15. and he by his wisdom delivered the city] The history of the siege of Abel-beth-Maachah in 2 Samuel 20:14-20 presents a suggestive parallel, but there the wisdom that delivered the city was that of a woman.

Verse 15. - Now there was found in it a poor wise man. The verb, regarded as impersonal, may be thus taken. Or we may continue the subject of the preceding verse and consider the king as spoken of: "He came across, met with unexpectedly, a poor man who was wise." So the Septuagint. The word for "poor" in this passage is misken, for which see note on Ecclesiastes 4:13. He by his wisdom delivered the city. When the besieged city had neither soldiers nor arms to defend itself against its mighty enemies, the man of poor estate, hitherto unknown or little regarded, came forward, and by wise counsel relieved his countrymen from their perilous situation. How this was done we are left to conjecture. It may have been by some timely concessions or negotiations; or by the surrender of a chief offender as at Abel-Beth-maachah; or by the assassination of a general, as at Bethulia (Jud. 13:8); or by the clever application of mechanical arts, as at Syracuse, under the direction of Archimedes (Livy, 24:34; Plutarch, 'Marcell.,' 15-18.). Yet no man remembered that same poor man. As soon as the exigence which brought him forward was past, the poor man fell back into his insignificance, and was thought of no more; he gained no personal advantage, by his wisdom; his ungrateful countrymen forgot his very existence. Thus Joseph was treated by the chief butler (Genesis 40:23). Classical readers will think of Coriolanus, Scipio Africanus, Themistocles, Miltiades, who for their services to the state were rewarded with calumny, false accusation, obloquy, and banishment. The author of the Book of Wisdom gives a different and ideal experience. "I," he says, "for the sake of wisdom shall have estimation among the multitude, and honor with the elders, though I be young.... By the means of her I shall obtain immortality, and leave behind me an everlasting memorial" (Wisd. 8:10-13). Ecclesiastes 9:15"A little city, and men therein only a few, - to which a great king came near, and he besieged it, and erected against it high bulwarks. And he met therein a poor wise man, and who saved the city by his wisdom; and no man thought of that poor man." What may be said as to the hist. reference of these words has already been noticed. The "great king" is probably an Asiatic monarch, and that the Persian; Jerome translates verbally: Civitas parva et pauci in ea viri, venit contra eam - the former is the subj., and the latter its pred.; the object stands first, plastically rigid, and there then follows what happened to it; the structure of the sentence is fundamentally the same as Psalm 104:25. The expression אל בּוא, which may be used of any kind of coming to anything, is here, as at Genesis 32:9, meant of a hostile approach. The object of a siege and a hostile attack is usually denoted by על, 2 Kings 16:5; Isaiah 7:1. Two Codd. of de Rossi's have the word מצורים, but that is an error of transcription; the plur. of מצור is fem., Isaiah 29:4. מצודים is, as at Ecclesiastes 7:26, plur. of מצוד (from צוּד, to lie in wait); here, as elsewhere, בּחן and דּיק is the siege-tower erected on the ground or on the rampart, from which to spy out the weak points of the beleaguered place so as to assail it.

The words following בהּ וּמצא are rendered by the Targ., Syr., Jerome, Arab., and Luther: "and there was found in it;" most interpreters explain accordingly, as they point to Ecclesiastes 1:10, יאמר, dicat aliquis. But that מץ taht in this sequence of thought is equals ונמצא (Job 42:15), is only to be supposed if it were impossible to regard the king as the subject, which Ewald with the lxx and the Venet. does in spite of 294b. It is true it would not be possible if, as Vaih. remarks, the finding presupposed a searching; but cf. on the contrary, e.g., Deuteronomy 24:1; Psalm 116:3. We also say of one whom, contrary to expectation, a superior meets with, that he has found his match, that he has found his man. Thus it is here said of the great king, he found in the city a poor wise man - met therein with such an one, against whom his plan was shattered. חכם is the adjective of the person of the poor man designated by ish miskēn (cf. 2 Chronicles 2:13); the accents correctly indicate this relation. Instead of וּמלּט־הוּא, the older language would use וימלּט; it does not, like the author here, use pure perfects, but makes the chief factum prominent by the fut. consec. The ē of millēt is that of limmēd before Makkeph, referred back to the original a. The making prominent of the subject contained in millat by means of hu is favourable to the supposition that umatsa' has the king as its subject; while even where no opposition (as e.g., at Jeremiah 17:18) lies before us this pleonasm belongs to the stylistic peculiarities of the book. Instead of adam lo, the older form is ish lo; perhaps the author here wishes to avoid the repetition of ish, but at Ecclesiastes 7:20 he also uses adam instead of ish, where no such reason existed.

Threatened by a powerful assailant, with whom it could not enter into battle, the little city, deserted by its men to a small remainder capable of bearing arms (this idea one appears to be under the necessity of connecting with מעט ... ואן), found itself in the greatest straits; but when all had been given up as lost, it was saved by the wisdom of the poor man (perhaps in the same way as Abel-beth-maacha, 2 Samuel 20, by the wisdom of a woman). But after this was done, the wise poor man quickly again fell into the background; no man thought of him, as he deserved to have been thought of, as the saviour of the city; he was still poor, and remained so, and pauper homo raro vifit cum nomine claro. The poor man with his wisdom, Hengst. remarks, is Israel. And Wangemann (1856), generalizing the parable: "The beleaguered city is the life of the individual; the great king who lays siege to it is death and the judgment of the Lord." But sounder and more appropriate is the remark of Luther: Est exemplum generale, cujus in multis historiis simile reperitur; and: Sic Themistocles multa bona fecit suis civibus, sed expertus summam intratitudinem. The author narrates an actual history, in which, on the one hand, he had seen what great things wisdom can do; and from which, on the other hand, he has drawn the following lesson:

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