Ecclesiastes 8:3 Komentář

Solomon, in this chapter, comes to recommend wisdom to us as the most powerful antidote against both the temptations and vexations that arise from the vanity of the world. Here is, I. The benefit and praise of wisdom (Ecc 8:1). II. Some particular instances of wisdom prescribed to us. 1. We must keep in due subjection to the government God has set over us (Ecc 8:2-5). 2. We must get ready for sudden evils, and especially for sudden death (Ecc 8:6-8). 3. We must arm ourselves against the temptation of an oppressive government and not think it strange (Ecc 8:9, Ecc 8:10). The impunity of oppressors makes them more daring (Ecc 8:11), but in the issue it will be well with the righteous and ill with the wicked (Ecc 8:12, Ecc 8:13), and therefore the present prosperity of the wicked and afflictions of the righteous ought not to be a stumbling-block to us (Ecc 8:14). 4. We must cheerfully use the gifts of God's providence (Ecc 8:15). 5. We must with an entire satisfaction acquiesce in the will of God, and, not pretending to find the bottom, we must humbly and silently adore the depth of his unsearchable counsels, being assured they are all wise, just, and good (Ecc 8:16, Ecc 8:17).

INTRODUCTION TO ECCLESIASTES 8 The preacher begins this chapter with the praise of wisdom, from its excellency and usefulness, Ecc 8:1; and advises men, if they would live quietly and comfortably, to honour and obey the king that rules over them, and not be rebellious against him, since he has great power and authority, Ecc 8:2; and not be anxious about things to come, since there is a set time for everything, and future things cannot be known nor frustrated; and, particularly, there is no avoiding the hour and stroke of death, Ecc 8:6; Though there are times wherein wicked men rule over others, it is to their own hurt, and they must die; and though they may be pompously buried, yet are soon forgotten, Ecc 8:9; and the reason of their insolence is the delay of justice; yet there will come a time when it shall be well with them that fear God, and ill with the wicked, though they may live long in wickedness; and for the present it may befall good then what wicked men deserve, and wicked men may have that which might, be thought more proper for good men, Ecc 8:11; wherefore this should give no uneasiness; but men should cheerfully and freely enjoy what they have with thankfulness, there being nothing better than that under the sun, Ecc 8:15; and the chapter is concluded with observing the unsearchableness of divine Providence, Ecc 5:16.

Be not hasty to go out of his sight,.... But of the sight of the King of kings. Do not think to hide thyself from him, for there is no fleeing from his presence, Psa 139:7; it is best, when under some consternation, as the word (y) signifies, or under some fearful apprehension of his wrath and indignation, to fall down before him, acknowledge the offence, and pray for pardon: and to this purpose is the Targum, "and in the time of the indignation of the Lord, do not cease to pray before him; being terrified (or troubled) before him, go and pray, and seek mercy of him;'' and with which agrees the note of Jarchi, "be not troubled, saying that thou wilt go and free from his presence, to a place where he does not rule, for he rules in every place.'' Such who interpret this of an earthly king suppose this forbids a man going out from the presence of a king in a pet and passion, withdrawing himself from his court and service in a heat, at once; stand not in an evil thing; having done it, continue not in it; but repent of it, acknowledge and forsake it, whether against God or an earthly king; for he doeth whatsoever pleaseth him; which best agrees with the King of kings, who does what he pleases, in heaven above and in earth below, both in nature, providence, and grace; see Job 23:13; though earthly kings indeed have long hands, as is usually said, and can reach a great way, and do great things, especially despotic and arbitrary princes, and it is very difficult escaping their hands. The Targum is, "for the Lord of all worlds, the Lord will do what he pleases.'' (y) "ne consterneris", Gejerus, and some in Rambachius.

