This week, we shall finish the study of the book of Ecclesiastes in the
Old Testament.
5:15-17—The Evil of Wealth (continued)—it appears that the evil of v. 16ff is related to the foregoing (v. 14)
(1) Solomon seems to echo what Job said (Job 1:21) in v. 15:
a. Is it a blessing or a curse?
b. Why could Job give praise to the Lord for this very fact?
(2) Is 5:17 an accurate picture of most people? Why or why not? (Note: Eating in darkness may simply refer to having dinner only after a long, hard day in the relative darkness of the ancient time in the absence of electricity.)
(3) Given what is said in vv. 16-17, do you think this is a greater evil to the poor or to the rich? Why?
5:18–6:9—Enjoyment of One’s Wealth—Solomon contrasts two kinds of people with wealth.
(4) Who belong to the first kind that Solomon sees as “good”? (5:18-20)
(5) Who belong to the second kind? (6:1-2)
a. In what way are they similar to the first kind?
b. In what way are they different?
c. Does Solomon explain what contributes to their different fates? What do you think?
(6) How can one have prosperity (i.e. wealth, possessions, honor [v. 2] and even many children [v. 3]) but cannot enjoy it and will not even receive a proper burial?
a. Have you come across someone like this?
b. Why does Solomon compare such a person to a stillborn child? (vv. 4-6)
(7) The bottom line is this (according to Solomon), whether one is wise or a fool, poor or rich (vv. 7-9):
a. “Everyone’s toil is for their mouth”: How true is this statement?
b. “yet their appetite is never satisfied”: Why is it?
c. His conclusion is thus, “Better what the eye sees than the roving of the appetite”. What does he mean? Do you agree?
d. Why then even this is meaningless and a chasing after the wind?
6:10-12—Conclusion on Wealth—Note that in his observation about wealth and enjoyment (or the lack of it), Solomon does not see one’s sin or wickedness as a contributing factor at all. All seems to be arbitrary:
(8) Who is the one stronger (than man)?
(9) Since “whatever (referring to things?) exists has already been named”, and whoever (i.e. humanity) “is has been known”, and we cannot contend with our Maker, what implication does he draw concerning all the words he has said? (v. 11)
(10) V. 12 is his conclusion “under the sun”, representing man’s view without regard to eternity:
a. How will you take it as a Christian?
b. Does it help you gain any insight into the life of a person without God?
(11) What is the main message to you today and how may you apply it to your life?
本週我們會完成研讀舊約傳道書。請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
5:15-17—財富之患—這段似是與上一節(5:14) 相連的：
(1) 5:15似是引用約伯之言(伯1:21)
a. 這人生的事實是福還是禍呢？
b. 為何約伯竟能因此稱頌神？
(2) 5:17是否一般人的寫照？為什麼？(註：古人是日出而作，日落而息，在燭影下吃晚飯的。)
(3) 按5:16-17所形容的人生，你說這對貧者還是富者是更大的禍患？
5:18–6:9—享用財富—所羅門把兩類財主作比較
(4) 他看為善為美的是那一類的財主？(5:18-20)
(5) 他看為禍患的是那一類的財主？(56:1-2)
a. 他與第一類的有什麼相同之處？
b. 不同之處又在那裡？
c. 所羅門有否說出分別之因？你認為呢？
(6) 何以既有這一切（6:2所形容的加上眾多的兒子）而不能享用，甚至不得埋葬？
a. 你遇見過相似的人嗎？
b. 為何所羅門要把這樣的人與死胎相比？(6:4-6)
(7) 所羅門看不論智慧與愚昧；貧與富(6:7-9)
a. 都是為口腹勞碌(6:7) ：你說對嗎？
b. 「心卻不知足」：為何會如此？
c. 他的結論是：眼看得到的比心想的好(6:9) ：這是什麼意思？你同意嗎？
d. 為何連這個也是虛空、捕風呢？
6:10-12—財富的總論—所羅門論到財富與享用(或不能享用) 時，沒有與人的善惡連上關係；一切似是偶然的：
(8) 這裡所說「比人力大」的是誰？
(9) 既然先前所有的「事物」已起了名、「何為人」也被知道，我們也不能與有能力的(造物主？) 相爭：他就作出什麼結論？(註：6:11可譯為加增言語、更顯虛浮)
(10) 6:12是他對「日光之下」的人生的結論:
a. 作為信徒，你對這句話有什麼意見？
b. 這句話怎樣幫助你了解世人一般對永生的心態？
(11) 今日你得到的主要提醒是什麼? 你會怎樣應用在你的生命中?
“Everyone comes naked from their mother’s womb, and as everyone comes, so they depart. They take nothing from their toil that they can carry in their hands.” (Eccl. 5:15)
Since the Book of Job is a much earlier work, dating likely to or before the time of Abraham, Solomon would no doubt be familiar with it. Therefore in his observation of the futility of the hoarding of the rich (5:15), he is in essence borrowing from these words of Job, “Naked I came from my mother’s womb, and naked I will depart. The Lord gave and the Lord has taken away” (Job 1:21a).
However, as Solomon sees it as a “grievous evil” (5:16), Job ends his words by saying, “May the name of the Lord be praised” (Job 1:21b). Why is there such a great contrast in their conclusions?
The important reason lies in the differences in their goals in life.
All along, Solomon seeks to find the meaning of life from the pursuit of things of this earth, all temporal objects, and to find satisfaction of his soul which is eternal. Therefore, when neither pleasures, work, so-called meaningful projects, wealth nor even wisdom itself (1:16–2:10) can satisfy his inner emptiness, he is obliged to call these pursuits and their fruits meaningless and a chasing after the wind. While some of these things might give him temporary enjoyment (5:19), when these things are snatched from him, whether during the lifetime or at one’s death (6:15), it is an even greater evil!
While Solomon is making his objective assessment, Job experiences it firsthand, as he lost his ten children and basically all he had (his wealth was substantial [Job 1:3]). However, as a man who was “blameless and upright (and) he feared God” (Job 1:1). He does not seek to derive his satisfaction or meaning of life from earthly things (i.e. any blessing or gift from God), but on his faith and relationship with the Giver of life, His Creator. He indeed struggled intensely through his sufferings and losses, he eventually demonstrated that he does fear God “for nothing” (Job 1:9). Some commentators call this kind of faith that does not depend on finding meaning or satisfaction for one’s soul on things temporal, a “Disinterested Faith”. That is the difference between Job and Solomon.
