Commentario del capitolo
Ecclesiastes Capitolo 9
1
Ec 9:1-18.
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Originale inglese
Ec 9:1-18.
1. 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
(Ec 8:14, 17).
However, from the sense of the same words, in
Ec 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)
(Ps 76:10; Pr 16:7).
"No man knoweth all that is before them."
2
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2. 凡事……都是一樣*——並非普遍如此；而是就死*而言。
Ec 9:2-10
被 HOLDEN 視爲一個懷疑的享樂者的反對之辭。然而，這些話也可解釋爲所羅門自己的話。他重複了
Ec 2:14；3:20；8:14
中已隱含的意思。
*一樣的事*——並非永遠如此；但死是衆人的共同分。
*善人*——道德上的善。
*潔淨人*——禮儀上的潔淨。
*獻祭的*——如約西亞向神獻祭，與亞哈使獻祭止息，結局都是一樣。
*起誓的*——指妄起假誓之人。
Originale inglese
2. All things . . . alike--not universally; but as to death.
Ec 9:2-10
are made by HOLDEN the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in
Ec 2:14; 3:20; 8:14.
one event--not eternally; but death is common to all.
good--morally.
clean--ceremonially.
sacrificeth--alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease.
sweareth--rashly and falsely.
3
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3. 當譯作：「有一件禍患比一切（所行的）更甚」，等等，即不僅「衆人所遭遇的都是一樣」，而且「人子的心」也以此爲藉口，活着時頑梗地行惡，「之後」等等，罪就是「狂妄」。
*死人*——
(Pr 2:18；9:18)。
Originale inglese
3. Translate, "There is an evil above all (evils) that are done," &c., namely, that not only "there is one event to all," but "also the heart of the sons of men" makes this fact a reason for "madly" persisting in "evil while they live, and after that," &c., sin is "madness."
the dead--
(Pr 2:18; 9:18).
4
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4. 因爲*——宜譯作「然而」。英文譯本如邊注所載，按希伯來文*讀作「那有分的」，而非正文「誰蒙悅納？」
*指望*——不是單指望屬世的好處
(Job 14:7)，
而是還有悔改得救的指望。
*狗*——最卑賤之人的隱喻
(1Sa 24:14)。
*獅子*——最高貴的走獸
(Pr 30:30)。
*更強*——就得救的指望而言；最高貴的人若未蒙恩而死便無指望；最卑賤的人只要一息尚存，便仍有指望。
Originale inglese
4. For--rather, "Nevertheless." English Version rightly reads as the Margin, Hebrew, "that is joined," instead of the text, "who is to be chosen?"
hope--not of mere temporal good
(Job 14:7);
but of yet repenting and being saved.
dog--metaphor for the vilest persons
(1Sa 24:14).
lion--the noblest of animals
(Pr 30:30).
better--as to hope of salvation; the noblest who die unconverted have no hope; the vilest, so long as they have life, have hope.
5
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*5. 知道自己必死*——並可能因此受引導「數算自己的日子，以致得着智慧的心」
(Ec 7:1-4； Ps 90:12)。
*死人無所知*——指就其身體的感官與屬世的事務而言
(Job 14:21； Isa 63:16)；
也是指他們再沒有悔改之門向他們敞開，如同地上衆人尚有此門。
*也無分*——從他們屬世的勞碌中再無所得
(Ec 2:18-22；4:9)。
*記念*——並非指義人的記念
(Ps 112:6； Mal 3:16)，
而是惡人；他們雖竭力想要留名
(Ps 49:11)，
卻很快便被「遺忘」
(Ec 8:10)。
Originale inglese
5. know that they shall die--and may thereby be led "so to number their days, that they may apply their hearts to wisdom"
(Ec 7:1-4; Ps 90:12).
dead know not anything--that is, so far as their bodily senses and worldly affairs are concerned
(Job 14:21; Isa 63:16);
also, they know no door of repentance open to them, such as is to all on earth.
neither . . . reward--no advantage from their worldly labors
(Ec 2:18-22; 4:9).
memory--not of the righteous
(Ps 112:6; Mal 3:16),
but the wicked, who with all the pains to perpetuate their names
(Ps 49:11)
are soon "forgotten"
(Ec 8:10).
6
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*6. 愛……恨……*——（指
Ec 9:1；
參閱
Ec 9:1)。
並非這些在來世絕對止息
(Eze 32:27； Re 22:11)；
而是如本節末尾所示，相對今生的人與事而言止息。人的愛與恨不能再像今生這樣爲善或爲惡而施行；但其果子卻長存。人死時如何，他便永遠如何。「嫉妒」也指所論及的惡人，因爲他們正是以嫉妒攻擊義人（參閱
Ec 9:1)。
*分*——他們的「分」原在「今生」 (Ps 17:14)，
如今他們「不能再得」了。
Originale inglese
6. love, and . . . hatred, &c.--(referring to
Ec 9:1;
see on
Ec 9:1).
Not that these cease in a future world absolutely
(Eze 32:27; Re 22:11);
but as the end of this verse shows, relatively to persons and things in this world. Man's love and hatred can no longer be exercised for good or evil in the same way as here; but the fruits of them remain. What he is at death he remains for ever. "Envy," too, marks the wicked as referred to, since it was therewith that they assailed the righteous (see on
Ec 9:1).
portion--Their "portion" was "in this life"
(Ps 17:14),
that they now "cannot have any more."
7
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7. 這是對
Ec 9:1
所述「義人智慧人」所說的。既「在神的手中」，而神現在已悅納你在事奉中所作的「工」，正如祂先前已悅納了你這個人
(Ge 4:4)，
你便可以「歡歡喜喜（不是屬肉體的『歡樂』）地喫」
(Ec 3:13；5:18； Ac 2:46)。
Originale inglese
7. Addressed to the "righteous wise," spoken of in
Ec 9:1.
Being "in the hand of God," who now accepteth "thy works" in His service, as He has previously accepted thy person
(Ge 4:4),
thou mayest "eat . . . with a cheerful (not sensually 'merry') heart"
(Ec 3:13; 5:18; Ac 2:46).
8
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*8. 白*——象徵喜樂
(Isa 61:3)。
所羅門身穿白衣（JOSEPHUS，《猶太古史》8:7,3）；因此他的衣着被比作「百合花」
(Mt 6:29)，
預表耶穌基督無瑕疵的義，蒙救贖之人將來要穿戴的
(Re 3:18；7:14)。
*膏油*——
(Ps 23:5)，
與憂鬱的外表相反
(2Sa 14:2； Ps 45:7； Mt 6:17)；
也是預表
(Ec 7:1； So 1:3)。
Originale inglese
8. white--in token of joy
(Isa 61:3).
Solomon was clad in white (JOSEPHUS, Antiquities, 8:7,3); hence his attire is compared to the "lilies"
(Mt 6:29),
typical of the spotless righteousness of Jesus Christ, which the redeemed shall wear
(Re 3:18; 7:14).
ointment--
(Ps 23:5),
opposed to a gloomy exterior
(2Sa 14:2; Ps 45:7; Mt 6:17);
typical, also
(Ec 7:1; So 1:3).
9
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*9. 你所愛的妻*——敬虔而真誠的愛，與「一千」嬪妃的「網羅」相反
(Ec 7:26, 28)，
在她們「之中」所羅門找不到那將一個男人連於一個女人的真愛
(Pr 5:15, 18, 19；18:22；19:14)。
Originale inglese
9. wife . . . lovest--godly and true love, opposed to the "snares" of the "thousand" concubines
(Ec 7:26, 28),
"among" whom Solomon could not find the true love which joins one man to one woman
(Pr 5:15, 18, 19; 18:22; 19:14).
10
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*10. 凡你手所當作的*——即事奉神之事。本節與上節明顯是所羅門的話，並非如 HOLDEN 所解釋的懷疑者之語。
*手*等等——
(Le 12:8，
邊注；
1Sa 10:7，
邊注)。
*力量*——殷勤
(De 6:5； Jer 48:10，
邊注)。
*陰間沒有工作*——
(Joh 9:4； Re 14:13)。
「靈魂閒懶之日，正是撒但忙碌之時；人愈閒，試探者愈忙」[SOUTH]。
Originale inglese
10. Whatsoever--namely, in the service of God. This and last verse plainly are the language of Solomon, not of a skeptic, as HOLDEN would explain it.
hand, &c.--
(Le 12:8,
Margin;
1Sa 10:7,
Margin).
thy might--diligence
(De 6:5; Jer 48:10,
Margin).
no work . . . in the grave--
(Joh 9:4; Re 14:13).
"The soul's play-day is Satan's work-day; the idler the man the busier the tempter" [SOUTH].
11
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11. 本節對
Ec 9:7-9
之意作補充。屬地之「享受」雖在其本位上合法
(Ec 3:1)，
但當有爲神當作之工時，便當讓位。回到
Ec 8:17
之意，所以我們不僅當「盡力」作神的工
(Ec 9:10)，
更當存着結局全在「神手中」之感
(Ec 9:1)。
*賽跑……不在乎快*——
(2Sa 18:23)；
屬靈之意
(Zep 3:19； Ro 9:16)。
*戰爭……不在乎勇*——
(1Sa 17:47； 2Ch 14:9, 11, 15； Ps 33:16)。
*餅*——養生之糧。
*恩惠*——得自顯貴。
*時機*——看似偶然，實乃神的護理。但人既不能「測透」
(Ec 3:11)，
便須「盡力」善用機會。本分屬我們；結局屬神。
Originale inglese
11. This verse qualifies the sentiment,
Ec 9:7-9.
Earthly "enjoyments," however lawful in their place
(Ec 3:1),
are to give way when any work to be done for God requires it. Reverting to the sentiment
(Ec 8:17),
we ought, therefore, not only to work God's work "with might"
(Ec 9:10),
but also with the feeling that the event is wholly "in God's hand"
(Ec 9:1).
race . . . not to the swift--
(2Sa 18:23);
spiritually
(Zep 3:19; Ro 9:16).
nor . . . battle to . . . strong--
(1Sa 17:47; 2Ch 14:9, 11, 15; Ps 33:16).
bread--livelihood.
favour--of the great.
chance--seemingly, really Providence. But as man cannot "find it out"
(Ec 3:11),
he needs "with all might" to use opportunities. Duties are ours; events, God's.
12
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*12. 他的時序*——即死的時候
(Ec 7:15； Isa 13:22)。
因此，作神的工不可遲延，因人不知自己的機會何時結束
(Ec 9:10)。
*禍網*——對他致命。比喻之要點在於被捕捉的突兀。照樣，耶穌基督第二次再來，「如同網羅」
(Lu 21:35)。
*禍患的時候*——如「禍網」一般，對他們致命。
Originale inglese
12. his time--namely, of death
(Ec 7:15; Isa 13:22).
Hence the danger of delay in doing the work of God, as one knows not when his opportunity will end
(Ec 9:10).
evil net--fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as a snare"
(Lu 21:35).
evil time--as an "evil net," fatal to them.
13
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13. 宜譯作：「我也見過這樣的智慧」，即以下文所描述的方式彰顯出來[MAURER]。
Originale inglese
13. Rather, "I have seen wisdom of this kind also," that is, exhibited in the way which is described in what follows [MAURER].
14
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14, 15.
(2Sa 20:16-22)。
*壘*——圍困者所築的軍事工事。
Originale inglese
14, 15.
(2Sa 20:16-22).
bulwarks--military works of besiegers.
15
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*15. 貧窮*——指就真智慧的屬世益處而言，雖然它常拯救別人。它從世人所得的賞賜甚少，因世人只欽佩富貴之人。
*無人記念*——
(Ge 40:23)。
Originale inglese
15. 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--
(Ge 40:23).
16
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16. 重提
(Ec 7:19； Pr 21:22；24:5)
之意。
*貧窮人的智慧被人藐視*——並非指
Ec 9:15
所提的那個窮人；因爲他的智慧若非「他的話蒙聽」，便不能救那城；而是泛指窮苦人。保羅也是如此
(Ac 27:11)。
Originale inglese
16. Resuming the sentiment
(Ec 7:19; Pr 21:22; 24:5).
poor man's wisdom is despised--not the poor man mentioned in
Ec 9:15;
for his wisdom could not have saved the city, had "his words not been heard"; but poor men in general. So Paul
(Ac 27:11).
17
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*17. 智慧人……*——雖然窮乏的智慧人通常不被理會
(Ec 9:16)，
然而「智慧人的言語，在安靜中（即在安靜中被留心聽之時，如
Ec 9:15
所言）蒙聽，比……更有益」。
*治理*——如「大王」
(Ec 9:14)。
所羅門回到「自損的掌權者」
(Ec 8:9)。
Originale inglese
17. The words of wise, &c.--Though generally the poor wise man is not heard
(Ec 9:16),
yet "the words of wise men, when heard in quiet (when calmly given heed to, as in
Ec 9:15),
are more serviceable than," &c.
ruleth--as the "great king"
(Ec 9:14).
Solomon reverts to "the rulers to their own hurt"
(Ec 8:9).
18
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*18. 一個罪人……*——
(Jos 7:1, 11, 12)。
雖然智慧勝過愚妄
(Ec 9:16；7:19)，
然而「一點愚妄（即罪）能敗壞許多善」，既敗壞在自己身上
(Ec 10:1； Jas 2:10)，
也敗壞在別人身上。從與「罪人」的反義來看，「智慧」必指宗教。這樣，在寓意上，「小城」可應用於教會
(Lu 12:32； Heb 12:22)；
大王指撒但
(Joh 12:31)；
被藐視的窮乏智慧人指耶穌基督
(Isa 53:2, 3； Mr 6:3； 2Co 8:9； Eph 1:7, 8； Col 2:3)。
Originale inglese
18. one sinner, &c.--
(Jos 7:1, 11, 12).
Though wisdom excels folly
(Ec 9:16; 7:19),
yet a "little folly (equivalent to sin) can destroy much good," both in himself
(Ec 10:1; Jas 2:10)
and in others. "Wisdom" must, from the antithesis to "sinner," mean religion. Thus typically, the "little city" may be applied to the Church
(Lu 12:32; Heb 12:22);
the great king to Satan
(Joh 12:31);
the despised poor wise man, Jesus Christ
(Isa 53:2, 3; Mr 6:3; 2Co 8:9; Eph 1:7, 8; Col 2:3).
Ec 9:1-18。
1. 說明——宜譯作探究；我探究所得的結果是：「義人……等都在神的手中。無人能藉着眼前一切的事，知道（神對他們的）愛或恨」，即憑神目前作爲的外在表現來斷定
(Ec 8:14, 17)。
然而從相同詞句在
Ec 9:6
中的意思來看，「愛與恨」似乎是惡人對義人之感情，他們因此給義人帶來安慰或痛苦。
宜譯作：「連愛與恨（向義人所發的）都在神手中」
(Ps 76:10； Pr 16:7)。
「無人知道他們面前的一切。」