Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.

CHAP. XX.

1 WIne is a mocker a 1.1, strong drink is raging b 1.2, and whosoever is deceived thereby is not wi•…•…e c 1.3.

2 * 1.4 The fear of a King d 1.5 is as the roaring of a lion, whoso provoketh him to anger, sinneth against his own soul e 1.6.

3 * 1.7 It is an honour to a man to cease from strife f 1.8, but every fool will be medling g 1.9.

4 * 1.10 The sluggard will not plow by reason of the ‖ 1.11 cold h 1.12, therefore shall he beg in harvest, and have no∣thing i 1.13.

5▪ * 1.14 Counsel k 1.15 in the heart of man is like deep Water l 1.16, but a man of understanding will draw it out m 1.17.

6 Most men will proclaim every one his own ‖ 1.18 good∣ness n 1.19; but a faithful man o 1.20 who can find p 1.21?

7 The just man walketh in his integrity q 1.22; * 1.23 his children are blessed after him r 1.24.

8 * 1.25 A king that •…•…itteth in the throne of judgment s 1.26, scattereth away all evil t 1.27 with his eyes u 1.28.

9 * 1.29 Who can say x 1.30, I have made my heart clean, I am pure from my sin y 1.31?

10 * 1.32 † 1.33 Divers weights, and † 1.34 divers measures z 1.35, both of them are alike abomination to the LORD.

11 Even a child is known by his doings a 1.36, whether his work b 1.37 be pure, and whether it be right.

12 * 1.38 The hearing ear, and the seeing eye, the LORD hath made even both of them c 1.39.

13 * 1.40 Love not sleep d 1.41, lest thou come to poverty: open thine eyes e 1.42, and thou shalt be satisfied with bread.

14 It is naught f 1.43, it is naught saith the buyer g 1.44, but when he is gone his way h 1.45, then he boasteth i 1.46.

15 There is gold k 1.47, and a multitude of rubies, but * 1.48 the lips of knowledge are a precious jewel l 1.49.

16 * 1.50 Take his garment m 1.51 that is surety for a stran∣ger n 1.52, and take a pledg of him o 1.53 for a strange wo∣man p 1.54.

17 * 1.55 † 1.56 Bread of deceit q 1.57 is sweet to a man, but af∣terwards his mouth shall be filled with gravel r 1.58.

18 * 1.59 Every purpose is established by counsel s 1.60, and t 1.61 * 1.62 with good advice make war.

19 * 1.63 He that goeth about as a tale-bearer, revealeth secrets u 1.64, therefore x 1.65 meddle not with him y 1.66 that ‖ 1.67 flat∣tereth with his lips z 1.68.

20 * 1.69 Whoso curseth his father or a 1.70 his mother, his ‖ 1.71 lamp b 1.72 shall be put out in obscure darkness c 1.73.

21 * 1.74 An inheritance may be gotten hastily at the be∣ginning d 1.75, but the end thereof shall not be blessed e 1.76.

22 * 1.77 Say not thou f 1.78, I will recompense evil; but wait on the LORD g 1.79, and he shall save thee.

23 * 1.80 Divers weights are an abomination unto the LORD h 1.81, and † 1.82 a false balance is not good i 1.83.

24 * 1.84 Man's goings k 1.85 are of the LORD l 1.86; how can a man then understand his own way m 1.87.

25 It is a snare n 1.88 to the man who devoureth that which is holy o 1.89, and after vows to make enquiry p 1.90.

26 * 1.91 A wise king q 1.92 scattereth r 1.93 the wicked and bringeth the wheel over them. * 1.94

27 The spirit t 1.95 of a man is the ‖ 1.96 candle u 1.97 of the LORD x 1.98, searching all the inward parts of the belly y 1.99.

28 * 1.100 Mercy z 1.101 and truth a 1.102 preserve the king b 1.103, and his throne is upheld by mercy c 1.104.

