Holy Bible

A man's wisdom maketh his face to shine and the boldness of his face shall be changed. Ecclesiastes 8:1 The human face T. De Witt Talmage. In all the works of God there is nothing more wonderful than the human countenance. The face is ordinarily the index of character. It is the throne of the emotions, the battlefield of the passions. It is the catalogue of character, the map of the mind, the geography of the soul. Whether we will or not, physiognomy decides a thousand things in commercial, and financial, and social, and religious domains. From one lid of the Bible to the other there is no science so recognized as that of physiognomy, and nothing more thoroughly taken for granted than the power of the soul to transfigure the face. The Bible speaks of the "face of God," the "face of Jesus Christ," the "face of Esau," the "face of Israel," the "face of Job," the "face of the old man," the shining "face of Moses," the wrathful "face of Pharaoh," the ashes on the face of humiliation, the resurrectionary staff on the face of the dead child, the hypocrites disfiguring their face, and in my text the Bible declares, "A man's wisdom maketh his face to shine and the sourness of his face shall be sweetened." And now I am going to tell you of some of the chisels that work for the disfiguration or irradiation of the human countenance. One of the sharpest and most destructive of those chisels of the countenance is — I. CYNICISM. That sours the disposition and then sours the face. It gives a contemptuous curl to the lip. It draws down the corners of the mouth and inflates the nostril as with a mal-odour. It is the chastisement of God that when a man allows his heart to be cursed with cynicism his face becomes gloomed, and scowled, and lachrymosod, and blasted with the same midnight. II. But let CHRISTIAN CHEERFULNESS try its chisel upon a man's countenance. Feeling that all things are for his good, and that God rules, and that the Bible being true the world's floralization is rapidly approaching, and the day when distillery, and bomb-shell, and rifle-pit, and seventy-four pounders, and roulette-tables, and corrupt book, and satanic printing press will have quit work, the brightness that comes from such anticipation not only gives zest to his work, but shines in his eyes and glows in his cheek, and kindles a morning in his entire countenance. The grace of God comes to the heart of a man or woman and then attempts to change a forbidding and prejudicial face into attractiveness. Perhaps the face is most unpromising for the Divine Sculptor. But having changed the heart it begins to work on the countenance with celestial chisel, and into all the lineaments of the face puts a gladness and an expectation that changes it from glory to glory, and though earthly criticism may disapprove of this or that in the appearance of the face, Christ says of the newly-created countenance that which Pilate said of Him, "Behold the man!" III. Here is another mighty chisel for the countenance, and you may call it REVENGE, OR HATE, OR MALEVOLENCE. This spirit having taken possession of the heart it encamps seven devils under the eyebrows. It puts cruelty into the compression of the lips. You can tell from the man's looks that he is pursuing some one and trying to get even with him. There are suggestions of Nero, and Robespierre, and Diocletian, and thumbscrews, and racks all up and down the features. Infernal artists with murderers' daggers have been cutting away at that visage. The revengeful heart has built its perdition in the revengeful countenance. Disfiguration of diabolic passion! IV. But here comes another chisel to shape the countenance, and it is KINDNESS. There came a moving day, and into her soul moved the whole family of Christian graces, with all the children and grandchildren, and the command has come forth from the heavens that that woman's face shall be made to correspond with her superb soul. Her entire face from ear to ear becomes the canvas on which all the best artists of heaven begin to put their finest strokes, and on the small compass of that face are put pictures of sunrise over the sea, and angels of mercy going up and down ladders all a-flash, and mountains of transfiguration and noon-day in heaven. Kindness! It is the most magnificent sculptor that over touched human countenance. It makes the face to shine while life lasts, and after death puts a summer sunset between the still lips and the smoothed hair that makes me say sometimes at obsequies, "She seems too beautiful to bury." V. But here comes another chisel, and its name is HYPOCRISY. Christ with one terrific stroke in his Sermon on the Mount described this character: "When ye fast be not as the hypocrites, of a sad countenance; for they disfigure their faces that they may appear unto men to fast." Hypocrisy having taken possession of the soul it immediately appears in the countenance. Hypocrites are always solemn. They carry several country graveyards in their faces. They are tearful when there is nothing to cry about. A man cannot have hypocrisy in his heart without somehow showing it in his face. All intelligent people who witness it know it is nothing but a dramatization. VII. Here comes another chisel, and that belongs to the OLD-FASHIONED RELIGION. It first takes possession of the whole soul, washing out its sins by the blood of the Lamb and starting heaven right there and then. This is done deep down in the heart. Religion says, "Now let me go up to the windows and front gate of the face and set up some signal that I have taken possession of this castle. I will celebrate the victory by an illumination that no one can mistake. I have made this man happy, and now I will make him look happy. I will draw the corners of his mouth as far up as they were drawn down. I will take the contemptuous curl away from the lip and nostril. I will make his eyes flash and his cheeks glow at every mention of Christ and heaven. I will make even the wrinkles of his face lock like furrows ploughed for the harvests of joy. I will make what we call the 'crow's feet' around his temples suggestive that the dove of peace has been alighting there." There may be signs of trouble on that face, but trouble sanctified. There may be scars of battle on that face, but they will be scars of campaigns won. ( T. De Witt Talmage. ) Gospel of the shining face Homiletic Review. (with Matthew 17:2 ): — Note the variation of the Douay version: "The wisdom of a man shineth in his countenance." We would have been glad to stand with the disciples on the mountain to see Jesus when His face shone. I. WHAT IS THE FINAL SECRET OF A RADIANT FACE LIKE THAT OF JESUS? 1. "A man's wisdom maketh his face to shine." The genuine radiance of wisdom is not an outside application. Outward polish desirable, but not to be substituted for inward character. 2. There is a human wisdom in man that comes up through nature that seems to have some radiating quality. The reign of life begins with the creature fiat on his face. Ascending orders are, on the whole, increasingly erected, until man comes, the only creature with wisdom to turn his face upward. He is the "being with the upturned face." 3. But the light of nature in man was not that which shone in the transfigured face of Jesus. This light does not come up through nature, but down from God. Entering man, it changes the qualities of the nature light. It is only when it streams out again that we also get transfiguration experiences. This light in us is the "wisdom" that makes the face shine. II. HOW MAY WE HAVE AND SHOW THIS SHINING FACE? 1. Companying with Christ. The true disciple's face will always reflect the Master's light. 2. Busy interest in a great aim pursued for Jesus' sake. In cheerful work the face will shine. 3. Faith in the coming triumph of the kingdom. 4. The immortal hope. Upon the disciple's face the light is always that of the eternal city. Dying saints in pain comfort us with shining faces when we go hoping to comfort them. "Let your light shine." ( Homiletic Review. ) I counsel thee to keep the king's commandment, and that in regard of the oath of God. Ecclesiastes 8:2 Obedience to the civil government T. Payne, M. A. Notwithstanding men differ so much in their several opinions concerning human authority, and entertain such various notions about the rise and original foundation of civil government: yet it is generally agreed upon by all sides that it is absolutely necessary that there should be such a thing as government; and the common voice of reason (as well as the practice of all ages) plainly declares that the universal good of mankind can in no wise be carried on without it. From hence it appears to be the interest of mankind in general that government should be kept up and maintained; but because men are so partial to themselves, as through pride, ambition, or revenge, to overlook and disregard the public good, when it stands in competition with their own private advantage: God in His wisdom has thought fit not to leave us to the guidance and direction of natural reason only, but has also by His revealed will more strongly enforced our obligation to contribute in our several capacities towards promoting the public good and common welfare of society. In discoursing upon which words I propose to consider them — I. AS THEY RELATED PARTICULARLY TO THE PEOPLE OF ISRAEL. They may admit of this paraphrase: I advise and counsel you to pay all dutiful submission to your king and governor, to obey his