The Pulpit Commentary — Ecclesiastes — Section 148

convictien that in obedience to God and in communion with him peaco and satisfaction may be found, forbid his saying of genuine religion that it is "vanity and vexation of i,pirit." So far as the spirit of his exhortation is concerned, it is applicable to all forms of worship, but we find some difficulty in ascertaining the kind of sceno whioh was in his mind's eye when be spoke of "the house of God." If we are convinced that it is Solomon speaking in his own person, we know that he must refer to the stately building which he erected for tile service of God in Jerusalem; and we understan,l from lus words that be is not depreciating the offering of sacrifices, but is giving the admonition so often on the lips of the prophets, that the external act without accom- panying devotion and love of righteousness, is in vain (1 Sam. xv. 22; Ps. l. 8, 9; Prov. xxi. 3; Isa. i. 11-17; Jer. vii. 22, 23; Mark xii. 33). But if we have here the utterance of a later writer, may there not be a reference to the synagogue service, in which the reading of the Word of God and exposition of its meaning were the principal religious exercises employed? May not the writer be understood as affirming "that a diligent listening to the teaching imparted in the synagogue is of more real value thari the' sacrifices' offered up in the temple by' fools'"? The answer we give is determined by the opinion we form as to the date of the book. But even if we are unable to decide this point, the exhortation before us will lose none of its significance and weight. The underlying truth is the same, whether the primary reference be to the gorgeous ritual of the temple, or to the simple, unadorned services of the synagogue, which in later times furnished the pattern for Christian worship. The first fault against which the Preacher would have his hearers be on their guard is that of thoughtlessness-entering the house of God inconsiderately (ver. I). The form in which the admonition is expressed is probably intended to remind his readers of the Divine command to Moses iu the desert when he drew near to the bush that burned with fire: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exod. iii. 5; cf. also Josh. v. 15). __ I. Onr first duty in entering the house of God is, therefore, TO BE REVERENT BOTH IN MAJINER AND lN SPIB.IT. The outward expression of this feeling, whatever form, according to the custom of our time, or country, or Church, it may take, is to be an indication of the frame of mind in which we enter upon the service of God. It is true that there may be a reverent manner without devoutness of spirit, but it is equally true that there cannot be devoutness of spirit without reverence of manner. The true frame of mind is that which springs from a due sense of the solemnity attaching to the house of God, and of the purpose for which we assemble in it. It is not superstition, but genuine religious sentiment, that would lead us to be mindful of the fact that it is no common ground which is enclosed by the sacred walls; that it is here that we meet with him whom "the heaven of heavens cannot contain." Though we are at all times in his presence, his house is the place in which we entreat him to manifest himself to his congregated people. Yet, though we know that the place and the purpose of our frequenting it are of the most holy and solemn nature, it is only by a strong effort that we can maintain the frame of mind we should be in when we wait upon God in his house. It is only by resolutely determining so to do that we can control our wandering thoughts, suppress frivolous and sinful imaginations, and divest ourselves of the secular cares and anxieties which occupy only too much of our attention in the world outside the sanctuary. . II. Our second great duty is THAT OF OBEDIENCE TO THE DIVINE LAW; "for to draw near to hearken is better than to give the sacrifice of fools, for they know not that they do evil" (Revised Version). Not only should there be reverence of manner and spirit in the presence of God, but a desire to know what he requires from us, and a disposition to render it. Love of holiness, and endeavours to_ exemplify it, are essential to all true service of God. By hearkening is evideutly meant an attitude of mind which leads directly to obedience to the words spoken, to repentance and amendment when faults are reproved, and to a love and practico of the virtues commended. In the Epistle of James (i. 19-25) we have an inspired commentary upon this precept in the Book of Ecclesiastes. The Christian teacher enforces the same lesson, and depicts the contrast between the "forgetful hearer" and the "doer of the Word." Thel one is like a man Jc,oking for a moment into a mirror, and going on hiR way, and speedily forgetting what he looked like; the other is like a man who uses the revelation the mirror gives him  ECCLESlASTES; OR, THt PREACH:€1t, 133