ปัญญาจารย์ 9:15 วิจารณ์

Solomon, in this chapter, for a further proof of the vanity of this world, gives us four observations which he had made upon a survey of the state of the children of men in it: - I. He observed that commonly as to outward things, good and bad men fare much alike (Ecc 9:1-3). II. That death puts a final period to all our employments and enjoyments in this world (Ecc 9:4-6), whence he infers that it is our wisdom to enjoy the comforts of life and mind the business of life, while it lasts (Ecc 9:7-10). III. That God's providence often crosses the fairest and most hopeful probabilities of men's endeavour, and great calamities often surprise men ere they are aware (Ecc 9:11, Ecc 9:12). IV. That wisdom often makes men very useful, and yet gains them little respect, for that persons of great merit are slighted (Ecc 9:13-18). And what is there then in this world that should make us fond of it?

INTRODUCTION TO ECCLESIASTES 9 Though the wise man, with all his wisdom, search, and labour, could not find out the causes and reasons of divine Providence, in the branches and methods of it; yet some things he did find out, and observe, in making this inquiry, and which he declares; as that good and wise men, more especially their persons and their affairs, were in the hand of God, under his guidance, government, and direction; and that an interest in his love and hatred was not to be known by the outward estate of men, Ecc 9:1; That the same events happen to good and bad men, who are variously described; that the hearts of wicked men are full of sin and madness as long as they live, and that they all must and do die, Ecc 9:2; and then the state of such dead is described, as being without hope, knowledge, reward, or memory; and without love, hatred, or envy, or any portion in the things of this life, Ecc 9:4. Wherefore good men are advised to live cheerfully, in a view of acceptance with God, both of persons and services; and eat and drink, and clothe well, according to their circumstances, and enjoy their friends and families; since nothing of this kind can be done in the grave, Ecc 9:7. Then the wise man observes another vanity; that success in undertakings is not always to persons who bid fair, and might hope for it, but looks like the effect of chance, Ecc 9:11; which want of success is often owing to their ignorance of the proper time of doing things, and to their want of foresight, thought, and care, to prevent evils; for which reason they are compared to fishes and birds, taken in a net or snare, Ecc 9:12. And concludes with a commendation of wisdom, illustrated by an example of it, in a certain person that delivered a city by it, Ecc 9:13; and though the man's wisdom was despised, yet it is preferable to strength, or weapons of war, or the noise of a foolish ruler, who destroys much good, Ecc 9:16.

Now there was found in it a poor wise man,.... Christ, who is man, though not a mere man, but God as well as man; who was so in purpose, covenant, and promise, before his incarnation, since truly and really so; and "poor", as it was foretold he should be, and who became so for the sake of his church and people, Zac 9:9; yet "wise", even as man, being filled with wisdom, in which he increased, and gave such evident proofs of; on whom the spirit of wisdom rested, and in whom the treasures of it were hid, Luk 2:40, Col 2:3; he was found here by God his Father, who exalted one chosen out of the people, and made him Head over the church, who is the firstborn among many brethren, Psa 89:19; Or "and", or "but he found in it" (i); that is, Satan, the great king, found him here, contrary to his expectation, and to his great regret; and he by his wisdom delivered the city; the church, from all enemies; from Satan and all his principalities and powers; from the world, the men and things of it; from sin, and all its sad consequences; from the law, its curse and condemnation; and from the second death, ruin and destruction: and though this deliverance was both by power and by price, yet also by wisdom; for the deliverance and redemption of the church by Christ is the fruit of infinite wisdom; it is a wise scheme to glorify all the divine perfections; to mortify Satan, and save sinners, and yet condemn sin; see Eph 1:7; yet no man remembered that same poor man: before the deliverance wrought, as Aben Ezra and others; it never once entered into their thoughts that he could ever be their deliverer; they never imagined he had a capacity to advise, direct, or assist, in such service, or bring about such an affair: so Christ, when he appeared in the world, the Jews saw nothing that was promising in him; they could not believe that he was sent to be the Saviour and deliverer of them, and therefore rejected him, Isa 3:2; Or, "after it", so the Vulgate Latin version, "no man hereafter remembered", &c. took no notice of him after he had wrought this deliverances; bestowed no honour upon him, nor returned him thanks for what he had done; but he continued to live and die in obscurity and meanness: thus Christ, though he ought to be remembered and spoken well of, and the glory of salvation should be ascribed unto him, and thanks should be given him for it; yet there are none comparatively, or; but a few, who, like the Samaritan, glorify him on account of it. But if any choose to understand these words of political wisdom, and the use of it, by which sometimes a mean and obscure person does more good than others can by their power and strength, though he meets with no reward for it, I am not averse to it; and which agrees with what follows. (i) "et invenit in ea", Mercerus, Drusius, Amama; "sed invenit in ea", Rambachius.