29 The glory of young men d 1.105 is their strength; and * 1.106 the beauty of old men is the gray head e 1.107.

30 The blueness of a wound f 1.108 † 1.109 cleanseth away evil g 1.110; so do stripes the inward parts of the belly h 1.111. * 1.112

Notes

• a 1.1

  Wine immoderately drunk makes men mockers or scoffers at God and men. Compare Hos. 7. 5.
• b 1.2

  Makes men full of rage and passion.
• c 1.3

  Is a Fool, or a mad Man, because he depriveth himself of the use of his reason.
• * 1.4

  Ch. 16. 14. & 19. 12.
• d 1.5

  Passively taken, the terror which the wrath of a King causeth, by comparing this with Ch. 19. 12.
• e 1.6

  Exposeth himself to mani∣fest danger of Death.
• * 1.7

  Ch. 17. 14.
• f 1.8

  Either to prevent it, or, if it be begun, to put an end to it: which, although proud and profane Persons esteem dishonourable to them, is indeed their glory, because it is an evidence of their great wisdom and power over their passions, and of their respect and obedience to their Soveraign Lord, in which their Honour and Happiness consists.
• g 1.9

  To wit, with matters of strife, he is al∣ways ready to begin strife, and obstinate in the continuance of it.
• * 1.10

  Ch. 10. 4.
• ‖ 1.11

  Or, Winter.
• h 1.12

  Of the Plowing season, which is in Autumn and towards Win∣ter. He hates and avoids all laborious and difficult work, al∣though his own necessity and interest oblige him to it.
• i 1.13

  And not obtain an Alms not in that time of Plenty and bounty, because mens Hearts are justly hardned against that Man who by his own sloth and wilfulness hath brought himself to want.
• * 1.14

  Ch. 18. 4.
• k 1.15

  Either 1. Wisdom or ability to give good Counsel. Or 2. Designs or purposes of doing somthing of moment: for this word is frequently used in both senses but the last seems fittest here.
• l 1.16

  Either 1. is there in great abundance. Or 2. is secret and hard to be discovered.
• m 1.17

  By prudent Questions and Discour∣ses, and a diligent Observation of his words and actions.
• ‖ 1.18

  Or, bounty.
• n 1.19

  Most men are forward to profess Religion, and speak of their own good deeds.
• o 1.20

  One who is indeed what he seemeth and pro∣fesseth himself to be.
• p 1.21

  There are but few such to be found.
• q 1.22

  He proveth himself to be so not onely by his profession, of which he spoke in the former Verse, but by his sincere and un∣blameable conversation.
• * 1.23

  Ps. 112. 2.
• r 1.24

  By vertue of that Covenant which God hath made with such men, which is not confined to their Per∣sons, but entaileth Blessings upon their Posterity.
• * 1.25

  Ch. 16. 10. Vers. 26.
• s 1.26

  That makes it his great care and business to execute Judg∣ment and Justice among his People, especially if he do this in his own Person, as was usual in ancient Times, and sees things with his own Eyes. As for the Phrase, the sign or gesture is here put for the thing signified by it.
• t 1.27

  Effectually punisheth and suppres∣seth all wickedness.
• u 1.28

  With his very looks, or by his diligent inspection into affairs.
• * 1.29

  1 Kin. 8. 46. 2 Chr. 6. 36. Job 14. 4. Ps. 51. 5. Eccles. 7. 20. 1 Ioh. 1. 8.
• x 1.30

  No Man living upon Earth can say this truly and sincerely. Compare 1 Kings 8. •…•…6. Iob 14. 4. & 15. 14. Eccles. 7. 21. 1 Ioh. 1. 8.
• y 1.31

  I am perfectly free from all guilt and filth of sin in my Heart and Life.
• * 1.32

  Vers. 23. Deut. 25. 13, &c. Ch. 11. 1. & 16. 11. Mic. 16. 1•…•…
• † 1.33

  Heb. a stone and a stone.
• † 1.34

  Heb. an Ephah, and an Ephah.
• z 1.35

  One greater and truer for publick shew, and one lesser and false for private use, when they had an opportunity of deceiving.
• a 1.36

  Young Children discover their inclinations or dispositions even by their childish speeches and carriages, as not having yet learnt the art of dissembling.
• b 1.37

  Or rather, will be; for it is not expressed in the Hebrew, and therefore may be either way sup∣plied. The sense is, The future disposition and conversation of a Man may very probably be conjectured from his childish man∣ners.
• * 1.38

  Exod. 4. 11. Ps. 94. 9.
• c 1.39

  It is God alone who gives us our Senses and Natural faculties, and the use and exercise of them, and especially a power of em∣ploying them aright to see and observe the works of God, and to hear and receive his Word and all wholesom instructions. Whence he leaves it to us to gather, that God doth exactly see and hear all mens words, and actions though never so secret. He names the Eye, and Ear, because these are the two Senses by which instru∣ctions are conveyed to the mind; but under them he seems to comprehend all other senses and powers of Soul or Body, by a Sy∣necdoche.
• * 1.40

  Ch. 6. 9. & 12. 14. & 19. 15.
• d 1.41

  i. e Immoderate sleep, or sloth or idleness. Take sleep be∣cause necessity requires it, not from any love to it.
• e 1.42

  A∣wake out of sleep, shake off sloth and betake thy self to thy employment with diligence and vigor.
• f 1.43

  The commodity is but of little worth.
• g 1.44

  To wit, to the Seller: he discommends it that he may bring down the price of it.
• h 1.45

  With the commodity purchased.
• i 1.46

  That by his wit he hath over-reach∣ed the Seller, and got a great advantage to himself. This he notes as a common but reprovable practice.
• k 1.47

  To wit, in the World, in divers mens hands, by whom it is highly prized.
• * 1.48

  Ch. 3. 15. & 8. 11.
• l 1.49

  But wise speeches proceeding from an under∣standing or honest Heart are of far greater worth and use, both to him that uttereth them▪ and to those that receive and improve them to their own benefit.
• * 1.50

  Ch. 22. 27. & 27. 13.
• m 1.51

  To wit, as a Pledge, without which he ought not to be tru∣sted, because by this action he sheweth himself to be a Fool, and he taketh the ready way to beggery. Obj. This precept contra∣dicts that Law which forbad the taking of a Garment for a Pledge, Exod. 22. 26. Answ.. It doth not contradict it, for the cases vast∣ly differ; for that Law concerned onely the Poor, who were forced to borrow for their own necessity, and therefore deserve pity; whereas this reacheth onely those who are or would be thought rich and sufficient Security for others, and who borrow not for their own need, but for a meer Stranger, for which folly they de∣serve to be severely punished. Besides, this may be onely a Pre∣diction, though it be delivered in the form of a Precept, as many Predictions are; and so shews what may be expected by him that is guilty of such folly, even that he shall be stripped of his Garments and other necessaries.
• n 1.52

  For a Forreigner or a Person unknown to him.
• o 1.53

  That is surety: which words are to be understood out of the foregoing Clause.
• p 1.54

  For an Harlot, who is so called, Prov. 2. 16. and elsewhere.
• * 1.55

  Ch. 9. 17.
• † 1.56

  Heb. bread of lying, or, falshood.
• q 1.57

  Gain or pleasure procured by unrighteous courses.
• r 1.58

  It shall be bitter and pernicious at last like grit•…•…y Bread, which offends the Teeth and Stomach: it will certainly bring upon him the horrours of a guilty Conscience, and the wrath and judgments of the Almighty God.
• * 1.59

  Ch. 15. 22.
• s 1.60

  The way to bring our purposes and desires to a good effect, is to manage them with serious consideration and good advice.
• t 1.61

  Or, therefore. This is necessary in every common undertaking, and much more in a thing of such high importance as War is.
• * 1.62

