Here is, I. An encomium of wisdom (Ecc 8:1), that is, of true piety, guided in all its exercises by prudence and discretion. The wise man is the good man, that knows God and glorifies him, knows himself and does well for himself; his wisdom is a great happiness to him, for, 1. It advances him above his neighbours, and makes him more excellent than they: Who is as the wise man? Note, Heavenly wisdom will make a man an incomparable man. No man without grace, though he be learned, or noble, or rich, is to be compared with a man that has true grace and is therefore accepted of God. 2. It makes him useful among his neighbours and very serviceable to them: Who but the wise man knows the interpretation of a thing, that is, understands the times and the events of them, and their critical junctures, so as to direct what Israel ought to do, Ch1 12:32. 3. It beautifies a man in the eyes of his friends: It makes his face to shine, as Moses's did when he came down from the mount; it puts honour upon a man and a lustre on his whole conversation, makes him to be regarded and taken notice of, and gains him respect (as Job 29:7, etc.); it makes him lovely and amiable, and the darling and blessing of his country. The strength of his face, the sourness and severity of his countenance (so some understand the last clause), shall be changed by it into that which is sweet and obliging. Even those whose natural temper is rough and morose by wisdom are strangely altered; they become mild and gentle, and learn to look pleasant. 4. It emboldens a man against his adversaries, their attempts and their scorn: The boldness of his face shall be doubled by wisdom; it will add very much to his courage in maintaining his integrity when he not only has an honest cause to plead, but by his wisdom knows how to manage it and where to find the interpretation of a thing. He shall not be ashamed, but shall speak with his enemy in the gate.

II.A particular instance of wisdom pressed upon us, and that is subjection to authority, and a dutiful and peaceable perseverance in our allegiance to the government which Providence has set over us. Observe,

1.How the duty of subjects is here described. (1.) We must be observant of the laws. In all those things wherein the civil power is to interpose, whether legislative or judicial, we ought to submit to its order and constitutions: I counsel thee; it may as well be supplied, I charge thee, not only as a prince but as a preacher: he might do both; "I recommend it to thee as a piece of wisdom; I say, whatever those say that are given to change, keep the king's commandment; wherever the sovereign power is lodged, be subject to it. Observe the mouth of a king" (so the phrase is); "say as he says; do as he bids thee; let his word be a law, or rather let the law be his word." Some understand the following clause as a limitation of this obedience: "Keep the king's commandment, yet so as to have a regard to the oath of God, that is, so as to keep a good conscience and not to violate thy obligations to God, which are prior and superior to thy obligations to the king. Render to Caesar the things that are Caesar's, but so as to reserve pure and entire to God the things that are his." (2.) We must not be forward to find fault with the public administration, or quarrel with every thing that is not just according to our mind, nor quit our post of service under the government, and throw it up, upon every discontent (Ecc 8:3): "Be not hasty to go out of his sight, when he is displeased at thee (Ecc 10:4), or when thou art displeased at him; fly not off in a passion, nor entertain such jealousies of him as will tempt thee to renounce the court or forsake the kingdom." Solomon's subjects, as soon as his head was laid low, went directly contrary to this rule, when upon the rough answer which Rehoboam gave them, they were hasty to go out of his sight, would not take time for second thoughts nor admit proposals of accommodation, but cried, To your tents, O Israel! "There may perhaps be a just cause to go out of his sight; but be not hasty to do it; act with great deliberation." (3.) We must not persist in a fault when it is shown us: "Stand not in an evil thing; in any offence thou hast given to thy prince humble thyself, and do not justify thyself, for that will make the offence much more offensive. In any ill design thou hast, upon some discontent, conceived against thy prince, do not proceed in it; but if thou hast done foolishly in lifting up thyself, or hast thought evil, lay thy hand upon thy mouth," Pro 30:32. Note, Though we may by surprise be drawn into an evil thing, yet we must not stand in it, but recede from it as soon as it appears to us to be evil. (4.) We must prudently accommodate ourselves to our opportunities, both for our own relief, if we think ourselves wronged, and for the redress of public grievances: A wise man's heart discerns both time and judgment (Ecc 8:5); it is the wisdom of subjects, in applying themselves to their princes, to enquire and consider both at what season and in what manner they may do it best and most effectually, to pacify his anger, obtain his favour, or obtain the revocation of any grievous measure prescribed. Esther, in dealing with Ahasuerus, took a deal of pains to discern both time and judgment, and she sped accordingly. This may be taken as a general rule of wisdom, that every thing should be well timed; and our enterprises are then likely to succeed, when we embrace the exact opportunity for them.