「 他怎樣從母胎赤身而來，也必照樣赤身而去；他所勞碌得來的，手中分毫不能帶去。」 (傳5:15)
約伯記是比傳道書較早期的著作，相信是亞伯拉罕時代或更早期的經書，故此是所羅門所熟悉的。當他論到財主積財的禍患時，他是借用了約伯所言的名句：“我赤身出於母胎，也必赤身歸回；賞賜的是耶和華，收取的也是耶和華”( 伯1:21) 。
所羅門因這觀察而看之為“一宗大禍患”(5:16) ；相反的，約伯卻說：“耶和華的名是應當稱頌的” 。為何會如此不同呢？
我相信他們主要的分別是出於不同的人生追尋的目標。
所羅門自己承認在追尋人生的意義時，是從今生的事物中尋找，為要滿足心靈（人那永恆的靈）的需要。結果，不論是享樂、工作、大工程的建設、財富、甚至是智慧本身(1:16 –2:10)，都不能填補心靈的空處；於是他稱這些追尋和成果為虛空與捕風。這些事物可能給予他短暫的喜樂(5:19) ，但當失去這些時—或是在今生、還因死亡—，就顯為更大的禍患了。
當這滿有智慧的所羅門在作理性的分析時，約伯卻是親身的經歷—失去了十個兒女和極豐厚的財富(伯1:13-19)。但作為一個完全正直、敬畏神、遠離惡事的人(1:1) ，約伯從不以這些地上的事物為尋找滿足的根據，而是看重他與這賜恩典和生命的造物主的關係。雖然他在極大和持續的苦難之中多有掙扎，至終他向撒但顯明，他敬畏神確是無故的（伯1:9）。一些解經家就稱約伯這不從這地上、會過去的事物尋找滿足和生命意義的信仰，為「無故的信仰」。這是約伯和所羅門的分別。
7:1-10—Antithesis of What is Better—What Solomon opines here is sometimes just the opposite of what we normally think:
(1) Name versus perfume: (v. 1a)
a. What is common between a good name and fine perfume?
b. What might be the differences between the two? (including its source, its value and its longevity etc.)
(2) Death versus birth, in the context of this small section (vv. 1-4)
a. In what way(s) is the “day” of death better than the “day” of birth? (vv. 2, 4)
b. Honestly, which one do you prefer to attend: a memorial service or a birthday party?
c. Why?
d. What attitude should you have when you attend a memorial or funeral service?
(3) Of course, we do not like frustration and sadness: How does Solomon's advice in v. 3 help us to deal with them?
(4) We do not enjoy being rebuked: How does v. 5 help you deal with rebukes?
(5) How then should we greet praises as a wise person? (vv. 5-6)
(6) V. 7 is not a contrast but a straight forward proverb:
a. Under what circumstance(s) might even a wise person resort to “extortion” (or torture)?
b. Under what circumstances(s) might even a wise person resort to “bribery”?
(7) Why are the “end” and the “beginning” of a matter likened to “patience” and “pride”? (v. 8) Why then is the “end” better?
(8) Given the proverb in v. 9, do you understand why Paul admonishes Titus not to appoint someone with a “quick temper” as a church leader? (Tit. 1:7)
(9) We love to say all the time, “The good old days”. Why is not wise to say that? (v. 10)
7:11-12—The Praise of Wisdom
(10) In what way(s) is wisdom like an inheritance and money?
(11) What advantage does having wisdom have over the two? (v. 12)
7:13-18—The Fear of God
(12) Since no one can change what God has done
a. How then should we face good times and bad times? (v. 14)
b. Why?
(13) What is meant by being “over-righteous” and being “over-wise”? (v. 16)
(14) Why would they destroy us?
(15) Why does Solomon say that “Whoever fears God will avoid all extremes”?
(16) How can you apply this truth to yourself?
7:19-29—No One is Righteous
(17) Consider that there is not a righteous person of earth (v. 20).
a. Who should be responsible: men or God, the Maker? (v. 29)
b. Why does Solomon appear to say that more women are wicked than men? (vv. 27, 28)
c. Is that his bias or is this a fact?
(18) While Solomon recognizes that “whatever wisdom may be” it is far from him, what then does he focus his search on? (v. 25) Why?
(19) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
7:1-10—強（弱）的比較—所羅門這裡的見解往往與常人的思想相反的：
(1) 名譽與香膏(7:1a)
a. 美名與香水有什麼共同之處？
b. 不同之處又何在？(可包括價值、長久等等)
(2) 生與死(4:1b-4)
a. 死的「日子」如何能勝過生的「日子」？(7:2, 4)
b. 你能誠實的說，情願赴喪家而非宴樂之家嗎？
c. 為什麼？
d. 下一次，你會用什麼心情去赴喪禮？
(3) 我們都不喜歡憂愁和失望：7:3能怎樣幫助你去面對這些？
(4) 我們也不喜歡被責備：7:5能怎樣幫助你去面對它？
(5) 作為智慧人，我們當怎樣處理人的稱讚？(7:5-6)
(6) 7:7再不是用比對，乃是直言：
a. 在什麼情況下，智慧人竟會勒索(或用私刑) ？
b. 在什麼情況下，智慧人竟會行賄？
(7) 事情的終局和起頭與忍耐和驕傲有何關？(7:8) 為何以「終局」為佳？
(8) 按7:9所言，你領會到保羅對提多在選立屬靈領袖時說：“不暴躁” 的勸戒之因嗎？(多1:7)
(9) 為何說：“今非昔比/good old days” 是不智？(7:10)
7:11-12—智慧頌
(10) 為何把智慧與遺產和銀錢相提並論？
(11) 智慧怎樣勝過二者？(7:12)
7:13-18—敬畏神
(12) 人既不能改變神的作為：
a. 我們該如何面對喜樂和患難的日子？(7:14)
b. 為什麼？
(13) 什麼是「過分」的行義和「過於」智慧？(7:16)
(14) 為何因此會自取敗亡？
(15) 為何所羅門說，敬畏神的人會避免這兩個「極端」？
(16) 你可以怎樣應用這勸勉在自己身上？
7:19-29—沒有義人
(17)世上實在沒有義人(7:20):
a. 是誰之責：人還是造物主？(7:29)
b. 為何所羅門看女人比男人邪惡？(7:27, 28)
c. 是他的偏見？是事實嗎？
(18) 所羅門既說：“萬事之理離我甚遠”(9:24) ，為何仍然尋求？他的尋求集中在什麼事上？(9:25)
(19) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“Do not be overrighteous, neither be overwise — why destroy yourself?” (Eccl. 7:16)
At first glance, it appears that Solomon is advocating the Greek and Chinese concept of the “middle way” which, in itself, is wise in most situations in life. However, biblical teachings have never denounced being overly righteous, but is against “self-righteousness” which is the sin of the Pharisees, and this is very destructive both to oneself and to others.
