Ecclesiastes 7:27 Komentář

Solomon had given many proofs and instances of the vanity of this world and the things of it; now, in this chapter, I. He recommends to us some good means proper to be used for the redress of these grievances and the arming of ourselves against the mischief we are in danger of from them, that we may make the best of the bad, as 1. Care of our reputation (Ecc 7:1). 2. Seriousness (Ecc 7:2-6). 3. Calmness of spirit (Ecc 7:7-10). 4. Prudence in the management of all our affairs (Ecc 7:11, Ecc 7:12). 5. Submission to the will of God in all events, accommodating ourselves to every condition (Ecc 7:13-15). 6. A conscientious avoiding of all dangerous extremes (Ecc 7:16-18). 7. Mildness and tenderness towards those that have been injurious to us (Ecc 7:19-22). In short, the best way to save ourselves from the vexation which the vanity of the world creates us is to keep our temper and to maintain a strict government of our passions. II. He laments his own iniquity, as that which was more vexatious than any of these vanities, that mystery of iniquity, the having of many wives, by which he was drawn away from God and his duty (Ecc 7:23-29).

INTRODUCTION TO ECCLESIASTES 7 The wise man having exposed the many vanities to which men are subject in this life, and showed that there is no real happiness in all outward enjoyments under the sun; proceeds to observe what are remedies against them, of which he had interspersed some few hints before, as the fear and worship of God, and the free and, moderate use of the creatures; and here suggests more, and such as will protect from them, or support under them, or teach and instruct how to behave while attended with them, and to direct to what are proper and necessary in the pursuit of true and real happiness; such as care of a good name and reputation, Ecc 7:1; frequent meditation on mortality, Ecc 7:2; listening to the rebukes of the wise, which are preferable to the songs and mirth of fools, Ecc 7:5; avoiding oppression and bribery, which are very pernicious, Ecc 7:7; patience under provocations, and present bad times, as thought to be, Ecc 7:8; a pursuit of that wisdom and knowledge which has life annexed to it, Ecc 7:11; submission to the will of God, and contentment in every state, Ecc 7:13; shunning extremes in righteousness and sin, the best antidote against which is the fear of God, Ecc 7:15; such wisdom as not to be offended with everything that is done, or word that is spoken, considering the imperfection of the best of men, the weakness of others, and our own, Ecc 7:19; and then the wise man acknowledges the imperfection of his own wisdom and knowledge, notwithstanding the pains he had taken, Ecc 7:23; and laments his sin and folly in being drawn aside by women, Ecc 7:26; and opens the cause of the depravity of human nature, removes it from God, who made man upright, and ascribes it to man, the inventor of evil things, Ecc 7:29.

Behold, this have I found,.... That a harlot is more bitter than death; and which he found by his own experience, and therefore would have it observed by others for their caution: or one man among a thousand, Ecc 7:28; (saith the preacher); of which title and character see Ecc 1:1; it is here mentioned to confirm the truth of what he said; he said it as a preacher, and, upon the word of a preacher, it was true; as also to signify his repentance for his sin, who was now the "gathered soul", as some render it; gathered into the church of God by repentance; counting one by one, to find out the account; not his own sins, which he endeavoured to reckon up, and find out the general account of them, which yet he could not do; nor the good works of the righteous, and the sins of the wicked, which are numbered before the Lord one by one, till they are added to the great account; as Jarchi, from the Rabbins, interprets it, and so the Midrash: but rather the sense is, examining women, one by one, all within the verge of his acquaintance; particularly the thousand women that were either his wives or concubines; in order to take and give a just estimate of their character and actions. What follows is the result.

"I applied my heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness. And I find that woman is more bitter than death, whose heart is snares and nets, and her hands are as bands: whoever pleases God shall escape her; but the sinner shall be taken by her. "The Septuagint here has: "I even applied my heart that I should know". Symmachus has interpreted this saying, 'I have looked into all things with my reasoning to know, to distinguish and to find out.' Since therefore Ecclesiastes had said above that he had tried to know all wisdom and the more he sought it the more it eluded him, now he says even that he sought out another thing in his wisdom, for wickedness precedes all things in human affairs, and that affair is first and foremost in impiety, stupidity, madness, and insanity. He also says that he found woman to be the cause of all evil, since through her, death came into the world and took the most prized spirits of men. And even for all adulterers, it is like there is a coat of mail on their heart, the heart that makes the souls of adolescents soar upwards. And when this happens to the mind of a wretched lover, it pushes him into first position, and he is not allowed to look back at his feet, but like a snare or noose it ensnares the heart of a youth. 'For he has chains around his wrists', which Aquila interpreted as being, 'for his hands are in chains'. For he can convince, but he doesn't have the strength and can't pull himself to those who are unwilling. Those things destroy him, who was righteous and good before God; but the sinner who has been captured will be led down to his death. Let us not think that Solomon held this opinion about women thoughtlessly, he speaks only those things that he has experienced. For this reason he fears God, since women have captured him. And these interpretations are very literal. But according to the spiritual understanding of this passage, either we should take every sin made in general, and call it 'woman' and 'wickedness', for example, she who sits behind the façade of woman in Zechariah above the talent of lead. [Cfr. Zech. 5, 7.] Or we can take woman to be the devil metaphorically on account of effeminate men; or indeed idolatry, and so that we might proceed more closely, the church or heretics, which calls the fool to itself by reasoning, so that he receives stolen bread, and stolen water, the false sacrament, and is led to be baptised in polluted water.

