ปัญญาจารย์ 7:30 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.

"Behold, I have found this, says the preacher, counting one by one, to find out the account. Which still my soul seeks, but I have not found it. I have found one man among a thousand, but one woman among all those I have not found. Only this have I found: that God has made man righteous, but he has sought out many inventions. "He says, "I found this", teaching all things diligently, that by sinning little by little, and adding one crime on top of another, we amass a great number of sins for ourselves. '"esebon"' even, which all translate as "logismon" in Greek, according to the ambiguity of the Hebrew language can be said by us to be 'number', 'sum', 'account', and 'consideration'. But, he says, my spirit sought even this question of whether woman is rightly found to be guilty. And although I found scarcely any men to be good, thus so that only one from a thousand can be found, I couldn't even find one woman to be completely good. For all of them have led me not to virtue but to self-indulgence. And because man's heart is predisposed towards wickedness from boyhood, and almost all of us offend God in some way, in this failing of mankind, women are more prone to this fate. The famous poet says about this: "inconstant and always changeable is woman" [Virg. Aen. 4. 569/70.]. And the apostle says, "always learning yet never arriving at the knowledge of the truth" [II Tim. 3.7.]. But he does not condemn this nature as being common to all mankind, or say that God the creator does evil things, because he is the creator of these things, but he warns subtly those who are not able to avoid evil, and says that we are created good by God; but he also says that because we are left with our own free-will to deteriorate into a worse and worse state through our own vices, while we seek greater things and contemplate many things beyond our strength. Differently: while I consider the reason behind each and every one of these verses, I have found no thought, which is not perturbed from outside by wicked thoughts. But in a thousand men I have found one man, who is made in the image of his creator; and not in a thousand of any kind, but of one thousand "men". There is not a like number of women corresponding to men. In the thousand, those who have not been close to a woman have therefore remained the most pure. But all this must be taken as a metaphor. In many though, who enthuse and every day sweat in their thinking, scarcely can there be found one pure thought, that is worthy of the name of man. We can take thoughts for men though, and women for work, and say that the thoughts of man can only be seen as pure with great difficulty. But since the body does work, it is always mixed up with some fault. But instead of that which we said above interpreting the Hebrew phrase, "one upon another, so that a great accumulation is made" we could either say 'account', or 'thought'; Symmachus interprets this more clearly, saying, "one upon another makes an amount". And we are accustomed to call this complete and neutral, which I sought and had wanted to find. The Hebrews name this in the case of females, just as in the phrase "I sought one from God, this I ask" [Ps. 26, 4.], in place of that which is one. [[lit. "pro eo quod est unum"]] <h2>CHAPTER 8</h2>

(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.