ปัญญาจารย์ 7:20 วิจารณ์

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.

For there is not a just man upon earth,.... Or "although", or "notwithstanding" (d), wisdom is so beneficial, and guards and strengthens a good man, yet no man has such a share of it as to live without sin; there was not then one on earth, there never had been, one, nor never would be, nor has been, excepting the man Christ Jesus; who indeed, as man, was perfectly just, while here on earth, and went about doing good, and never sinned in all his life; but this cannot be said of any other, no, not of one that is truly and really just; not externally and in his own opinion only, but who is made so by the obedience of Christ, or by his righteousness imputed to him, while he is here on earth; otherwise in heaven, where the spirits of just men are made perfect, there it may be said of them what follows, but nowhere else; that doeth good, and sinneth not; it is the character of a just man to do good, to do that which is according to the will of God, from a principle of love to him, through faith in him, in the name and strength of Christ, and with a view to the glory of God; to do good in such a sense wicked men cannot; only such who are made good by the grace of God, are regenerated and made new creatures in Christ, are quickened by his Spirit, and are true believers in him; who appear to be what they are, by the fruits of good works they bring forth; and this not in a mercenary way, or in order to obtain life and righteousness, but as constrained by the grace of God, by which they are freely justified; and yet these are not free from sin, as appears by their confessions and complaints, by their backslidings, slips, and falls, and their petitions for fresh discoveries of pardoning grace; and even are not without sin, and the commission of it, in religious duties, or while they are doing good; hence their righteousness is said to be as filthy rags, and mention is made of the iniquity of holy things, Isa 64:6. The Targum is, "that does good all his days, and sins not before the Lord.'' Aben Ezra justly gives the sense thus, "who does good always, and never sins;'' and observes that there are none but sin in thought, word, or deed. The poet (e) says, "to sin is common to all men;'' no man, though ever so good, is perfect on earth, or free from sin; see Kg1 8:46. Alshech's paraphrase is, "there is not a righteous man on earth, that does good, and sins not; , "in that good";'' which is the true sense of the words. (d) "quamvis", Junius & Tremelllus, Amama, so Broughton; "attamen", Grotius. (e) Sophoclis Antigone, v. 1140.

And it is likely also that in countless other things demons delude us and influence us to act according to their will. And it is possible that, just as no one among us is “clean from defilement,” and there is no “just person on the earth who will do good and will not sin,” so also there is no one who has always been free of demons and has never fallen victim to their influence.

If you wish to recall some other of the saints, the word of Scripture replies to you, saying, “There is no one upon the earth who does good and sins not.” Therefore only Jesus rightly “has perfect hands”; who alone “does not sin,” that is, who has perfect and whole works of his hands.

"Wisdom strengthens the wise more than ten mighty men which are in the city. For there is not a just man on the earth, that does good and does not sin. "Therefore wisdom strengthens the righteous, and not even the aid of all the citizens of the city can help him, for although someone may be righteous, yet while he is alive he is subject to vices and sins, and he therefore needs greater protection. Another reading of this is: the ten who hold power and are in the city are angels, who have arrived at the complete number of 'denarii' and are here to help mankind. But if anyone should consider different types of help, the aid of wisdom is better, because that is the aid of our Lord Jesus Christ. For after the angels said, "we would have protected Babylon yet it is not now protected, so let us leave it, and let each one of us go out unto his own land" [Ier. 51, 9.]. Then the teacher of doctors himself came down and healed us with a touch of His finger, we who were spattered with blood, and wet with the blood of sinners, we who weigh out all our possessions against healing. But He healed in that city which is in that world, and 'strengthened in wisdom' or as the Septuagint says 'helped'. For it is given and added to everyone who possesses it. But the man who sins greatly is stuck in deep and needs more help: therefore Wisdom herself came to his aid. Another meaning of this verse is: above he had said that one should be kind to both the good and the wicked: therefore someone was able to reply: though I want to be kind to all men, I have not the power with which to do this. And a righteous man does not have such riches, which normally come more abundantly to sinners. Therefore he now says, those whom you can't help with money, help with advice and comfort them with solace. For one is more able to excel in these ways than any of the greatest of potentates. And you would be wise to do this, for the scale of justice is great, and must decide for whom, how much, how long, and of what sort, help is given, either with monetary support or with advice.

