ปัญญาจารย์ 8:16 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.

When I applied mine heart to know wisdom,.... The nature and causes of things; the wisdom of God in his providence, and the grounds and reasons of his various dispensations towards the children of men: the Targum interprets it, the wisdom of the law; and to see the business that is done upon the earth; either the business of Providence, in dealing so unequally with the righteous and the wicked, before observed; and which is a business very afflictive and distressing for curious persons to look into, not being able to account for it: or the labour and toil of men to get wealth and riches, and to find happiness in them; (for also there is that neither day nor night seeth sleep with his eyes); or has any sleep in his eyes, through his eager pursuit after worldly things, or, however, has but little; he rises early and sits up late at his business, so close and diligent is he at it, so industrious to obtain riches, imagining a happiness in them there is not: or else this describes persons curious and inquisitive into the affairs of Providence, and the reasons of them; who give themselves no rest, day nor night, being so intent upon their studies of this kind; and perhaps the wise man may design himself.

"When I applied my heart to see wisdom and work which takes place on earth- for even day or night its eyes see no sleep. And I perceived all the work of God. Indeed man cannot fathom the events that occur under the sun, inasmuch as man tries strenuously to search, but cannot fathom it. And even though a wise man should presume to know, he cannot know it. "He searches for the causes and understanding of the world, why this or that is done, and for what reason the world is steered by good or bad turns of events; why one is born blind and frail, another born healthy and with sight; why one is poor, another rich; why one is of high birth, another inglorious. Nothing else is of use, unless he is tortured in his search, and has an argument instead of anguish, but he does not find what he is looking for. And when he says that he knows, then he has the beginning of ignorance in him, and starts to sink into deeper madness. But he shows later that justice is the cause of all things, why things happen the way they do, but that those causes hide in secret and are not able to be understood by men. <h2>CHAPTER 9</h2>

(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).

Reply to Ecc 8:14-15. When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for "sleep"), then (Ecc 8:17, the apodosis) I saw that man cannot find out (the reason of) God's inscrutable dealings with the "just" and with the "wicked" here (Ecc 8:14; Ecc 3:11; Job 5:9; Rom 11:33); his duty is to acquiesce in them as good, because they are God's, though he sees not all the reasons for them (Psa 73:16). It is enough to know "the righteous are in God's hand" (Ecc 9:1). "Over wise" (Ecc 7:16); that is, Speculations above what is written are vain. Next: Ecclesiastes Chapter 9

"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.