commands in all instances which are not contrary to God's laws; and thus I counsel thee to observe the king's commandment, not only in point of prudence and humane policy, because he can do whatsoever pleaseth him, and has an absolute power to inflict punishment upon such as shall dare to disobey his commands; but upon a more weighty and religious account, because your disobedience will not only render you obnoxious to the wrath and displeasure of a powerful earthly prince, but provoke to anger the great God of heaven and earth, in whose presence you have obliged yourself by an oath to bear true allegiance to your sovereign; and who (as you very well know) has denounced severe threatenings against all such as shall presume to swear falsely by his name, and has positively declared that he will not hold him guiltless who is not careful to perform unto the Lord his oath. II. AS CONTAINING THE GROUND AND REASON OF OUR OBEDIENCE TO GOVERNMENT. That obedience is due from subjects to their governors is a truth fairly deducible from natural reason; and that it is the duty of all men to comply with the laws of the particular constitution of the place where they live, the Scriptures evidently declare. They acquaint us that governors are the ministers of God, appointed for the common good of society, that whosoever resisteth the power resisteth the ordinance of God. As for the grounds and reasons upon which our obedience to government is founded, they are many and various; some take their force from those laws which the voice of reason dictates; some from those precepts and commands which are contained in the books of Scripture; some from that personal security which it has been the custom among many nations for the supreme authority to require of the several members which are under its jurisdiction; and from those engagements and promises which subjects have given the government to which they belong, that they will obediently submit to such rules and orders as the legislative power shall think fit to enjoin them to observe. An oath is a solemn appeal to Almighty God, as a Witness and Avenger. As a Witness to the truth of what we affirm, and the sincerity of our resolution to perform and do what we promise. As an Avenger in case we deliver for a truth what we know or believe to be false, and do not actually design to perform what we promise. It is therefore a most shameful and abominable practice to play fast and loose with things of so sacred a nature: it is one of the vilest as well as most dangerous sins a man can commit, one of the greatest indignities he can offer to his Creator; it is in a manner as enormous a crime as the calling in question God's infinite truth and knowledge, and near as hazardous a provocation as that of bidding defiance to His almighty power. ( T. Payne, M. A. ) Where the word of a king ii there is power. Ecclesiastes 8:4 The king's word T. Spurgeon. The reference is, doubtless, to certain kings who lived in ancient times, perchance, for instance, to Solomon himself. But we speak to-day not of an earthly ruler, but of a heavenly. There is another King, one Jesus, who shares with His Father the throne of the universe, whose word stands fast for ever. May we love Him so well, and trust Him so perfectly, that His word, whatever it is, shall have due power with us. There is power in it, and we shall do well to yield to it at once. Happy the subjects of this holy King whose word while it is powerful is always sweet, and true, and tender. I. THROUGHOUT HIS VAST DOMINIONS THE WORD OF GOD AND CHRIST EXERCISES INDISPUTABLE AND IRRESISTIBLE INFLUENCE. How small are the kingdoms of this earth, how great and glorious are the kingdoms of our God and of His Christ. I know that as yet we see not all things put under Him, but even now the sun never sets upon His kingdom, and countless worlds, for aught we know, are rolling towards His feet. He is already "the blessed and only Potentate, the King of kings and Lord of lords." Alike in nature, providence and grace, He sits supreme. He is ordaining end ordering all things. Let your doubts and fears be gone; He fainteth not, neither is He weary, He is neither sleeping nor hunting, nor journeying. His sceptre is still in His hand, and the hand is not shrunken nor feeble. While God lives and reigns all is well! II. THE WORD OF A KING HAS POWER — SPECIAL POWER, PERHAPS — IN HIS THRONE ROOM. If God's word and Christ's have power in any place, they may be supposed to have special influence in the very centre of His palace. There He sits at His Father's side, sharing the Father's glory, rejoicing in His well-deserved renown; His word has power there if nowhere else. Elsewhere, rebellion may seek to lift its hideous head, but not there. The angels wait upon Him, bright servitors, whose only joy it is to fly at His command, to do His bidding, whatever it may be. The spirits of just men made perfect circle round Him, serving Him day and night in His temple; men and women, aye, and little children too, rejoice to run the errands of the King, and so to show their love; while mysterious living creatures bow before His face and help to swell the anthem that ever rises to His praise. III. EVEN WHEN THE KING WAS TRAVELLING IN DISGUISE THERE WAS STILL POWER IN HIS WORD. He was King of hearts; He summoned men to join His train with just that irresistible "Follow Me." He was King of the elements, so that the winds and waves hearkened to His voice, and laid themselves to rest like cowed beasts within their lairs. He was King of disease, so that however virulent or longstanding, it fled and ceased at His command. He was King of death: "Lazarus, co, me forth," He cried, with a loud voice, and Lazarus came forth, bound hand and foot with graveclothes. He was King of Satan, for though the devil bade Him fall at his feet and worship him, Christ got the victory again and again. He was King of sin, for only He could say to those who had long been dead in trespasses and sins, "Be of good cheer, thy sins are forgiven thee." He was a King, every inch of Him, from His cradle to His grave. IV. THE WORD OF A KING HAS SPECIAL POWER IN HIS AUDIENCE CHAMBER. In the palace of which I speak, there is an apartment set aside for the special purpose of holding interviews with those who would petition the king. To it subjects of every name, and race, and degree, are always welcome; nay, our King, if I may so say, sits even in the gate, so that applicants who have not boldness to venture to the palace can still approach Him. There He stretches out His silver sceptre, welcoming all who have petitions to present and pleas to urge. In this audience chamber the word of the King has power. He permits you to pray, and that permit none can cancel. He gladly hears your arguments, and if they are such as He has prompted, they will avail with Him. There is power in His word of promise; He has never recalled one. He has never failed to fulfil one. "The gifts and calling of God are without repentance." He may keep you waiting a little while, according to His wisdom, but the blessing is already on the wing. If your heart is open for it, it will soon come fluttering in. V. THE WORD OF A KING IS HEARD IN HIS BANQUETING HALL. Jesus is never so happy as when He feasts His saints. He loves them to commune with Him, he rejoices when their meditation of Him is sweet, and when, instead so much of speaking to Him, they employ their spiritual powers in hearing and listening to His voice. There is power in every word He speaks, power in the invitation that He issues, and in the welcome that He utters to all. What a knack He has of making His guests feel at home. How readily He sets them at their ease. How charmingly He makes them understand that all that He has is theirs, that the good things on the table are net for ornament, but can be taken, tasted and enjoyed. VI. THERE IS POWER IS THE KING'S WORD, MOREOVER, ON THE BATTLEFIELD. "The Lord is a Man of war; the Lord is His name." He fights, as we do, with weapons that are not carnal but spiritual. There is a sword that goeth out of His mouth, that is the word of the King's power. It strikes terror like a barbed arrow into the hearts of the King's enemies. When He sounds His battle cry, even Midian is put to confusion and to flight. On this same battlefield He inspires His followers. If He says "Up guards and at them," though we be but a thin red line, we will charge the serried ranks of the enemy. If He bids us lie in the trenches, though it may not be such congenial work, we will do it, for there is a power in His word we dare not resist. There is, moreover, enabling power in it. We can hold ourselves in reserve if God bids us do so. If He sends us out on pioneer work, or on sentry-go — this is lonely work — we will do either, for there will be sufficient grace whatever the King's orders are. His very word is omnipotent, and we are omnipotent if we obey it! VII. THERE IS POWER IN THE KING'S WORD IN FOREIGN COURTS. We talk about "the Great Powers of Europe." Comparatively speaking they are powerful, with their armies and their navies and their armaments and exchequers, but oh, there is a greater Power than all of these of both worlds rolled into one. And we are servants of that great Power, ambassadors of God who, in Christ's stead warn arid rebuke and beseech. ( T. Spurgeon. ) The word of a king Kings in Solomon's day had a vast amount of power, for their word was absolute. When such a monarch happened to be wise and good, it was a great