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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.

Who is as the wise man? — q.d., He is a matchless man, a peerless paragon, outshining others as much as the moon doth the lesser stars. Velut inter stellas luna minores. Plato could say that no gold or precious stone doth glister so gloriously, ωσπερ αγαθων ανδρων νοος συμφραδμων , as the prudent spirit of a good man. "Thou art a prince of God amongst us," said the Hittites to Abraham. "Can we find such a man as this Joseph, in whom the Spirit of God is?" said Pharaoh to his counsellors. Genesis 41:38 "Hast thou considered my servant Job, that there is none like him on the earth?" Job 1:8 "My servant Moses is not so, who is faithful in all my house," and shall be of my cabinet council. Numbers 12:7 To him God said, Tu vero hic sta mecum, "But do thou stand here by me." Exodus 34:5 Sapiens Dei comes est, saith Philo. Look how kings have their favourites, whom they call comites, their cousins and companions; so hath God. Nay, the righteous are "princes in all lands," Psalms 45:16 kings in righteousness; Matthew 13:17 Luke 10:24 the "excellent ones of the earth," Psalms 16:3 the worthies of the world, Hebrews 11:5 fitter to be set as stars in heaven, and to be continually before the throne of God. Chrysostom Hom. 55, in Matth. calls some holy men of his time, αγγελους , earthly angels; and speaking of Babylac the martyr, he saith of him, Orat. Contra Gentiles. Magnus atque admirabilis vir, He was an excellent and an admirable man, … And Tertullian, writing to some of the martyrs, says, Non tantus sum ut vos alloquar, I am not good enough to speak unto you. Oh that my life, and a thousand such wretches more, might go for yours! Oh, why doth God suffer me and other such caterpillars to live, saith John Careless, martyr, in a letter to that angel of God, Mr Bradford, as Dr Taylor called him, that can do nothing but consume the alms of the Church, and take away you, so worthy a workman and labourer in the Lord’s vineyard. Acts and Mon., 1744

And who knoweth the interpretation of a thing? — Wise a man may be, and yet not so apt and able to wise others. Those wise ones that can wise others, so as to "turn them to righteousness, shall shine as the brightness of the firmament, yea, as the stars"; Daniel 12:3 they do so while upon earth. Wisdom makes their very faces to shine, as St Stephen’s did, Acts 6:15 and as holy Job’s, while he was in a prosperous condition. Job 29:8-10 Jobab he was then (the same, some think, that is mentioned Genesis 36:33 ), as when in distress his name was contracted into Job. And then, though himself were otherwise wise, he might want "an interpreter, one of a thousand" - for such are rare, every man cannot sell us this precious oil Matthew 25:9 - "to show unto him his righteousness," - that is, the righteousness of his own experience - how himself hath been helped and comforted in like case, or, to clear up to an afflicted Job his spiritual estate, and to show him his evangelical righteousness. Oh "how beautiful are the feet" of such an interpreter! "I have seen thy face," saith the poor soul to such, "as though I had seen the face of God." Genesis 33:10

A man’s wisdom maketh his face to shine. — Godliness is venerable and reverend. "Holy and reverend is his name." Psalms 111:9 God’s image is amiable and admirable, Natural conscience cannot but stoop and do obeisance to it, What a deal of respect did Nebuchadnezzar and Darius put upon Daniel! Alexander the Great upon Jaddus the high priest! Theodosius upon Ambrose! Constantine upon Paphnutius, kissing that eye of his that was bored out for the cause of Christ! … Godly men have a daunting presence, as Athanasius had, and Basil, to whom when Valens the Arian emperor came, while he was in holy exercises, it struck such a terror into him that he reeled, and had fallen had he not been upheld by those that were with him. Greg., Orat. de Laude Basilii. Henry II of France being present at the martyrdom of a certain tailor, burnt by him for religion, was so terrified by the boldness of his countenance, and the constance of his sufferings, that he swore at his going away that he would never any more be present at such a sight. Epit. Hist. Gal, 82

And the boldness of his face shall be changed. — Or, Doubled; his conscience bearing him out, and making him undaunted, as it did David, Psalms 3:1-8 and the Dutch martyr Colonus, who, calling to the judge that had sentenced him to death, desired him to lay his hand upon his heart, and then asked him whose heart did most beat, his or the judge’s? By this boldness Jonathan and his armourbearer set upon the garrison of the Philistines, David upon Goliath their champion, The Black Prince was so called, not of his colour, but of his valour and dreaded acts in battle. Speed, 688.

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I [counsel thee] to keep the king’s commandment, and [that] in regard of the oath of God.

To keep the king’s commandment. — Heb., Mouth - i.e., the express word of command. Go not here by guess or good intention, lest you speed as that Scotch captain did, who, not expecting orders from his superiors, took an advantage offered him of taking a fort of the enemy’s; for which good service he was knighted in the morning, but hanged in the afternoon of the same day for acting without orders. Speed, 688.

