1
Ec 8:1-17.
英文原文
Ec 8:1-17.
1. Praise of true wisdom continued
(Ec 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,
Ec 7:8, 13, 14),
and God's word (for example, see on
Ec 7:29;
Pr 1:6)?
face to shine--
(Ec 7:14; Ac 6:15).
A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it
(Ex 34:29, 30).
boldness--austerity.
changed--into a benign expression by true wisdom (religion)
(Jas 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
(Pr 4:18).
Or as Margin, "strength"
(Ec 7:19; Isa 40:31; 2Co 3:18).
But the adjective is used in a bad sense
(De 28:50).
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*2. 王*——即耶和华，在神治体制中祂特作以色列的王；
Ec 8:3, 4
证明这里所指并非属世的君王。
*神所起的誓*——即神与亚伯拉罕所立、又与大卫所立的约；所罗门想起
Ps 89:35：
「我已经起誓」等
(Ps 89:36)，
以及大卫子孙若离弃此约所必受的刑罚
(Ps 89:30-32)；
这些都已临到所罗门自己身上；然而神并未「全然」离弃他
(Ps 89:33, 34)。
英文原文
2. the king's--Jehovah, peculiarly the king of Israel in the theocracy;
Ec 8:3, 4,
prove it is not the earthly king who is meant.
the oath of God--the covenant which God made with Abraham and renewed with David; Solomon remembered
Ps 89:35,
"I have sworn," &c.
(Ps 89:36),
and the penalties if David's children should forsake it
(Ps 89:30-32);
inflicted on Solomon himself; yet God not "utterly" forsaking him
(Ps 89:33, 34).
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3. 急躁*——宜译作「不要惊惶失措*以致逃离祂的面」。罪人对神怀着一种奴性的「惊惶」，这是其特征；他徒然想要逃离神的面
(Ps 139:7)；
这与儿女信靠的「发光的脸」相反
(Ec 8:1； Joh 8:33-36； Ro 8:2； 1Jo 4:18)。
*不要固执*——不要顽梗到底。
*因祂随*——神随己意刑罚顽梗的罪人
(Job 23:13； Ps 115:3)。
除了神以外无人能如此。
英文原文
3. hasty--rather, "Be not terror-struck so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God; he vainly tries to flee out of His sight
(Ps 139:7);
opposed to the "shining face" of filial confidence
(Ec 8:1; Joh 8:33-36; Ro 8:2; 1Jo 4:18).
stand not--persist not.
for he doeth--God inflicts what punishment He pleases on persisting sinners
(Job 23:13; Ps 115:3).
True of none save God.
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4. 神的「话」就是「权能」。福音之道也是如此
(Ro 1:16； Heb 4:12)。
*谁敢说*等等——
(Job 9:12；33:13； Isa 45:9； Da 4:35)。
圣经并未将这样的绝对权能归给属世的君王。
英文原文
4. God's very "word" is "power." So the gospel word
(Ro 1:16; Heb 4:12).
who may say, &c.--
(Job 9:12; 33:13; Isa 45:9; Da 4:35).
Scripture does not ascribe such arbitrary power to earthly kings.
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*5. 觉得*——经历。
*时候*——忽视正当的「时候」，乃是属灵愚昧之人诸多罪恶愚行的原因
(Ec 3:1-11)。
*审判*——正当的方式[HOLDEN]。
但正如神将来的「审判」在
Ec 3:17
中与「各样事务的时机」相连，此处亦然。顽梗罪人的刑罚
(Ec 8:3)
正暗示这一点。智慧人意识到这事实：各样事务既有其合宜的「时候」，审判也有其「时候」。这意念使他在逆境中得安慰
(Ec 7:14；8:1)。
英文原文
5. feel--experience.
time--the neglect of the right "times" causes much of the sinful folly of the spiritually unwise
(Ec 3:1-11).
judgment--the right manner [HOLDEN]. But as God's future "judgment" is connected with the "time for every purpose" in
Ec 3:17,
so it is here. The punishment of persisting sinners
(Ec 8:3)
suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for the "judgment." This thought cheers him in adversity
(Ec 7:14; 8:1).
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*6. 苦难……*——因为愚昧的罪人想不到正当的「时候」与「审判」。
英文原文
6. therefore the misery, &c.--because the foolish sinner does not think of the right "times" and the "judgment."
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7. 他*——罪人因忽视时机（例如「悦纳的时候*与拯救的日子」，
2Co 6:2)，
被审判突然抓住
(Ec 3:22；6:12；9:12)。
敬虔的智者留心万事当有的时机
(Ec 3:1)，
所以既盼望审判，便不至于被突然抓住，虽然不确知确切的「何时」
(1Th 5:2-4)；
就一切关乎救恩的目的而言，他们「晓得时候」
(Ro 13:11)。
英文原文
7. he--the sinner, by neglecting times (for example, "the accepted time, and the day of salvation,
2Co 6:2),
is taken by surprise by the judgment
(Ec 3:22; 6:12; 9:12).