blessing to the people; for "a king that sitteth in the throne of judgment scattereth away all evil with his eyes." But if he was of a hard, tyrannical nature, his subjects were mere slaves, and groaned beneath a yoke of iron. We do not sufficiently give thanks for the blessings of a constitutional government. There is, however, one King whose power we do not wish in any degree to limit or circumscribe. God doeth as He wills amongst the armies of heaven, and amongst the inhabitants of this lower world; none can stay His hand, or say unto Him, What doest Thou? In this we greatly rejoice. I. First, we would see the power of the word of the Lord in order TO EXCITE OUR AWE OF HIM. What are we poor creatures of a day? Man proposes, but God disposes; man resolves, but God dissolves; that which man expecteth, God rejecteth; for the word of the Lord standeth for ever, but man passes away and is not. Think of the day before all days when there was no day but the Ancient of Days, and when God dwelt all alone; then He willed in His mind that there should be a world created. "He spake, and it was done: He commanded, and it stood fast." When the Lord created He used no hand of cherubim or seraphim: all that we read in the sublimely simple record of Genesis is, "God said, let there be," and there was. His word accomplished all, and when He wills to destroy either one man or a million His word is able to work His will. Oh, how we ought to worship Thee, thou dread Supreme, upon whose word life and death are made to hang! I might in another division of this part of my subject remind you of the power which attends both His promises and His threatenings. God has never promised without performing in due time to the last jot and tittle. Hath He said, and shall He not do it? Hath He commanded, and shall it not come to pass? There is power in God's word to foretell, so that, when He tells what is to be in the future, we know that it shall come to pass. "Seek ye out of the book of the Lord, and read: no one of these shall fail, none shall want her mate." Thus saith the Lord, "I have spoken it, I will also bring it to pass; I have purposed it, I will also do it." In the word of the Lord also there is power to predestinate as well as to foretell, so that what He decrees is fixed and certain. "There are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand." Let us worship the great Ordainer, Benefactor, and Ruler, whose every word is the word of a King, in which there is power. II. Secondly, we would think of the power of God's word in order TO ENSURE OUR OBEDIENCE TO IT. Whenever God gives a word of command it comes to us clothed with authority, and its power over our minds should be immediate and unquestioned. The sole authority in the Church is Christ Himself: He is the Head of His Church, and His word is the only authority by which we are ruled. Every precept that He gives lie intends us to keep; He does not ordain it that we may question it; He commands that we may obey. Let me refer you to what Solomon says in ver. 2: "I counsel thee to keep the king's commandment." This is admirable counsel for every Christian: if the commandment were of the wisest of men, we might break it, and perhaps do right in breaking it; but if it be the King who gives the command, even the Lord Jesus Christ, who is the King in Zion, then the advice of the Preacher is wise and weighty. Solomon goes on to say, "Be not hasty to go out of His sight." There is such power in God's word that I would have you also obey this precept, and seek to remain in His presence. Walk in communion with Christ in whatever path He may point out to you. Never mind how rough it is: do not imagine it is the wrong road because it is so rough; rather reckon it to be right because it is rough, for seldom do smoothness and rightness go together. Oh, to abide in Christ the Word, and to have His word abiding in us! Solomon then says, "Stand not in an evil thing." There is such power in the word of God that He can readily destroy you, or heavily chastise you, therefore be quick to amend, and "stand not in an evil thing." Repent, obey, submit, confess, seek pardon at once. III. And now, thirdly, To INSPIRE OUR CONFIDENCE, let us think that "where the word of a king is, there is power." If there is a heart here that is seeking mercy, if you can go before God with such a promise as this in your mouth, "Let the wicked forsake his way," etc., that word of His is not a mere sound, there is the power of truth in it. If you do what He there bids you do you shall find that He can and will abundantly pardon. Do you tell me that you cannot conquer your evil passions and corrupt desires? Here is a promise from the word of the Lord, "From all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you." Now come and plead these precious promises, there is power in them, they are the words of a King, and if you plead them at the mercy-seat you shall become a new creature in Christ Jesus: old things shall pass away; all things shall become new. And are there any of you who are struggling at this time with a remaining corruption which you cannot conquer? Now come and lay hold of the promise that you shall overcome, and plead it before the mercy-seat. If you do but get any promise of God suited to your case, make quick use of it, for there is power in it; it is the word of a King! Then, also, are there any of you in great trouble? Remember His word, "Many are the afflictions of the righteous: but the Lord delivereth him out of them all." Go and tell him that He has thus spoken, and that He has therein pledged Himself to deliver you out of all afflictions: and be sure of this, He will be as good as His word. Do you expect soon to die? Are you somewhat distressed because sickness is undermining your constitution? Be not afraid, for His Spirit teaches you to sing, "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me: Thy rod and Thy staff they comfort me." IV. I address myself to all people of God who are associated in Church-fellowship, and striving to do the Lord's service; and to you who will be so associated here. My text is to be used TO DIRECT YOUR EFFORTS. YOU need power; not the power of money, or mind, or influence, or numbers; but "power from on high." All other power may be desirable, but this power is indispensable. Spiritual work can only be done by spiritual power. I counsel you in order to get spiritual power in all that you do to keep the King's commandment, for "where the word of a king is, there is powers" Whatsoever you find in Scripture to be the command of the King, follow it, though it leads you into a course that is hard for the flesh to bear: I mean a path of singular spirituality and nonconformity to the world. Remember that, after all, the truth may be with the half-dozen, and not with the million. Christ's power may be with the handful as it was at Pentecost, when the power came down upon the despised disciples, and not upon the chief priests and scribes, though they had the sway in religious matters. If we want to win souls for Christ we must use the Word of God to do it. Other forms of good work languish unless the Gospel is joined with them. Set about reforming, civilizing, and elevating the people, and you will lose your time unless you evangelize them. Then again, if you want power, you must use this Word in pleading. If your work here is to be a success, there must be much praying; everything in God's house is to be done with prayer. Give me a praying people, and I shall have a powerful people. The Word of the King is that which gives power to our prayers. There is power in accepting that Word, in getting it into you, or receiving it. You never keep the truth till you have received this Word of a King into your spiritual being, and absorbed it into your spiritual nature. Oh, that you might every one of you eat the Word, live on it, and make it your daily food! And then, there is power in the practising of it. Where there is life through the King's Word, it will be a strong life. The sinner's life is a feeble life; but an obedient life, an earnest Christian life, is a life of strength. Even those who hate it and abhor it cannot help feeling that there is a strange influence about it which they cannot explain, and they must respect it. ( C. H. Spurgeon . ) A wise man's heart disoerneth both time and judgment. Ecclesiastes 8:5 A watchnight meditation T. Jackson. Of all seasons of the year the present one inclines us most to thought. If, when the old year is dying, or when the new is being born, men will not think, it is very doubtful if they will ever think at all. I. A MAN WHO IS NOT UTTERLY UNWISE WILL SEE THAT THIS IS A TIME FOR REVIEW. It is said of the Emperor Titus that he used to review each day as it drew to its close, and if he could not recall anything which he had done for the good of others he set it down in his note-book that he had lost a day. It was not a bad rule for a heathen king, but hardly good enough for a Christian man. And yet some of us who live in the mid-day of the Gospel do not aim so high, with the poor result that we hit something very much lower than the mark set before us. We come short of the glory of doing the Divine will. It is bad enough to lose one day, but how about losing three hundred and sixty-five? Yes, unless it has been lived in God, consciously in Him and for Him, we may set it down as lost. Let us all find opportunity for a quiet, earnest talk with the hours of the year that has gone. Look well