes 12:14 Parallel Texts
Ecclesiastes 12:14 NIV
Ecclesiastes 12:14 NLT
Ecclesiastes 12:14 ESV
Ecclesiastes 12:14 NASB
Ecclesiastes 12:14 KJV
Ecclesiastes 12:14 Bible Apps
Ecclesiastes 12:14 Parallel
Ecclesiastes 12:14 Biblia Paralela
Ecclesiastes 12:14 Chinese Bible
Ecclesiastes 12:14 French Bible
Ecclesiastes 12:14 German Bible