Will you please turn to Ecclesiastes? That is the book after Proverbs.
The words of the Preacher, the son of David, king in Jerusalem.
Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity.
What profit hath a man of all his labor wherein he laboreth under the sun?
One generation goeth, and another generation cometh; but the earth abideth for ever.
The sun also ariseth, and the sun goeth down, and hasteth to its place where it ariseth.
The wind goeth toward the south, and turneth about unto the north; it turneth about continually, and the wind returneth again to its circuits.
All the rivers run into the sea; yet the sea is not full: unto the place whither the rivers go, thither they go again.
All things are full of weariness; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.
That which hath been is that which shall be; and that which hath been done is that which shall be done: and there is no new thing under the sun.
Is there a thing whereof it may be said, See, this is new? It hath been already in the ages which were before us.
There is no remembrance of the former generations; neither shall there be any remembrance of the latter generations that are to come, among those that shall come after.
And then the last two verses, Ecclesiastes 12:13-14.
This is the end of the matter; all hath been heard: fear God, and keep His commandments; for this is the whole duty of man.
For God will bring every work into judgment, with every hidden thing, whether it be good, or whether it be evil.
Shall we pray?
Dear heavenly Father, we do praise and thank Thee that, through Thy Son, our Lord Jesus Christ, we are brought into Thy very presence. How we praise and thank Thee that in Thy presence there is light; there is life.
So we do desire, Lord, that Thou wilt shine upon us and open Thy Word to our hearts, that we may really take Thy Word into our hearts and patiently bear fruit unto Thyself. Lord, we do desire that Thou wilt be glorified in the midst of Thy people. We ask in the name of our Lord Jesus. Amen.
This book of Ecclesiastes is the last of the three wisdom books in the Old Testament. We know that in the Old Testament there are three wisdom books: Job, Proverbs, and Ecclesiastes.
This is not only the most difficult to understand of all the wisdom books, but probably it is the most difficult to understand in the whole Bible. And because of this, it is the most misunderstood.
One dear saint of God said, “We should expect some difficulties in a revelation coming from such a Being as God to such creatures as men.”
We actually should rejoice in these difficulties, because these are the occasions of growth in grace. They exercise our humility. They remind us of our weakness and ignorance, and of the power and wisdom of Christ. They drive us to Christ and to His gospel.
How are you to respond to difficulties? We do find in this book of Ecclesiastes valuable lessons—lessons that we must learn, and yet we are only too slow to learn.
It is important for us to see, and to have that deep conviction, of all the vanities under the sun, in order that we may appreciate and come to enjoy the true happiness and fulfilment in Christ Jesus.
The title Ecclesiastes is a transliteration of the name which the Greek translators gave as an equivalent to the Hebrew title. The Hebrew title is Qoheleth. It means to assemble as a congregation.
In other words, here you find the people being called to assemble together for the purpose of addressing them. That is the reason why, in our English versions, you find a subtitle, or a second title: “the Preacher.”
So Qoheleth can be taken as “the Preacher.” This book of Ecclesiastes gives us the words of the Preacher. Now, who is this Preacher?
In the first verse of the first chapter, it says, “The words of the Preacher, the son of David, king in Jerusalem.” Now, of all the sons of David, we know there is only one son who sat on the throne in Jerusalem, and that son is King Solomon.
So, from what we have here, it is evident that the Preacher is none other than King Solomon, the man of wisdom.
We remember during his life, after he completed the temple, how he called the people together as a congregation. There you find that he prayed for them, blessed them, and exhorted them to be faithful to God. This you can find in 1 Kings 8.
So indeed we find Solomon is the Qoheleth, the Preacher.
We do not know exactly when Solomon composed this book. It is assumed that he composed this book of Ecclesiastes in his old age.
As he looked back to his past life, he had enjoyed wealth, pleasure, honour, and the things of this world as nobody else had experienced. And he had also fallen into great sin, even idolatry. But he repented.
So, as he looked back to the past and reviewed it, and also with his keen observation of things around him, he gave his final testimony and wrote this book of Ecclesiastes.
It is said that Solomon wrote the Song of Songs in his youth. He wrote Proverbs in his middle age, and he wrote Ecclesiastes in his old age. In youth there is the vigour of love; in middle age there is the accumulation of wisdom; and in old age, the maturity of perception.
Even though in the Bible we do not have a clear statement or record that he repented from his fall in his old age, we do not have such a record. But I think indirectly we can see that he did return after his fall.