The following is one of the many arguments that Pelagius uses in treating this subject: “Once more I repeat: I say that it is possible for a person to be without sin. And what do you say? That it is impossible for a person to be without sin? But I do not say,” he adds, “that there is a person without sin, nor do you say that there is not a person without sin. We are disputing about what is possible and impossible, not about what is and is not.” Next he notes that a number of the passages of Scripture which are usually invoked against them do not bear upon the question in dispute, namely, whether or not a person can be without sin: “For there is no one who is free from pollution,” and, “There is no one that does not sin,” and, “There is no just person on the earth,” and, “There is no one that does good.” “These and other similar texts,” he says, “apply to nonexistence, not to impossibility. By examples of this kind it is shown how some persons were at a given time, not that they could not have been something else. For this reason they are justly found to be guilty. For if they were as they were because they could not have been otherwise, then they are free from blame.”

Because the prophet says, “Behold, I was conceived in iniquity, and in sin did my mother bring me forth,” no one coming into the world with sin can be sinless. That is why the same prophet says, “No one living shall be considered righteous in your sight,” and Solomon, “There is no righteous man on earth, who does good, and does not sin.”

There are less serious sins about which it has been written that “there is not a righteous person on earth who does what is good and does not sin,” and, “No living person will be made righteous in your sight.”

The Lord himself gives us sure confidence of obtaining what we properly ask when he adds, “Therefore if you, although you are evil, know how to give good gifts to your children, how much more will your Father from heaven give his good Spirit to those who ask him?” His disciples were good, as far as human judgment can see. He calls them “evil” because there is surely no one in this life who is capable of being free from moral faults, as Solomon states when he says, “There is not a just person on earth, who does good and does not sin.”

(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.

Referring to Ecc 7:16. Be not "self-righteous," seek not to make thyself "just" before God by a superabundance of self-imposed performances; "for true 'wisdom,' or 'righteousness,' shows that there is not a just man," &c.

"For among men there is not a righteous man on the earth, who doeth good, and sinneth not." The original passage, found in Solomon's prayer at the consecration of the temple, is briefer, Kg1 8:46 : "There is no man who sinneth not." Here the words might be וגו צדּיק אדם אין, there is no righteous man ... . Adam stands here as representing the species, as when we say in Germ.: Menschen gibt es keine gerechten auf Erden [men, there are none righteous on earth]; cf. Exo 5:16 : "Straw, none was given." The verification of Ecc 7:19 by reference to the fact of the common sinfulness from which even the most righteous cannot free himself, does not contradict all expectation to the same degree as the ki in Ecc 7:7; but yet it surprises us, so that Mercer and Grtz, with Aben Ezra, take Ecc 7:20 as the verification of Ecc 7:16, here first adduced, and Knobel and Heiligst. and others connect it with Ecc 7:21, Ecc 7:22, translating: "Because there is not a just man ... , therefore it is also the part of wisdom to take no heed unto all words," etc. But these are all forced interpretations; instead of the latter, we would rather suppose that Ecc 7:20 originally stood after Ecc 7:22, and is separated from its correct place. But yet the sequence of thought lying before us may be conceived, and that not merely as of necessity, but as that which was intended by the author. On the whole, Hitzig is correct: "For every one, even the wise man, sins; in which case virtue, which has forsaken him, does not protect him, but wisdom proves itself as his means of defence." Zckler adds: "against the judicial justice of God;" but one escapes from this by a penitent appeal to grace, for which there is no need for the personal property of wisdom; there is thus reason rather for thinking on the dangerous consequences which often a single false step has for a man in other respects moral; in the threatening complications in which he is thereby involved, it is wisdom which then protects him and delivers him. Otherwise Tyler, who by the עז, which the wise has in wisdom, understands power over evil, which is always moving itself even in the righteous. But the sinning spoken of in Ecc 7:20 is that which is unavoidable, which even wisdom cannot prevent or make inefficacious. On the contrary, it knows how to prevent the destruction which threatens man from his transgressions, and to remove the difficulties and derangements which thence arise. The good counsel following is connected by gam with the foregoing. The exhortation to strive after wisdom, contained in Ecc 7:19, which affords protection against the evil effects of the failures which run through the life of the righteous, is followed by the exhortation, that one conscious that he himself is not free from transgression, should take heed to avoid that tale-bearing which finds pleasure in exposing to view the shortcomings of others.