Ecclesiastes 12:0 - Homiletics

Remember thy Creator.

I. REMEMBER : WHOM ? "Thy Creator." The language implies:

1. That man has a Creator . It would certainly be strange if he had not, seeing that all things else have. And that Creator is not himself, since he is at best a dependent creature ( Genesis 3:19 ); or an inferior divinity, since there is none such ( 2 Samuel 7:22 ; Isaiah 44:6 ); but

2. That man originally knows God . That even in his fallen condition he is not entirely destitute of a knowledge of God—not, perhaps, a knowledge clear and full, but still real and true—appears to be the teaching of Scripture ( Romans 1:21 , Romans 1:28 ) as well as of experience, no man ever requiring to argue himself into a belief in God's existence, though many try to reason themselves out of it.

3. That man may forget God . Moses was afraid lest Israel should be guilty of so doing ( Deuteronomy 6:12 ), in which case they would be no better than the heathen peoples around them ( Psalms 9:17 ). Practically this is the world's sin today ( 1 John 4:8 ), and the sin against which Christians have to guard ( Hebrews 3:12 ). It is specially the sin against which young persons should be warned, that of allowing the thought of God to slip out of their minds.

II. REMEMBER : HOW ?

1. By thinking of his Person . A characteristic of the wicked is that God is not in all their thoughts ( Psalms 10:4 ); whereas a good man remembers God upon his bed, and meditates upon him in the night watches ( Psalms 60:3 ).

2. By reflecting on his character . The Creator being neither an abstract conception nor an inanimate force, but a living and personal Intelligence, he is also possessed of attributes, the sum of which compose his character or name; and one who would properly remember him must frequently permit his thoughts to dwell on these ( Psalms 20:7 ), as David ( Psalms 60:3 ) and Asaph ( Psalms 77:3 ) did—on his holiness, his loving-kindness, his faithfulness, his truth, his wisdom, his justice, all of which have been revealed in Jesus Christ, and so made much more easily the subjects of study.

3. By acknowledging his goodness . God's bounties in providence and mercies in grace must be equally recalled and thankfully retained before the mind, as David aptly said to himself ( Psalms 103:1 , Psalms 103:2 ) and protested before God ( Psalms 42:6 ). One who simply accepts God's daily benefits as the lower animals do, for consumption but not for consideration, is guilty of forgetting God; who knows about, but never pauses to thank God for his unspeakable grace in Christ, comes far short of what is meant by remem bering his Creator.

4. By meditating in his Word . Those who lovingly remember God will not forget that he has written to them in the Scriptures words of grace and truth, and will, like the good man of the Hebrew Psalter ( Psalms 1:2 ), meditate therein day and night. Where God's Law, with its wise and holy precepts, is counted as a strange thing ( Hosea 8:12 ), no further proof is needed that God himself is forgotten. The surest evidence that "no man remembered the poor wise man" was found in this, that his wisdom was despised, and his words were not heard ( Ecclesiastes 9:16 ).

5. By keeping his commandments . As Joseph's recollection of Jehovah helped him to resist temptation and avoid sin ( Genesis 39:9 ), so a sincere and loving remembrance of God will show itself in doing those things that are pleasing in his sight. When Christ asked his disciples to remember him, he meant them to do so, not simply by thinking of and speaking about him, or even by celebrating in his honor a memorial feast ( Luke 22:19 ), but also by doing whatsoever he had commanded them ( John 15:14 ).

III. REMEMBER : WHEN ? "In the days of thy youth."

1. Not then only . The remembrance of God is a duty which extends along the whole course of life. No age can be exempted from it, as none is unsuitable for it. The notion that religion, while proper enough for childhood or youth, is neither demanded by nor becoming in manhood, is a delusion. The heart-worship and life-service of God and Jesus Christ are incumbent upon, needed by, and honorable to, old as well as young.

2. But then firstly . The reasons will be furnished below; meantime it may be noticed that Scripture writers may be said to be unanimous in recommending early piety; in teaching that youth, above all other periods, is the season for seeking God. Moses ( Deuteronomy 31:13 ), David ( Psalms 34:11 ), Solomon ( Proverbs 3:1 , Proverbs 3:2 ), and Jesus ( Matthew 6:33 ) combine to set forth the advantage as well as duty of giving one's early years to God and religion.

IV. REMEMBER : WHY ?

1. Why remember one's Creator?

2. Why remember him in the way above specified?

3. Why remember him in youth?

Learn:

1. The real essence of religion—fellowship with God.

2. The dignity of man—that he is capable of such fellowship.

3. The responsibility of youth—for shaping all one's after-life.

4. The evanescence of earthly joys—all doomed to be eclipsed by the darkness of evil days.

Verses 2-8

The last scene of all; or, man goeth to his long home.

