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. VIII.

1. DOth not wisdom a cry? and understanding put forth her voice b!

2. She standeth in the top of high places c: by the way in the places of the paths d.

3. She crieth at the gates e, at the entry of the City f, at the coming in at the doors g.

4. Unto you, ‖ O men, I call, and my voice is ‖ to the sons of men h.

5. O ye simple i, understand † wisdom; and ye fools k, be ye of an understanding heart.

6. Hear, for I will speak of † excellent things l; and the opening of my lips shall be right things.

7. For my mouth shall speak m truth, and wickedness is † an abomination to my lips n.

8. All the words of my mouth o are in righteousness, there is nothing † froward or perverse in them p.

9 They are all plain q to him that understandeth r, and right to them that find knowledg s.

10. Receive my instruction, and not silver s; and knowledg rather than choice gold.

11. For wisdom is better than rubies; and all the things that may be desired, are not to be compared to it.

12. I wisdom dwell with ‖ prudence t, and find out knowledg u of witty inventions x.

13. The fear of the LORD y is to hate evil z; pride a and arrogancy, and the evil way b, and the froward mouth c do I hate.

14. Counsel is mine, and sound wisdom d: I am un∣derstanding e, † I have strength f.

15. By me kings reign g, and princes decree justice h.

16. By me princes rule, and nobles, even all the judges of the earth.

17. I love them that love me i, and those that seek me early k shall find me.

18. Riches and honour are with me: yea, durable riches and righteousness l.

19. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.

20. I ‖ lead in the way of righteousness, in the midst of the paths of judgment m.

21. That I may cause those that love me, to inherit substance n: and I will fill their treasures.

22. The LORD possessed me o in the beginning p of his way q, before his works of old.

23. I was set up r from everlasting, from the be∣ginning s, or ever the earth t was.

24. When there were no depths u, I was brought forth x: when there were no fountains abounding with water.

25. Before the mountains were † settled y; before the hills, was I brought forth.

26. While as yet he had not made the earth i, nor the ‖ fields a, nor ‖ the highest part b of the dust of the world c.

27. When he prepared the heavens, I was there d: when he set ‖ a compass upon the face of the depth e:

28. When he established f † the clouds above; when he strengthned the fountains g of the deep h:

29. When he gave to the sea his decree i, that the waters should not pass his commandment k: when he appointed l the foundations of the earth m.

30. Then I was by him n, as ‖ one brought up with him o: and I was daily his delight, † rejoycing always before him p:

31. † Rejoycing in the habitable part of his earth q, and my delights were with the sons of men r.

32. Now therefore s hearken unto me, O ye chil∣dren: for blessed are they that keep my ways.

33. Hear instruction, and be wise, and refuse it not t.

34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors u.

35. For who so findeth me, findeth i life, and shall † obtain favour of the LORD.

36. But he that sinneth against me x, wrongeth his own soul y: all they that hate me z, love death a.

Notes

• 〈◊〉〈◊〉. 20.
• a

  It is a great Question what this Wisdom is, of which Solomon discourseth so largely and profoundly in this Chapter. Some un∣derstand it of that attribute or perfection of the Divine nature which is called Wisdom, whereby God perfectly knoweth all things, and maketh known to men what he judgeth necessary, or expedient for them to know. Others understand it o•…•… the second Person in the Godhead, the Son of God, who is called the Wisdom of God, Luk. 11. 49. And it cannot fairly be denied that some passa∣ges do best agree to the former, and others to the latter Opinion. Possibly both may be joined together, and the Chapter may be understood of Christ considered partly in his Per•…•…onal capacity and partly in regard of his Office which was to impart the mind and will of God to Mankind, which he did, 1. by revealing it to, and writing it upon the mind of Man, at his first Creati∣on; for it was Christ who then gave being, and life, and •…•…ight to Mankind, as is undeniably evident from Ioh. 1. 1, 2, 3, 4, &c. 2. By publishing it unto the holy Patriarchs and Pro∣phets in the time of the Old Testament; for it was Christ who spake and discovered things to them from time to▪ time, as is manifest from 1 Pet. 1. 11. & 3. 18 19, 20. and from many other Scriptures both of the Old Testament, as I have formerly noted in their proper places, and in the New Testament, as we shall see hereafter. 3. By declaring it from his own mouth and by his Apostles and Ministers under the Gospel.
• b

  Clearly and audibly instruct men how to avoid those fleshly lusts? He opposeth the inviting words of VVisdom to the seducing speeches of the Harlot.
• c

  VVhere she may be best seen and heard, not in corners and in the dark, as the Harlot did.
• d

  VVhere many paths meet, where there is a great concourse, and where Travellers may need direction.
• e