at the old before you greet the new. It will make the new all the better, and when in its turn it becomes old the task of reviewing it will not be so unpleasant. II. A MAN OF WISDOM WILL SEE THAT THIS IS AN APPROPRIATE TIME FOR RECONCILIATIONS. Has there been a little rift in friendship's lute? Now is a good time for mending the instrument and bringing back the harmony, music for the King of kings. Take the tide of good feeling at the flood, and be reconciled to those whom for a while thou mayest have been alienated. "When death, the great reconciler, has come, it is never our tenderness we repent of, but our severity." Let us see to it that we enter the new year at peace with God. He is reconciled in Christ to us. Why should we stand out? III. THE WISE MAN WHO OBSERVETH TIME AND JUDGMENT WILL HEAR A VOICE AT THIS PARTICULAR TIME APPEALING TO HIS GENEROSITY. Yea, there is more than one voice speaking to us on this behalf. There is the very voice of poverty itself speaking in plaintive tones to those who have the sympathetic ear. There is the voice of our own joys and comforts reminding us of the distress of those who are devoid of these things. IV. THIS IS A TIME FOR CONSECRATION. To consecrate ourselves to God is to recognize the supreme fact of our existence and to act upon it. This is the time of all times for consecration, while the goodness of God is passing before us. As the mercies of the year marshal past us in grand and swift review let us listen to their pleading and present ourselves to God. ( T. Jackson. ) The wise man's improvement of time John Weir. I. THE CHRISTIAN'S SPIRITUAL DISCERNMENT OF TIME. 1. The wise man marks with a discerning eye the successive developments which time has made of God's gracious purposes towards our guilty race. 2. The man who is spiritually "wise," and divinely taught, solemnly ponders the devastations of time. And how fearful have been his ravages! He has overturned the mightiest empires, sapped the loftiest towers, and laid low the proudest cities. But above all, time has with irresistible flood swept away in succession the countless millions of our race. Tamerlane the Tartar reared a vast pyramid, formed of the skulls of those victims whom he had slain in battle; but death wages a more fatal contest over a wider field; and for us "there is no discharge from that war." Diseases in all their sad variety are his ministers; and were a pyramid to be erected by him of human bones, it would pierce the clouds of heaven. 3. The Christian marks and ponders the shortness of time. What are six, or ten, or a hundred thousand years? They are but units in eternity's countless reckoning; they are but drops in eternity's unfathomable and shoreless ocean. But when we reckon time by the period of man's life, "the days of our years are threescore years and ten; and if by reason of strength" in some "they be fourscore years, yet is their strength labour and sorrow; for we are soon cut off, and we flee away." Life is truly like the bridge which the moralist describes; a mighty multitude presses to cross it, but it is filled with openings through which the passengers are continually dropping into a dark and rapid river beneath, and but a few are left; and as these approach the other side they, too, fall through and perish. The Christian, "knowing the time," learns to die daily; he cherishes more and more of the pilgrim spirit, and in all his plans and prospects he acts continually under the practical influence of the apostle's appeal ( James 4:13-15 ). Ye merchants and busy tradesmen, I ask, is it thus in your case? Is such wise discernment of the shortness of time yours? 4. The wise man's heart also discerneth the swiftness of time. And thus it is that human life is compared to "a tale that is told," to "the weaver's shuttle" flying rapidly across the web. 5. Finally, the Christian discerns that time is a precious talent for which he must give an account. II. THE L

Benson Commentary Ecclesiastes 8:1 Who is as the wise man ? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed. 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. Ecclesiastes 8:2 I counsel thee to keep the king's commandment, and that in regard of the oath of God. Ecclesiastes 8:2-4 . I counsel thee to keep the king’s commandment — All his commands which are not contrary to the will of God, who must be obeyed rather than any man, even rather than a king. In regard of the oath of God — Because of that oath which thou hast taken to keep all God’s laws, whereof this of obedience to superiors is one. Be not hasty to go out of his sight — Hebrew, to go from his face or presence, namely, in dislike or discontent to withdraw thyself from the king’s service, or from obedience to him: stand not in an evil thing — If thou hast offended him, persist not to do so but humbly acknowledge thine offence, and beg his pardon; for he doth whatsoever pleaseth him — His power is uncontrollable. Where the word of a king is, there is power — Whatsoever he commands he wants not power nor instruments to execute, and therefore can easily punish thee as he pleases. And who may say unto him — Hebrew, who shall say? who will presume, or dare to say so? He does not affirm that it is unlawful to say so; for Samuel spoke in that manner to Saul, and Nathan to David, and several other prophets to the kings of Judah and Israel; but only that it is difficult and dangerous. Ecclesiastes 8:3 Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him. Ecclesiastes 8:4 Where the word of a king is, there is power: and who may say unto him, What doest thou? Ecclesiastes 8:5 Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment. Ecclesiastes 8:5 . Whoso keepeth the commandment — Solomon here passes to a new subject; shall feel no evil thing — Shall be delivered from those mischiefs which befall the disobedient. A wise man’s heart discerneth, &c. — Both when, and in what manner, he must keep the commands of God. Ecclesiastes 8:6 Because to every purpose there is time and judgment, therefore the misery of man is great upon him. Ecclesiastes 8:6-7 . Because to every purpose there is a time, &c. — There is a fit way and season for the accomplishment of every business, which is known to God, but for the most part hidden from man. See notes on Ecclesiastes 3:1 . Therefore the misery of man is great — Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries. For he knoweth not that which shall be — Men are generally ignorant of future events, and of the success of their endeavours, and therefore their minds are disquieted, and their expectations frequently are disappointed, and they fall into many mistakes and miscarriages, which they might prevent if they foresaw the issues of things; who can tell when it shall be? — No wise man, no astrologer, no soothsayer can discover this. Ecclesiastes 8:7 For he knoweth not that which shall be: for who can tell him when it shall be? Ecclesiastes 8:8 There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it. Ecclesiastes 8:8 . No man hath power over the spirit — That is, over the soul of man; to retain the spirit — To keep it in the body beyond the time which God hath allotted to it. This is added as another evidence of man’s misery. Neither hath he power in the day of death — Or, against the day, that is, to avoid, or delay that day; and there is no discharge — As there is in other wars; in that war — In that fatal conflict between life and death, when a man is struggling with death, though to no purpose, for death will be always conqueror. Neither shall wickedness deliver, &c. — And although wicked men, who most fear death, use all possible means to free themselves from it, yet they shall not escape it. The most subtle wickedness cannot out-wit death, nor the most daring wickedness out-brave it. Ecclesiastes 8:9 All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt. Ecclesiastes 8:9-10 . All this I have seen — All these things before mentioned; and applied my heart unto every work — I have been a diligent observer of all actions and events. There is a time when one man ruleth, &c. — There are some kings, who use their power tyrannically, whereby they not only oppress their people, but hurt themselves, bringing the vengeance of God upon their own heads. And so I saw — In like manner; the wicked — Wicked princes or rulers, buried — With state or pomp; who had come and gone — Had administered public justice, which is frequently signified by the phrase of coming in and going out before the people; from the place of the holy — The seat of majesty and judgment, which may well be termed, the place, or seat, of the holy — That is, of God, often called the holy one; who is in a special manner present in, and presides over those places where justice is administered: and for whom, and in whose name and stead, magistrates act, who, therefore, are called gods. And the tribunal seems to be so called here, to aggravate their sin, who, being advanced by God into so high and sacred a place, betrayed so great a trust, and both practised and encouraged that wickedness which, by their office, they were obliged to suppress and punish. And they were forgotten — Although they designed to perpetuate their names and memories to succeeding ages; in the city where they had so done — Where they had lived in great splendour, and were buried with great magnificence, which one might have thought would have kept up their remembrance, at least, in that place. This is also vanity — That men should so earnestly thirst after, and please themselves with worldly glory, which is so soon extinct, and the very memory of which is so quickly worn out of the minds of men. Ecclesiastes 8:10 And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity. Ecclesiastes 8:11 Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. Ecclesiastes 8:11 . Because sentence against an evil work — God’s determinate counsel for the punishment of all evil doers; is not executed speedily — But is oftentimes delayed for some time, to give them space for repentance; therefore the heart of the sons of men is fully set in them — Hebrew, ??? ?? , their heart is filled, or, as the LXX, render it ???????????? ?????? is carried on with full sail, like a ship with a strong and violent wind; or, is bold, or presumptuous, as the same phrase is used elsewhere. Ecclesiastes 8:12 Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: Ecclesiastes 8:12-13 . Though a sinner do evil a hundred times — Frequently, and innumerably; and his days be prolonged — The time of his life and prosperity; yet it shall be well with them that fear God — This implies both that good men might for a time suffer grievous things from tyrants, oppressors, and persecutors, and that it should be very ill with the wicked, which, indeed, is expressed in the following verse: which fear before him — Who stand in awe of God, and fear and forbear to sin, out of a sincere regard and reverence for him. But it shall not be well with the wicked — That is, it shall go very ill with him; great miseries are prepared for him; neither shall he prolong his days — Namely, very long, as he desires; which are as a shadow — His life, though it may seem long, yet in truth is but a shadow, which will quickly vanish and disappear. Because he feareth not God — He is cut off, and this misery is prepared for him as the punishment of his casting off the fear and service of God. Ecclesiastes 8:13 But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God. Ecclesiastes 8:14 There is a vanity which is done upon the earth; that there be just men , unto whom it happeneth according to the work of the wicked; again, there be wicked men , to whom it happeneth according to the work of the righteous: I said that this also is vanity. Ecclesiastes 8:14-15 . There is a vanity which is done upon the earth — Either by wicked potentates, who do commonly advance unworthy men, and oppress persons of the greatest virtue and merit: or, by God’s providence, who sees it fit for many weighty reasons so to manage the affairs of the present world. To whom it happeneth, &c. — Who meet with such usage as the worst of men deserve. There be wicked men to whom it happeneth — Who, instead of those punishments which they deserve, receive those rewards which are due to virtuous men. This also is vanity — This is a very unreasonable thing, if it be considered without respect unto another life, as it is here, where Solomon is discoursing of the vanity of the present life, and of the impossibility of finding satisfaction and happiness in it. Then I commended mirth — Hebrew, ?????? , joy or gladness. Upon these considerations I concluded, that it was most advisable for a man not to perplex and torment himself with the thoughts of the seeming inequality of the dispensations of Divine Providence, and of the great disorders which are in the world, or with cares and fears about future temporal events, or with insatiable desires of worldly things, but quietly, cheerfully, and thankfully to enjoy the comforts which God gives him. See notes on Ecclesiastes 2:24 ; Ecclesiastes 3:12-13 ; for that shall abide with him of his labour, &c. — This is the best advantage which he can make of this world’s goods, as to the present life. Ecclesiastes 8:15 Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun. Ecclesiastes 8:16 When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes:) Ecclesiastes 8:16 . When I applied my heart to know wisdom — He seems to be here assigning the reason of that judgment which he had now passed, ( Ecclesiastes 8:15 ,) which reason is, that he had diligently studied wherein man’s wisdom consists, and had observed the restlessness of men’s minds and bodies in other courses; and to see the business — To observe men’s various designs and employments, and their unwearied labours about worldly things. For there is that neither day nor night seeth sleep — Having now mentioned the business which is done, or which man doth, upon earth, he further adds, as an evidence of man’s eagerness in pursuing his business, For even by day and by night he — The busy man; seeth not sleep with his eyes — He grudges himself necessary refreshments, and disquiets himself with endless cares and labours. Ecclesiastes 8:17 Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it ; yea further; though a wise man think to know it , yet shall he not be able to find it . Ecclesiastes 8:17 . Then — Hebrew, and, or, moreover, I beheld all the work of God — I considered the counsels and ways of God, and the various methods of his providence toward good and bad men, and the reasons of them. That a man cannot find out the work, &c. — No man, though ever so wise, is able fully and perfectly to understand these things. And therefore, it is best for man not to perplex himself with endless and fruitless inquiries about those matters, but quietly to submit to God’s will and providence, and to live in the fear of God, and the comfortable enjoyment of his blessings. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Ecclesiastes 8:1 Who is as the wise man ? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed. THIRD SECTION The Quest Of The Chief Good In Wealth, And In The Golden Mean Ecclesiastes 6:1-12 ; Ecclesiastes 7:1-29 , and Ecclesiastes 8:1-15 IN the foregoing Section Coheleth has shown that the Chief Good is not to be found in that Devotion to the affairs of Business which was, and still is, characteristic of the Hebrew race. This devotion is commonly inspired either by the desire to amass great wealth, for the sake of the status, influence, and means of lavish enjoyment it is assumed to confer; or by the more modest desire to secure a competence, to stand in that golden mean of comfort which is darkened by no harassing fears of future penury or need. By a logical sequence of thought, therefore, he advances from his discussion on Devotion to Business, to consider the leading motives by which it is inspired. The questions he now asks and answers are, in effect, (1) Will Wealth confer the good, the tranquil, and enduring satisfaction which men seek? And if not, (2) Will that moderate provision for the present and for the future to which the more prudent restrict their aim? ; Ecclesiastes 8:1-17 The Quest in the Golden Mean . Ecclesiastes 7:1-29 ; Ecclesiastes 8:1-15 There be many that say, "Who will show us any gold?" mistaking gold for their god or good. For though there can be few in any age to whom great wealth is possible, there are many who crave it and believe that to have it is to possess the supreme felicity. It is not only the rich who "trust in riches." As a rule, perhaps, they trust in them less than the poor, since they have tried them, and know pretty exactly both how much, and how little, they can do. It is those who have not tried them, and to whom poverty brings many undeniable hardships, who are most sorely tempted to trust in them as the sovereign remedy for the ills of life. So that the counsels of the sixth chapter may have a wider scope than we sometimes think they have. But, whether they apply to many or to few, there can be no doubt that the counsels of the seventh and eighth chapters are applicable to the vast majority of men. For here the Preacher discusses the Golden Mean in which most of us would like to stand. Many of us dare not ask for great wealth lest it should prove a burden we could very hardly bear; but we have no scruple in adopting Agur’s prayer, "Give me neither poverty nor riches; Feed me with food proportioned to my need: Let me have a comfortable competence in which I shall be at an equal remove from the temptations whether of extreme wealth or of extreme penury." Now the endeavour to secure a competence may be, not lawful only, but most laudable; since God means us to make the best of the capacities He has given us and the opportunities He sends us. Nevertheless, we may pursue this right end from a wrong motive, in a wrong spirit. Both spirit and motive are wrong if we pursue our competence as if it were a good so great that we can know no content unless we attain it. For what is it that animates such a pursuit save distrust in the providence of God? Left in his hands, we do not feel that we should be safe; whereas if we had our fortune in our own hands, and were secured against chances and changes by a few comfortable securities, we should feel safe enough. This feeling is, surely, very general: we are all of us in danger of slipping into this form of unquiet distrust in the fatherly providence of God. The Method of the Man who seeks a Competence. Ecclesiastes 7:1-14 Because the feeling is both general and strong, the Hebrew Preacher addresses himself to it at some length. His object now is to place before us a man who does not aim at great affluence, but, guided by prudence and common sense, makes it his ruling aim to stand well with his neighbours and to lay by a moderate provision for future wants. The Preacher opens the discussion by stating the maxims or rules of conduct by which