In all four books of the Gospel, the Pharisees were among the chief culprits who opposed and killed Jesus and were the main targets of Jesus’ rebukes. They saw themselves as the ones who adhered strictly to the Law of Moses and thus were holier and more correct in their interpretation of the Scriptures. As it turned out, their self-righteousness had blinded them to their need for Christ and His forgiveness, and in the process had led others as the blind leading the blind (Matt. 15:14). How their self-righteousness had destroyed themselves and others is best illustrated by these words of Jesus:
“Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when you have succeeded, you make them twice as much a child of hell as you are” (Matt. 23:15).
Unfortunately, this Pharisaic mentality is still very prevalent in churches today, as self-righteousness blinds the eyes of the modern-day Pharisees who are not able to distinguish between disagreements over the essentials and non-essentials of the gospel, causing churches to split, harming the faith of new believers and discouraging seekers to seek Christ.
「 不要行義過分，也不要過於自逞智慧，何必自取敗亡呢？」 (傳7:16)
稍眼看來，以為所羅門以上的一句話是提倡中國和希臘「中庸之道」的哲理；這哲理當然很有智慧。但聖經一般的教導似乎不是反對「極端的公義」，而是反對「自義」。這正是法利賽人的罪；這種「假冒為善」的罪是害人害己的大惡。
在四福音中，我們讀到這些法利賽人是主耶穌主要的仇敵，也成為主耶穌一再嚴責的對象。法利賽人自以為自己比別人更嚴守摩西的律法，因而比別人更聖潔、更認識律法。結果，他們的自義反而弄瞎了他們的眼睛，看不到自己罪的醜惡、看不到自己需要耶穌基督的赦免、也同時像瞎子領路一樣(太15:14)，引導別人走向死亡。耶穌論到他們的自義如何害自害人時，說：
“你們這假冒為善的文士和法利賽人有禍了！因為你們走遍洋海陸地，勾引一個人入教，既入了教，卻使他作地獄之子，比你們還加倍。” （太23:15）
可惜的是，這樣法利賽式的自義仍然在神的家中甚為普遍。這些「摩登」法利賽人不明白真理，不曉得把基本要義與不重要的人的傳統區別，往往引進無謂的爭議，甚至導致教會的分裂。往往連累到新信的和慕道者要離開教會。
Obey the King, Good or Bad (8:1-9)
(1) Consider that commentators in general do not have a fixed opinion about what v. 1 has to do with the following verses:
a. Why can wisdom brighten a person’s face and change his hard appearance?
b. How then can wisdom help a person before a perhaps unreasonable command of a king?
(2) In admonishing us to obey a king’s
command (in ancient times, the king had absolute authority), consider the following:
a. What is the foundational reason given? (v. 2)
b. What is the ethical reason given? (v. 3)
c. What is the practical reason given? (v. 4)
d. What is the functional reason given? (v. 5)
e. What is meant by “a proper time and procedure", especially when one is “weighed down by misery”? (v. 6)
f. How should the uncertainty about the outcome of a matter, especially death, influence our attitude toward the king’s command? (vv. 7-8)
(3) How does Solomon also use the absolute power of the king in not releasing a person of his military duty as an analogy of the consequence of practicing wickedness? (v. 8)
(4) As a king, how does Solomon counsel another monarch with absolute power? (v. 9)
8:10-15—The Wicked and the Righteous
(5) What kind of wicked persons does Solomon describe in v. 10?
(6) What does Solomon attribute to as the reason for increased wickedness (v. 11)?
(7) How may we learn from this as one of the ways of containing crimes in our city?
(8) What observation does Solomon make about the fate of a wicked person? (vv. 12-13)
(9) Is that always the case? (v. 14)
(10) Since it is not, what does Solomon advise us to do? (v. 15)
(11) Do you agree? Why or why not?
8:16-17—The Limitation of Human Wisdom
(12) What observation does he make in v. 16?
(13) Why does it lead him to recognize the limitation of human wisdom?
(14) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
8:1-9—要聽王命
(1) 一般解經家都不能肯定8:1與下文的關係：
a. 為何智慧能使人臉上的暴氣(硬容) 改變？
b. 智慧如何幫助人面對王命(包括無理的命) ？
(2) 在勸戒我們要遵王命時（古時君王當然是有絕對的主權），所羅門指出：
a. 什麼是基本的原因？(8:2)
b. 什麼是道德方面的原因？(8:3)
c. 什麼是實際的原因？(8:4)
d. 什麼是理智的原因？(8:5)
e. 與「定時」、「定理」和「重壓」何關？(8:6)
f. 事件的終結的不可知（特別是生死）與遵王命有何干？(8:7-8)
(3) “這場爭戰無人能免” 一般的英譯本為譯“無人能免兵役” ：這與邪惡不能救行惡的人有何關？(8:8)
(4) 身為君王的所羅門怎樣勸戒其他君王？(8:9)
8:10-15—惡人與義人
(5) 8:10論同一類的惡人(是自言為正直，也出入聖地) ：他們遭到什麼結局？
(6) 世上罪惡增加的其中一個原因是什麼？(8:11)
(7) 這對我們社會如何處理罪惡有什麼提醒？
(8) 所羅門說行惡者會有什麼報應？(8:12-13)
(9) 但這是否是必然的？(8:14)
(10) 既非必然，所羅門對人生有什麼感想？(8:15)
(11) 你同意嗎？為什麼？
8:16-17—有限的智慧
(12) 所羅門在8:16作出什麼觀察？
(13) 為何這觀察會引至他看到智慧的極限？
(14) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“Who is like the wise? Who knows the explanation of things? A person’s wisdom brightens their face and changes its hard appearance.” (Eccl. 8:1)
When Solomon says, “Who is like the wise? Who knows the explanation of things?” (8:1), does he mean that the wise knows the explanation of all things? Not necessarily so, because at the end of the same chapter he concludes that “Despite all their efforts to search it out, no one can discover its meaning. Even if the wise claim they know, they cannot really comprehend it.” (8:17).
