05. The Poor Wise Man
CHAPTER V (d) “ THE POOR WISE MAN “
“ THERE was a small city and in it were few men. And there came unto it a great king who encircled it and built great siege-works against it; but there happened to be in it a poor wise man who by his cunning caused the city to be saved; yet not a Man 1:1 remembered that poor Man 1:1.”
Ecc 9:14-15. This simple but attractive parable has not received the care and attention which it merits.
Hidden amidst numerous proverbs the story suffers from being regarded only as a passing illustration of how wisdom may be despised though it be of great consequence in an hour of crisis. Attempts have been made to identify the story with an actual incident in history, but they have all been mere conjectures. For a satisfactory grasp of the narrative attention is directed to an alternative translation of the Hebrew word (?) ’ there was found ’ and to a series of contrasts contained in the narrative. The verb Nyip necessitates an ambiguity to give the
1 In both the Hebrew and Greek texts there are two words used for ’ man ’ and the texts emphasise the word ’ that ’ in ’ that poor man.’ meaning ’ there was found J because the text reads better that the great king besieging the city ’found ’ its deliverer there. Another form is the impersonal use of the verb, ’ one found in it; ’ although such an interpretation makes a distinct break upon the sequence of the verbs and conjunctions used in the Hebrew text. Since the verb possesses strongly the idea of a sudden discovery such as might result from the arrival of a visitor, or the occasion that one * happened to be there ’ though not usually resident, we are able to set forth a series of contrasts a small city and a mighty king; few men in it and great siege-works encompassing it; there had come a poor wise man and also a great ruler of men; the poor man saves from the powerfully wealthy man; whilst someone might have remembered a wise man yet no man remembered that poor man. In verse 16 it is revealed clearly that emphasis should be laid upon the city’s neglect of the man because of his poverty even though his wisdom was accepted as valuable.
Unnecessary as they are to an adequate appreciation of the parable a few sentences may be devoted to the historic events which scholars have associated with it. Were it possible to decide upon one of them definitely the result would be very valuable as an aid in fixing the probable date of the writing of Ecclesiastes. The occasions suggested are:
(1) The siege of Dor in 218 B.C. by Antiochus III
(the Great). This siege was said to have been raised because the city was ’ hard to be taken ’ and on account of the approach of Nicolaus.
(2) The siege of Dor about 139 B.C. by Antiochus VII is described in 1Ma 15:11, 1Ma 15:13, 1Ma 15:25; also by Josephus (Antiq. xiii, vii and viii). There is no indication that the city was taken. But Antiochus was then greatly helped by Simon, high priest at Jerusalem.
(3) The siege of Bethsura in 162 B.C. by Antiochus V, when the city was taken mainly as a result of starvation though after a battle was fought (1Ma 6:31).
(4) Abel-Beth-Maacah is the city which was delivered from siege by a wise woman who reasoned with Joab that it was better for the citizens that she should give him the head of Sheba whom he pursued than that the whole city should perish. Though this seems the most favourable analogy it suffers from two defects the deliverer was a wise woman and the besieger was not a king.
(5) The deliverance of Athens by a stratagem of Themistocles when Xerxes attacked that city, yet the saviour of Athens was ostracized in 471 B.C. In this case, however, Themistocles had great honour immediately after the withdrawal and defeat of the Persians.
(6) The assault upon Syracuse by the Romans in 212 B.C. when Archimedes strove to deliver the city without success an event which adds value to a translation which says the poor wise man ’ would save the city ’ rather than that he saved it. The siege of Syracuse lasted nine years, Archimedes was not a wealthy man nor was he of high rank.
Cicero found his tomb forgotten by the Syracusans. “ Not a man remembered that poor man.” If the suggested emendation be accepted whereby it is not claimed that the city was saved but that the poor, wise man would save it then the siege of Syracuse may have been the occasion referred to.
Though it may be of service to know the actual historical occasion to which the parable refers, the story is, nevertheless, precious as a parable if we retain only its substance. The story of the Good Samaritan loses nothing through our inability to identify ’ a certain man ’ or the ’ Samaritan.’
If it be borne in mind that the emphasis must rest upon the poverty of the wise man there need be no difficulty in the interpretation. Many wise men who were poor have, through use of their wisdom, rightly or wrongly, become rich. Not so in this parable; and its significance lies in the indication that but for his poverty the wise man would have been remembered. There is a common remark that public service is seldom appreciated as it deserves to be. A man who is lauded and idolised to-day has his name and honour foully besmirched to-morrow. So long as danger threatens and the enemy’s ramparts are being strengthened the poor man’s wisdom is recognised, his word obeyed and his position exalted. When deliverance is achieved and the foe has withdrawn the city relapses into the old routine, the poor wise man returns to his humble abode and lowly task, there to be forgotten by those whom he has served so well. It may not be inappropriate to recall the changed fortunes of men in high office during the recent Great War.
Some of them are already experiencing that forgetfulness of a people in our own and other lands who remember them not. Is there not room for a readjustment of the valuations of human service? A rich man makes a trifling remark and it is boomed abroad. In his humble circle the poor man makes a speech of which every sentence is a gem and no more is heard of it. We need sound, balanced judgment.
Every wise man is not a poor man and every rich man is not a wise man. Had a rich man’s wisdom delivered that small city his social eminence would have helped to perpetuate the memory of his deed. Many of our greatest inventors, discoverers, artists and literati were poor men and had to undergo ignominy and abuse before doors were gratefully opened to their wisdom and skill. Appreciation came in several instances when it was too late. It is necessary to mention only a few like Dr. Wm.
Harvey, Galileo, Columbus, Turner, Goldsmith, Chatterton, Francis Thompson, and Carlyle.
To-day we know scarcely anything of the mighty ones who derided them.
“ Seven wealthy towns contend for Homer dead, Through which the living Homer begged his bread.”
Truly the deeds live on though the actors are forgotten. This is a view which raises the despondent spirit. It is also true that under modern conditions there is a better opportunity afforded the poor man to give evidence of his abilities. This we owe very greatly to the teaching of Jesus, which has given to the individual a value and which assures us that no deed rendered even unto the least is lost or forgotten.
Jesus has immortalized deeds by poor people such as the anointing of feet, the gifts out of poverty by a widow, the mere offer of a cup of water and the menial service of washing men’s feet rendered by One who had not where to lay His head. Thanks to the Gospel-Spirit, but especially to the influence of Christ’s own personality and life, the modern world regards the wisdom and work of the very poorest man with an increasing sense of gratitude. His deeds are enshrined in golden memories and grateful hearts. Robert Burns sensed this when he wrote
“ For a’ that, and a’ that, Our toils obscure and a’ that; The rank is but the guinea stamp, The man’s the gowd (gold) for a’ that”
Even the poor man should not serve merely to be remembered for his works, but the deeds of the poorest of benefactors merit the gratitude and remembrance of all who have benefited thereby.