such a one would be apt to guide himself. One of his first aims would be to secure "a good name," since that would prepossess men in his favour, and open before him many avenues which would otherwise be closed. Just as one entering a crowded Oriental room with some choice fragrance exhaling from person and apparel would find bright faces turned toward him, and a ready way opened for his approach, so the bearer of a good name would find many willing to meet him, and traffic with him, and heed him. As the years passed, his good name, if he kept it, would diffuse itself over a wider area with a more pungent effect, so that the day of his death would be better than the day of his birth-to leave a good name being so much more honourable than to inherit one ( Ecclesiastes 7:1 ). But how would he go about to acquire his good name? Again the answer carries us back to the East. Nothing is more striking to a Western traveller than the dignified gravity of the superior Oriental races. In public they rarely smile, almost never laugh, and hardly ever express surprise. Cool, courteous, self-possessed, they bear good news or bad, prosperous or adverse fortune, with a proud equanimity. This equal mind, expressing itself in a grave dignified bearing, is, with them, well-nigh indispensable to success in, public life. And, therefore, our friend in quest of a good name betakes himself to the house of mourning rather than to the house of feasting; he holds that serious thought on the end of all men is better than the wanton foolish mirth which crackles like thorns under a kettle, making a great sputter, but soon going out; and would rather have his heart bettered by the reproof of the wise than listen to the song of fools over the wine cup ( Ecclesiastes 7:2-6 ). Knowing that he cannot be much with fools without sharing their folly, fearing that they may lead him into those excesses in which the wisest mind is infatuated and the kindest heart hardened and corrupted ( Ecclesiastes 7:7 ), he elects rather to walk with a sad countenance, among the wise, to the house of mourning and meditation, than to hurry with fools to the banquet in which wine and song and laughter drown serious reflection, and leave the heart worse than they found it. What though the wise reprove him when he errs? What though, as he listens to their reproof, his heart at times grows hot within him? The end of their reproof is better than the beginning ( Ecclesiastes 7:8 ); as he reflects upon it, he learns from it, profits by it, and by patient endurance of it wins a good from it which haughty resentment would have cast away. Unlike the fools, therefore, whose wanton mirth turns into bitter anger at the mere sound of reproof, he will not suffer his spirit to be hurried into a hot resentment, but will compel that which injures them to do him good ( Ecclesiastes 7:9 ). Nor will he rail even at the fools who fleet the passing hour, or account that, because they are so many and so bold, "the time is out of joint." He will show himself not only wiser than the foolish, but wiser than many of the wise; for while they-and here surely the Preacher hits a very common habit of the studious life-are disposed to look fondly back on some past age as greater or happier than that in which they live, and ask, "How is it that former days were better than these?" he will conclude that the question springs rather from their querulousness than from their wisdom, and make the best of the time, and of the conditions of the time, in which it has pleased God to place him ( Ecclesiastes 7:10 ). But if any ask, "Why has he renounced the pursuit of that wealth on which many are bent who are less capable of using it than he?" the answer comes that he has discovered Wisdom to be as good as Wealth, and even better. Not only is Wisdom as secure a defence against the ills of life as Wealth, but it has this great advantage-that "it fortifies or vivifies the heart," while wealth often burdens and enfeebles it. Wisdom quickens and braces the spirit for any fortune, gives it new life or new strength, inspires an inward serenity which does not lie at the mercy of outward accidents ( Ecclesiastes 7:11-12 ). It teaches a man to regard all the conditions of life as ordained and shaped by God, and weans him from the vain endeavour, on which many exhaust their strength, to straighten that which God has made crooked, that which crosses and thwarts his inclinations ( Ecclesiastes 7:13 ); once let him see that the thing is crooked, and was meant to be crooked, and he will accept and adapt himself to it, instead of wearying himself in futile attempts to make, or to think, it straight. And there is one very good reason why God should permit many crooks in our lot, very good reason therefore why a wise man should look on them with an equal mind. For God sends the crooked as well as the straight, adversity as well as prosperity, in order that we should know that He has "made this as well as that, " and accept both from his benign hand. He interlaces his providences, and veils his providences, in order that, unable to foresee the future, we may learn to put our trust in Him rather than in any earthly good ( Ecclesiastes 7:14 ). It therefore behoves a man whose heart has been bettered by much meditation, and by the reproofs of the wise, to take both crooked and straight, both evil and good, from the hand of God, and to trust in Him whatever may befall. The Quest in the Golden Mean. Ecclesiastes 7:1-29 ; Ecclesiastes 8:1-13 2. But now, to come closer home, to draw nearer to that prime wisdom which consists in knowing that which lies before us in our daily life, let us glance at the Man who aims to stand in the Golden Mean; the man who does not aspire to heap up a great fortune, but is anxious to secure a modest competence. He is more on our own level; for our trust in riches is, for the most part, qualified by other trusts. If we believe in Gold, we also believe in Wisdom and in Mirth; if we labour to provide for the future, we also wish to use and enjoy the present. We think it well that we should know something of the world about us, and take some pleasure in our life. We think that to put money in our purse should not be our only aim, though it should be a leading aim. We admit that "the love of money is a root of all evil"-one of the roots from which all forms and kinds of evil may spring; and, to save ourselves from falling into that base lust, we limit our desires. We shall be content if we can put by a moderate sum, and we flatter ourself that we desire even so much as that, not for its own sake, but for the means of knowledge, or of usefulness, or of innocent enjoyment with which it will furnish us. "Nothing I should like better," says many a man, "than to retire from business as soon as I have enough to live upon, and to devote myself to this branch of study or that province of art, or to take my share of public duties, or to give myself to a cheerful domestic life." It speaks well for our time, I think, that while in a few large cities there are still many in haste to be rich and very rich, in the country and in hundreds of provincial towns there are thousands of men who know that wealth is not the Chief Good, and who do not care to don the livery of Mammon. Nevertheless, though their aim be "most sweet and commendable," it has perils of its own, imminent and deadly perils, which few of us altogether escape. And these perils are clearly set before us in the sketch of the Hebrew Preacher. As I reproduce that sketch, suffer me, for the sake of brevity, while carefully retaining the antique outlines, to fill in with modern details. The Preacher condemns this Theory, and declares the Quest to be still unattained. Ecclesiastes 7:14-15 Now I make my appeal to those who daily enter the world of business-is not this the tone of that world? are not these the very perils to which you lie open? How often have you heard men recount the slips of the righteous in order to justify themselves for not assuming to be righteous overmuch! How often have you heard them vindicate their own occasional errors by citing the errors of those who give greater heed to religion than they do, or make a louder profession of it! How often have you heard them congratulate a neighbour on his good luck in carrying off an heiress, or speak of wedded love itself as a mere help to worldly advancement! How often have you heard them sneer at the nonsensical enthusiasm which has led certain men to "throw away their chances in life" in order to devote themselves to the service of truth, or to forfeit popularity that they might lead a forlorn hope against customary wrongs, and thank God that no such maggot ever bit their brains! If during the years which have elapsed since I too "went on Change," the general tone has not risen a whole heaven-and I have heard of no such miracle-I know that you must daily hear such things as these, and worse than these; and that not only from irreligious men of bad character, but from men who take a fair place in our Christian congregations. From the time of the wise Preacher to the present hour this sort of talk has been going on, and the scheme of life from which it springs has been stoutly held. There is the more need, therefore, for you to listen to and weigh the Preacher’s conclusion. For his conclusion is, that this scheme of life is wholly and irredeemably wrong, that it tends to make a man a coward and a slave, that it cannot satisfy the large desires of the soul, and