And that in regard of the oath of God. — Thine oath of allegiance to thy prince. This Papists make nothing of. Pascenius scoffs King James for the invention of it. They can swear with their mouths, and keep their hearts unsworn, as she in the comedy. H γλωττ ωμομοχεν, φρην ανωμοτος μενει . Mercatorum est stare iuramentis, say they at Rome. They can assoil men of their allegiance at pleasure, and slip their solemn oaths as easily as monkeys do their collars. And I would this were the sin of Papists only, and that there were not those found even amongst us that keep no oaths further than makes for their own turn, like as the Jews keep none, unless they swear upon their own Torah, brought out of their synagogues. Weems.

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Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.

Be not hasty to go out of his sight. — Turn not thy back discontentedly, fling not away in a chafe; for this will be construed for a contempt, as it was in the Earl of Essex, A.D. 1598. Dissension occuring between the queen and him about a fit man for governor of Ireland, he, forgetting himself, and neglecting his duty, uncivilly turned his back, with a scornful countenance. She waxing impatient, gave him a cuff on the ear, bidding him be gone with a vengeance. He laid his hand upon his sword; the Lord Admiral interposing himself, he swore a great oath, that he neither could nor would swallow so great an indignity, nor would have born it at King Henry VIII’s hands, and in great discontentment hasted from the court. But within a while after he became submissive, and was received again into favour by the queen, who always thought it more just to offend a man than to hate him. Camden’s Elizabeth, fol. 494. The very Turks are said to receive humiliation with all sweetness, but to be remorseless to those that bear up. Blunt’s Voyage, p. 97.

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Where the word of a king [is, there is] power: and who may say unto him, What doest thou?

Where the word of a king is, there is power. — Ibi dominatio. He hath long hands, and can reach thee at a great distance, as Mithridates did when with one letter he slew eigthy thousand citizens of Rome that were scattered up and down his kingdom for trading’s sake. Val. Max., lib. ix. So Selimus the great Turk, in revenge for the loss received at the battle of Lepanto, was once in a mind to have put to death all the Christians in his dominions, in number infinite. Turk. Hist., fol. 885. Charles IX of France is reported to have been the death of thirty thousand of his Protestant subjects in one year’s time, A.D. 1572. See Daniel 5:19 .

And who may say unto him, What doest thou? — viz., Without danger. What safety can there be in taking a bear by the tooth, or a lion by the beard? I dare not dispute, said the philosopher to the Emperor Adrian, with him that hath thirty legions at his command, Neque in eum scribere, qui potest proscribere, nor write against him that can as easily undo me as bid it to be done. Praesens praesentem Pontificem redarguit, et Polyeraticon conscripsit. Jac. Rev, 145 . Howbeit Elias, Micaiah, John Baptist, and other holy prophets and ministers have dealt plainly with great princes, and God hath secured them. John, Bishop of Salisbury, reproved the Pope to his face; and yet the Canonists say, that although the Pope should draw millions of souls to hell with him, none may dare to say unto him, What doest thou? But Philip the Fair made bold with his Holiness when he began his letter to him with Sciat Fatuitas Tua, … So did the barons of England in King John’s days, when declaring against the Pope and his conclave, by whom they were excommunicated, they cried out thus in their remonstrance, Fie on such rascal knaves. Marcidi ribaldi. Adelmelect, Bishop of Sherborn, A.D. 705, reproved Pope Sergius sharply to his face for his adultery. Walsing. So did Bishop Lambert reprehend King Pepin for the same fault, A.D. 798. Epit. Hist. Gallic., p. 30. And Archbishop Odo, King Edwin, burning his concubines in the forehead with a hot iron, and banishing them into Ireland. Godw., Catal. Father Latimer dealt no less faithfully with King Henry VIII in his sermons at Court. And being asked by the king how he dared to be so bold to preach after that manner, he answered that duty to God and to his prince had enforced him to it; and now that he had discharged his conscience, his life was in his Majesty’s hands, … Truth must be spoken, however it be taken. If God’s messengers must be mannerly in the form, yet in the matter of their message to great ones they must be resolute. It is probable that Joseph used some kind of preface to Pharaoh’s baker in reading him that hard destiny; Genesis 40:19 such, likely, as was that of Daniel to Nebuchadnezzar, "My Lord, the dream be to them that hate thee," …; Daniel 4:19 or as Philo brings him in with an utinam tale somnium non vidisses, … But for the matter, he gives him a sound, though sharp interpretation.

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Whoso keepeth the commandment shall feel no evil thing: and a wise man’s heart discerneth both time and judgment.

Whoso keepeth the commandment, — scil., The king’s commandment. He that is compliant, and goes as far as he can with a good conscience in his obedience to the commands of his superiors, "shall feel no evil," i.e., he shall lack no good encouragement. Romans 13:3-4 Or if men slight him, God will see to him, Ephesians 6:7-8 as he did to the poor Israelites in Egypt, and to David under Saul. Mordecai lost nothing at length by his love and loyalty to God and the king. Sir Ralph Percy, slain upon Hedgely Moor, in Northumberland, by the Lord Montacute, general for Edward IV, would noways depart the field, though defeated, but in dying, said, I have saved the bird in my breast, meaning his oath to King Henry VI, for whom he fought. Speed, 869.