Therefore, true wisdom does not necessarily lie in knowing the explanation of all things, but in recognizing what one does not know or understand, as Solomon admits. On the one hand, it is the arrogance of those who think they are wise that causes them to have a “hard appearance” as they are frustrated by their limitations. On the other hand, those who recognize their limitations would have a “brightened face”.
Recognizing one’s limitations is not confined to one’s “wisdom” but also to one’s ability. I have seen those who make every effort to achieve perfection, and in the end, they come short of their expectation, and their disappointment and frustration are shown on their faces—their “hard appearance” (8:1).
On the other hand, when one recognizes their limitation, and having tried their best, they accept the outcome because they have honestly tried their best. And their humility is also shown on their faces — brightened faces (8:1).
I wonder if you have a brightened face or a hard appearance today.
「誰如智慧人呢？誰知道事情的解釋呢？人的智慧使他的臉發光，並使他臉上的暴氣改變。」 (傳8:1)
當所羅門說：“誰如智慧人呢？誰知道事情的解釋呢？”(8:1) 他是否在說，智慧人能解釋萬事呢？當然不是；在結束這一章時，他就作此結論：“我就看明神一切的作為，知道人查不出日光之下所做的事；任憑他費多少力尋查，都查不出來，就是智慧人雖想知道，也是查不出來。”(8:17)
故此，真正的智慧不在乎萬事通，乃在乎承認自己的有限、知道自己的「不知」，這也是智慧的所羅門自己承認的。惟有那些自以為必須萬事通，在找不到答案時，他們的驕傲轉為的沮喪，都顯在他們僵硬的面容上。相反地，那些自知有限的，面上卻發出真正智慧的光彩。
不過，知道自己有限是不只對智慧而言的，更是適用於人的力量。我見過一些窮己力，力求工作的完美者，在達不到自己的理想時，那種沮喪同樣顯在他們僵硬的面容上。(8:1之臉上暴氣，不少解經者譯為僵硬的面容) 。
相反地，當人自知力量有限，在盡了己力之餘，平靜的接受結果。他們的謙遜也顯在他們的臉光之中。
不曉得你今天的面容是僵硬的，還是有光彩的呢？
9:1-12—A Common Destiny?
(1) The righteous and the wise (v. 1):
a. What is meant by “what they do are in God’s hands” in contrast to the wicked and the fool?
b. Yes, no one knows what lies ahead of them, but does it really matter to the righteous and the wise? Why or why not?
(2) The good and the bad (vv. 2-3)
a. Of all the contrasts in v. 2, why does Solomon include, “those who take oaths and those who are afraid to take them” (v. 2) ? What’s wrong with being afraid to make commitments?
b. Is Solomon really saying that the hearts of all peoples are full of evil and madness? (see Jer. 17:9)
(3) Advantage of the living (vv. 4-10)
a. What advantage does the living have over the dead? (vv. 4-6)
b. For this to be an advantage, what must the living do, as implied by Solomon in vv. 5-6?
c. While all share a common destiny which is death, why then is it an evil? (v. 3)
d. Solomon seems to conclude that since all share a common destiny, life is thus meaningless (v. 9).
- What advice does he give to the living? (vv. 7-10)
- Do you think he is being sarcastic or serious? Why?
(4) Something else (vv. 11-12)
a. What two realities in life does he observe?
b. Do these observations validate his conclusion in vv. 7-10? Why or why not?
9:13-18—An Example of Wisdom
(5) Are you equally impressed with the wisdom of this poor man? Why or why not?
(6) Why did the people of the city despise his wisdom and no longer heed his words?
(7) What lesson might you learn from this example?
(8) What lesson has Solomon learned? (vv. 17-18)
(9) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
9:1-12—相同的命運
(1) 義人和智慧人(9:1)
a. “他們的作為都在神的手中” 是什麼意思？
b. 這意味著惡人和愚昧人的作為是怎樣呢？
c. 前面是愛是恨是人所不如：這對義人和智慧人重要嗎？為什麼？
(2) 好人與壞人(9:2-3)
a. 這好與壞的對比中，為何所羅門把「起誓」和「怕起誓的」包括在內？怕作承諾是錯的嗎？為什麼？
b. 是否世人的心「都」充滿了惡？(可參耶17:9)
(3) 活比死好(9: 4-10)
a. 活比死好的原因是什麼？(9:4-6)
b. 能叫活的比死的好，所羅門這裡有什麼暗示？(9:5-6)
c. 既然人人都必死，為何視之為「禍患」？(9:3)
d. 似因這「禍患」叫所羅門力言一生是「虛空的」(9:9):
i. 因此，他勸導我們該怎樣過這生？(9: 7-10)
ii. 你認為他是在說反調，還是認真的？為什麼？
(4) 殘酷的現實(9:11-12)
a. 他又觀察到人生那兩個現實？
b. 這兩個現實是否就支持他在9:7-10的勸導？為什麼？
9:13-18—智慧的事例
(5) 你對這貧窮的智慧人是否同樣的佩服？(9:13「廣大」之意) 為什麼？
(6) 你認為城中的人後來為何藐視、不聽從他？
(7) 這事例給你什麼感想？
(8) 所羅門對這事的感想又是什麼？(9:17-18)
(9) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“All share a common destiny — the righteous and the wicked, the good and the bad, the clean and the unclean, those who offer sacrifices and those who do not.” (Eccl. 9:2)
At this midpoint of his writing concerning the search for the meaning of life, Solomon says, “So I reflected on all this and concluded…all share a common destiny” (9:1-2).