For instance, in 1 Kings 11:41, you will find that Scripture tells us of the rest of his life in one sentence. It refers, of course, to his old age: the acts that he did and his wisdom were recorded in the book of the acts of Solomon.
So from there we can deduce that, even in his old age, his wisdom had not forsaken him. In other words, he still had wisdom in his old age.
In another place, we find in 2 Chronicles 11:17 that after Solomon died, his son Rehoboam came to the throne, and the nation was divided into ten tribes and two tribes.
But because Jeroboam, the king of Israel in the northern kingdom, began to make golden calves and tried to keep the people from going to Jerusalem to worship the Lord God, those who were faithful to God—the Levites and many people from different tribes—still went to Jerusalem to worship God in the temple there.
This strengthened the hand of Rehoboam and the southern kingdom for three years. During these years, it is said that they continued in the way of David and of Solomon.
So, if they continued in the way of David and of Solomon, we can understand that Solomon must have repented in his old age, because it was a way like the way of David.
This book of Ecclesiastes can be compared with the book of Proverbs. In a sense, they seem to be converse books, and yet you will find that they come to the same conclusion.
In the book of Proverbs, you remember Solomon says, “The beginning of wisdom is the fear of the Lord.” In Ecclesiastes, you find that he says, “Fear God, and keep His commandments. This is the whole of man.”
However, you will find that their approaches are opposite. In Proverbs, we are told how to walk on this earth intelligently, righteously, and fairly. In Ecclesiastes, we are told of the vanities of all things under the sun.
They are not contradictory. As a matter of fact, they are complementary. Why? Because on the one hand, we need to walk on this earth righteously and intelligently; and yet, on the other hand, we need to see the façade of this world, so that our heart will not be engrossed in the things beneath.
In Proverbs, life begins with the fear of the Lord. In Ecclesiastes, life ends with the fear of the Lord. The fear of the Lord regulates our walk on earth; the fear of the Lord directs our heart toward heaven and God.
Ecclesiastes seems to tell us—well, actually, beginning with the second verse—that “Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity.” This seems to be the theme of Ecclesiastes.
Now, this is a statement made by the Preacher, but not just any preacher. This is a statement made by the Preacher who was king in Jerusalem, who was the wisest man in the world, and who had not only the possessions of all the riches, honour, and wealth in this world, but also the capacity to enjoy and experience all of them.
So you find that this statement is not just a casual one, nor is it sour grapes. It is the statement of one who had such experience and such possessions, and after he had possessed all and experienced all, he came to the wise conclusion: “Vanity of vanities, all is vanity.”
There is nothing permanent. Everything is temporary, transient, fleeting—nothing satisfying, nothing fulfilling, nothing eternal, nothing real. Everything is vanity.
Brothers and sisters, do we dare to face reality? If we dare to face reality, we will also come to the same conclusion: that under the sun, all is vanity.
But does God make this world to be vanity? Is it God’s will that our life is vanity? Is it God’s will that we should not enjoy what He has created? Is it true that the world is basically tragic?
If you go back to the beginning, you will find God created the heavens and the earth. When He created the heavens and the earth, the morning stars sang for joy, and the angels praised God for His creation.
In other words, God created this creation to be a place of joy and rejoicing—something to rejoice in, something to enjoy, something to praise God with. There is nothing tragic in it.
And yet, when you come to Genesis 1:2, it says the earth had become waste and empty. In other words, the creation that God created in the beginning was very pleasant, very joyful, very satisfying, and very fulfilling. Yet something happened to this universe.
The earth became waste and empty. It lost its meaning. It lost its purpose. It became aimless and wasted. Why?
From Isaiah 14 and Ezekiel, we find that it was because one of the archangels God had created, Lucifer, sinned against God. He wanted to lift himself up to be equal with God.
Because of this, punishment came upon him, upon those who followed him, and upon the realm under his dominion. So the earth became waste and empty, and Lucifer became Satan, the adversary, as we know him today.
But thank God, in Genesis 1:3 we find the Spirit of God brooding over the face of the deep. In other words, the love of God came upon this ruin and restored the earth in six days to be inhabitable.
Then He created man, and God said, “Very good.” Now, if God says “very good,” it has to be very good. In other words, not only was the man He created very good, but the earth He had restored was very good.
We find that God put man in the garden of Eden. Eden means pleasure—the garden of pleasure—with all the trees growing there, good for food; and in the midst of the garden there was the tree of life.
