Ecclesiastes 12:13, 14 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. In the passage with which the Book of Ecclesiastes concludes, the clue is found which leads the speaker out of the labyrinth of skepticism in which for a time he had gone astray. He at last emerges from the dark forest in which he had long wandered, and finds himself under the stars of heaven, and sees in the eastern sky the promise of the coming day. It is true that from time to time in his earlier meditations he had retained, even if it were with but a faltering grasp, the truth which he now announces confidently and triumphantly. "It had mitigated his pessimism and hallowed his eudemonism" (Ecclesiastes 7:18; Ecclesiastes 8:12; Ecclesiastes 11:9). And it must be taken as canceling much of what he had said about the vanity of human life. Over against his somber thoughts about one fate awaiting both the righteous and the wicked, the wise and the foolish (Ecclesiastes 9:2), and the leveling power of death, that makes no distinction between man and the brute (Ecclesiastes 3:18-22), and shakes one's faith in the dignity and worth of our nature, is set his final verdict. God does distinguish, not only between men and the brutes, but between good men and bad. The efforts we make to obey him, or the indifference towards the claims of righteousness we may have manifested, are not fruitless; they result in the formation of a character that merits and will receive his favor, or of one that will draw down his displeasure. The nearness of God to the individual soul is the great truth upon which our author rests at last, and in his statement of it we have a positive advance upon previous revelations, and an anticipation of the fuller light of the New Testament teaching. God, he would have us believe, does not deal with men as nations or classes, but as individuals. He treats them, whatever may have been their surroundings or national connections, as personally accountable for the disposition and character they have cultivated. His judgment of them lies in the future, and all, without distinction of persons, will be subject to it. In these points, therefore, the writer of the Book of Ecclesiastes transcends the teaching of the Old Testament, and approximates to that of Christ and the apostles. The present life, with all its inequalities, the adversity which often besets the righteous, and the prosperity which the wicked often enjoy, is not the whole of existence, but there is a world to come in which the righteous will openly receive the Divine favor, and the wicked the due reward of their deeds. The blessings which were promised to the nation that was faithful to the Divine Law will be enjoyed by each individual who has had the fear of God before his eyes. Judgment will go by character, and not by outward name or profession (Matthew 7:21-23; Revelation 20:12). We have, therefore, here a great exhortation founded on truths which cannot be shaken, and calculated to guide each one who obeys it to that goal of happiness which all desire to reach. "Fear God, and keep his commandments." Both the inward disposition and the outward conduct are covered by the exhortation. I. In the first place, then, THE PRINCIPLE BY WHICH WE SHOULD BE GOVERNED IS THE "FEAR OF GOD." This is the root from which the goodly leaves and choice fruit of a religious life will spring. If the word "fear" had been used in this passage only, and we had not been at liberty to understand it in any other than its ordinary sense, one would be forced to admit that such a low motive could not be the mainspring of a vigorous and healthy religious life. But all through the Scriptures the phrase, "fear of God," is used as synonymous with a genuine, heartfelt service of him, and as rather indicating a careful observance of the obligations we as creatures owe to him, than a mere dread of his anger at disobedience. It is not to be denied that fear, in the ordinary sense of the word, is reasonably a motive by which sin may be restrained, but it is no stimulus to that kind of service which we owe to God. "I thank God, and with joy I mention it," says Sir Thomas Browne, "I was never afraid of hell, nor ever grew pale at the description of that place. I have so fixed my contemplations on heaven, that I have almost forgot the idea of hell; and am afraid rather to lose the joys of one than endure the misery of the other. To be deprived of them is a perfect hell, and needs methinks no addition to complete our afflictions. That terrible term hath never detained me from sin, nor do I owe any good action to the name thereof. I fear God, yet am not afraid of him; his mercies make me ashamed of my sins, before his judgments afraid thereof. These are the forced and secondary methods of his wisdom, which he useth but as the last remedy, and upon provocation - a course rather to deter the wicked than incite the virtuous to his worship. I can hardly think there was ever any scared into heaven: they go the fairest way to heaven that would serve God without a hell. Other mercenaries, that crouch unto him in fear of hell, though they term themselves the servants, are indeed but the slaves, of the Almighty" ('Rel. Med.,' 1:52). Plainly, therefore, when the fear of God is made equivalent to true religion, it must include many other feelings than that dread which sinners experience at the thought of the laws they have broken, and which may consist with hatred of God and of righteousness. It must be a summary of all the emotions which belong to a religions life - reverence at the thought of God's infinite majesty, holiness, and justice, gratitude for his loving-kindness and tender mercy, confidence in his wisdom, power, and faithfulness, submission to his will, and delight in communion with him. If fear is to be taken as a prominent emotion in such a life, we are not to understand by it the terror of a slave, who would willingly, if he could, break away from his owner, but the loving reverence of a child, who is anxious to avoid everything that would grieve his father's heart. The one kind of fear is the mark of an imperfect obedience (1 John 4:18); the other is the proof of a disposition which calls forth God's favor and blessing (Psalm 103:13). II. In the second place, THE CONDUCT WE SHOULD MANIFEST IS DESCRIBED: "KEEP HIS COMMANDMENTS." This is the outward manifestation of the disposition of the heart, and supplies a test by which the genuineness of a religious profession may be tried. These two elements are needed to constitute holiness - a God-fearing spirit and a blameless life. If either be wanting the nature is out of balance, and very grave defects will soon appear, by which all of positive good that has been attained will be either overshadowed or nullified. If there be not devotion of the heart to God, no zeal and fidelity in discharging the ordinary duties of life will make up for the loss. The reverence due to him as our Creator - gratitude for his benefits, penitent confession of sins and shortcomings, and faith in his mercy - cannot be willfully omitted by us without a depravation of our whole character. And, on the other side, an acknowledgment of him that does not lead us to "keep his commandments" is equally fatal (Matthew 7:21-23; Luke 13:25-27). The Preacher appends two weighty considerations to induce us to attend to his exhortation to "fear God, and keep his commandments." The first is that this is the source of true happiness. So would we interpret his words, "For this is the whole of man." The word "duty" is suggested by our translators to complete the sense, but it is not comprehensive enough. "To fear God and keep his commandments is not only the whole duty, but the whole honor and interest and happiness of man" (Wardlaw). The quest with which the book has been largely concerned is that for happiness, for the summum bonum, in which alone the soul can find satisfaction, and here it comes to an end. The discovery is made of that which has been so long and so painfully sought after. In a pious and holy life and conversation rest is found; all else is but vanity and vexation of spirit. The second motive to obedience is the certainty of a future judgment (ver. 14). "For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Nothing will be omitted or forgotten. The Judge will be One who is absolutely just and wise, who will be free from all partiality; and his sentence will be final. If, therefore, we have no such regard for our own happiness in the present life as would move us to secure it by love and service of God, we may still find a check upon self-will and self-indulgence in the thought that we shall have to give an account of our thoughts, words, and deeds to One from whose sentence there is no appeal. - J.W. Parallel Verses KJV: Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. |
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