And a wise man’s heart discerneth both time and judgment, — scil., When and how to obey kings’ commands, the time, the means, and manner thereof, despatching them without offence to God or man. And this "a wise man’s heart discerneth," saith the Preacher; it being the opinion of the Hebrews that in the heart especially the soul did keep her court, and exercise her noble operations of the understanding, invention, judgment, … Aristotle saith, Sine calore cordis anima in corpore nihil efficit, Without the heat of the heart, the soul does nothing in the body. The Scripture also makes the heart the monarch of this Isle of Man.

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Because to every purpose there is time and judgment, therefore the misery of man [is] great upon him.

Because to every purpose there is time. — Therefore the wise man seeketh after that nick of time, that punctilio of judgment, that he may do everything well, and order his affairs with discretion. A well chosen season is the greatest advantage of any action, which, as it is seldom found in haste, so it is too often lost in delay.

Therefore the misery of man is great upon him. — Because he discerns not, apprehends not his fittest opportunity, hence he creates himself a great deal of misery. When Saul had taken upon him to sacrifice, God intimates to him by Samuel, that if he had discerned his time, he might have saved his kingdom. So might many a man his life, his livelihood - nay, his soul. "The men of Issachar" in David’s days are famous for this, that they "had understanding of the times, to know what Israel ought to do," 1 Chronicles 12:32 their posterity are set below stork and swallow for want of this skill, Jeremiah 8:7 and deeply doomed. Luke 19:44

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For he knoweth not that which shall be: for who can tell him when it shall be?

For he knoweth not that which shall be. — Man’s misery is the greater because he cannot foresee to prevent it; but he is suddenly surprised and hit many times on the blind side, as we say.

“ Nescia mens hominum fati sortisque futurae. ”

Men are in the dark in regard to future events. God only knows them, and is thereby oft in Isaiah distinguished from the dunghill deities of the heathens. In his mercy to his people he gave them prophets to tell how long, and when these failed the Church heavily bewails it. Psalms 74:9 Howbeit a prudent man "foreseeth an evil, and hideth himself." Proverbs 22:3 See Trapp on " Proverbs 22:3 " By the strength of his mind, saith Ambrose, Amb. De Offic., lib. i. cap. 38. he presageth what will follow, and can define what in such or such a case he ought to do. Sometimes he turns over two or three things in his mind together, of which conjecturing that either all may come to pass jointly, or this or that severally, or whether they fall out jointly or severally, he can by his understanding so order his actions as that they shall be profitable to him.

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[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.

There is no man that hath power, … — Death man is sure to meet with, whatsoever he miss of, but when he knows not neither. Of doomsday there are signs affirmative and negative, not so of death. Every one hath his own balsam within him, say some chemists, his own bane it is sure he hath. Ipsa suis augmentis vita ad detrimenta impellitur, Greg., Moral. Every day we yield somewhat to death. Stat sua cuique dies, Virg. Aeneid. Our last day stands, the rest run. Death is this only king, against whom there is no rising up Nulli cedo. Proverbs 30:31 The mortal scythe is master of the royal sceptre, and it mows down the lilies of the crown as well as the grass of the field, saith a reverend writer. Mr Ley, his Monitor of Mortality. And again, death suddenly snatcheth away physicians, oft as it were in scorn and contempt of medicines when they are applying their preservatives or restoratives to others, as it is reported of Gaius Julius, a surgeon, who dressing a sore eye, as he drew the instrument over it, was struck with an instrument of death in the act and place where he did it. Besides diseases, many by mischances are taken, as a bird with a bolt while he gazeth at the bow.

There is no discharge in war. — Heb., No sending either of forces to withstand death, or of messages to make peace with him. The world and we must part, and whether we be unstitched by parcels, or torn asunder at once, the difference is not great. Happy is he that after due preparation is passed through the gates of death ere he be aware, saith one. Whether my death be a burnt-offering of martyrdom, or a peace offering of a natural death, I desire it may be a freewill offering, a sweet sacrifice to the Lord, saith another.

Neither shall wickedness deliver. — No; it is righteousness only that delivereth from death. The wicked may make "a covenant with death," Isaiah 28:15 but God will disannul it. "Shall they escape by iniquity?" saith the Psalmist. What! have they no better mediums? No; "in thine anger cast down the people, O God." Psalms 56:7 Every man should die the same day that he is born; the wages of death should be paid him presently; but Christ begs their lives for a season, he is the "Saviour of all men," 1 Timothy 4:10 not of eternal preservation, but of temporal reservation, that his elect might lay hold on eternal life, and reprobates may have this for a bodkin at their hearts one day: I was in a fair possibility of being delivered.

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