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).
2
無標題
*2. 王*——即耶和華，在神治體制中祂特作以色列的王；
Ec 8:3, 4
證明這裏所指並非屬世的君王。
*神所起的誓*——即神與亞伯拉罕所立、又與大衛所立的約；所羅門想起
Ps 89:35：
「我已經起誓」等
(Ps 89:36)，
以及大衛子孫若離棄此約所必受的刑罰
(Ps 89:30-32)；
這些都已臨到所羅門自己身上；然而神並未「全然」離棄他
(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).
3
無標題
3. 急躁*——宜譯作「不要驚惶失措*以致逃離祂的面」。罪人對神懷着一種奴性的「驚惶」，這是其特徵；他徒然想要逃離神的面
(Ps 139:7)；
這與兒女信靠的「發光的臉」相反
(Ec 8:1； Joh 8:33-36； Ro 8:2； 1Jo 4:18)。
*不要固執*——不要頑梗到底。
*因祂隨*——神隨己意刑罰頑梗的罪人
(Job 23:13； Ps 115:3)。
除了神以外無人能如此。
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.
4
無標題
4. 神的「話」就是「權能」。福音之道也是如此
(Ro 1:16； Heb 4:12)。
*誰敢說*等等——
(Job 9:12；33:13； Isa 45:9； Da 4:35)。
聖經並未將這樣的絕對權能歸給屬世的君王。
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.
5
無標題
*5. 覺得*——經歷。
*時候*——忽視正當的「時候」，乃是屬靈愚昧之人諸多罪惡愚行的原因
(Ec 3:1-11)。
*審判*——正當的方式[HOLDEN]。
但正如神將來的「審判」在
Ec 3:17
中與「各樣事務的時機」相連，此處亦然。頑梗罪人的刑罰
(Ec 8:3)
正暗示這一點。智慧人意識到這事實：各樣事務既有其合宜的「時候」，審判也有其「時候」。這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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無標題
*6. 苦難……*——因爲愚昧的罪人想不到正當的「時候」與「審判」。
英文原文
6. therefore the misery, &c.--because the foolish sinner does not think of the right "times" and the "judgment."
7
無標題
7. 他*——罪人因忽視時機（例如「悅納的時候*與拯救的日子」，
2Co 6:2)，
被審判突然抓住
(Ec 3:22；6:12；9:12)。
敬虔的智者留心萬事當有的時機
(Ec 3:1)，
所以既盼望審判，便不至於被突然抓住，雖然不確知確切的「何時」
(1Th 5:2-4)；
就一切關乎救恩的目的而言，他們「曉得時候」
(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).
8
無標題
*8. 氣*——「生命的氣息」
(Ec 3:19)，
下文也要求如此解釋。不是 WEISS 所主張的「風」
(Pr 30:4)。
本節自然承接「時候」與「審判」的主題
(Ec 8:6, 7)。
*免役*——暗指二十歲以上男子皆有服兵役之責
(Nu 1:3)，
然而許多人可以豁免
(De 20:5-8)。
但在那場戰爭（死亡）中，無人能免。
*那些……行的*——字面作其主人。邪惡能爲罪人取得錢財，卻不能救他脫離那作爲其刑罰之死亡——今世的與永世的
(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).
9
無標題
9. 自己受損害*——暴虐的君王不僅「損害」他的臣民，更損害自己*；如羅波安
(1Ki 12:1-33)；
但「損害」的「時候」主要指因「惡」而在「死日」
(Ec 8:8)
所招致的永遠滅亡，以及「審判」的「時候」
(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).
10
無標題
*10. 惡人*——即執政者
(Ec 8:9)。
*埋葬*——爲人以喪禮隆重安葬，雖然他們本不配
(Jer 22:19)；
但這反而使他們的死——今世與永世的死，就是神所加的——更顯可怕
(Lu 16:22, 23)。
*來往於聖地*——往來於審判之處，在那裏他們以神的代表身分坐着
(Ps 82:1-6)，
排場顯赫[HOLDEN]。WEISS 譯作：「被埋葬而去（全然），甚至從聖地也被挪去。」如約押，照所羅門的命令，從殿中的「聖地」被送往墳墓，因那地並不庇護殺人者
(Ex 21:14； 1Ki 2:28, 31)。
那裏正好用了「埋葬」一字，使此說更爲可能；但「那來往過的」一語仍可保留。約押來到祭壇，卻不得不離開；照樣，「惡人執政者」
(Ec 8:9)
（包括大祭司）在莊嚴敬拜之時來到殿中，又從其中離去，卻未因此逃脫他們的刑罰。
*被忘記*——
(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).