In other words, God restored the earth, and God created man. There was the possibility of the fulfilment of God’s purpose in creation. Waste could be turned into fruitfulness, and emptiness could be turned into purpose.
But unfortunately, man sinned and rebelled against God. Because man sinned and rebelled against God, not only was man cursed, but the earth was cursed.
That is the reason why you find all creation came under vanity. As we find in Romans 8:20-22, all creation entered into vanity, into the bondage of corruption. It is because of man who has subjected all things to that bondage.
Brothers and sisters, even from that day until now, all creation is groaning together and travailing in pain together, hoping for that release, hoping for that restoration, and for the manifestation of the coming of the sons of God.
So, brothers and sisters, it is true: everything under the sun today is vanity. All things are vain, empty, fleeting, and unsatisfying. Nothing under the sun is satisfying, fulfilling, purposeful, or real.
Today we live in a world of vanity. Our time on the earth is a time of vanity. Life itself is vanity, and all the things in this world are vanity. “Vanity of vanities; all is vanity.” That is the conclusion given by the Preacher who had enjoyed and experienced all things in this world.
From the mouth of that Preacher, we hear the Spirit of God speaking through him. It is more than just a preacher who is preaching; it is the Spirit of God speaking through that preacher.
And what is the voice of the Spirit of God to us today? “Vanity of vanities, all is vanity.” If this is all that you are seeking, searching, labouring, striving, and working for, then the end is vanity.
Now, why does the Preacher speak like that to us? Does God want to deprive us of the little pleasure that we can enjoy in this world? Is it true that God does not want us to live a happy life, but wants to make us miserable?
God knows that we live under a big lie and under deep deception. If we are not awakened, one day we will find the bubble bursts, and there is nothing left. And worse, there will be judgment.
This is the reason why the Spirit of God, through the mouth of the Preacher, is trying to wake us up, that we may not be totally occupied with the things of this world. If all things are vanity, then striving for these things is the pursuit of the wind.
But the purpose of this book is not negative. The purpose of this book is positive. Why? Because in the beginning, the Preacher says, “Vanity of vanities, all is vanity,” as if it is very negative.
That is the reason why the Preacher says, “I hate life.” It is better not to be born; it is better to be stillborn than to see the world, to experience all these things, and to come to nothing.
But he closes this book by saying, “Fear God, and keep His commandments. This is the whole of man.” Now, that is positive.
Brothers and sisters, it is not God’s will that we should live a miserable life, even though life is miserable. It is not God’s will that we should not enjoy what God has created. He created all things for our enjoyment.
But if that is all you look for, then it is vanity.
This world, and all that is in it, is vanity. Yet we live in this world. We live in this world of vanity. How can we live in this world of vanity and yet not become vanity? How can we live in this world of vanity and yet enjoy what God has created without being judged?
In other words, we need to have a right understanding. We need to have a right attitude. We need to understand that this world is vanity. We need to face reality. We should not try to deceive ourselves.
Seeing that this world is vanity, then we will develop a right attitude towards it. The purpose of life is not in this world. The purpose of life is not in the things of this world, because the world and the things of the world are passing away.
If you make this world and the things of this world your life, then you are in deep deception. You do not know how to live in this world of vanity. This world of vanity has made you vanity.
But if you really see that this world is vanity, then, brothers and sisters, you know that you need to seek first the kingdom of God and His righteousness, and all these things shall be added unto you.
Why is it that many of God’s people—even God’s people—seek after the things that are passing away? We cannot blame worldly people, people who do not know Christ, because that is all they know. That is all they have.
My dear brothers and sisters, we who know the Lord Jesus, we who are redeemed by the precious blood, why is it that there are so many of God’s people today who seek for the things of the world with just as much enthusiasm as the people in the world?
Should we not know better? Should we not turn our hearts to the things above? The things below are temporal; the things above are eternal.
Let us not put the world before God. Let us not put our body before our soul. Let us not put time before eternity. Let us seek first the kingdom of God and His righteousness, and all these things shall be added unto you.
In other words, if we fear God, then we can enjoy whatever God has given to us with a heart of thanksgiving, and we will not be judged afterwards.
Otherwise, the things of this world, the things we have sought in our life, and the things which we think we have enjoyed today—one day all these things will rise up to condemn us.
But if we fear God and keep His commandments, then, brothers and sisters, we will use all the things that God has created and given to us in a way that will be pleasing to Him, and we will not be judged.