"I counsel you: Obey the king's command, and that in the manner of an oath of God. Do not hasten to leave his presence, do not persist in an evil thing; for he can do whatever he pleases. Since a king's word is law, who dare say to him, 'what are you doing?' "Here he seems to teach the same as the apostle - that we should obey kings and rulers, which is set out in the Septuagint as a command: "guard the command of the king"; but personally I think he is now talking about that king about whom David says, "Lord, the king will be happy in your virtue" [Ps. 20, 1.]. And in another passage, where it means the one reign of the Father and of the Son, the text reads, "God, give your judgement to the king, and your righteousness to the son of the king". [Tob. 12,7.] For the Father does not judge each one, but gives each judgement to the Son. Moreover, that king who is the Son of God, is the son of the Father who is the King. Therefore His precepts should be kept, His will done. And this is exactly what is written in the book of Tobit: "it is good to hide the secret of the king" [Tob. 12,7]. He warns in particular why we should not ask why God has taught every single thing, but see that teaching as a commandment, and this is what an impious man hastens to fulfil. Then let his will be the same as that of God's law. But because the Septuagint translates this differently, saying, "do not hasten to run away from God's presence", nor his judgement or his word, you must know that God's judgement is written in the divine will. Therefore we ought not to recount to anyone or make public this judgement, which is taken to be sacred and secret from the word of God, nor should we form rash opinions from it. We should not, too, hasten like Moses, to see the face of God, but rather wait a while until He Himself passes by and then we will only see Him passing. Nor too should we do what follows: do not persist in an evil thing, and so on, especially as we understand, like one who has already come into the madness of heresy, or as he, who although having faith in the Church, is still overcome by sins, so that he is unfaithful. Do not persevere in what is wrong, or in swearing, indulgence, greed, or lust. For if you do the king of vices and devil of sins will fashion in you your end, and he will be able to do whatever he wants with you.

(Ecc. 8:1-17) Praise of true wisdom continued (Ecc 7:11, &c.). "Who" is to be accounted "equal to the wise man? . . . Who (like him) knoweth the interpretation" of God's providences (for example, Ecc 7:8, Ecc 7:13-14), and God's word (for example, see on Ecc 7:29; Pro 1:6)? face to shine-- (Ecc 7:14; Act 6:15). A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it (Exo 34:29-30). boldness--austerity. changed--into a benign expression by true wisdom (religion) (Jam 3:17). MAURER translates, "The shining (brightness) of his face is doubled," arguing that the Hebrew noun for "boldness" is never used in a bad sense (Pro 4:18). Or as Margin, "strength" (Ecc 7:19; Isa 40:31; Co2 3:18). But the adjective is used in a bad sense (Deu 28:50).

hasty--rather, "Be not terror-struck so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God; he vainly tries to flee out of His sight (Psa 139:7); opposed to the "shining face" of filial confidence (Ecc 8:1; Joh 8:33-36; Rom 8:2; Jo1 4:18). stand not--persist not. for he doeth--God inflicts what punishment He pleases on persisting sinners (Job 23:13; Psa 115:3). True of none save God.

"Who is like the wise? and who understandeth the interpretation of things? The wisdom of a man maketh his face bright, and the rudeness of his face is changed." Unlike this saying: "Who is like the wise?" are the formulas חכם מי, Hos 14:9, Jer 11:11, Psa 107:43, which are compared by Hitzig and others. "Who is like the wise?" means: Who is equal to him? and this question, after the scheme מי־כמכה, Exo 15:11, presents him as one who has not his like among men. Instead of כּה the word כּחכם might be used, after לחכם, Ecc 2:16, etc. The syncope is, as at Eze 40:25, omitted, which frequently occurs, particularly in the more modern books, Eze 47:22; Ch2 10:7; Ch2 25:10; Ch2 29:27; Neh 9:19; Neh 12:38. The regular giving of Dagesh to כ after מי, with Jethib, not Mahpach, is as at Ecc 8:7 after כּי; Jethib is a disjunctive. The second question is not כּיודע, but יודע וּמי, and thus does not mean: who is like the man of understanding, but: who understands, viz., as the wise man does; thus it characterizes the incomparably excellent as such. Many interpreters (Oetinger, Ewald, Hitz., Heiligst., Burg., Elst., Zckl.) persuade themselves that דּבר פּשׁר is meant of the understanding of the proverb, 8b. The absence of the art., says Hitzig, does not mislead us: of a proverb, viz., the following; but in this manner determinate ideas may be made from all indeterminate ones. Rightly, Gesenius: explicationem ullius rei; better, as at Ecc 7:8 : cujusvis rei. Ginsburg compares נבון דּבר, Sa1 16:18, which, however, does not mean him who has the knowledge of things, but who is well acquainted with words. It is true that here also the chief idea פּשׁר first leads to the meaning verbum (according to which the lxx, Jer., the Targ., and Syr. translate; the Venet.: ἑρμηνείαν λόγου); but since the unfolding or explaining (pēshěr) refers to the actual contents of the thing spoken, verbi and rei coincide. The wise man knows how to explain difficult things, to unfold mysterious things; in short, he understands how to go to the foundation of things.