5月28日-Solomon’s Reflections on Life

传道书

所罗门对人生的反思-Solomon’s Reflections on Life

所罗门对人生的反思-Solomon’s Reflections on Life

Despite his great sin—or perhaps because of it—Solomon may ultimately have gained the most valuable wisdom of all: a full appreciation of the emptiness of all that he had—even his own wisdom—when compared to things eternal. The book traditionally known as Ecclesiastes, meaning the Preacher or the Teacher, may have been written either personally by King Solomon or sometime later by a scribe in Solomon’s honor as the patron of the wisdom movement. In either case, Solomon appears to be the Teacher, and the observations about life which are the basis for the writing seem to be drawn from Solomon’s own experiences. The central frame of reference indicates that the author has experienced the consequence of great sin, such as that into which Solomon fell.

In this writing, Solomon’s wisdom challenges the wisdom literature of other cultures in which truth is sought by empirical observation of life without reference to a creative God. The premise of Solomon’s wisdom is that only the Creator of the universe can know the true needs of his creatures and provide for their ultimate fulfillment.

Ecclesiastes is a critical essay about the meaning of life. In its original organization several themes are woven together in an overlapping collage. For purposes of this presentation, the book has been organized according to topics in order to highlight the obvious themes of the Teacher.

As thus organized, the book begins by posing man’s ultimate question: what is the meaning of life? The Teacher first observes the cyclical flow of life, in which human nature—like physical nature—never seems to change. The Teacher then explores death—its certainty and unexpectedness. If Solomon is writing these reflections in his last years, it is not at all surprising that he confronts the issue of death. To Solomon the fact of death brings home the transience of life and gives urgency to the ultimate question: what is life’s meaning? When measured against eternity, the brevity of life makes it more important than ever to utilize the present time in the most meaningful way possible. The Teacher then considers what there is in this life “under the sun” that has any real or lasting meaning, and his search is both unproductive and discouraging. None of the things in which man normally puts his trust for happiness and fulfillment can really achieve those goals. In the final analysis, such things as wealth, power, pleasure, popularity, and human wisdom are all sheer vanity—meaningless and empty.

Human insight cannot give a clue as to what is meaningful; only “the wisdom that comes from heaven” can imbue one’s life with lasting purpose. To illustrate the value of divine wisdom, the Teacher then gives several proverbs and wise sayings of the type contained in the more complete book of Proverbs. In one of the most beautiful poems in the Scriptures, the Teacher shows that there is purpose and balance to all things, even in this present life. Just as there is a time to die, there is a time to live. Just as there is a time for sorrow, there is a time for joy. And everyday life takes on significance in the enjoyment of one’s work and the happiness of human love. The message is aimed directly at the young people for whom much of the wisdom literature is intended. In conclusion the Teacher urges that all things find their fulfillment in acknowledging the Creator’s purpose for mankind and in obeying his will.