that it cheats him of the Chief Good. His conclusion is, that the man who so sets his heart on acquiring even a Competence that he cannot be content without it, has no genuine trust in God, since he is willing to give in to immoral maxims and customs in order to secure that which, as he thinks, will make him largely independent of the Divine Providence. The Preacher speaks as to wise men, to men of some experience of the world. Judge you what he says. The Perils to which it exposes him. Ecclesiastes 7:15-29 ; Ecclesiastes 8:1-17 So far, I think, we shall follow and assent to this theory of human life; our sympathies will go with the man who seeks to acquire a good name, to grow wise, to stand in the Golden Mean. But when he proceeds to apply his theory, to deduce practical rules from it, we can only give him a qualified assent, nay, must often altogether withhold our assent. The main conclusion he draws is, in deed, quite unobjectionable: it is, that in action, as well as in opinion, we should avoid excess, that we should keep the happy mean between intemperance and indifference. He is likely to compromise Conscience: Ecclesiastes 7:15-20 But the very first moral he infers from this conclusion is open to the most serious objection. He has seen both the righteous die in his righteousness without receiving any reward from it, and the wicked live long in his wickedness to enjoy his ill-gotten gains. And from these two mysterious facts, which much exercised many of the Prophets and Psalmists of Israel, he infers that a prudent man will neither be very righteous, since he will gain nothing by it, and may lose the friendship of those who are content with the current morality; nor very wicked, since, though he may lose little by this so long as he lives, he will very surely hasten his death ( Ecclesiastes 7:16-17 ). It is the part of prudence to lay hold on both; to permit a temperate indulgence both in virtue and in vice, carrying neither to excess ( Ecclesiastes 7:18 )-a doctrine still very dear to the mere man of the world. In this temperance there lies a strength greater than that of an army in a beleaguered city; for no righteous man is wholly righteous ( Ecclesiastes 7:19-20 ): to aim at so lofty an ideal will be to attempt "to wind ourselves too high for mortal man below the sky"; we shall only fail if we make the attempt; we shall be grievously disappointed if we expect other men to succeed where we have failed; we shall lose faith in them, and in ourselves; we shall suffer many pangs of shame, remorse, and defeated hope: and, therefore, it is well at once to make up our minds that we are, and need be, no better than our neighbours, that we are not to blame ourselves for customary and occasional slips; that, if we are but moderate, we may lay one hand on righteousness and another on wickedness without taking much harm. A most immoral moral, though it is as popular today as it ever was. The Perils to which it exposes him. Ecclesiastes 7:15-29 ; Ecclesiastes 8:1-13 But here we light on his first grave peril; for he will carry his temperance into his religion, and he may subordinate even that to his desire to get on. Looking on men in their religious aspect, he sees that they are divided into two classes, the righteous and the wicked. As he considers them, he concludes that on the whole the righteous have the best of it, that godliness is real gain. He is likely to compromise Conscience; Ecclesiastes 7:15-20 But he soon discovers that this first rough conclusion needs to be carefully qualified. For, as he studies men more closely, he perceives that at times the righteous die in their righteousness without being the better for it, and the wicked live on in their wickedness without being the worse for it. He perceives that while the very wicked die before their time, the very righteous, those who are always reaching forth to that which is before them and rising to new heights of insight and obedience, are "forsaken," that they are left alone in the thinly-peopled solitude to which they have climbed, losing the sympathy even of those who once walked with them, Now, these are facts; and a prudent sensible man tries to accept facts, and to adjust himself to them, even when they are adverse to his wishes and conclusions. He does not want to be left alone, nor to die before his time. And therefore, taking these new facts into account, he infers that it will be best to be good without being too good, and to indulge himself with an occasional lapse into some general and customary wickedness without being too wicked. Nay, he is disposed to believe that "whoso feareth God," studying the facts of his providence and drawing logical inferences from them, "will lay hold of both" wickedness and righteousness, and will blend them in that proportion which the facts seem to favour. But here Conscience protests, urging that to do evil can never be good. To pacify it, he adduces the notorious fact that "there is not a righteous man on earth who doeth good, and sinneth not." "Conscience," he says, "you are really too strict and straitlaced, too hard on one who wants to do as well as he can. You go quite too far. How can you expect me to be better than great saints and men after God’s own heart?" And so, with a wronged and pious air, he turns to lay one hand on wickedness and another on righteousness, quite content to be no better than his neighbours and to let Conscience sulk herself into a sweeter mood. To be indifferent to Censure: Ecclesiastes 7:21-22 The second rule which this temperate Monitor infers from his general theory is, That we are not to be overmuch troubled by what people say about us. Servants are adduced as an illustration, partly, no doubt, because they are commonly acquainted with their masters’ faults, and partly because they do sometimes speak about them, and even exaggerate them. "Let them speak," is his counsel, "and don’t be too curious to know what they say; you may be sure that they will say pretty much what you often say of your neighbours or superiors; if they depreciate you, you depreciate others, and you can hardly expect a more generous treatment than you accord." Now if this moral stood alone, it would be both shrewd and wholesome. But it does not stand alone; and in its connection it means, I fear, that if we take the moderate course prescribed by worldly prudence; if we are righteous without being too righteous, and wicked without being too wicked, and our neighbours should begin to say, "He is hardly so good as he seems," or "I could tell a tale of him an if I would," we are not to be greatly moved by "any such ambiguous givings out"; we are not to be overmuch concerned that our neighbours have discovered our secret slips, since we have often discovered the like slips in them, and know very well that "there is not on earth a righteous man who doeth good and sinneth not." In short, as we are not to be too hard on ourselves for an occasional and decorous indulgence in vice, so neither are we to be very much vexed by the censures which neighbours as guilty as ourselves pass on our conduct. Taken in this its connected sense, the moral is as immoral as that which preceded it. Here, indeed, our prudent Monitor drops a hint that he himself is not content with a theory which leads to such results. He has tried this "wisdom," but he is not satisfied with it. He desired a higher wisdom, suspecting that there must be a nobler theory of life than this; but it was too far away for him to reach, too deep for him to fathom. After all his researches that which was far off remained far off, too deep remained deep: he could not attain the higher wisdom he sought ( Ecclesiastes 7:23-24 ). And so he falls back on the wisdom he had tried, and draws a third moral from it which is somewhat difficult to handle. To be indifferent to Censure: Ecclesiastes 7:21-22 Conscience being silenced, Prudence steps in. And Prudence says, "People will talk. They will take note of your slips, and tattle about them. Unless you are very, very careful, you will damage your reputation; and if you do that, how can you hope to get on?" Now as the man is specially devoted to Prudence, and has found her kind mistress and useful monitress in one, he is at first a little staggered to find her taking part against him. But he soon recovers himself, and replies: "Dear Prudence, you know as well as I do that people don’t like a man to be better than themselves. Of course they will talk if they catch me tripping; but I don’t mean to do more than trip, and a man who trips gains ground in recovering himself, and goes all the faster for a while. Besides, we all trip; some fall, even. And I talk of my neighbours just as they talk of me; and we all like each other the better for being birds of one feather." To despise Women: Ecclesiastes 7:25-29 It is said of an English satirist that when any friend confessed himself in trouble and asked his advice, his first question was, "Who is she?"