(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.

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.

"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. The Targum is,

"and to know the interpretation of the words in the prophets:''

this may be understood of the solution of any difficulties in things natural or civil; and of the interpretation of any of the works of God, either in nature or providence, as well as of his word; and he is a wise man, that not only has wisdom in himself, but is able to teach others, and make them wise; can solve doubts, remove difficulties, interpret nature, the works and word of God. Aben Ezra repeats the note of similitude from the former clause, and so it may be rendered, "Who is as he that knows the interpretation of a thing", or "word?" such an one as Solomon was, Proverbs 1:6;

a man's wisdom maketh his face to shine: as Moses, when he came down from the mount, full fraught with the knowledge of the will of God, Exodus 34:29; and as Stephen, whose wisdom and spirit, by which he spoke, were irresistible, Acts 6:10; wisdom, which discovers itself in a man's words and actions, gives comeliness to his person, makes him look amiable and lovely in the eyes of others: or, it "enlightens his face" (r); by it he is able to see the difference between truth and falsehood, and what is to be done and not done; what way he should walk in, and what he should shun and avoid;

and the boldness of his face shall be changed; the ferocity and austerity of his countenance, the impudence and inhumanity that appeared in him before, through his wisdom and knowledge, are changed into meekness, gentleness, and humanity; of an impudent, fierce, and badly behaved man, he becomes meek, modest, affable, and humane; this effect natural wisdom and knowledge has on men (s); and much more spiritual and evangelical wisdom, which comes from above, and is first pure, then peaceable and gentle, James 3:17. Some read it, "the strength of his face shall be doubled", or "renewed" (t); he shall be changed into the same image, from glory to glory; his spiritual strength shall be renewed, and his light and knowledge increase yet more and more, 2 Corinthians 3:18. But Gussetius (u) renders it, his "boldness", or impudence, "shall be hated".

(q) "verbi", V. L. Pagninus, Montanus. (r) "illustrati", Vatablus, Junius & Tremellius, Piscator, Mercerus; "illuminat", Cocceius, Gejerus, Rambachius, so Broughton. (s) "Adde quod ingenuas didicisse fideliter artes, emollit mores, nec sinit esse feros", Ovid. de Ponto, l. 2. Eleg. 9. (t) "duplicatur", Junius & Tremellius, Varenius; "instauratur", Cocceius, Gejerus. (u) Ebr. Comment. p. 595. so the Septuagint, Syriac, and Arabic versions.

(a) That is, gets him favour and prosperity.

(b) While before he was proud and arrogant, he will become humble and meek.