That is the purpose of this book of Ecclesiastes.
Oswald Chambers said, “Job tells us how to suffer. Psalms tells us how to pray. Proverbs tells us how to act. Ecclesiastes tells us how to enjoy. And Song of Songs tells us how to love.”
Is it not wonderful? Ecclesiastes tells us how to enjoy.
John Wesley once wrote—and I paraphrase it—“I began to expound the book of Ecclesiastes. Never have I realised the meaning and the beauties in that book. I cannot imagine that all the several parts of it come together in such an exquisite manner that tells us one thing: there is no happiness out of God.”
Martin Luther said that this book of Ecclesiastes is a book of consolation. Now, you can find consolation in that book if you touch the spirit of that book.
All right, now let us return to this book of Ecclesiastes. The first eleven verses of the first chapter give us the preamble of this book: the theme of this book, “Vanity of vanities; all is vanity.”
The last six verses of this book, Ecclesiastes 12:9-14, are the epilogue. They give us a comprehensive view of the whole and make a recommendation to us: “Fear God, and keep His commandments. This is the whole of life.”
Now, in between, you find from Ecclesiastes 1:12 through Ecclesiastes 7, vanity illustrated. That is negative. Then, from Ecclesiastes 8:1 through Ecclesiastes 12:8, it is vanity mastered. That is positive.
Let us look at the preamble first.
“Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity.”
This word “vanity” in Hebrew means something worthless, unsatisfying, empty, and quickly vanishing, like a vapour or a bubble.
You know, when Adam and Eve had their first son, they called him Cain, which means acquisition. In other words, they thought that God’s promise of the seed of the woman had now come. But you find it was such a failure.
So when the second son was born, they called him Abel. Now, Abel is the word for vanity, breath. That is the word.
Nothing in this world satisfies or fulfils. It is like a little breath. You know, in the wintertime, when you breathe, the vapour comes out; it dances and disappears.
This is what the world is. It seems to give you a little contentment, and just when you try to enjoy it, it is gone. Nothing real is there. It is tragic if that is all you have.
Everything is vanity. When you look at these things separately, or when you put all things together, it is just a great heap of vanity. It leaves you an aching void, a blank that can never be filled.
Vanity of vanities.
“What profit hath a man of all his labor wherein he laboreth under the sun?”
In Ecclesiastes 1:2, the Preacher makes a pronouncement—not only a statement, but actually a pronouncement. He pronounces over all things and says, “Vanity.”
Whatever thing you can think of—honour, wealth, position, power, whatever—he pronounces over all of it and says, “Vanity.”
Now, in Ecclesiastes 1:3, he poses a question. He challenges us: “What profit hath a man of all his labor wherein he laboreth under the sun?” What profit?
The word “profit” in Hebrew means what is left over after a transaction is executed—in other words, the surplus. You put so much labour into it. Now what comes out of it? What is left over?
Maybe in the process of putting all things into it, you get some pleasure or some enjoyment. But when the transaction is made, what is left over? What profit?
You labour so much under the sun. The word “vanity” in Ecclesiastes is used many, many times. I try to count them; each time I have a different count.
It reminds me of a bridge in China. We have a bridge in China with many holes, and it is a bridge where you can never count the right number of semicircles because there are so many of them.
The words “under the sun” are also mentioned many times in this book. Remember, brothers and sisters, this whole book deals with the things under the sun. It has not touched upon the things above the sun.
Above the sun, there is glory. Above the sun, there is eternity. Above the sun, there is life. Above the sun, there is fulfilment, pleasure, and happiness. But this book deals with what is under the sun.
Under the sun, we labour. Man is supposed to labour. Why? It is because of the fall of man. After man fell, God cursed the earth, and man had to toil, labour, and sweat in order to make a living. Even women have to travail in labour.
In other words, toiling and labouring are the portion of life. We who live on this earth are supposed to labour and toil. But what is the profit? What is left over? You labour your whole life—what do you have?
“What profit hath a man of all his labor wherein he laboreth under the sun?”
All your strivings are vexation of spirit and a pursuit of the wind. You try to grasp the wind—it is gone. Do you believe it? Now Solomon will prove it to you later on.
Then he makes some observations. He says, one generation comes and goes; another generation comes. It is generation after generation, coming and going.
The sun rises, goes down, and comes back again. The wind blows to the south, then turns to the north and goes around in its circuit. The water from the rivers goes to the sea, and the sea is not full; the water evaporates, becomes rain, falls on the mountains, becomes rivers, and goes into the sea again.