I. THE APPROACH OF DEATH .

1. The decay of man's higher faculties . "Or ever the sun, and the light, and the moon, and the stars be darkened, and the clouds return after the rain" (verse 2). Accepting the guidance of the best interpreters (Delitzsch, Plumptre—for other interpretations consult the Exposition), we may see:

2. The failure of man's bodily powers . Picturing man's corporeal frame as a house, the Preacher depicts its ruinous condition as old age approaches.

II. THE DISSOLUTION OF THE SOUL AND BODY .

1. The loosening of the silver cord, and the breaking of the golden bowl .

2. The breaking of the pitcher at the fountain, and of the wheel at the cistern .

III. THE DESTINATION OF THE SEVERED PARTS .

1. Of the body . "The dust returns to the earth as it was" (verse 7). As the body came forth from the soil, so to the soil it reverts (Genesis ill 19).

2. Of the soul . "The spirit returns unto God who gave it." Whatever may have been the Preacher's opinion at an earlier period ( Ecclesiastes 3:21 ), he was now decided as to three things:

IV. THE LAST TRIBUTE OF AFFECTION . "The mourners go about the streets" (verse 5).

1. Sorrowing for the departed . Probably the Preacher describes either the professional mourners who go about the streets, in anticipation of the dying man's departure, ready to offer their services the moment he expires (Delitzsch), or the actual procession of such mourners following the dead man's funeral to its place of sepulture (Plumptre). Still, it is permissible to think of the deceased's relatives, who, like Abraham mourning for Sarah ( Genesis 23:2 ), and Martha and Mary for Lazarus ( John 11:31 ), give expression to their sadness by going about the streets in the garb of sorrow.

2. Exciting the sympathy of the living . This is one reason why private griefs are paraded in public. The heart in times of weakness, such as those occasioned by bereavement, instinctively craves the compassion of others, to whom, accordingly, it appeals by the visible cerements of woe.

Learn:

1. The mercy of God as seen in the gradual approach of death.

2. The wisdom of improving the seasons of youth and manhood.

3. The solemn mystery of death.

4. The duty of preparing for a life beyond the grave.

5. The lawfulness of Christian mourning.

Verses 9, 10

A model preacher.

I. A WISE MAN .

1. Possessed of secular knowledge . Gathered as precious spoil from all departments of human learning and experience. As much of this sort of wisdom as possible; the more of it the better. All knowledge can be rendered subservient to the preacher's art, and may be utilized by him for the instruction of his hearers.

2. Endowed with heavenly wisdom . If that, much more this, is indispensable to an ideal preacher. The wisdom that cometh from above as much superior to that which springeth from below as heaven is higher than earth, and eternity longer than time. A preacher without the former wisdom may be rude; without the latter he must be ineffective.

II. A DILIGENT STUDENT . Like Koheleth, he must ponder, seek out, and set in order the truth he desires to communicate to others; like Timothy, he must give attendance to reading ( 1 Timothy 4:13 ). In particular, he should be a student:

1. Of the sacred Scriptures . These divinely inspired writings, being the principal source of heavenly wisdom accessible to man ( 2 Timothy 3:16 ), should be the preacher's vade mecum, or constant companion.

2. Of human nature . Having to deal directly with this, in the way of bringing to bear upon it the teachings of Scripture, he ought to acquaint himself accurately with it, by a close and patient study of it in himself and others. Much of a preacher's efficiency is derived from his knowledge of the audience to which he speaks.

3. Of the material creation . Like Job ( Job 37:14 ), David ( Psalms 8:3 ; Psalms 143:5 ), and Koheleth ( Ecclesiastes 7:13 ), he should consider the works of God. Besides having much to tell him of God's glory ( Psalms 8:1 ; Romans 1:20 ), the physical universe can impart to him valuable counsel of a moral kind concerning man and his duties ( Job 12:7 ; Proverbs 6:6 ; Matthew 5:26 ).

III. A SKILLFUL TEACHER . AS Koheleth taught the people knowledge, as Ezra caused the people to understand the reading ( Nehemiah 8:8 ), as Christ according to his Word taught such as listened to him (Hark Ezra 10:1 ), as the apostles taught the things of the Lord to their hearers ( Acts 4:2 ; Acts 11:26 ; Acts 18:25 ), so must a model preacher be an instructor ( 1 Timothy 3:2 ; 1 Timothy 4:11 ; 1 Timothy 6:2 ; 2 Timothy 2:2 ). To be this successfully, in addition to the wisdom and study above described, he will need four kinds of words.

1. Words of truth . These must constitute the burden of his discourse, whether oral or written. What he publishes to others must be objectively true, and no mere guesswork or speculation. Such a word of truth was the Law of God in the Hebrew Scriptures ( Psalms 119:43 ), and is the gospel or the doctrine of Christ in the New Testament ( Ephesians 1:13 ; Colossians 1:5 ; 2 Timothy 2:15 ; James 1:18 ).