It appears that he is lamenting that “the righteous and the wicked” all share the same destiny of death and thus it is an evil (9:3) and this common destiny is made more evil when one considers that whatever happens under the sun is a matter of “time and chance” over which no one can control (9:11-12).
This observation appears to have driven him to an existential conclusion that the best we could do is to enjoy life to the fullest while we can (9:7-10). This is of course the philosophy of most people on earth.
However, I suspect that Solomon is drawing this conclusion more in a sarcastic way, to set those who take such an existential view of life up, because he prefaces this lengthy observation about the common destiny for all with these words:
“So I reflected on all this and concluded that the righteous and the wise and what they do are in God’s hands, but no one knows whether love or hate awaits them” (9:1).
In other words, he sees that the work of the righteous and the wise is in the hands of God, meaning they are directed by God. The implication is that the work of the unrighteous and the fool is totally out of their control and “time and chance happen to them all” (9:11). True, even the righteous and the wise do not know “whether love or hate awaits them” (9:1), but since their work (and the future) is in God’s hands, they do not have to worry about it, and their lives, unlike those the unrighteous and the fool, are not meaningless.
Given the meaninglessness of their lives, the unrighteous and the fool could do no better but to enjoy life to the fullest while they can (9:7-10), but Solomon would disclose his eventual conclusion that for the righteous and the wise, their meaning of life begins and is grounded in the remembering of their Creator (12:1).
「凡臨到眾人的事都是一樣：義人和惡人都遭遇一樣的事；好人，潔淨人和不潔淨人，獻祭的與不獻祭的，也是一樣 ……」 (傳9:2)
經過這麼多的尋索和思想，所羅門說：“我將這一切事放在心上，詳細考究，就知道……凡臨到眾人的事都是一樣(all share a common destiny)”(9:1-2) 。
看來，這詳細的考究使他歎息，因為“義人和惡人” 都同樣面對一樣的事，就是死亡；故此這是一件禍患(9:3) 。這禍患更顯可惡，因為日光之下的事件，全是「機緣巧合」(9:11-12) ，是人不能掌管的。
這個歎息似乎更驅使他作出「存在主義式」的結論，認為人生莫過於盡情的享樂—live life to the fullest(9:7-10) 。這正是今日世人的人生哲學。
不過，我相信所羅門是在作反面的結論，叫那些「存在主義式」的人看到自己的錯誤；因為早在這段講論的開始，他已指出：
“我將這一切事放在心上，詳細考究，就知道義人和智慧人，並他們的作為都在神手中……”(9:1)
他的意思是說，義人和智慧人的作為既都在神的手中，這就是說有神的引導，也就是說有神的掌管。相反地，不義和愚昧人的作為是他們不能主宰的，“所臨到眾人的，是在乎當時的機會”(9:11) 。對，就是義人和智慧人也不知是愛、是恨在等待著他們(9:1) 。但是既然他們的作為(與前路) 都在神的手中，他們就不用太多的罣慮；他們的人生不像不義與愚昧的，並非是虛空的。
反而，那些不義與愚昧的，能盡情享樂，是他們虛空人生最好的份兒(9:7-10)。不過這結論是有待所羅門在結束傳道書時，給我們要「記念造你的主」的忠告時，才明顯的道出來(12:1) 。
This chapter is a collection of (unrelated) proverbs; let’s consider the meaning and application of each:
(1) V. 1 seems to be connected with 9:18b in ideas and should be considered together. How should we guard against “a little folly”, so that it would not ruin all the good that we have done?
(2) Vv. 2-3 (see Note below): Can a fool hide his folly? Why or why not?
(3) V. 4: What is the best way to deal with an angry person?
(4) Vv. 5-7: Such a phenomenon is not unique to Solomon’s observation.
a. Is it necessarily a bad thing?
b. If this is indeed “an error”, from your own observation, how will such an error be corrected?
(5) Vv. 8-9 and 11: There are inherent risks in everything we do:
a. Does it mean that we should avoid doing it?
b. Or, should we be careful in doing it?
(6) V. 10: What does this “common-sense” observation teach us?
(7) Vv. 12-14: Words matter
a. What marks the words of the wise? (v. 12)
b. What marks the words of the fool? (v. 14a)
c. What do the words of the fool lead to?
(8) V.15: Most of us are wearied by our toil and labor.
a. What sets the fools apart in this respect?
b. Why?
(9) Vv. 16-20—About kings and princes
a. Solomon observes that good rulers are those who do not give themselves to drunkenness, pleasures and laziness (vv. 16-17). Why would he appear to condone feasting, wine and money? (v. 19)
b. What is the truth expressed in v. 20 (which is not necessarily confined to thoughts and criticisms against the rich and powerful)?
c. How may we apply this to our daily lives?
(10) What is the most meaningful message to you today and how may you apply it to your life?