(Ecc. 7:1-29) (See on Ecc 6:12). name--character; a godly mind and life; not mere reputation with man, but what a man is in the eyes of God, with whom the name and reality are one thing (Isa 9:6). This alone is "good," while all else is "vanity" when made the chief end. ointment--used lavishly at costly banquets and peculiarly refreshing in the sultry East. The Hebrew for "name" and for "ointment," have a happy paronomasia, Sheem and Shemen. "Ointment" is fragrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Rev 3:12) is for ever and in all lands. So in the case of the woman who received an everlasting name from Jesus Christ, in reward for her precious ointment (Isa 56:5; Mar 14:3-9). Jesus Christ Himself hath such a name, as the Messiah, equivalent to Anointed (Sol 1:3). and the day of [his] death, &c.--not a general censure upon God for creating man; but, connected with the previous clause, death is to him, who hath a godly name, "better" than the day of his birth; "far better," as Phi 1:23 has it.

this--namely, what follows in Ecc 7:28. counting one by one--by comparing one thing with another [HOLDEN and MAURER]. account--a right estimate. But Ecc 7:28 more favors GESENIUS. "Considering women one by one."

"Behold what I have found, saith Koheleth, adding one thing to another, to find out the account: What my soul hath still sought, and I have not found, (is this): one man among a thousand have I found; and a woman among all these have I not found." It is the ascertained result, "one man, etc.," which is solemnly introduced by the words preceding. Instead of אם קה, the words ראמר הקּה are to be read, after Ecc 12:8, as is now generally acknowledged; errors of transcription of a similar kind are found at Sa2 5:2; Job 38:12. Ginsburg in vain disputes this, maintaining that the name Koheleth, as denoting wisdom personified, may be regarded as fem. as well as mas.; here, where the female sex is so much depreciated, was the fem. self-designation of the stern judge specially unsuitable. Hengst. supposes that Koheleth is purposely fem. in this one passage, since true wisdom, represented by Solomon, stands opposite to false philosophy. But this reason for the fem. rests on the false opinion that woman here is heresy personified; he further remarks that it is significant for this fem. personification, that there is "no writing of female authorship in the whole canon of the O.T. and N.T." But what of Deborah's triumphal song, the song of Hannah, the magnificat of Mary? We hand this absurdity over to the Clementines! The woman here was flesh and blood, but pulchra quamvis pellis est mens tamen plean procellis; and Koheleth is not incarnate wisdom, but the official name of a preacher, as in Assyr., for חזּנרם, curators, overseers, hazanâti (Note: Vid., Fried. Delitzsch's Assyr. Stud. (1874), p. 132.) is used. זה, Ecc 7:27, points, as at Ecc 1:10, to what follows. אחת ל, one thing to another (cf. Isa 27:12), must have been, like summa summarum and the like, a common arithmetical and dialectical formula, which is here subordinate to מצא, since an adv. inf. such as לקוח is to be supplemented: taking one thing to another to find out the חשׁבּון, i.e., the balance of the account, and thus to reach a facit, a resultat. (Note: Cf. Aboth iv. 29, וגו ליתן, "to give account;" וגו הכל, "all according to the result.") That which presented itself to him in this way now follows. It was, in relation to woman, a negative experience: "What my soul sought on and on, and I found not, (is this)." The words are like the superscription of the following result, in which finally the זה of Ecc 7:27 terminates. Ginsburg, incorrectly: "what my soul is still seeking," which would have required מבקּשׁת. The pret. בּקשׁה (with ק without Dagesh, as at Ecc 7:29) (Note: As generally the Piel forms of the root בקשׁ, Masor. all have Raphe on the ,ק except the imper. בּקּשׁוּ; vid., Luzzatto's Gramm. 417.) is retrospective; and עוד, from עוּד, means redire, again and again, continually, as at Gen.. Gen 46:29. He always anew sought, and that, as biqshah naphshi for בקשׁתי denotes, with urgent striving, violent longing, and never found, viz., a woman such as she ought to be: a man, one of a thousand, I have found, etc. With right, the accentuation gives Garshayim to adam; it stands forth, as at Ecc 7:20, as a general denominator - the sequence of accents, Geresh, Pashta, Zakef, is as at Gen 1:9. "One among a thousand" reminds us of Job 33:23, cf. Ecc 9:3; the old interpreters (vid., Dachselt's Bibl. Accentuata), with reference to these parallels, connect with the one man among a thousand all kinds of incongruous christological thoughts. Only, here adam, like the Romanic l'homme and the like, means man in sexual contrast to woman. It is thus ideally meant, like ish, Sa1 4:9; Sa1 6:15, and accordingly also the parall. אשּׁה. For it is not to be supposed that the author denies thereby perfect human nature to woman. But also Burger's explanation: "a human being, whether man or woman," is a useless evasion. Man has the name adam κατ ̓ ἐξ. by primitive hist. right: "for the man is not of the woman, but the woman of the man," Co1 11:8. The meaning, besides, is not that among a thousand human beings he found one upright man, but not a good woman (Hitz.), - for then the thousand ought to have had its proper denominator, אדם בני, - but that among a thousand persons of the male sex he found only one man such as he ought to be, and among a thousand of the female sex not one woman such as she ought to be; "among all these" is thus = among an equal number. Since he thus actually found the ideal of man only seldom, and that of woman still seldomer (for more than this is not denoted by the round numbers), the more surely does he resign himself to the following resultat, which he introduces by the word לבד (only, alone), as the clear gain of his searching: