959 英翻中 (639) The Ecclesiastes (九) 傳道書(九) 10/01/2025

959 英翻中 (639)                      The Ecclesiastes (九)                    傳道書(九)                 10/01/2025

CHAPTER FIVE Ecclesiastes 4 LIFE JUST ISN’T FAIR                                                                            第五章 傳道書 4 人生就是不公平                                                                      

When Solomon first examined life “under the sun,” his viewpoint was detached and philosophical (1:4–11); his conclusion was that life was meaningless and monotonous. But when he examined the question again, he went to where people really lived and discovered that life was not that simple. As he observed real people in real situations, the king had to deal with some painful facts, like life and death, time and eternity, and the final judgment.                                                                                                                    當所羅門第一次檢視「日光之下」的生活時，他的觀點是超然且富有哲理的（1:4-11）；他的結論是生活毫無意義且單調。但當他再次審視這個問題時，他去了人們真正生活的地方，發現生活並沒有那麼簡單。當他在真實的情況下觀察真實的人時，國王必須面對一些痛苦的事實，例如生與死、時間與永恆、以及最後的審判。                                                                                                    Phillips Brooks, Anglican Bishop of Massachusetts a century ago, told ministerial students to read three “books”: the Book of books, the Bible; the book of nature; and the book of mankind. The ivory tower investigator will never have a balanced view of his subject if he remains in his ivory tower. Learning and living must be brought together.                                                                                                       一個世紀前，馬薩諸塞州聖公會主教菲利普斯·布魯克斯（Phillips Brooks）告訴牧師學生要讀三本「書」：《書之書》、《聖經》；以及《聖經》。自然之書；和人類之書。如果象牙塔調查員留在像牙塔里，他永遠不會對他的研究對像有一個平衡的看法。學習和生活必須結合。              In this chapter, Solomon recorded his observations from visiting four different places and watching several people go through a variety of experiences. His conclusion was that life is anything but monotonous, for we have no idea what problems may come to us on any given day. No wonder he wrote, “Do not boast about tomorrow, for you do not know what a day may bring forth” (Prov. 27:1 nkjv).                                                                                                                                                                       在本章中，所羅門記錄了他訪問四個不同地方並觀察幾個人經歷各種經歷的觀察。他的結論是，生活一點也不單調，因為我們不知道某一天會遇到什麼問題。難怪他寫道：「不要為明天誇口，因為你不知道一日會發生什麼事」（箴 27:1 NNKJV）。

In the Courtroom (4:1–3)                                                                                                                        在法庭上（4:1-3）                                                                                                                                              “Politics” has been defined as “the conduct of public affairs for private advantage.” The nation of Israel had an adequate judicial system (Ex. 18:13–27; Deut. 17; 19), based on divine law; but the system could be corrupted just like anything else (5:8). Moses warned officials to judge honestly and fairly (Lev. 19:15; Deut. 1:17), and both the prophet and the psalmist lashed out against social injustice (Ps. 82; Isa. 56:1; 59:1ff.; Amos 1—2). Solomon had been a wise and just king (1 Kings 3:16–28), but it was impossible for him to guarantee the integrity of every officer in his government.                                               「政治」被定義為「為了私人利益而進行公共事務」。以色列國擁有基於神法的完善司法系統（出 18：13-27；申命記 17；19）；但係統可能會像其他任何東西一樣被破壞（5:8）。摩西警告官員要誠實公正地審判（利 19:15；申命記 1:17），先知和詩篇作者都猛烈抨擊社會不公現象（詩篇 82；賽 56:1；59:1ff.；阿摩司書1-2）。所羅門是一位明智而公正的國王（列王記上 3：16-28），但他不可能保證政府中每一位官員的正直。                                                                             Solomon went into a courtroom to watch a trial, and there he saw innocent people being oppressed by power-hungry officials. The victims wept, but their tears did no good. Nobody stood with them to comfort or assist them. The oppressors had all the power, and their victims were helpless to protest or ask for redress.   所羅門走進法庭觀看審判，在那裡他看到無辜的人民受到渴望權力的官員的壓迫。受害者哭了，但他們的眼淚沒有任何作用。沒有人與他們站在一起安慰或幫助他們。壓迫者擁有一切權力，而他們的受害者卻無力抗議或要求賠償。                                                                       The American orator Daniel Webster once called justice “the ligament which holds civilized beings and … nations together.” The “body politic” in Solomon’s day had many a torn ligament!                                美國演說家丹尼爾·韋伯斯特曾將正義稱為「將文明人和…國家連結在一起的韌帶」。所羅門時代的「政治體」有很多韌帶撕裂！                                                                                                           The king witnessed three tragedies: (1) oppression and exploitation in the halls of justice; (2) pain and sorrow in the lives of innocent people; and (3) unconcern on the part of those who could have brought comfort. So devastated was Solomon by what he saw that he decided it was better to be dead than to be alive and oppressed. In fact, one was better off never having been born at all. Then one would never have to see the evil works of sinful man.                                                                                                      國王親眼目睹了三場悲劇：（1）司法廳裡的壓迫與剝削； (2) 無辜人民生活中的痛苦和悲傷； (3) 那些本來可以帶來安慰的人卻漠不關心。所羅門對他所看到的一切感到非常震驚，他決定死了比活著受壓迫要好。事實上，一個人根本不出生會更好。這樣一來，人們就永遠不必看到有罪之人的惡行了。                                                                                                                                         Why didn’t Solomon do something about this injustice? After all, he was the king. Alas, even the king couldn’t do a great deal to solve the problem. For once Solomon started to interfere with his government and reorganize things, he would only create new problems and reveal more corruption. This is not to suggest that we today should despair of cleaning out political corruption. As Christian citizens, we must pray for all in authority (1 Tim. 2:1–6) and do what we can to see that just laws are passed and fairly enforced. But it’s doubtful that a huge administrative body like the one in Israel would ever be free of corruption, or that a “crusader” could improve the situation.    所羅門為什麼不採取行動來制止這種不公義的行為呢？畢竟，他是國王。唉，即使是國王也無能為力解決這個問題。因為一旦所羅門開始乾涉他的政府並進行重組，他只會製造新的問題並暴露更多的腐敗。這並不是說我們今天應該對清除政治腐敗感到絕望。身為基督徒公民，我們必須為所有當權者祈禱（提摩太前書 2:1-6），並盡我們所能確保正義的法律得到通過並得到公平的執行。但像以色列這樣龐大的行政機構是否能夠杜絕腐敗，或者「十字軍」能否改善這種狀況，都是值得懷疑的。                    Edward Gibbon, celebrated author of The Decline and Fall of the Roman Empire, said that political corruption was “the most infallible symptom of constitutional liberty.” Perhaps he was right; for where there is freedom to obey, there is also freedom to disobey. Some of Solomon’s officials decided they were above the law, and the innocent suffered.                                                                                                   《羅馬帝國衰亡史》的著名作者愛德華‧吉本 (Edward Gibbon) 表示，政治腐敗是「憲法自由最可靠的症狀」。也許他是對的；也許他是對的。因為哪裡有服從的自由，哪裡就有不服從的自由。所羅門的一些官員認為他們凌駕於法律之上，無辜者因此受苦。                                                     In the Marketplace (4:4–8) Disgusted with what he saw in the “halls of justice,” the king went down to the marketplace to watch the various laborers at work. Surely he would not be disappointed there, for honest toil is a gift from God. Even Adam had work to do in the Garden (Gen. 2:15), and our Lord was a carpenter when He was here on earth (Mark 6:3). Solomon considered four different kinds of men.                                                                                                                                                                   在市場上（4:4-8）國王對國王在「法庭」中看到的東西感到厭惡，於是下到市場上觀看工作中的各種工人。他肯定不會在那裡失望，因為誠實的勞動是上帝的恩賜。甚至亞當在伊甸園裡也有工作要做（創 2:15），而我們的主在地上時也是個木匠（馬可福音 6:3）。所羅門考慮了四種不同類型的人。                                                                                                                                            The industrious man (v. 4). It was natural for Solomon first to find a laborer who was working hard. For, after all, had not the king extolled the virtues of hard work in the book of Proverbs? The man was not only busy, but he was skillful in his work and competent in all he did. He had mastered the techniques of his trade.                                                                                                                                          勤勞的人（4節）。所羅門自然首先要找到一個努力工作的工人。畢竟，國王在《箴言》中不是讚揚了勤奮工作的美德嗎？這個人不僅忙碌，而且工作熟練，所做的一切都很有能力。               