The eyes can never be satisfied, and the ears are never filled with hearing.
Changing, but never changed. It is not a merry-go-round; it is a sorrowful round.
Nothing new. It is because we have forgotten that we think it is new. What a weariness.
Well, this is the world you love. This is what it is.
Now, in case you challenge his question, he illustrates it to you. From Ecclesiastes 1:12 through Ecclesiastes 7, he illustrates the vanities of all things. What profit?
He says, “I, the Preacher, was king over Israel in Jerusalem. And I applied my heart to seek and to search out by wisdom concerning all that is done under heaven—this grievous occupation which God hath given to the children of men, to weary them therewith. I have seen all the works that are done under the sun; and behold, all is vanity and a striving after wind.”
Solomon, the son of wisdom, the king in Jerusalem, set his heart to use his wisdom to try to find out the meaning of life under the sun—the meaning of all the things under the sun. When he did that, he concluded that all is vanity and a pursuit of the wind.
He tried to see the difference between wisdom and foolishness and folly. He said that wisdom in the things of this world, wisdom under the sun, is also a striving after wind. “For in much wisdom is much vexation; and he that increaseth knowledge increaseth sorrow.”
If you seek wisdom on this earth, wisdom under the sun, what do you have? The more wisdom you have, the more vexation you have. You increase your knowledge, and you increase your sorrow.
Then he turned to folly, and he said, “All is madness.” It is mad.
Now, it is true in one sense that wisdom is better than folly, just as light is better than darkness. This book is full of contradictions. If you do not know the Lord, you would think it is a book that contradicts itself all the time. It is true: life is full of contradictions.
On the one hand, wisdom is better than folly, just as light is better than darkness. Yet, on the other hand, the more wisdom you have, the more vexation you have. If you are foolish, you are just mad. Whether you are wise or foolish, you go to the same place: death.
He could not find it in the mental realm, so he tried to find it in the physical realm, the sensual things. He said, “I just set my heart upon the things of this earth, whatever I can enjoy on this earth.”
He had the resources to do that. He built houses and palaces. He built gardens and planted forests. He had menservants and maidservants. He had wives and concubines. He tried wine and pleasure and everything.
When he was labouring for these things, they seemed to give him some kind of comfort. But when he looked back, he said, “Vanity of vanities—nothing.” You work hard day and night; for what?
He said, “I saw someone who had nobody else, and yet he worked day and night. He lost his sleep—and for what?” He said, “I do all these things, and when I die, I leave them to one who has done nothing. I do not know whether he is wise or foolish.” Well, that is vexation of spirit.
He said, “You do not control time. There is a time to weep; there is a time to laugh. But you cannot control your time.” We think that we control everything, but, brothers and sisters, the world is not in your control. God controls all.
On the one hand, you have to labour. You have to try. Yet, on the other hand, you find there is time and chance. It is not for the swift to win always. Life is a paradox. How can you explain life? It is not logical.
The only way to live your life is by faith. If you have faith, you can live. If you do not have faith, you cannot live.
Solomon not only experienced things himself, but he observed all things. Nothing escaped his observation. He found that when God created man, God created him upright; but man himself has sought out many devices.
Do not think that the people who oppress others are happy. The oppressed, of course, are in pitiful situations, but the oppressors are equally pitiful. They have no comfort.
Who knows that man is better than beasts? Do they not all die? What is life? Do we know love and hate? We do not.
We are not in control of our circumstances; our circumstances control us. Vanity of vanities, all is vanity.
But you come to the second part, from Ecclesiastes 8:1 to Ecclesiastes 12:8. It is vanity mastered.
Brothers and sisters, this is a world of vanities, and yet God has put us in this world. We have to spend our life in this world of vanities. Now, how are we going to master these vanities?
There is a way, and the way is: fear God and keep His commandments.
If we fear God, we love God. The word “fear” there is filial reverence. If there is an affectionate, reverential awe of God—that is to say, we want to please God in all things—if we have that kind of attitude, then, brothers and sisters, we will find that we are able to live on this earth as strangers and pilgrims.
We are able to use the things of the world as if we are not using them. We will not allow the things of the world to occupy our hearts and master us. Rather, we will master all the things that come to us and use them for the glory of God.
It is not God’s will that we should live a miserable life. It is not God’s will that we should be either an Epicurean, a Stoic, or an ascetic. God wants us to love Him and enjoy what He has given to us for His glory.
