A man's wisdom maketh his face to shine,

And changeth the boldness of his countenance.

In the foregoing chapter much was spoken of a wise man who possesses the wisdom of God, and about the advantages that such a man derives from his knowledge if he regulate all his affairs according to its infallible precepts. It was also stated that the wise man, and he alone, can see the reasons of all the changes and disappointments which he may experience during the voyage of life, and the means were pointed out how to avoid them. In the present chapter, Solomon introduces again the same subject, saying, "Who is like the wise man? And who (like him) knoweth the interpretation of a thing?" Who like the wise man knows how to behave in time of prosperity? Who knows, like him, how to find consolation in times of adversity? Who, like him, knows the way of true happiness in time and eternity? And who knows, as well as he, how to interpret the oracles of the living God, and how to draw with joy the refreshing and invigorating waters out of the wells of salvation ? "A man's wisdom maketh his face to shine," as well in days of reverses and trouble, as in days of happiness and prosperity, for knowing the fragility and shortness of this life, and that he has here no abiding city, he directs his eyes towards eternity, and concentrates all his consolations and hopes in the foretaste of unchanging peace and felicity in a world to come. The wisdom of a man also "changeth the boldness of his countenance," removes from it that which by nature is rough and sad, and bestows on him softness of character and sweetness of expression; his look is cheerful and comforting, and his consolations like balm to a wound. He is not arrogant nor unapproachable in time of prosperity and

power; he is not gloomy nor irritated in time of adversity and suffering; for his wisdom (or rather the wisdom of God in him) teaches him that neither the sweets nor the bitter of this world are of any long duration, and hence that changes in life cannot be of any great consequence to a never-dying soul.

2. I tell thee, observe the king's commandments, And that in the manner of an oath before God. 3. Dread not his countenance as thou walkest: Nor persist thou in an evil matter;

For He doeth whatsoever pleaseth Him.

4. Where there is the king's word there is power; And who may say unto Him, What doest thou?

In chap. v. and verse 2d of this book Solomon said, "Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God, for God is in heaven and thou on earth, let, therefore, thy words be few." In the same chapter he warns man not to bind himself hastily by an oath; but when he had done so then he should make haste to fulfil it, and thus escape the anger of God. In the passage before us such like warnings are renewed, and in verse 2d we are told that not only should we hasten to fulfil the will of God when we have bound ourselves by a special oath to do so, but that every commandment of the Lord is equally binding on us as if we had undertaken it by a special oath before God-that, therefore, we should hasten to fulfil every commandment and observe scrupulously every precept, without delay and without excuse. In verse 3d we are told that in fulfilling Jehovah's commandments and in walking in his ways we must not do so with a slavish fear, out of dread for the severe punishment which would otherwise overtake us, but that we should obey our God with filial cheerfulness, serve Him and fulfil his revealed will

in a spirit of pure love and happy devotion, and praise His holy name, because He alone is worthy of our adoring praise, because He is holy, just, merciful, and benevolent, and because He is good, and his goodness endures for ever. This cheerfulness, fearlessness, and happiness in the service of God is acquired by the wise man introduced in verse 1, who, as he knows the interpretation of God's oracles, commandments, invitations, and promises, has no reason to fear: but, on the contrary, the wisdom of God makes his face to shine with contentedness and cheerfulness, and he comes boldly before the throne of grace, knowing that his God is a God of mercy, of loving-kindness, and pardoning grace. But, whilst the child of God and the man who cherishes Jehovah's wisdom is invited to let go all fear and to serve God with joy and assurance of grace, the sinner who "persisteth in an evil matter," who continues impenitent in his wickedness, is told at the same time to tremble, for, having no part in Jehovah's grace and pardoning love, he has reason to dread, since he has to do with a jealous and almighty God, who does everything according to His sovereign will, and who has prepared everlasting punishments for every hardened evil-doer. This earnest exhortation to the hardened sinner is continued in verse 4, where he is assured that the great King of kings has all power in Himself-that He needed not another subordinate executive power in order to punish the wicked for their sin and rebellion. "Where there is the king's word there is power." God commanded and we must obey, and if not we have no other alternative than to await the dreadful consequences of rebellion against Him who gives only His Almighty word and everything is done, and who needs no other executive power but His irresistible verdict, His thunder word of condemna

tion, and then all is done-no excuse, no prayer, no supplication, no appeal to another court, for there is none so high, and none can say to Him-What doest thou.'