# 传道书(ECC)
## 传道者说万事尽属虚空
[1:1] 在耶路撒冷作王,大卫的儿子,传道者的言语。
[1:2] 传道者说:「虚空的虚空,虚空的虚空,凡事都是虚空。」
[1:3] 人一切的劳碌,就是他在日光之下的劳碌,有什么益处呢?
[1:4] 一代过去,一代又来,地却永远长存。
[1:5] 日头出来,日头落下,急归所出之地。
[1:6] 风往南刮,又向北转,不住的旋转,而且返回转行原道。
[1:7] 江河都往海里流,海却不满;江河从何处流,仍归还何处。
[1:8] 万事令人厌烦,人不能说尽。眼看,看不饱;耳听,听不足。
[1:9] 已有的事,后必再有;已行的事,后必再行。日光之下,并无新事。
[1:10] 岂有一件事人能指着说:「这是新的?」哪知,在我们以前的世代早已有了。
[1:11] 已过的世代,无人记念;将来的世代,后来的人也不记念。
# 传道书(ECC)
[6:10] 先前所有的,早已起了名,并知道何为人,他也不能与那比自己力大的相争。
[6:11] 加增虚浮的事既多,这与人有什么益处呢?
[6:12] 人一生虚度的日子,就如影儿经过,谁知道什么与他有益呢?谁能告诉他身后在日光之下有什么事呢?
# 传道书(ECC)
[3:18] 我心里说:「这乃为世人的缘故,是神要试验他们,使他们觉得自己不过像兽一样。
[3:19] 因为世人遭遇的,兽也遭遇,所遭遇的都是一样:这个怎样死,那个也怎样死,气息都是一样。人不能强于兽,都是虚空。
[3:20] 都归一处,都是出于尘土,也都归于尘土。
[3:21] 谁知道人的灵是往上升,兽的魂是下入地呢?」
[3:22] 故此,我见人莫强如在他经营的事上喜乐,因为这是他的分;他身后的事,谁能使他回来得见呢?
# 传道书(ECC)
## 智慧终属虚空
[2:12] 我转念观看智慧、狂妄和愚昧。在王以后而来的人还能作什么呢?也不过行早先所行的就是了。
[2:13] 我便看出智慧胜过愚昧,如同光明胜过黑暗。
[2:14] 智慧人的眼目光明;愚昧人在黑暗里行。我却看明有一件事,这两等人都必遇见。
[2:15] 我就心里说:「愚昧人所遇见的,我也必遇见,我为何更有智慧呢?」我心里说:「这也是虚空。」
[2:16] 智慧人和愚昧人一样,永远无人记念,因为日后都被忘记;可叹智慧人死亡,与愚昧人无异。
# 传道书(ECC)
## 义人智人咸在神掌握
[9:1] 我将这一切事放在心上,详细考究,就知道义人和智慧人并他们的作为都在神手中;或是爱或是恨,都在他们的前面,人不能知道。
## 善人恶人在世所遭无异
[9:2] 凡临到众人的事都是一样:义人和恶人都遭遇一样的事;好人、洁净人和不洁净人、献祭的与不献祭的,也是一样。好人如何,罪人也如何;起誓的如何,怕起誓的也如何。
[9:3] 在日光之下所行的一切事上,有一件祸患,就是众人所遭遇的都是一样,并且世人的心充满了恶。活着的时候心里狂妄,后来就归死人那里去了。 # 传道书(ECC)
[9:4] 与一切活人相连的,那人还有指望,因为活着的狗比死了的狮子更强。
[9:5] 活着的人知道必死,死了的人毫无所知,也不再得赏赐,他们的名无人记念。
[9:6] 他们的爱,他们的恨,他们的嫉妒,早都消灭了。在日光之下所行的一切事上,他们永不再有分了。
[9:7] 你只管去欢欢喜喜喫你的饭,心中快乐喝你的酒,因为神已经悦纳你的作为。
[9:8] 你的衣服当时常洁白,你头上也不要缺少膏油。
[9:9] 在你一生虚空的年日,就是神赐你在日光之下虚空的年日,当同你所爱的妻快活度日,因为那是你生前在日光之下劳碌的事上所得的分。
[9:10] 凡你手所当作的事,要尽力去作,因为在你所必去的阴间,没有工作,没有谋算,没有知识,也没有智慧。 # 传道书(ECC)
## 人有智能未必亨通
[9:11] 我又转念,见日光之下,快跑的未必能赢;力战的未必得胜;智慧的未必得粮食,明哲的未必得资财,灵巧的未必得喜悦;所临到众人的,是在乎当时的机会。
[9:12] 原来人也不知道自己的定期,鱼被恶网圈住,鸟被网罗捉住,祸患忽然临到的时候,世人陷在其中,也是如此。
# 传道书(ECC)
[8:16] 我专心求智慧,要看世上所作的事。(有昼夜不睡觉,不合眼的。)
[8:17] 我就看明神一切的作为,知道人查不出日光之下所作的事;任凭他费多少力寻查,都查不出来,就是智慧人虽想知道,也是查不出来。

By Lydia 小黎(梨🍐)٩(●˙▿˙●)۶…⋆ฺ

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