Ecclesiastes 8:1

8:1-5 None of the rich, the powerful, the honourable, or the accomplished of the sons of men, are so excellent, useful, or happy, as the wise man. Who else can interpret the words of God, or teach aright from his truths and dispensations? What madness must it be for weak and dependent creatures to rebel against the Almighty! What numbers form wrong judgments, and bring misery on themselves, in this life and that to come!

Who is as the wise man?.... Who is as the first man, that was made upright, and was a wise man? not one of his sons. Or who is as the wise man, meaning himself? no man; he was the wisest of men; and yet he could not find out wisdom, and the reason of things, and the wickedness of folly, Ecclesiastes 7:25 ; how therefore should any other man? what can the man do that comes after the king? Or who is like to a wise man, to he compared to him for honour and dignity? none; not those of the highest birth and blood, of the greatest wealth and riches, or in the highest places of power and authority; a wise man is above them, they being without wisdom; and especially such as are wise to salvation; these are the excellent in the earth, and the most worthy among men. Or who is a truly wise man? is there really such a person in the world, that has got to the perfection of wisdom? not one; and very few they are that can, in a true and proper sense, be called wise men. The Targum is, "who is a wise man, that can stand against the wisdom of the Lord?'' and who knoweth the interpretation of a thing? or "a word" (q)? the word of God, which is not of private interpretation? none know it rightly, but such who have the Spirit of God, the enditer of the word: Christ is the interpreter, one among a thousand; and, next to him are those who have his mind, and rightly divide the word of truth.

Ecclesiastes 8:1 . Who is wise? — There are few wise men in this world. Who knoweth, &c. — How few understand the reasons of things, and can rightly expound the word and works of God! A man’s wisdom makes his face, &c. — Makes a man venerable, cheerful, mild, and amiable. The face is put for the mind, because the mind discovers itself in the countenance. The boldness of his face — The roughness or fierceness of it, shall be changed — Into gentleness and humility.

VIII. (1) This verse in praise of wisdom can be connected either with what precedes or what follows. (See Hosea 14:9.) Interpretation.—The word occurs elsewhere in the Chaldee parts of Daniel. Boldness.—Impudence is removed from the countenance. See Proverbs 7:13; Proverbs 21:29; Ecclesiasticus 13:25.

Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face {a} to shine, and {b} the boldness of his face shall be changed. (a) That is, gets him favour and prosperity. (b) While before he was proud and arrogant, he will become humble and meek.

CHAPTER 8 Ec 8:1-17. 1. Praise of true wisdom continued (Ec 7:11, &c.). "Who" is to be accounted "equal to the wise man? … Who (like him) knoweth the interpretation" of God's providences (for example, Ec 7:8, 13, 14), and God's word (for example, see on [665]Ec 7:29; Pr 1:6)? face to shine—(Ec 7:14; Ac 6:15). A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it (Ex 34:29, 30). boldness—austerity. changed—into a benign expression by true wisdom (religion) (Jas 3:17). Maurer translates, "The shining (brightness) of his face is doubled," arguing that the Hebrew noun for "boldness" is never used in a bad sense (Pr 4:18). Or as Margin, "strength" (Ec 7:19; Isa 40:31; 2Co 3:18). But the adjective is used in a bad sense (De 28:50).Kings to be greatly respected, Ecclesiastes 8:1-5. Our times uncertain; death not to be resisted, Ecclesiastes 8:6-8. An evil magistrate buried and forgot, Ecclesiastes 8:9,10. Men hardened in sin, because not presently punished; but they shall not escape, but it shall go ill with them, Ecclesiastes 8:11-13; as it doth also sometimes with the righteous, whilst the wicked prosper, Ecclesiastes 8:14. Mirth therefore, and a contented enjoyment of God’s gifts, preferable to immoderate care and search, Ecclesiastes 8:15. God’s work herein past finding out, Ecclesiastes 8:16,17. Who is as the wise man? who is to be compared with a wise man? He is incomparably the most excellent man in the world.

Or rather, who is truly wise? the particle as being here not a note of similitude, but of reality, as it is John 1:14, and in many other places, as hath been noted. There are very few or no truly wise men in this world. This seems best to agree with the next clause, which is not, who is as he that knoweth, but who knoweth, &c. Who knoweth the interpretation of a thing? how few are there who understand the reasons of things, and can rightly expound the word and works of God, and instruct and satisfy himself and others in all the doubtful and difficult cases of human actions! A man’s wisdom maketh his face to shine; maketh a man illustrious and venerable, cheerful, and mild, and amiable in his carriage to others. The face is put for the mind or inward frame, because the mind discovers itself in the countenance. The boldness of his face; the roughness or fierceness, the pride or impudence of his disposition, as this phrase is used, Deu 28:50 Proverbs 7:13 21:29 Daniel 8:23; shall be changed into gentleness and humility.