*The above passage is commonly interpreted by Commentators as referring to the obedience which we owe to our earthly kings. Now, not only would such a subject be entirely out of place, corresponding neither with the subjects treated in the foregoing chapter, nor with the first verse with which the chapter opens, nor with the matter contained in the immediately following verses, but also a doctrine like this would be the strangest, and the like of which we do not find throughout the Holy Scriptures-it would contain a commandment for the most implicit obedience and blind and slavish subjection to the most cruel of despots, to the most outrageous of sinners, and this in no less a manner than the obedience which we owe to God alone. What! the above passage referring to a mortal king! What would signify the phrase in verse 3d, "for he doeth whatsoever pleaseth him?" or the expression in verse 4, "And who may say to him, 'What doest thou ?'"' Are not these the very words in which sovereign power and independent government are ascribed to God and to God alone through the Scripures? Where do we find the like of it spoken of a mortal man that he may do as he pleaseth with millions of men, and that none dares say unto him What doest thou? Would not this be a sanctioning of the most horrid despotism-a precept for subjection to any monster of crimes and murder, even beyond that of Nero or Caligula and that without that any man daring to say, What doest thou ?—an absolutism far beyond that which any monarch enjoyed, even among the most barbarous of nations! But have the prophets of old observed or taught such a supposed commandment? Had they ever allowed the wicked kings of Israel to do as they pleased, without saying unto them, What doest thou?

It would be the height of folly to suppose to answer the above questions by making a difference between a good and a wicked king, or bettyeen a prophet and a private man, for the passage before us (suppose it referred to a mortal king) allows of no such difference; as it would be a general and immutable statement that a king, any king, may do whatsoever pleaseth him, and that no mortal, whatever be his quality, dares say to him, What doest thou? Moreover, if it should refer to a king governing in justice and equity, then it could not be said of him that he does what pleaseth him, but what he is commanded of God to do. A king who does what pleases him, and not that which pleases God and what is conducive to the temporal and spiritual welfare of the millions of mortals

5. He that observes the commandments

Shall experience no evil thing:

And the wise man's heart discerneth both time and order.

confided to his care, has no more right to his crown or to the obedience of his subjects than he has a claim to the crown of glory in heaven. No law, whether divine or human, was ever given, or founded, or suggested, by which millions of immortal souls should be bound against their will to abandon themselves unto the power of a wicked and cruel mortal, who might ruin their substance, and lead them like sheep to be slaughtered, without any one daring to say unto him What doest thou? True, cruel despots have made such laws of themselves, without the agreement of their victims, but not the legislature of entire nations. On the other hand, in a pious, good, and faithful monarch, we obey God and fulfil his will in obeying the crowned head who is worthy of our obedience and attachment. But such a king cannot be said to do whatsoever pleases him, nor will he be angry when his faithful servants and counsellors should say unto him, What doest thou? suppose that he was to commit a fault like a man. Far from this; but he will do nothing of importance without the counsel of his ministers, and often wait for the approbation of the nation at large. Solomon himself said, "It is an abomination in kings to commit wickedness, for a throne is established by righteousness." (Prov. xvi. 12.) "The king that faithfully judgeth the poor, his throne shall be established for ever. (xxix. 14.) Wicked and abominable kings were severely rebuked, and sometimes deposed, and their crowns put on the heads of others by the prophets and priests-as Saul, Jeroboam, Ahab, Jehu, Uzziah, &c., &c.-but neither despotism itself nor blind obedience to wicked and cruel despots is ever recommended in Scripture. "Be subject to authority" means "Obey the national established order," but not a national executioner and destroyer. Any impartial reader of the sacred history regarding Solomon's reign will see that it was one of mildness, of peace, of happiness, of glory and renown to Israel, and far from absolute despotism, which ruins and impoverishes a nation. With regard to his successor, instead of crowning and establishing him on the throne during his lifetime, he left the choice to Israel. Their murmurings and complaints after his death were no less unjust than their chidings with Moses in the desert. They grew weary of peace, riches, and prosperity, and were spoiled by nearly a century of happiness and glory, and wanted a change to replunge them into misery; and their right it was to choose. Now, besides that we have (in the passage in question) the word of inspiration, and that we never find the shadow of