So much for the worker’s hands; what about his heart? It was here that Solomon had his next disappointment. The only reason these people perfected their skills and worked hard at their jobs was to compete with others and make more money than their neighbors. The purpose of their work was not to produce beautiful or useful products, or to help people, but to stay ahead of the competition and survive in the battle for bread.                                                                                                                                            對於工人的雙手來說就這麼多了；他的心呢？正是在這裡，所羅門再次感到失望。這些人完善自己的技能並努力工作的唯一原因是與他人競爭並比鄰居賺更多的錢。他們工作的目的不是生產漂亮或有用的產品，也不是幫助人們，而是為了在競爭中保持領先並在麵包爭奪戰中生存下來。                                                                                                                                                                God did not put this “selfishness factor” into human labor; it’s the result of sin in the human heart. We covet what others have; we not only want to have those things, but we want to go beyond and have even more. Covetousness, competition, and envy often go together. Competition is not sinful of itself, but when “being first” is more important than being honest, there will be trouble. Traditional rivalry between teams or schools can be a helpful thing, but when rivalry turns into riots, sin has entered the scene.                                                                                                                                                                      上帝並沒有將這種「自私因素」放入人類的勞動中；而是將這種「自私的因素」放入人類的勞動中。這是人心中罪惡的結果。我們貪圖別人擁有的；我們不僅想擁有這些東西，而且還想超越並擁有更多。貪婪、競爭和嫉妒常常同時出現。競爭本身並無罪，但當「第一」比誠實更重要時，就會有麻煩。球隊或學校之間的傳統競爭可能是一件有益的事情，但當競爭變成騷亂時，罪惡就出現了。                                                                                                                                       The idle man (vv. 5–6). Solomon moved from one extreme to the other and began to study a man who had no ambition at all. Perhaps the king could learn about life by examining the antithesis, the way scientists study cold to better understand heat. It must have been difficult for him to watch an idle man, because Solomon had no sympathy for lazy people who sat all day with folded hands and did nothing. (See Prov. 18:9; 19:15; 24:30–34.)                                                                                                                        懶惰的人（5-6節）。所羅門從一個極端走向了另一個極端，開始研究一個毫無野心的人。也許國王可以透過研究對立面來了解生命，就像科學家研究冷以更好地了解熱的方式一樣。觀察一個無所事事的人對他來說一定很困難，因為所羅門對那些整天雙手交叉坐著、無所事事的懶人沒有同情心。 （參考箴言 18:9；19:15；24:30-34。）                                                                          Solomon learned nothing he didn’t already know: laziness is a slow comfortable path toward self-destruction. It may be pleasant to sleep late every morning and not have to go to work, but it’s unpleasant not to have money to buy the necessities of life. “‘Let me sleep a little longer!’ Sure, just a little more! And as you sleep, poverty creeps upon you like a robber and destroys you; want attacks you in full armor” (Prov. 6:10–11 tlb). Paul stated it bluntly: “If any would not work, neither should he eat” (2 Thess. 3:10).                                                                                                                                                       所羅門沒有學到任何他不知道的知識：懶惰是一條緩慢而舒適的自我毀滅之路。每天早上睡懶覺不用去上班也許很愉快，但沒有錢買生活必需品就令人不愉快了。 “‘讓我再睡一會兒！’當然，再睡一會兒！”當你睡覺的時候，貧窮就像強盜一樣向你襲來，摧毀你；想要攻擊你全副武裝」（箴 6:10-11 TLB）。保羅直言不諱地說：「若有不肯作工的，就不可吃飯」（帖後 3:10）。                                                                                                                                                                 The industrious man was motivated by competition and caught in the rat race of life. He had no leisure time. The idle man was motivated by pleasure and was headed for ruin. He had no productive time. Is there no middle way between these two extremes? Yes, there is.                                                             勤勞的人受到競爭的激勵，陷入了生活的激烈競爭。他沒有閒暇時間。遊手好閒的人受到享樂的驅使，最終走向毀滅。他沒有富有成效的時間。這兩個極端之間就沒有中間道路嗎？是的，有。                                                                                                                                                                 