So wond'rous in his ways? What mortal eye here more particularly so denominated, as knowing how to bring good out of so much evil, which human Wisdom is incapable of do ing. We have therefore not only followed the Vulgate, which concludes the discourse with these words, but also the Translation of Junius and Tremellius, who insert this whole verse at the end of the seventh chapter. [V. 1. If we read the latter clause as in our present Heb. copies, and as the LXX. translators did, we may render, But he that hath an impudent face shall be hated. Comp. Prov. vii. 13. But ma ny MSS. instead of * shall be hated, have now shall be changed, doubled. So our Translators evidently read. And the boldness of his countenance shall be changed, or doubled. Might not this receive illustration by Acts vi. 10, 15? ED.] END OF THE SECOND BOOK. BOOK III.. b As I have taught thee what thou ow'st to Heav'n, Can rev'rence God, who honour not their King. To thy own safety, or the public weal; And his commands, whom Heav'n has o'er thee plac'd, To call him to account? * e By these sage rules b [2] I counsel thee to keep the king's commandment, and that in regard of the oath of God. [3] Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him. d [4] Where the word of a king is, there is power; and who may say unto him, What doest thou ?* e [5] Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment. Though it may be gathered from these expressions, that Solomon had very high notions of Kingly Government, as all the Eastern Princes had, yet nothing can from hence be inferred, in favour of arbitrary power and tyranny. For it ought to be observed, that He that his conduct steers, will sure escape And thus themselves and others, wretched make. f [6] Because to every purpose there is time and judgment; therefore the misery of man is great upon him. 8 [7] For he knoweth not that which shall be: for who can tell him when it shall be? the obedience he claimed, was no more than what the Jewish Polity allowed, and always built on the supposition, as the words themselves evidently imply, that he commanded nothing repugnant to the fundamental laws of the country, or inconsistent with the laws of God; in which case, he had an undoubted right to the obedience of his subjects, who very probably, about this time, were forming conspiracies against him, and greatly disturbed the public tranquillity. There might indeed have been some grievances under his administration, as there ever will be under the best of Governments. But this is not so great an evil as Faction, Anarchy, and Rebellion, and therefore to be borne with, until a seasonable opportunity of redress offers. [V. 5-7. More literally, He who keepeth the command (of the king, v. 2. lit. king's mouth) shall not experience an evil thing (his displeasure.) The heart of the wise, will discern both opportunity and manner. Because to every purpose (prop. inclination, will) there is opportunity and manner, therefore the evil (care, anxiety) of man is great upon him. For he discerneth not that which shall come to pass (futurity;) for who shall tell him when (or how) it shall come to pass? Instead of misery (Eng. vers. v. 6.) the LXX. read knowledge. ED.] What shall hereafter be? But let no Prince Howe'er so mighty, uncontroul'd his sway, That pow'r abuse which Heav'n has lent, to right h [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. i [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. [V. 8. The Chaldee has,―There is no man who can rule over the spirit of the breath, so as to prevent the animal life from leaving the body of man. Others translate to this sense, "No man hath power over the wind, to restrain the wind; and none has power over death, to restrain him: and when a man engages as a soldier, he cannot be discharged from the war till it is ended; and by wickedness no man shall be delivered from any evil." Taking it in this way, these are maxims which contain self-evident truths. Others suppose the verse to refer to the king who tyrannizes over and oppresses his people. He also shall account to God for his actions: The shall die, and he cannot prevent it: and when he is judged, his wickedness cannot deliver him. Dr. A. Clarke in loco. ED.] More vain than lust of arbitrary sway. What has it gain'd? Heart-gnawing care, distrust, Who, on the Judgment seat exalted high, Were honour'd once as gods. What fun'ral pomp Their glory with them to the grave descends: k [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 there they had so done. This is also vanity,† ! [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. [V. 10. Instead of mon and they were forgotten, (Eng. Trans.) many of Kennicott's and De Rossi's MSS. have many have been praised, soothed with praises. The LXX. follows the latter reading. We would therefore propose to translate the passage thus, which we think the context also favours: And in like manner have I observed the unjust (ministers or judges, with pomp) entombed; and even from the holy place have they come; (see ch. iii. v. 16.) they have departed praised in the city where they so acted. This is also vanity. For burying-places of the kings, &c., among the Hebrews, see II Chron. 32. 33. Isaiah 22. 16. ED.] The three preceding verses, especially the last, are not without their obscurity, as appears from the different versions and variety of interpretations. Solomon, no doubt, would intimate, that power is |