"This, too, I have observed about wisdom under the sun, and it affected me profoundly: there was a small town with only a few inhabitants; and a mighty king came upon it and surrounded it, and built great siege works over it. Present in the city was a poor wise man who by his wisdom saved the town. Yet no one remembered that poor man. "While some people say that all things are uncertain, and that the righteous have no more than the wicked, I see even the greatest wisdom in this verse, because it happens repeatedly that there is a small township with only a few inhabitants, and it is surrounded by an army of a very powerful enemy, and the people inside is killed by the siege and by hunger. And suddenly and unexpectedly a poor man is found, who has more wisdom than all the rich men, than all those powerful and pompous men who are in danger, and who fear the siege. And he thinks, seeks and finds an answer as to how the town might be saved from the oppressors. But O ungrateful oblivion of men, after they were freed from bondage and released from captivity, and the freedom was given back to the fatherland, no one remembers that wise old man, no one gives thanks for their salvation, but all show honour to the rich, who were able to do nothing to help when in time of danger. My Hebrew tutor interpreted this passage differently: the small town, he says, is man, who even amongst learned men is called less clean. And the few men in the town, are the members by which the man shields and covers himself. But when a great king comes against it, that is the devil, and he searches for a place by which he might break through, and in the town is found a poor and wise man, that is the calm thought of that man on the inside, and that is what saves the town, which is surrounded and besieged by the enemy. And the man has been saved from danger, or persecution, or disaster, or any other kind of adverse sin. But that man on the outside, who is the enemy of the wise and poor man on the inside, he does not remember the poor man, nor does he remember his promises, but yet enjoys his freedom. Differently: the small town and the few inhabitants in it is the Church in comparison to the whole world. And the great king the devil often comes against it, not because he is great, but because he thought to be great, and he surrounds the Church with a siege or persecution, or with another kind of disaster. He finds in it a poor man who is wise, that is our Lord Jesus Christ, who was made poor for us and is wisdom itself. And that poor man frees the town with his wisdom. How many times do we see a reclining lion in a trap with rich men, this is with the politicians and leaders of our time, who come against the Church, but fail at the wisdom of that poor man? And when this poor man has won and the town is restored to peace, scarcely anyone remembers him, scarcely any of his requests are heard, but giving in to all indulgence and pleasure, the inhabitants seek riches that are not necessary.

(Ecc. 9:1-18) declare--rather, explore; the result of my exploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred (of God to them) by all that is before them," that is, by what is outwardly seen in His present dealings (Ecc 8:14, Ecc 8:17). However, from the sense of the same words, in Ecc 9:6, "love and hatred" seem to be the feelings of the wicked towards the righteous, whereby they caused to the latter comfort or sorrow. Translate: "Even the love and hatred" (exhibited towards the righteous, are in God's hand) (Psa 76:10; Pro 16:7). "No man knoweth all that is before them."

poor--as to the temporal advantages of true wisdom, though it often saves others. It receives little reward from the world, which admires none save the rich and great. no man remembered-- (Gen 40:23).