Attributed commentary excerpt
John Gill's Exposition on Ecclesiastes 12:14
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Exposition of the Old and New Testament
John Gill (1697–1771) · 18th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
For God shall bring every work into judgment, etc.] 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 (<460405>1 Corinthians 4:5); or, “with every secret” or “hidden man”f313; 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”f314, 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. FOOTNOTES ft1 -- Misn. Yadaim, c. 3. s. 5. T. Bab. Megilia, fol. 7. 1. ft2 -- T. Bab. Sabbat, fol. 30. 2. ft3 -- Midrash Kohelet, fol. 60. 4. Vajikra Rabba, s. 28. “in principio”, fol. 168. 4. ft4 -- Maimon. Moreh Nevochim, c. 28. p. 262. ft5 -- T. Bab. Sabbat, ut supra. (fol. 30. 2.) ft6 -- R. Gedaliah in Shalshelt. Hakabala, fol. 55. 1. R. Moses Kimchi & alii. ft7 -- T. Bab. Bava Bathra, fol. 15. 1. ft8 -- Peskita Rabbati apud Yalkut in Kohelet, l. 1. Shirhashirim Rabba, fol. 2. 3. Seder Olam Rabba, c. 15. p. 41. R. Gedaliah in Shalshelet Hakabala, fol. 8. 2. ft9 -- Shirhashirim Rabba, fol. 2. 3. Midrash Kohelet, fol. 60. 3. ft10 -- tlhq “Koheleth”, Broughton, Pagninus, Montanus, Cocceius. Rambachius. ft11 -- h quch h episunagomenh, “anima congregata”, Cocceius, ft12 -- “Collector”, Arabic version; “congregator, q. d. sapientia congregatrix”, Amama, Rambachius; “the gathering soul, either recollecting itself, or by admonitions gathering others”, Lightfoot, vol. 2. p. 76. ft13 -- Shirhashirim Rabba, fol. 2. 3. & Jarchi, Aben Ezra, & Baruch in loc. Pesikta Rabbati apud Yalkut, ut supra. (in Kohelet, l. 1.) ft14 -- “Concionatrix anima”, Vatablus, Piscator. ft15 -- wlm[ lkb ˆwdty hm “quid habet amplius homo?” V. L. “quid residui?” Vatablus, Piscator, Mercerus, Gejerus, Rambachius; “quantum enim homini reliquum est, post omnem saum laborem?” Tigurine version. ft16 -- “Nihil enim semper floret, aetas succedit aetati”, Cicero. Orat. Philip. 11. ft17 -- Iliad. 6. v. 146, etc. So Musaeus apud Clement. Stromat. l. 6. p 649. “Ut silvae foliis”, etc. Horat. de Arte Poctica, v. 60. ft18 -- Apud R. Joseph. Titatzak in loc. ft19 -- pawç “anhelus”, Montanus, Tigurine version; “anhelat”, Drusius, Piscator, Cocceius, Amama; “anhelaus est”, Rambachius; “doth he breathe”, Broughton. ft20 -- “Placebits anhelat”, Claudian. Epigrarm.…
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