You know, in this second part, Solomon the Preacher addresses young people especially. Young people are full of life. Everything is new to them. They are curious about all things. They want to try and taste everything.
So Solomon says, “Young man, enjoy your life. Do what you want to do. Go where you want to go. But remember one thing: God will judge what you do.”
“Remember also thy Creator in the days of thy youth, before the evil days come.”
God does not want young people to be like miserable old misers. God wants young people to enjoy their life. But remember, when you are enjoying your life, do not forget your Creator—that you are created.
He created you with a purpose: that you may glorify Him and enjoy Him. In glorifying and enjoying Him, you can enjoy the things that He has prepared for you. When the evil days come, you will not be judged.
He gives a very beautiful picture of old age. I like that picture.
You know, one day the evil days will come, when the vigour of your youth will abate. He uses our body as a house. The Bible sometimes uses a house as a picture of our body. This is a house of clay. In 2 Corinthians, it says this is a temporary tabernacle.
He says, “In the day when the keepers of the house shall tremble.” That is our hands and arms. Our hands and arms are the keepers of the house.
“And the strong men shall bow themselves.” That is our legs and thighs. We bend.
“And the grinders cease because they are few.” The teeth are lost, so the grinders are few now.
“And those that look out of the windows are darkened.” Your eyesight becomes dim.
“And the doors shall be shut in the street.” Your ears cannot hear very well now; they are shut.
“When the sound of the grinding is low.” In other words, your speech becomes very low.
“And one shall rise up at the voice of a bird.” You cannot sleep too long.
“And all the daughters of music shall be brought low.” In other words, you do not enjoy as you did before.
“They shall be afraid also of that which is high, and terrors shall be in the way.” You become nervous—nervous. You are afraid to go out.
“And the almond tree shall blossom.” In other words, your hair becomes white.
“And the grasshopper shall be a burden.” Your strength is gone; a grasshopper becomes a burden.
“And the caper-berry shall burst.” In another version, your desire is gone.
“The silver cord shall be loosed.” Your spinal cord can become loose. “The golden bowl shall be broken.” Your brain degenerates. “The pitcher shall be broken at the fountain.” Your heart is broken. “The wheel broken at the cistern.” Your lungs give out.
Brothers and sisters, this is a description of old age, and the time of mourning has come. Well, this is life—from youth to age.
If this is all life is, what is the meaning of it? Is it not true that under the sun, all is vanity?
Brothers and sisters, are we awakened? Shall we not seek the things above?
We know that our life, our fulfilment, and our satisfaction are all in God. This is where you can find them—not here. We are just passing through.
Therefore, do not allow these things to occupy our hearts. Let us live through this world loosely, as it were, from the things of this world. Let us seek the things that are above, for the things of this world are passing away, and the things that are above are eternal.
Therefore, in the epilogue, he says these words are words of truth. These words are like goads. You know what goads are? Sharp instruments. These words are shoved into us; they penetrate and divide the soul and the spirit.
These words are like nails—or, in some versions, like tent pegs. You put a nail in; you put a tent peg in. In other words, they enter into your very conscience.
These words come from the one Shepherd. The Lord is our Shepherd. They come from God. They do not just come from the preacher Solomon, but come from Wisdom itself, from God Himself.
What is the end of the whole matter? “Fear God, and keep His commandments. This is the whole of man.”
The Lord Jesus says, “If ye love Me, keep My commandments.” Solomon says, if we love Him, we keep His commandments.
One day everything will be judged, even the secret things, whether they are good or evil. But if we fear God and keep His commandments, then we can see His face without shame.
Finally, I quote the words of a true man. One is Charles Simeon. He said, “There are only two lessons a Christian should learn. One is to enjoy God in all things, and the other is to enjoy all things in God.”
Another godly man, Martin, said, “Oh, what vanity has God written upon all things under the sun. Adored be the never-failing mercy of God: He has made my happiness to depend not upon the uncertain connections of this life, but upon His own most blessed self—a portion that never can be taken away.”
Shall we pray?
Dear heavenly Father, we do trust Thy Holy Spirit to bring these words of Thine into our hearts. May they be like goads. May they be like nails.
We pray that Thy words may be registered in our hearts and will deliver us from the vanity in which we live, that we may be able to master it and turn it to Thy glory and to our enjoyment. We ask in the name of our Lord Jesus. Amen.