Note:
“In ancient Israel the right hand connoted power and deliverance; the right side, moral goodness and favor. Hence the place of honor was on the right side. The left hand usually symbolized ineptness and perversity.” (Crenshaw, 169)
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
這一章是把不同的箴言收集起來；讓我們逐個的思想：
(1) 10:1 似是9:18b的延續：「一點的愚昧」既能有這樣的破壞力，我們當如何防範？
(2) 10:2-3—愚昧人能否隱藏自己的愚昧？為什麼？(參下註)
(3) 10:4—對待暴躁者的良策是什麼？
(4) 10:5-7—這是常見的現象
a. 是否一定是壞事？
b. 如果真是「禍患」，按你的體驗和觀察，會怎樣得到改正的呢？
(5) 10:8-9, 11—凡事都有風險：
a. 是否我們就避而不作？
b. 或是要小心去作？
(6) 10:10是屬常理：你可以怎樣應用？
(7) 10:12-14—說話要小心
a. 智慧之言的標記是什麼？(10:12)
b. 愚昧之言的標記是什麼？(10:14a)
c. 愚昧之言會引至什麼後果？
(8) 10:15—我們都會因勞碌而困乏：
a. 愚者的困乏卻有什麼不同？
b. 為什麼？
(9) 10:16-20—王與臣僕
a. 好的君王既是那些不醉酒、好宴樂的(10:16-17) ，但為何他又讚同設擺筵席等等？(10:19)
b. 10:20要表明什麼事實？
c. 我們可以怎樣應用在自己身上？
(10) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註：“古時的以色列，右手是權力和拯救的象徵；右邊是正直和喜悅的的象徵。故此，尊貴者是坐在右邊的。左邊往往象徵無能與邪惡。” (Crenshaw, 169)
“Words from the mouth of the wise are gracious, but fools are consumed by their own lips.” (Eccl. 10:12)
Chapter 10 is a collection of proverbs and I am sure, as you were reading it, you have found some to be very interesting ("The heart of the wise inclines to the right, but the heart of the fool to the left" [v. 2]), and others puzzling ("Woe to the land whose king was a servant" [v. 16]), but all very meaningful.
What caught my attention the most are those proverbs that relate to speech, especially in v. 12 which says, “Words from the mouth of the wise are gracious”. It reminds me that the mark of wisdom is visible, and it is easily detected in our speech. Anytime we speak in anger, we are liable to regret what we say.
While I like to counsel married couples who are at odds with one another with these words, “Words said in anger never count”; at the same time I also know that words spoken are like spilt milk that cannot be retrieved. The harm is done. Therefore, my counsel to myself is that I should not react, especially with words (and that would include emails) when I am angry. I have to literally “sleep on it” for a night, before I respond.
Whenever I can stick to my own counsel, I
have found that my response after a night is very different, because once I
calm myself down, I realize some things:
- That whatever happened was not as important as it appeared to be at the time.
- The person who made me angry might not have meant it.
- There might be a good reason for his action or speech.
- I might have misunderstood him.
- Or I totally deserved it!
Next time, when you are angry, why don’t you try to “sleep on it?
「智慧人的口說出恩言；愚昧人的嘴吞滅自己。」 (傳10:12)
第十章是收集了一大堆的箴言；相信在研讀時，你會遇到一些是很有趣的（如智慧人的心居右；愚昧人的心居左[10:2]）；有些是不明所以的(邦國啊，你的王若是孩童(或作僕人)[10:16]) ；但都是值得細思的。
對我最大的提醒，是那些有關說話的箴言，特別是10:12 “智慧人的口說出恩言；愚昧人的嘴吞滅自己” 。這句話提醒我，智慧與否是人可以察覺到的，特別是在我們的說話中。是的，這就使我想起多年所學到，仍然繼續在學習的，就是在怒中所說的話，一定是會叫我後悔的。
在婚姻輔導時，我愛這樣的提醒婚姻有難處的夫婦，就是：“怒中說的話，也要記挂” 。話雖如此，我也知道，說了話是不能收回的；對方已受了創傷！故此，我不斷的提醒自己，在激動時，不要立即作出任何的回應；要讓自己度過一個晚上(sleep on it for a night) ，才作出回應。
每當我能如此，真的待明天才作出回應時，在平靜後，我會發覺：
- 事件其實是不重要，不值得我如此激動；
- 或是那激怒我的人，並非存壞的心腸；
- 或是他確有他的苦衷；
- 或是我其實誤會了他的話；
- 或更是：這是我當得的！
下一次你在激動時，不妨試試 “sleep on it” —待明天才作出回應！
11:1-6—Wise Investment Strategies
(1) What two investment strategies does Solomon advocate in vv. 1-2?
(2) In advocating a “long-term” investment (v. 1), what natural phenomenon does he use to denote that while it takes time for an investment to yield returns, the result will certainly come? (v. 3a)
(3) What does he use to tell us that success is not guaranteed? (v. 3b, v. 6)
(4) What might be the reasons that could prevent one from investing wisely? (vv. 4-5)
(5) What reason does he give to encourage us to diversify our investments and to work hard? (vv. 2, 6)
11:7-10—Enjoy Life, But…
(6) Let’s enjoy life (vv. 7-8): While telling us to enjoy life while we can (while the sun is shining), Solomon also reminds us to “remember” the days of darkness which are inevitable and many (v. 8).
a. What does “to remember” mean since these are dark days yet to come?
b. How will such a “remembrance” affect our attitude in life?
(7) Advice to the young (vv. 9-10)
a. How do most young people live their lives today?
b. Is the advice to “follow the way” of their hearts necessarily helpful to them?
c. If they take God’s judgment seriously, how will it affect the way they enjoy life? (v. 10; see Note below)
(8) What is the main message to you today and how may you apply it to your life?
Note:
Luther translates v.10a as “banish sorrow from thy heart, and put evil from thy body” (K&D, 787).
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
11:1-6—投資的良策
(1) 所羅門在此提供那兩個投資的良策(11:1-2) ？
(2) 他用什麼比喻來表明「長線投資」的益處？(11:3a)
(3) 他又用什麼比喻來提醒我們投資的成功不是必然的？(11:3v, 6)
(4) 他又提出什麼會成為投資的障礙？(11:4-5)
(5) 他用什麼理由來鼓勵我們要多元化的投資和勤勞？(11:2, 6)
11:7-10—及時行樂，但是……
(6) 當快樂(11:7-8): 尚有日光，就當快樂，但卻要
a. “想到” 什麼？
b. 為什麼？
(7) 對少年人的勸告(11:9-10)
a. 現今的少年人是怎樣過活的？
b. 叫他們歡喜怎樣就行：是否適當？
c. 如果他們真的重視神的審判，會怎樣影響他們的生活？
(8) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
“Ship your grain across the sea; after many days you may receive a return. Invest in seven ventures, yes, in eight; you do not know what disaster may come upon the land.” (Eccl. 11:1-2)
While many of Solomon’s insights about life are ethical, I find it interesting that his insights reach beyond the ethical to the practical, even about investment strategies.