The godly wise observe the due times of things
(Ec 3:1),
and so, looking for the judgment, are not taken by surprise, though not knowing the precise "when"
(1Th 5:2-4);
they "know the time" to all saving purposes
(Ro 13:11).
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*8. 气*——「生命的气息」
(Ec 3:19)，
下文也要求如此解释。不是 WEISS 所主张的「风」
(Pr 30:4)。
本节自然承接「时候」与「审判」的主题
(Ec 8:6, 7)。
*免役*——暗指二十岁以上男子皆有服兵役之责
(Nu 1:3)，
然而许多人可以豁免
(De 20:5-8)。
但在那场战争（死亡）中，无人能免。
*那些……行的*——字面作其主人。邪恶能为罪人取得钱财，却不能救他脱离那作为其刑罚之死亡——今世的与永世的
(Isa 28:15, 18)。
英文原文
8. spirit--"breath of life"
(Ec 3:19),
as the words following require. Not "wind," as WEISS thinks
(Pr 30:4).
This verse naturally follows the subject of "times" and "judgment"
(Ec 8:6, 7).
discharge--alluding to the liability to military service of all above twenty years old
(Nu 1:3),
yet many were exempted
(De 20:5-8).
But in that war (death) there is no exemption.
those . . . given to--literally, the master of it. Wickedness can get money for the sinner, but cannot deliver him from the death, temporal and eternal, which is its penalty
(Isa 28:15, 18).
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9. 自己受损害*——暴虐的君王不仅「损害」他的臣民，更损害自己*；如罗波安
(1Ki 12:1-33)；
但「损害」的「时候」主要指因「恶」而在「死日」
(Ec 8:8)
所招致的永远灭亡，以及「审判」的「时候」
(Ec 8:6； Pr 8:36)。
英文原文
9. his own hurt--The tyrannical ruler "hurts" not merely his subjects, but himself; so Rehoboam
(1Ki 12:1-33);
but the "time" of "hurt" chiefly refers to eternal ruin, incurred by "wickedness," at "the day of death"
(Ec 8:8),
and the "time" of "judgment"
(Ec 8:6; Pr 8:36).
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*10. 恶人*——即执政者
(Ec 8:9)。
*埋葬*——为人以丧礼隆重安葬，虽然他们本不配
(Jer 22:19)；
但这反而使他们的死——今世与永世的死，就是神所加的——更显可怕
(Lu 16:22, 23)。
*来往于圣地*——往来于审判之处，在那里他们以神的代表身分坐着
(Ps 82:1-6)，
排场显赫[HOLDEN]。WEISS 译作：「被埋葬而去（全然），甚至从圣地也被挪去。」如约押，照所罗门的命令，从殿中的「圣地」被送往坟墓，因那地并不庇护杀人者
(Ex 21:14； 1Ki 2:28, 31)。
那里正好用了「埋葬」一字，使此说更为可能；但「那来往过的」一语仍可保留。约押来到祭坛，却不得不离开；照样，「恶人执政者」
(Ec 8:9)
（包括大祭司）在庄严敬拜之时来到殿中，又从其中离去，却未因此逃脱他们的刑罚。
*被忘记*——
(Pr 10:7)。
英文原文
10. the wicked--namely, rulers
(Ec 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
(Lu 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
(Ps 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
(Ex 21:14; 1Ki 2:28, 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"
(Ec 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--
(Pr 10:7).
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11. 恶人之所以在罪中恒忍的缘由：神在审判上耽延
(Mt 24:48-51； 2Pe 3:8, 9)。
「他们不见坑中之烟，所以不怕火」[SOUTH]，
(Ps 55:19)。
约押谋杀押尼珥未受刑，非但没有如应当的那样「领他悔改」
(Ro 2:4)，
反而引他再加谋杀亚玛撒。
英文原文
11. The reason why the wicked persevere in sin: God's delay in judgment
(Mt 24:48-51; 2Pe 3:8, 9).
"They see not the smoke of the pit, therefore they dread not the fire" [SOUTH],
(Ps 55:19).
Joab's escape from the punishment of his murder of Abner, so far from "leading him to repentance," as it ought
(Ro 2:4),
led him to the additional murder of Amasa.
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12. 他这样说，是免得罪人滥用
Ec 7:15
的话——「恶人延长寿命」。
*在他面前*——字面作「在祂面前」；存着祂常在眼前之感敬畏地事奉祂。
英文原文
12. He says this, lest the sinner should abuse the statement
(Ec 7:15),
"A wicked man prolongeth his life."
before him--literally, "at His presence"; reverently serve Him, realizing His continual presence.
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*13. 不得长存*——并非与
Ec 8:12
矛盾。那里的「日子长久」只是似乎如此，并非真实。将他的永世存在计入，他今生的日子无论看似多长，其实都很短。神的耽延
(Ec 8:11)
只存在于人短视的眼光中。它给罪人悔改的余地，或使他积满罪满；因此无论哪种情形，都有助于最终显明神道路的公义。它也使圣徒的信心、忍耐与坚忍得着操练。
*影儿*——
(Ec 6:12； Job 8:9)。
英文原文
13. neither shall he prolong--not a contradiction to
Ec 8:12.