2.What arguments are here used to engage us to be subject to the higher powers; they are much the same with those which St. Paul uses, Rom 13:1, etc. (1.) We must needs be subject, for conscience-sake, and that is the most powerful principle of subjection. We must be subject because of the oath of God, the oath of allegiance which we have taken to be faithful to the government, the covenant between the king and the people, Ch2 23:16. David made a covenant, or contract, with the elders of Israel, though he was king by divine designation, Ch1 11:3. "Keep the king's commandments, for he has sworn to rule thee in the fear of God, and thou hast sworn, in that fear, to be faithful to him." It is called the oath of God because he is a witness to it and will avenge the violation of it. (2.) For wrath's sake, because of the sword which the prince bears and the power he is entrusted with, which make him formidable: He does whatsoever pleases him; he has a great authority and a great ability to support that authority (Ecc 8:4): Where the word of a king is, giving orders to seize a man, there is power; there are many that will execute his orders, which makes the wrath of a king, or supreme government, like the roaring of a lion and like messengers of death. Who may say unto him, What doest thou? He that contradicts him does it at his peril. Kings will not bear to have their orders disputed, but expect they should be obeyed. In short, it is dangerous contending with sovereignty, and what many have repented. A subject is an unequal match for a prince. He may command me who has legions at command. (3.) For the sake of our own comfort: Whoso keeps the commandment, and lives a quiet and peaceable life, shall feel no evil thing, to which that of the apostle answers (Rom 13:3), Wilt thou then not be afraid of the power of the king? Do that which is good, as becomes a dutiful and loyal subject, and thou shalt ordinarily have praise of the same. He that does no ill shall feel no ill and needs fear none.

Be not hasty to go out of his sight,.... But of the sight of the King of kings. Do not think to hide thyself from him, for there is no fleeing from his presence, Psa 139:7; it is best, when under some consternation, as the word (y) signifies, or under some fearful apprehension of his wrath and indignation, to fall down before him, acknowledge the offence, and pray for pardon: and to this purpose is the Targum,

"and in the time of the indignation of the Lord, do not cease to pray before him; being terrified (or troubled) before him, go and pray, and seek mercy of him;''

and with which agrees the note of Jarchi,

"be not troubled, saying that thou wilt go and free from his presence, to a place where he does not rule, for he rules in every place.''

Such who interpret this of an earthly king suppose this forbids a man going out from the presence of a king in a pet and passion, withdrawing himself from his court and service in a heat, at once;

stand not in an evil thing; having done it, continue not in it; but repent of it, acknowledge and forsake it, whether against God or an earthly king;

for he doeth whatsoever pleaseth him; which best agrees with the King of kings, who does what he pleases, in heaven above and in earth below, both in nature, providence, and grace; see Job 23:13; though earthly kings indeed have long hands, as is usually said, and can reach a great way, and do great things, especially despotic and arbitrary princes, and it is very difficult escaping their hands. The Targum is,

"for the Lord of all worlds, the Lord will do what he pleases.''

(y) "ne consterneris", Gejerus, and some in Rambachius.

hasty--rather, "Be not terror-struck so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God; he vainly tries to flee out of His sight (Psa 139:7); opposed to the "shining face" of filial confidence (Ecc 8:1; Joh 8:33-36; Rom 8:2; Jo1 4:18).

stand not--persist not.

for he doeth--God inflicts what punishment He pleases on persisting sinners (Job 23:13; Psa 115:3). True of none save God.