The integrated man (v. 6). Here was a man whose life was balanced: he was productive in his work, but he was also careful to take time for quietness. He did not run in the rat race, but neither did he try to run away from the normal responsibilities of life. A 1989 Harris survey revealed that the amount of leisure time enjoyed by the average American had shrunk 37 percent from 1973. This suggests that fewer people know how to keep life in balance. They are caught in the rat race and don’t know how to escape.                                                                                                                                                                     完整的人（6節）。這是一個生活平衡的人：他的工作富有成效，但他也小心翼翼地抽出時間來保持安靜。他沒有參加激烈的賽跑，但也沒有試圖逃避生活中正常的責任。 1989 年哈里斯的一項調查顯示，美國人平均享受的休閒時間比 1973 年減少了 37%。他們陷入了激烈的競爭，不知道如何逃脫。                                                                                                                                                Why have both hands full of profit if that profit costs you your peace of mind and possibly your health? Better to have gain in one hand and quietness in the other. When a heart is controlled by envy and rivalry, life becomes one battle after another (James 3:13—4:4; and see Prov. 15:16). Paul’s instruction about money in 1 Timothy 6 is applicable here, especially verse 6: “But godliness with contentment is great gain.”                                                                                                                                     如果利潤會損害你的內心平靜，甚至可能損害你的健康，為什麼還要雙手握滿利潤呢？最好一手有得，一手安靜。當一顆心被嫉妒和競爭所控制時，生活就會變成一場又一場的爭戰（雅各書 3:13—4:4；參考箴 15:16）。保羅在提摩太前書 6 章中關於金錢的教導也適用於此，尤其是第 6 節：“惟有敬虔加上知足的心，便是大利了。”                                                                           The industrious man thinks that money will bring him peace, but he has no time to enjoy it. The idle man thinks that doing nothing will bring him peace, but his lifestyle only destroys him. The integrated man enjoys both his labor and the fruit of his labor and balances toil with rest. You can take what you want from life, but you must pay for it.                                                                                                 勤奮的人認為金錢會為他帶來平安，但他沒有時間享受它。遊手好閒的人認為無所事事會帶給他平靜，但他的生活方式只會毀了他。完整的人既享受自己的勞動，也享受勞動的成果，並平衡勞動與休息。你可以從生活中得到你想要的東西，但你必須為此付出代價。                               The independent man (vv. 7–8). Then Solomon noticed a solitary man, very hard at work, so he went to question him. The king discovered that the man had no relatives or partners to help him in his business, nor did he desire any help. He wanted all the profit for himself. But he was so busy, he had no time to enjoy his profits. And, if he died, he had no family to inherit his wealth. In other words, all his labor was in vain.                                                                                                                                                   獨立的人（7-8節）。然後所羅門注意到一個孤獨的人正在努力工作，所以他去問他。國王發現這個人沒有親戚或夥伴可以幫他做生意，他也不想得到任何幫助。他要把所有的利潤都據為己有。但他太忙了，沒有時間享受他的利潤。而且，如果他死了，他就沒有家人可以繼承他的財富。換句話說，他所有的努力都白費了。                                                                                                The Greek philosopher Socrates said, “The unexamined life is not worth living.” But the independent man never stopped long enough to ask himself: “For whom am I working so hard? Why am I robbing myself of the enjoyments of life just to amass more and more money?” The industrious man was at least providing employment for people, and the idle man was enjoying some leisure, but the independent man was helping neither the economy nor himself.                                                                           希臘哲學家蘇格拉底說：“未經審視的生活是不值得過的。”但獨立的人從來沒有停下來足夠長的時間問自己：「我這麼努力是為了誰？為什麼我要剝奪自己生活的樂趣，只是為了積累越來越多的錢呢？勤奮的人至少為人們提供了就業機會，閒散的人享受著一些閒暇，但獨立的人既沒有幫助經濟，也沒有幫助自己。                                                                                                             Solomon’s conclusion was, “This, too, is meaningless—a miserable business!” (v. 8 niv). God wants us to labor, but to labor in the right spirit and for the right reasons. Blessed are the balanced!                   所羅門的結論是：“這也沒有意義——一件悲慘的事！” （第 8 節）。神希望我們工作，但要以正確的精神並出於正確的理由工作。平衡的人有福了！