1 . Who is as the wise man? ] The question comes in abruptly as from a teacher who calls the attention of his scholars to things that are φωνήεντα συνέτοισιν (“significant to those who understand”) and remind us of the “He that hath ears to hear let him hear” in our Lord’s teaching ( Matthew 11:15 ; Matthew 13:9 ; Mark 4:9 ). Something there was in what he is about to add, to be read between the lines. It required a á man to “know the interpretation” (the noun is Chaldaean and is found, with a slight variation, as the prominent word in Daniel 4:5 ; Daniel 4:7 ) of the “thing” or better, “of the word. ” We find the probable explanation of this suggestive question in the fact that the writer veils a protest against despotism in the garb of the maxims of servility. a man’s wisdom maketh his face to shine ] Literally, illuminates his face. The word paints with a wonderful vividness the almost trans-figuring effect of the “sweetness and light” of a serene wisdom, or of the joy that brightens a man’s countenance when he utters his Eureka over the solution of a long-pondered problem. the boldness of his face shall be changed ] Literally, the strength of face , i.e. its sternness. The words have been very variously translated, (1) as in the LXX. “his shameless face shall be hated,” (2) as by Ewald “the brightness of his countenance shall be doubled.” There is no ground, however, for rejecting the Authorised Version.

The “boldness of the face” is, as in the “fierce countenance” of Deuteronomy 28:50 ; Daniel 8:23 , the “impudent face” of Proverbs 7:13 , the coarse ferocity of ignorance, and this is transformed by culture. The maxim is like that of the familiar lines of Ovid, “Adde quod ingenuas didicisse fideliter artes, Emollit mores nec sinit esse feros.” “To learn in truth the nobler arts of life, Makes manners gentle, rescues them from strife.” Epp. ex Ponto ii. 9. 47.

Verses 1-9. - Section 5. There is no use in repining or rebelling; true wisdom counsels obedience to the powers that be , and submission to the dispensations of Providence . However oppressive a tyrant may prove sure retribution awaits him. Verse 1. - Who is as the wise man? i . e . Who is like, equal to, the wise man? The somewhat sudden question occurs naturally after the results of the search for wisdom mentioned at the end of the last chapter. The thought is not, as in Hosea 14:9 and Jeremiah 9:12 , "Who is wise?" but - No one Call be compared with a wise man; he has no compeer. And who [like him] knoweth the interpretation of a thing? Who, so well as the wise man, understands the proper relation of circumstances, sees into human affairs and God's dispensations in the case of nations and individuals? Such a one takes the right view of life. The word pesher , "interpretation," occurs ( peshar ) continually in Daniel, and nowhere else and is Chaldaic. The Vulgate, which connects these two clauses with Ecclesiastes 7 , renders, Quis cognovit solutionem verbi? So the Septuagint. The "word" or "saying" may be the question proposed above Concerning the happy life, or the proverb that immediately follows. But dabar is better rendered "thing," as Ecclesiastes 1:8 ; Ecclesiastes 7:8 .

A man's wisdom maketh his face to shine ; Septuagint, φωτιεῖ , "will enlighten, illuminate." The serene light within makes itself visible in the outward expression; the man is contented arid cheerful, and shows this in his look and bearing. This is an additional praise of wisdom. Thus Ecclus. 13:25, 26, "The heart of man changeth his countenance, whether it be for good or evil. A cheerful countenance is a token of a heart that is in prosperity." Cicero, 'De Orat.,' 3:57, "Omnes enim motus animi suum quemdam a natura habet vultum et sonum et gestum; corpusque totum homiuis et ejus omnis vultus omnesque voces, ut nervi in fidibus, ita sonant, ut motu animi quoque sunt pulsae." And the boldness of his face shall be changed . The word translated "boldness" is עֹז , which means properly "strength," and is best taken of the coarseness and impudence engendered by ignorance and want of culture. Wisdom, when it fills the heart, changes the countenance to an open genial look, which wins confidence and love. Delitzsch refers to the well-worn lines of Ovid, 'Epist.,' 2:9. 47 - "Adde, quod ingenuas didicisse fideliter artesEmollit mores, nec sinit esse feros." The Septuagint, "And a man shameless in countenance will be hated," shows an alteration in the text, and does not agree with the context. Vulgate, Et potentissimus faciem illius commutabit , "And the Almighty will change his face," where again the text is not accurately followed. Ecclesiastes 8:1