In 11:1-2, he essentially advocates two investment strategies still advocated by modern gurus.
(1) Invest in the long-term: “Ship your grain across the sea; after many days you may receive a return” (11:1).
Yes, shipping your grain across the sea will take a while for you to yield its return, but logically it will reap the following benefits:
- It will probably yield a higher return than from selling it locally.
- It will expand your market.
- Unlike investing on a short-term basis, it will alleviate the anxiety of your heart in not having to keep track of short-term investments constantly (like day-trading, I guess).
(2) Diversify your investment: “Invest in seven ventures, yes, in eight; you do not know what disaster may come upon the land” (11:2).
As people in the investment industry like to say, “Do not put all your eggs in one basket”; this is exactly the point Solomon is trying to make. Solomon points out that all investments carry risks, like the falling of trees the direction of which we cannot accurately predict (11:3), and so with investments: “for you do not know which one will succeed” (11:6). Therefore, diversification will help even out the risks.
Pretty sound advice!
「當將你的糧食撒在水面(或譯把麥賣到遠洋)，因為日久必能得著。你要分給七人，或分給八人，因為你不知道將來有甚麼災禍臨到地上。」 (傳11:1-2)
我一直是留意著所羅門的道德和靈意上的講論，故此當讀到如此實際有關投資方面的提議，是感到有點意外和興趣。在11:1-2，他基本上是作出兩個投資的建議，於今日也適用的：
(1) 要作長線的投資：“把麥賣到遠洋，因為日久必能得著” (11:1)
當然把麥子賣到遠洋與送到本地市場出售很不同，是要等待很長時間才收到價銀，且帶較大的風險。但明顯的，是有它的好處：
- 風險大、利益自然也較豐厚；
- 市場也被拓展；
- 與短線投資不同，不用日日擔心市價。
(2) 多元化的投資：“你要分給七人，或分給八人，因為你不知道將來有甚麼災禍臨到地上” (11:2)
現代投資的諺語有云：“不要把所有雞蛋全放在一個籃裡” ；這正是所羅門這句話的意思。他很實際的指出，所有投資都具風險，就如林中的樹向南或向北倒是不能預料的(11:3) ；投資的結果也是如此：“你不知那一樣發旺”(11:6) 。故此，多元化的投資把風險減低了。
你不能不說，這是非常合現代的投資良策！
As Solomon reaches the end of his thesis on life, he gives two very insightful conclusions that should be heeded by all:
12:1-8—Remember Your Creator—Solomon uses one of the most humorous images in the whole book to remind us the futility of life—the picture of one’s aging:
(1) Remembering our Creator when we are young (v. 1)
a. What does “remember your Creator” mean?
b. What impact should it have on those who are still young?
c. Is it hard to do for the young? Why or why not?
d. Is it easy then for the old to do? Why or why not?
(2) Solomon calls old age, “the days of trouble” in which we will “find no pleasure in them”, and he goes on to explain why. See if you agree (vv. 2-6).
a. V. 2: How does this verse depict our weakening body as a whole?
b. V. 3a: How does it depict our knees and legs in old age?
c. V. 3b: How does it depict our teeth and our weakening eyesight?
d. V. 4: How does it depict (on the one hand) our loss of hearing and (on the other hand) our early rising?
e. V. 5a: How does it depict our difficulties in crossing the street?
f. V. 5b: While not all almond trees bloom in white, Dachsel explains that “the almond tree with its reddish flower in late winter, which strews the ground with its blossoms, which have gradually become white like snow-flakes, is an emblem of the winter of old age with its falling silver hair” (Quoted in D&K, 796). What do you think?
g. V. 5b also describes a loss of desire: What might it include when one gets old?
h. Vv. 5c-6: Finally, death! See how vivid an image is used for dying.
- Silver cord: It likely refers to our spirit — severed from the body!
- Golden bowl (for oil, as in Zech. 4): It likely refers to our soul — broken, poured out!
- Spring and well denote the source of life: The pitcher and the wheel denote the body that used to contain it — shattered and broken!
(3) How does v. 7 harkens back to the curse God pronounced in Genesis 3:19? However, Solomon mentions something more in v. 7 compared to Gen. 3:19. What is it? Why?
(4) Should “old age” be called “days of trouble” in which one would find “no pleasure”? (v. 1)
(5) What lesson can one learn from the above?
(6) Should life then be meaningless? (v. 8) Why or why not?
12:9-14—Conclusion of the Matter
(7) To what does Solomon attribute the source of his wise words? (v. 11)
(8) Why does he warn others about writing and reading too many books?
(9) Having reflected on the meaning of life (or rather, the lack thereof), he concludes that the duty of all mankind is to (i) fear God and (ii) keep His commandments.
a. What reason does he give? (v. 14)
b. What then is the meaning of life?
c. Does he address it? Why or why not?
(10) What is the main message of the Book of Ecclesiastes to you and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反復思考問題。
所羅門在日光之下對人生的觀察到了完結時，提出了兩個勸戒：
12:1-8—要記念造你的主—所羅門用很幽默的比喻來形容老年的難處：
(1) 年幼時就須要記念造你的主(12:1)
a. 如何是「記念造你的主」？
b. 對年幼者有何重要？
c. 年青人能如此的記念，困難嗎？
d. 年老的又如何？
(2) 所羅門稱老年為“衰退，毫無喜樂” 的年日，並作解釋；試看你同意否？(12:2-6)
a. 12:1怎樣形容我們漸衰的身心？
b. 12:3a怎樣論到我們漸衰的膝頭和腿？
c. 12:3b如何形容我們越來稀少的牙齒和衰退的視力？
d. 12:4怎樣論到我們衰退的聽覺，和早起？
e. 12:5a如何形容我們過馬路的風險？
f. 12:5b杏樹開花似指白髮，蚱蜢成重擔又指什麼呢？
g. 12:5b指人會失去“欲望” ：這可包括什麼呢？
h. 12:5c-6就提到死亡；你認為以下比喻恰當嗎？為什麼？
i. 銀練的折斷：似指靈與體的分開(severed) ；
ii. 金罐的破裂(參撒迦利亞4章之油罐)：生命的傾倒；
iii. 泉旁的瓶子和在井口的水輪：指生命的泉源：都破爛了！
(3) 論到人的死亡，所羅門在12:7如何引用創世記3:19？卻加上什麼？為什麼？
(4) 為何所羅門說老年是“衰敗、毫無喜樂的年日” ？你同意嗎？
(5) 你從他這結論學到什麼？
(6) 這樣，生命是否就是虛空？(12:8) 為什麼？
12:9-14—總意
(7) 所羅門指出他智慧的言語的出處是什麼？(12:11)
(8) 為何他說：“著書多，沒有窮盡、讀書多，身體疲倦” ？這是什麼的提醒？
(9) 再次論到一切都是虛空時，他就指出「人當盡的本分」是“敬畏神” 和“謹守祂的誡命”(12:13)
a. 他說這話的原因是什麼？(12:14)
b. 人生的意義又是什麼？
c. 他有交代或說明嗎？為什麼？
(10) 傳道書給你主要的提醒是什麼？你會怎樣應用在你的生命中?
“Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the duty of all mankind.” (Eccl. 12:13)
With all the meaninglessness emphasized throughout the entire book, one would assume that the book will end with a positive note, and give us a concluding statement about the meaning of life.
Solomon does end the book with a clear and strong assertion that to “Fear God and keep His commandments” is the duty of all mankind (12:13), and he also implies that in order that one could fulfill such a duty, one needs to “remember your Creator in the days of your youth”, meaning to understand who we are and who God is, right from the days of our youth!
This is certainly a very sound advice, but is it the meaning of life? Is duty the same as meaning? Probably not!
As frustrated as we might be with Solomon, we need to understand that the Book of Ecclesiastes, just like any book in the Bible, is just one of 66 books of the Canon, the collective works of revelation by God.
Apart from the fact that the meaning of life, which is more than fearing God and keeping His commandments, has been made plain in the O.T. such as in Deuteronomy—“Love the Lord your God will all your heart and with all you soul and with all your strength" (Deut. 6:5); in Isaiah—“everyone who is called by my name [is] whom I created for my glory” (Isa. 43:7), and in Exodus—“you will be for me a kingdom of priests, and a holy nation” (Exod. 19:6). The people of God had obviously looked upon these as their national duty, and their failure to do so would bring judgment upon them as nation. Therefore, the significance of Book of Ecclesiastes lies not only revealing the futility of a life apart from God, but in revealing the personal aspect of judgment:
“(T)he object of the final judgment will not be societies as such, but only persons, although not without regard to their circle of life. This personal view of the final judgment does not yet in the O.T. receive a preponderance over the national view, such figures of an universal and individualizing personal judgment as Matt. 7:21-23, Rev. 20:12, are nowhere found in it; the object of the final judgment are nations, kingdoms, cities and conditions of men. But here, with Koheleth (the Teacher) a beginning is made in the direction of regarding the final judgment as the final judgment of men, and as lying in the future beyond the present time… (coming) out here for the first time in the form of doctrine into that universally-human expression which is continued in the announcements of Jesus and the apostles…
“(Indeed, the Book of Ecclesiastes is) the morning-dawning of a new revelation breaking forth… (and) is a precious link in the chain of preparation for the gospel; and rightly. In the Book of Koheleth the O.T. religion sings its funeral song, but not without finally breaking the ban of nationality, and of bondage to this present life, which made it unable to solve the mysteries of life, and thus not without prophesying its resurrection in an expanded glorified form as the religion of humanity.” (K&D, 816)
「這些事都已聽見了，總意就是：敬畏神，謹守他的誡命，這是人所當盡的本分。」 (傳12:13)
當讀到所羅門重複的說日光之下一切都是「虛空」時，我總是希望他在結束時，能正面的告訴我們，人生的意義究竟是什麼。
對，在全書結束時，他的確很清楚和有力的告訴我們：要 “敬畏神，謹守他的誡命” ，因為“這是人所當盡的本分”(12:13) 。較早時，在這最後一章的開始，他已告訴我們：當“趁著年幼、衰敗的日子尚未來到，就是你所說，我毫無喜樂的那些年日未曾臨近之先，當記念造你的主” (12:1) ；意思是這樣才能做到人當盡的本分。
這當然是很重要的教訓，但這就是人生的意義嗎？本分就是意義嗎？我相信兩者是有分別的。
雖然如此，我們需要知道，傳道書像其他聖經的書卷一樣，是聖經正典66卷之一而已。要66卷一起才是神給我們完整的啟示。
其實舊約的其他經卷都有提到我們人生的目標：如申命記就說：“你要盡心、盡性、盡力愛耶和華─你的神” (申6:5) ；如以賽亞所言：“就是凡稱為我名下的人，是我為自己的榮耀創造的” (賽43:7) ；又如出埃及記所言：“你們要歸我作祭司的國度，為聖潔的國民” (出19:6) 等。但以色列人一向把這些看為他們民族的責任，而他們之未能遵守，是得到神審判以色列和猶大的原因。故此，傳道書，特別是它的結論，不但道出他們離開神就只有虛空的人生，更清楚指出有「個人」面對審判的後果。容許我在此與你們分享Delitzsch就此的分析：
“最後的審判不會是社群性的，乃是個人性的，雖然也與所處的社會有關。這個人性的審判，在當時舊約時代並沒有像國家的審判那樣被著重。馬太福音7:21-23，啟示錄20:12等之普世、個人性的審判在舊約中是找不到的。在那時代的舊約經卷所提的最後審判是針對邦國、城市和人的景況。這裡的傳道者開了先河，把最後審判的指頭指向人，也指到超越當時，有關將來的審判……把這針對普世的人的（信息）作為教義(doctrine) ，是主耶穌和使徒繼續傳講的……
“（傳道書）就如晨曦的照耀，把新的啟示放出來……為福音作寶貴以及合宜的橋樑。因著傳道書，舊約（傳統）的宗教奏出喪樂，卻同時粉碎了民族的界限、個人生命的綑鎖—這些都是攔阻我們明白生命之謎的—在尚沒有復活預言的宣告中，只能成為人本宗教的昇華而已！” (K&D, 816)