-taking it for granted that a woman must be at the bottom of the mischief. And the Hebrew cynic appears to have been of his mind. He cannot but see that the best of men sin sometimes, that even the most temperate are hurried into excesses which their prudence condemns. And when he turns to discover what it is that bewitches them, he finds no other solution of the mystery than-Woman. Sweet and pleasant as she seems, she is "more bitter than death," her heart is a snare, her hands are chains. He whom God loves will escape from her net after brief captivity; only the fool and the sinner are held fast in it ( Ecclesiastes 7:25-26 ). Nor is this a hasty conclusion. Our Hebrew cynic has deliberately gone out, with the lantern of his wisdom in his hand, to search for an honest man and an honest woman. He has been scrupulously careful in his search, "taking things," i.e. , indications of character, "one by one"; but though he has found one honest man in a thousand, he has never lit on an honest and good woman ( Ecclesiastes 7:27-28 ). Was not the fault in the eyes of the seeker rather than in the faces into which he peered? Perhaps it was. It would be today and here; but was it there and on that far-distant yesterday? The Orientals would still say "No." All through the East, from the hour in which Adam cast the blame of his disobedience on Eve to the present hour, men have followed the example of their first father. Even St. Chrysostom, who should have known better, affirms that when the devil took from Job all he had, he did not take his wife, "because he thought she would greatly help him to conquer that saint of God." Mohammed sings in the same key with the Christian Father: he affirms that since the creation of the world there have been only four perfect women, though it a little redeems the cynicism of his speech to learn that, of these four perfect women, one was his wife and another his daughter; for the good man may have meant a compliment to them rather than an insult to the sex. But if there be any truth in this estimate, if in the East the women were, and are, worse than the men, it is the men who have made them what they are. Robbed of their natural dignity and use as helpmeets, condemned to be mere toys, trained only to minister to sense, what wonder if they have fallen below their due place and honour? Of all cowardly cynicisms that surely is the meanest which, denying women any chance of being good, condemns them for being bad. Our Hebrew cynic seems to have had some faint sense of his unfairness; for he concludes his tirade against the sex with the admission that "God made man upright"-the word "man" here, as in Genesis, standing for the whole race, male and female-and that if all women, and nine hundred and ninety-nine men out of every thousand, have become bad, it is because they have degraded themselves and one another by the evil "devices" they have sought out ( Ecclesiastes 7:29 ). To despise Women; Ecclesiastes 7:25-29 At this Prudence smiles and stops her mouth. But being very willing to assist so quick-witted a disciple, she presently returns and says: "Are you not rather a long while in securing your little Competence? Is there no short cut to it? Why not take a wife with a small fortune of her own, or with connexions who could help you on?" Now the man, not being a bad man, but one who would fain be good so far as he knows goodness, is somewhat taken aback by such a suggestion as this. He thinks Prudence must be growing very worldly and mercenary. He says within himself, "Surely love should be sacred! A man should not prostitute that in order to get on! If I marry a woman simply or mainly for her money, what worse degradation can I inflict on her or on my self? how shall I be better than those old Hebrews and Orientals who held women to be only a toy or a convenience? To do that, would be to make a snare and a net of her indeed, to degrade her from her true place and function, and possibly would lead me to think of her as even worse than I had made her." Nevertheless, his heart being very much set on securing a Competence, and an accident of the sort which he calls "providences" putting a foolish woman with a pocketful of money in his way, he takes both the counsel of Prudence and a wife to match. And to be in different, to Public Wrongs. Ecclesiastes 8:1-13 The fourth and last rule inferred from this prudent moderate view of life is, That we are to submit with hopeful resignation to the wrongs which spring from human tyranny and injustice. Unclouded by gusts of passion, the wise temperate Oriental carries a "bright countenance" to the king’s divan. Though the king should rate him with "evil words," he will remember his "oath of fealty," and not rise up in resentment, still less rush out in open revolt. He knows that the word of a king is potent; that it will be of no use to show a hot mutinous temper; that by a meek endurance of wrath he may allay or avert it. He knows, too that obedience and submission are not likely to provoke insult and contumely; and that if now and then he is exposed to an undeserved insult, any defence, and especially an angry defence, will but damage his cause. { Ecclesiastes 8:1-5 } Moreover, a man who keeps himself cool and will not permit anger to blind him may, in the worst event, foresee that a time of retribution will surely come on the king, or the satrap, who is habitually unjust; that the people will revolt from him and exact heavy penalties for the wrongs they have endured: that death, "that fell arrest without all bail," will carry him away. He can see that time of retribution drawing nigh, although the tyrant, fooled by impunity, is not aware of its approach; he can also see that when it comes it will be as a war in which no furlough is granted, and whose disastrous close no craft can evade. All this execution of long-delayed justice he has seen again and again; and therefore he will not suffer his resentment to hurry him into dangerous courses, but will calmly await the action of those social laws which compel every man to reap the due reward of his deeds ( Ecclesiastes 8:5-9 ). Nevertheless he has also seen times in which retribution did not overtake oppressors; times even when, in the person of children as wicked and tyrannical as themselves, they "came again" to renew their injustice, and to blot out the memory of the righteous from the earth ( Ecclesiastes 8:10 ). And such times have no more disastrous result than this, that they undermine faith and subvert morality. Men see that no immediate sentence is pronounced against the Wicked, that they live long in their wickedness and beget children to perpetuate it; and the faith of the good in the overruling providence of God is shaken and strained, while the vast majority of men set themselves to do the evil which flaunts its triumphs before their eyes ( Ecclesiastes 8:11 ). None the less the Preacher is quite sure that it is the part of wisdom to trust in the laws and look for the judgments of God: he is quite sure that the triumph of the wicked will soon pass, while that of the good will endure ( Ecclesiastes 8:12-13 ); and therefore, as a man of prudent and forecasting spirit, he will submit to injustice, but not inflict it, or at least not carry it to any dangerous excess. The Method of the Man who seeks a Competence. Ecclesiastes 8:1-14 Suppose a young man to start in life with this theory, this plan, this aim, distinctly before him:-he is to be ruled by prudence and plain common sense: he will try to stand well with the world, and to make a moderate provision for future wants. This aim will beget a certain temperance of thought and action. He will permit himself no extravagances-no wandering out of bounds, and perhaps no enthusiasms, for he wants to establish "a good name," a good reputation, which shall go before him like "a sweet perfume" and dispose men’s hearts toward him. And, therefore, he carries a sober face, frequents the company of older, wiser men, is grateful for any hints their experience may furnish, and takes even their "reproof" with a good grace. He walks in the beaten paths, knowing the world to be impatient of novelties. The wanton mirth and crackling laughter of fools in the house of feasting are not for him. He is not to be seduced from the plain prudent course which he has marked out for himself, whether by inward provocation or outward allurements. If he is a young lawyer, he will write no poetry, attorneys holding literary men in suspicion. If he is a young doctor, homeopathy, hydropathy, and all newfangled schemes of medicine will disclose their charms to him in vain. If he is a young clergyman, he will be conspicuous for his orthodoxy, and for his emphatic assent to all that the leaders of opinion in the Church think or may think. If he is a young manufacturer or merchant, he will be no breeder of costly patents and inventions, but will be among the first to profit by them whenever they are found to pay. Whatever he may be, he will not be of those who try to make crooked things straight and rough places plain. He wants to get on; and the best way to get on is to keep the beaten path and push forward in that. And he will be patient-not throwing up the game because for a time the chances go against him, but waiting till the times mend and his chances improve. So far as he can, he will keep the middle of the stream that, when the tide which leads on to fortune sets in, he may be of the first to take it at the flood and sail easily on to his desired haven. In all this there may be no conscious insincerity, and not much perhaps that calls for censure. For all young men are not wise with the highest wisdom, nor original, nor brave with the courage which follows Truth in scorn of consequence. And our young man may not be dowered with the love of loves, the hate of hates, the scorn of scorns. He may be of a nature essentially prudent and commonplace, or training and habit may have superinduced a second nature. To him a primrose may be a primrose and nothing more; his instincti