  Ch. 24. 6.
• * 1.63

  Ch. 11. 13.
• u 1.64

  He that delighteth in and accustometh himself to the practice of spreading Tales or evil Reports, will not forbear to publish the greatest secrets which are committed to his trust. Or, as others render it, and as the words lie in the Hebrew Text, He that reveal∣eth secrets (contrary to his promise or the trust reposed in him, you may by that token be assured that) he doth and will go about as a Tale-bearer. He who divulgeth secrets cannot or will not forbear to publish other things, and so is not fit to be trusted with any thing.
• x 1.65

  To prevent that mischief. Heb. and. So the following Sentence is not inferred from the former, but onely added to it.
• y 1.66

  Avoid frequent and familiar society and conversation with him.
• ‖ 1.67

  Or, inticeth.
• z 1.68

  By which artifice he seeks to gain thy affections, and so to fish out all thy secrets, which he may impart to others whom he may oblige hereby, and so render his company more acceptable.
• * 1.69

  Exod. 21. 17. Lev. 20. 9. Mat. 15. 4.
• a 1.70

  Heb. and; which is used for or, Exod. 12. 5. Levit. 6 3. and elsewhere.
• ‖ 1.71

  Or, Candle.
• b 1.72

  His comfort and happiness, his Name and Memory which are oft compared in Scripture to a Lamp or Light.
• c 1.73

  Shall utterly perish; he shall die Childless, and with Ignominy.
• * 1.74

  Ch. 28. 20.
• d 1.75

  An Estate somtimes is got suddenly in the very beginning of a Man's labours for it, in which case it may be presumed that some undirect and unrighteous courses were used, for the getting of it, because Riches are very seldom given by God, or gotten by men, without mens diligence. But this, as well as many other Proverbs, are to be understood of the common course, although it admit of some exceptions. For somtimes Merchants or others get great E∣states speedily by one happy Voyage, or by some other prosperous event. This Translation follows the Hebrew Marginal reading, but according to the Textual reading, it may be thus rendered and un∣derstood, An Inheritance gotten in the beginning (to wit, of a mans in∣deavours) is abominable, to wit, unto God, being supposed to be un∣justly gotten, as was now said.
• e 1.76

  At last it shall be cursed and wither by God's just judgment.
• * 1.77

  Deut. 32. 35. Ch. 17. 13. & 24. 29. Rom. 12. 17 1 Thess. 5. 15. 1 Pet. 3. 9.
• f 1.78

  In thy Heart: give not way to any such evil Thoughts or Pur∣poses.
• g 1.79

  To whom it belongs to execute vengeance, and to deli∣ver his People from all their Enemies.
• * 1.80

  Vers. 10.
• h 1.81

  Of which see above on v. 10.
• † 1.82

  Heb. balan∣ces of deceit.
• i 1.83

  Is very wicked and hateful to God and men.
• * 1.84

  Ps. 37. 23. Ch. 16. 9. Jer. 10. 23.
• k 1.85

  All mens purposes and actions.
• l 1.86

  Are ordered and over-ruled by God's wise and powerful Providence to accomplish his own counsel and good pleasure, and not what men list or intend
• m 1.87

  Either 1. what course he ought to take; which he cannot know without God's direction and assistance, Compare Prov. 16. 9. Ier. 10. 23. Or 2. what the issue of his designs will be, whether they shall succeed or be disappointed, the way being taken for the end or event to which it leads, as it is in many other places. The scope of the Proverb is to shew, that all the events of humane life are neither ordered nor foreseen by Mans, but onely by God's Providence, and therefore men should onely mind the doing of their duty, and then quietly depend upon God for a good Issue to their endeavours.
• n 1.88

  It brings guilt and God's curse and vengeance upon him.
• o 1.89

  i. e. Those Meats or Drinks which were devoted or consecrated to God. Under which one kind he comprehends and forbids all alienation of Sacred or Dedicated things from God to a Man's pri∣vate use or benefit: Of which see Levit. 27. 9. Deut. 23. 21. Mal. 3▪ 8, 9. Act. 5. 1, &c.
• p 1.90