11
無標題
11. 惡人之所以在罪中恆忍的緣由：神在審判上耽延
(Mt 24:48-51； 2Pe 3:8, 9)。
「他們不見坑中之煙，所以不怕火」[SOUTH]，
(Ps 55:19)。
約押謀殺押尼珥未受刑，非但沒有如應當的那樣「領他悔改」
(Ro 2:4)，
反而引他再加謀殺亞瑪撒。
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.
12
無標題
12. 他這樣說，是免得罪人濫用
Ec 7:15
的話——「惡人延長壽命」。
*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.
13
無標題
*13. 不得長存*——並非與
Ec 8:12
矛盾。那裏的「日子長久」只是似乎如此，並非真實。將他的永世存在計入，他今生的日子無論看似多長，其實都很短。神的耽延
(Ec 8:11)
只存在於人短視的眼光中。它給罪人悔改的餘地，或使他積滿罪滿；因此無論哪種情形，都有助於最終顯明神道路的公義。它也使聖徒的信心、忍耐與堅忍得着操練。
*影兒*——
(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).
14
無標題
14. 此處提出一個反對（所羅門在背道時曾有此想法），正如
Ec 3:16；7:15
所載，針對報應公義的真實性，因義人與惡人在今生並不總是各按其所應得而受報；這種詰難對那些生活在摩西律法今世賞罰之約下的人，似乎更有分量。反對者接着說，正如所羅門曾說屬世之人的追求是「虛空」
(Ec 8:10)，
「我說（不是『曾說』）這也是虛空。我便稱讚歡樂」等等[HOLDEN]。
然而，Ec 8:14, 15 也可解釋爲教導人在「日光之下」以喜樂感恩之心享用神的恩賜，即不以此爲首要的善——如享樂者所行，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，與自義禁慾者
(Ec 7:16)
和吝嗇者
(Ec 5:17)
的克己相對。
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).
15
無標題
15. 沒有什麼……*——即對「義人」而言，他的首要*之善是宗教，不是對屬世之人而言。
*同在*——希伯來文作「依附」；不是永遠，而是從屬地勞碌（即「他一生的日子……勞碌」）中能享受的唯一確實的善。然而這話頗似懷疑的格言
(1Co 15:32)，
引進只爲反駁；而且「同在」用於「喫」與「歡樂」，對宗教人而言或許用詞過重。
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."
16
無標題
16. 答覆
Ec 8:14, 15。
當我專心觀察人爲求幸福而作的勞碌（其中有些極其不停，連「睡眠」的時間都不足）時，那時
(Ec 8:17
爲歸結句) 我看見人不能測透神在此對「義人」與「惡人」那難明之作爲的（緣由）
(Ec 8:14； Ec 3:11； Job 5:9； Ro 11:33)；
他的本分是順服這些作爲爲善，因爲是神的，雖然他並不看見其中的一切理由
(Ps 73:16)。
知道「義人在神手中」
(Ec 9:1)
便夠了。
「過智」
(Ec 7:16)；
即超過所記之語的推究都是虛空。
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. 繼續讚美真智慧
(Ec 7:11
等）。「誰」能算「與智慧人同等呢？……誰（像他）能明白」神護理之意（例如
Ec 7:8, 13, 14)，
以及神的話語（例如參閱
Ec 7:29；
Pr 1:6)？
*臉發光*——
(Ec 7:14； Ac 6:15)。
*晴朗的面容*，是良心的平安與內心的寧靜所反映出來的。與神相交能賜人此福
(Ex 34:29, 30)。
*放膽*——嚴厲之態。
*改變*——因真智慧（宗教）而變爲溫和的表情
(Jas 3:17)。
MAURER 譯作：「他臉的光輝加倍」，其論據是希伯來文中作「放膽」之意的名詞從不用於貶義
(Pr 4:18)。
或如邊注作「力量」
(Ec 7:19； Isa 40:31； 2Co 3:18)。
但該形容詞卻有用於貶義之處
(De 28:50)。