The "prolonging" of his days there is only seeming, not real. Taking into account his eternal existence, his present days, however seemingly long, are really short. God's delay
(Ec 8:11)
exists only in man's short-sighted view. It gives scope to the sinner to repent, or else to fill up his full measure of guilt; and so, in either case, tends to the final vindication of God's ways. It gives exercise to the faith, patience, and perseverance of saints.
shadow--
(Ec 6:12; Job 8:9).
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14. 此处提出一个反对（所罗门在背道时曾有此想法），正如
Ec 3:16；7:15
所载，针对报应公义的真实性，因义人与恶人在今生并不总是各按其所应得而受报；这种诘难对那些生活在摩西律法今世赏罚之约下的人，似乎更有分量。反对者接着说，正如所罗门曾说属世之人的追求是「虚空」
(Ec 8:10)，
「我说（不是『曾说』）这也是虚空。我便称赞欢乐」等等[HOLDEN]。
然而，Ec 8:14, 15 也可解释为教导人在「日光之下」以喜乐感恩之心享用神的恩赐，即不以此为首要的善——如享乐者所行，那是
Ec 2:2；7:2
所禁止的；而是「敬畏神」，如
Ec 3:12；5:18；7:18；9:7
所言，与自义禁欲者
(Ec 7:16)
和吝啬者
(Ec 5:17)
的克己相对。
英文原文
14. An objection is here started (entertained by Solomon in his apostasy), as in
Ec 3:16; 7:15,
to the truth of retributive justice, from the fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weighty to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had said, that the worldling's pursuits are "vanity"
(Ec 8:10),
"I say (not 'said') this also is vanity. Then I commend mirth," &c. [HOLDEN].
Ec 8:14, 15
may, however, be explained as teaching a cheerful, thankful use of God's gifts "under the sun," that is, not making them the chief good, as sensualists do, which
Ec 2:2; 7:2,
forbid; but in "the fear of God," as
Ec 3:12; 5:18; 7:18; 9:7,
opposed to the abstinence of the self-righteous ascetic
(Ec 7:16),
and of the miser
(Ec 5:17).
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15. 没有什么……*——即对「义人」而言，他的首要*之善是宗教，不是对属世之人而言。
*同在*——希伯来文作「依附」；不是永远，而是从属地劳碌（即「他一生的日子……劳碌」）中能享受的唯一确实的善。然而这话颇似怀疑的格言
(1Co 15:32)，
引进只为反驳；而且「同在」用于「吃」与「欢乐」，对宗教人而言或许用词过重。
英文原文
15. no better thing, &c.--namely, for the "just" man, whose chief good is religion, not for the worldly.
abide--Hebrew, "adhere"; not for ever, but it is the only sure good to be enjoyed from earthly labors (equivalent to "of his labor the days of his life"). Still, the language resembles the skeptical precept
(1Co 15:32),
introduced only to be refuted; and "abide" is too strong language, perhaps, for a religious man to apply to "eating" and "mirth."
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16. 答复
Ec 8:14, 15。
当我专心观察人为求幸福而作的劳碌（其中有些极其不停，连「睡眠」的时间都不足）时，那时
(Ec 8:17
为归结句) 我看见人不能测透神在此对「义人」与「恶人」那难明之作为的（缘由）
(Ec 8:14； Ec 3:11； Job 5:9； Ro 11:33)；
他的本分是顺服这些作为为善，因为是神的，虽然他并不看见其中的一切理由
(Ps 73:16)。
知道「义人在神手中」
(Ec 9:1)
便够了。
「过智」
(Ec 7:16)；
即超过所记之语的推究都是虚空。
英文原文
16. Reply to
Ec 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
(Ec 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
(Ec 8:14; Ec 3:11; Job 5:9; Ro 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
(Ps 73:16).
It is enough to know "the righteous are in God's hand"
(Ec 9:1).
"Over wise"
(Ec 7:16);
that is, Speculations above what is written are vain.
Ec 8:1-17。
1. 继续赞美真智慧
(Ec 7:11
等）。「谁」能算「与智慧人同等呢？……谁（像他）能明白」神护理之意（例如
Ec 7:8, 13, 14)，
以及神的话语（例如参阅
Ec 7:29；
Pr 1:6)？
*脸发光*——
(Ec 7:14； Ac 6:15)。
*晴朗的面容*，是良心的平安与内心的宁静所反映出来的。与神相交能赐人此福
(Ex 34:29, 30)。
*放胆*——严厉之态。
*改变*——因真智慧（宗教）而变为温和的表情
(Jas 3:17)。
MAURER 译作：「他脸的光辉加倍」，其论据是希伯来文中作「放胆」之意的名词从不用于贬义
(Pr 4:18)。
或如边注作「力量」
(Ec 7:19； Isa 40:31； 2Co 3:18)。
但该形容词却有用于贬义之处
(De 28:50)。