  After a Man hath made Vows to consider whether he can possibly, or may lawfully keep them, and to invent or enquire of others all ways possible to break his Vow, and to satisfie or deceive his Conscience in so doing. Which enquiry is justly cen∣sured as a sin and snare, because it is an evidence of a covetous or irreligious Mind, and is the ready way and first step towards the open violation of it.
• * 1.91

  Psal. 101. 5, &c. Vers. 3.
• q 1.92

  Who seriously minds his Duty and his true interest.
• r 1.93

  Breaks their Companies and Consederacies, and forceth them to flee se∣veral ways for their own safety, driveth them from his presence, and from the Society of honest men, as the Chaff is by the Hus∣bandman separated from the Corn, and driven away by the Wind, of which this Hebrew word is commonly used; and to which the next Clause hath some reference.
• * 1.94

  s As the Cart-wheel was an∣ciently turned over the Sheaves to beat the Corn out of them, Isa. 28. 27, 28. He punisheth them severely, as their Offences de∣serve. This or such like punishments were not unusual among the Eastern Nations, as we may gather from, 2 Sam. 8. 2. & 12. 31 Amos 1. 3.
• t 1.95

  i. e. The reasonable Soul.
• ‖ 1.96

  Or, lamp.
• u 1.97

  Is a clear and glorious light set up in Man for his information and direction.
• x 1.98

  So called partly because it comes from God in a more immediate and peculiar manner than the Body doth, Eccles. 12. 7. and partly because it is in Gods stead to observe and judge all a Man's actions.
• y 1.99

  Discern∣ing not onely his outward actions, which are visible to others, but his most inward and secret thoughts and affections, which no other Man can see, 1 Cor. 2. 11. The Belly is here put for the Heart, as it is frequently. The Soul can reflect upon and judge of its own dispositions and actions. Which plainly sheweth that the Heart is not so deceitful, but that a Man by diligent study of it, and the use of the means appointed by God, may arrive at a certain know∣ledge of its state and condition, in reference to God, and to Salva∣tion.
• * 1.100

  Ps. 101. 1. Ch. 29. 14.
• z 1.101

  Clemency to Offenders, and bounty to worthy, and to in∣digent Persons.
• a 1.102

  Faithfulness in keeping his Word and Promises inviolably.
• b 1.103

  Because they engage God to guard him, and gain him the reverence and affections of his People, which is a Kings greatest safety and happiness.
• c 1.104

  Which is again mentioned, to shew that although it be an act of Grace, and therefore in some sort free, yet Princes are obliged to it both by their duty, and by their Interest, because it is a singular means of their preserva∣tion.
• d 1.105

  That wherein they glory as their Priviledge above old men.
• * 1.106

  Ch. 16. 31.
• e 1.107

  i. e. Their old Age expressed by the outward sign of it, wherein they glory as their peculiar Priviledge, as a Testimony of their Piety and God's Blessing, and as a token of their great experience and wisdom. The design of this Proverb is to declare the several ad∣vantages of several Ages▪ and the mutual need they have one of ano∣ther, and thereby to engage them to mutual love and assistance, and to friendly converse, and to make every one contented with his own Age and Condition, and not to envy nor yet despise his Bro∣ther or the difference of their Ages, as is very usual among men.
• f 1.108

  Grievous wounds which make men black and blew, or severe punishments.
• † 1.109

  Heb. is a 〈◊〉〈◊〉 Medi∣•…•… against 〈◊〉〈◊〉▪
• g 1.110

  Are the most effectual means to reclaim a wicked Man, and to purge out his corruption.
• h 1.111

  Heb. and stripes, which answer to the wounds in the former Clause.
• * 1.112

  i Either 1. Which pierce even to the inward parts of the Belly, and so we are to understand out of the former Branch, cleanse away evil. Or 2. They cleanse the inward parts of the Belly, i. e. of the Heart. So this is an addition to the former Clause, and the sense of the whole is, Grievous wounds or stripes do cleanse not only the outward Man by keeping it from evil actions, but even the inward Man, by expelling or subduing vile affections. Which is mentioned as a great and blessed benefit of afflictions.