ปัญญาจารย์ 8:10 วิจารณ์

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.

And so I saw the wicked buried,.... Or "truly" (k), verily, as the Targum, this is matter of fact; or "then I saw", as Aben Ezra and others, upon applying his heart to every work; or when be observed particularly wicked magistrates, he took notice that some of them continued in their power until death, and died in their beds, and were carried to their graves in great pomp and state, and interred in a very magnificent manner, when they deserved no burial at all, but, as King Jeconiah, to be buried with the burial of an ass; who had come and gone from the place of the holy; which most understand of the same persons, of wicked magistrates buried, who kept their posts of honour and places of power and authority as long as they lived; and went to and came from the courts of judicature and tribunals of justice, in great state and splendour; where they presided as God's vicegerents, and therefore called the place of the holy, Psa 82:1; or though they were sometimes deposed, yet they were restored again to their former dignity; or though they died and were buried, yet in a sense rose again in their children that succeeded them, so Aben Ezra: but it seems better to understated it of other persons, and render the, words thus, "and they came, and from the place of the holy", or "the holy place they walked" (l); that is, multitudes came to attend the funeral of such rich and mighty men, and walked after or followed the corpse; and ever, the priests and Levites from the temple made a part of the funeral procession, and walked in great solemnity from thence to the place of interment, which was usually without the city; and they were forgotten in the city where they had done; all their evil deeds were forgotten, their acts of oppression and injustice, as if they had never been done by them. The Septuagint and Vulgate Latin versions are, "and they were praised in the city"; panegyrics upon them were written and rehearsed, monuments were erected to their honour, with large encomiums of them; and so it may be read by the change of a letter; and Jarchi says, do not read "forgotten", but "praised"; and so he says it is interpreted by their Rabbins. The whole may be considered in a very different view thus "but then I saw", &c. such arbitrary rulers die, and laid in the grave, one after another, and their names have been buried in oblivion, and never remembered more in the city where they have exercised so much power and authority. The latter part of the text is by many understood of good men, and rendered thus, "and" or "but on the contrary they were forgotten in the city where they had done right" (m); their persons and their good deeds were remembered no more; but this seems contrary to Psa 112:6. The Targum paraphrases the whole thus; "and in truth I have seen sinners that are buried and destroyed out of the world, from the holy place where the righteous dwell, who go to be burned in hell; and they are forgotten among the inhabitants of the city; and as they have done, it is done to them;'' this is also vanity; the pompous funeral of such wicked magistrates. (k) "et vere", Vatablus. (l) "et venerunt, immo ex ipso etiam loco sancti itabant", Rambaschius. (m) So Piscator, Mercerus, Cocceius, Gejerus, Rambachius.

"All this have I seen; and I applied my mind to see every deed that is done under the sun: there is a time when one man rules over another to his detriment. And then I saw the wicked buried and newly come while those who had done right were gone from the Holy place and were forgotten in the city. This too is vanity! Because the sentence for wrong-doing is not executed quickly- that is why men are encouraged to do evil. "I have dedicated my heart, he says, that I should see all that is done under the sun, and this too, that man takes up arms against man, so that he afflicts and condemns those whom he wants. And so when I began to look upon those things I saw that the impious were dead by such belief and buried, and were deemed holy in the earth, but those who were living were thought to be worthy of the Church, and the temple of God, the bombastic walking above were praised for their wickedness. "For the sinner is praised for the laxity of his soul, and he who is wicked is blessed" [Ps. 9,24.]. But this happens moreover because no one dares to confront sinners and God does not immediately give punishment for crimes, but rather postpones, so that we must await our repentance. But since those who sin are not immediately arrested and accused, they think with little regard that their judgement will be in the future, and continue in their crime. We can see how this evidence pertains to certain bishops, who come to power in the Church, and speak ill of those, which had taught and had urged them to follow better pursuits. These men are very often praised after death in the Church, and blessed for those things, which they in all likelihood did not even do, or openly are warned by their successors or the congregation. And even this is vanity, since while they live they do not heed advice and are not immediately visited for their sins, (since none dares accuse his superior), besides they act as if holy and blessed, and as if they are walking in the precepts of the Lord, and they increase their sins one on top of another. Such an accusation of a bishop is difficult. For you see, if he has sinned, it is not believed, and if he is accused, he is not punished.

(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).

the wicked--namely, rulers (Ecc 8:9). buried--with funeral pomp by man, though little meriting it (Jer 22:19); but this only formed the more awful contrast to their death, temporal and eternal, inflicted by God (Luk 16:22-23). come and gone from the place of the holy--went to and came from the place of judicature, where they sat as God's representatives (Psa 82:1-6), with pomp [HOLDEN]. WEISS translates, "Buried and gone (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the "holy place" in the temple, which was not a sanctuary to murderers (Exo 21:14; Kg1 2:28, Kg1 2:31). The use of the very word "bury" there makes this view likely; still "who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" (Ecc 8:9) (including high priests) came to, and went from, the temple, on occasions of solemn worship, but did not thereby escape their doom. forgotten-- (Pro 10:7).

"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.