2. Words of uprightness . Whether he writes or speaks, he must do so sincerely, with perfect integrity of heart, "not handling the Word of God deceitfully" ( 2 Corinthians 4:2 ), but teaching out of honest personal conviction, saying, "We believe, therefore do we speak" ( 2 Corinthians 4:13 ).

3. Words of delight . Selected and intended, not to gratify the heater's corrupt inclinations and perverted tastes, or minister to that love of novelty and sensation which is the peculiar characteristic of itching ears ( 2 Timothy 4:3 ), but to set forth the truth in such a way as to win for it entrance into the bearer's heart and mind. For this purpose the preacher's words should be such as to interest and sway the listener, arresting his attention, exciting his imagination, instructing his understanding, moving his affections, quickening, his conscience, and impelling his will. Dullness, darkness, dryness, deadness, are inexcusable faults in a preacher.

Verses 11, 12

Reading, writing, speaking.

I. " READING MAKES A FULL MAN ."

1. Pushed to excess, it becomes hurtful to the body. "Much study is a weariness to the flesh," and as a consequence, reflexively, injurious to the mind.

2. Pursued in moderation, it first enlightens the understanding, next quickens the whole spiritual nature, and finally tends to stimulate the health of the body. "A man's wisdom maketh his face to shine" ( Ecclesiastes 8:1 ).

II. " WRITING MAKES A CORRECT MAN ." If professional authorship in the Preacher's day was a nuisance, much more is it so in ours. Yet in book-writing lie advantages as well as disadvantages. If, on the one band, the multiplication of books often signifies nothing more than an accumulation of literary rubbish, and a terrible infliction to those who must read them, on the other hand it secures the preservation and distribution of much valuable knowledge; while if the knowledge is not valuable, the formal deposition of it in a book, which may be quietly consigned to a library, secures that it shall not roam at large, to the disquieting of peace-loving minds. But, apart from the multiplication of volumes, the habit of setting down one's thoughts in writing is attended by distinct advantages. It promotes:

1. Clearness of thought . One who intends to write, more especially for the information of his fellows, must know what he purposes to say. The effort of putting one's ideas on paper imparts to them a definiteness of outline they might not otherwise possess.

2. Order in arrangement . No writer will, voluntarily, fling his thoughts together into a confused heap, but will strive to render them as lucid and luminous as possible. If for no other reason than this, the practice of preparing for public speech by means of writing is to be commended.

3. Brevity in expression . If brevity is the soul of wit, and loquacity the garment of dullness, then the sure way of attaining to the former, and avoiding the latter, is to write.

III. " SPEAKING MAKES A READY MAZE ." "The words of the wise are as goads, and as nails." Though designed to apply to the wise man's "written words," the clause may be accepted as correct also with reference to his "spoken words." Like the former, the latter are as goads and nails.

1. They stimulate . The words of a practiced speaker, always supposing him to be a wise man, incite the minds and quicken the hearts of his hearer. The true preacher should be progressive, not only in his own discovery of truth, but in conducting his hearers into fresh fields of instruction, leading them out into "regions beyond," causing them to "forget the things that are behind, and reach forward unto those things that are before," persuading them to "leave the first principles of Christ, and to go on unto perfection."

2. They abide . They lodge themselves in the understanding and affections so firmly that they cannot be removed. Facility in arousing and fixing conviction can only be attained by diligent and wise cultivation of the art of speech.

Verses 13, 14

The conclusion of the whole matter; or, the whole duty of man.

I. THE ESSENCE OF IT .

1. The fear of God . Not servile or guilty, but

2. The service of God . Not that merely of external worship ( Deuteronomy 6:11 ; Psalms 96:9 ; Hebrews 10:25 ), but that of inward devotion ( John 4:24 ), which expresses itself in the homage of the heart and life, or in the keeping of God's commandments—in particular of the three named by the Preacher, charity, industry, hilarity (Cox).

II. THE REASON OF IT . The certainty of judgment.

1. By God . He is the Judge of all the earth ( Genesis 18:25 ); the Judge of all ( Hebrews 12:28 ), who will yet judge the world in righteousness ( Acts 17:31 ).

2. In the future . Not merely here upon the earth, but also hereafter in the world to come ( Daniel 7:10 ; Matthew 11:22 ; Matthew 16:27 ; 1 Corinthians 4:5 ; 2 Timothy 4:1 ).

3. Of works, Not of nations or communities, but of individuals ( Mark 8:38 ; Romans 2:5 , Romans 2:6 ); not of open actions merely, but of secret things as well ( Luke 12:2 ; Romans 2:16 ; 1 Corinthians 3:13 ; 1 Corinthians 4:5 ); not of good deeds only, but also of evil ( 2 Corinthians 5:10 ; 2 Peter 2:9 ).