Ecclesiastes 8:1

Who is as the wise man? The question comes in abruptly as from a teacher who calls the attention of his scholars to things that are φωνήεντα συνέτοισιν ("significant to those who understand") and remind us of the "He that hath ears to hear let him hear" in our Lord's teaching (Matthew 11:15; Matthew 13:9; Mark 4:9). Something there was in what he is about to add, to be read between the lines. It required a á man to "know the interpretation" (the noun is Chaldaean and is found, with a slight variation, as the prominent word in Daniel 4:5; Daniel 4:7) of the "thing" or better, "of the word. " We find the probable explanation of this suggestive question in the fact that the writer veils a protest against despotism in the garb of the maxims of servility.

a man's wisdom maketh his face to shine Literally, illuminates his face. The word paints with a wonderful vividness the almost trans-figuring effect of the "sweetness and light" of a serene wisdom, or of the joy that brightens a man's countenance when he utters his Eurekaover the solution of a long-pondered problem.

the boldness of his face shall be changed Literally, the strength of face, i.e.its sternness. The words have been very variously translated, (1) as in the LXX. "his shameless face shall be hated," (2) as by Ewald "the brightness of his countenance shall be doubled." There is no ground, however, for rejecting the Authorised Version. The "boldness of the face" is, as in the "fierce countenance" of Deuteronomy 28:50; Daniel 8:23, the "impudent face" of Proverbs 7:13, the coarse ferocity of ignorance, and this is transformed by culture. The maxim is like that of the familiar lines of Ovid,

"Adde quod ingenuas didicisse fideliter artes,

Emollit mores nec sinit esse feros."

"To learn in truth the nobler arts of life,

Makes manners gentle, rescues them from strife."

Epp. ex Pontoii. 9. 47.