  The places of Judgment, and of the confluence of People.
• f

  To invite Passengers at their first coming, and to conduct them to her House.
• g

  To wit, of her House, as the Harlot stood at her Door to invite Lovers.
• ‖

  Or, O great men. Ps. 62, 9.
• ‖

  Or, to mean men.
• h

  To all men without exception, even to the meanest, who are thus called, Psal. 49. 2.
• i

  VVho want knowledge and experience, and are easily decei∣ved.
• †

  Heb. subtilty.
• k

  Wilful and obstinate Sinners.
• †

  Heb. prince∣ly things.
• l

  Heb. of Princely things: worthy of Princes to learn and practice them. Or, such as excel common things as much as Princes do or∣dinary Persons.
• m

  Heb. shall meditate, i. e. shall speak not rashly, and hastily, but what I have well considered and digested.
• †

  Heb. the a∣bomination of my lips.
• n

  I hate to speak it; therefore you may be assured that I shall not deceive you.
• o

  All my Precepts, Promises, Threatnings, &c.
• †

  Heb. wrea∣thed.
• p

  Not the least mixture of vanity, or error, or folly in them, as there is in the words of the wisest Philosophers, &c.
• q

  Evident and clear to their minds▪ or, right, just and good
• r

  Either to him who with an honest mind applies himself to the study of them in the diligent use of all the means appointed by God to that end: or to him whose mind God hath enlightned by his Spirit, though they seem otherwise to ignorant and carnal-minded men.
• s

  That are truely wise and discerning Persons and taught of God.
• s

  i. e. Rather than Silver, as such negative expressions are un∣derstood, Gen. 45. 8. Exod. 16. 8. Ier. 7. 22. & 16. 14, 15. and in many other places. Though withal he seems to intimate the in∣consistency of these two studies and designs, and the great hin∣derance which the love of Riches gives to the study of Wisdom.
• Job 28. 15. Ps. 19. 10. & 119. 127. Ch. 3. 14, 15. & 16. 16.
• ‖

  Or, subtilty.
• t

  I do not content my self with high Speculations, but my un∣separable Companion is Prudence to govern all my own actions and to direct the actions of others, by good counsels. This he saith, because some Persons have much wit and knowledge, and nothing of discretion.
• u

  i. e. I know them as clearly and certainly as if I had found them out by diligent searching. Or, I find out, is put for I help men to find out, as the Spirit is said to intercede, Rom. 8. 26. when it helpeth us to do so.
• x

  Of all ingenious designs and contrivances for the service and glory of God, and for the good of our selves and others. But why may it not be rendred, of wicked devices, as this very word is translated, Prov. 12. 2. & 14. 17. & 24. 8. For surely this is one great work of Prudence to discover and so avoid all evil counsels or devices, and the effects of them But this I propose with submission, because I have not the concur∣rence of any Interpreter in this Exposition.
• y

  Which he had before noted to be the beginning of Wisdom Ch. 1. 7.
• z

  It consists in a careful abstinence from all sin, and that not from carnal or prudential Motives, but from a true dislike and hatred of it.
• a

  Which he mentions first as that which is most hateful to God, and most opposite to true Wisdom and to the fear of God, which constantly produce humility.
• b

  All wicked actions, especially sinful customs and courses.
• c

  False Doctrines, and bad Counsels and Deceits.
• d

  All solid and substantial and usefull, yea essential Wisdom is natural and essential to me, for the word properly sig∣nifies essence.
• e

  By my nature and essence, as was now said. Or, I am the Author of Understanding; as Iob. 17. 3. This is life Eternal i. e. this is the cause or means of it.
• †

  Heb. strength is mine.
• f

  Courage and resolution to execute all my Counsels and to conquer all difficulties.
• Dan. 2. 21. Rom. 13. 1.
• g

  Either 1. They get their Kingdoms by mine appointment and providence. Or rather 2. they rule their Kingdoms wisely, and justly, and happily by my counsel and assistance. For this best suits with the next Clause.
• h

  Their injustice or wickedness is from themselves, but all the just and good things which they do, they owe to my conduct.
• i

  I do not despise their love, though it be but a small and incon∣siderable thing to me, but I kindly accept it and will recompence it with my love and favour.
• Jam. 1. 5.
• k

  i. e. With sincere affection, and great diligence, and above all other persons or things in the world. VVhich he mentions as the effect and evidence of their love: for otherwise all men pretend to love God.
• Ch. 3. 16.
• l

  Which he mentions here either 1. as the best and surest way to get and to keep Riches, for Estates unjustly gotten quickly va∣nish, as is manifest both from Scripture and from common obser∣vation. Or 2. to signifie that this Wisdom gives both Worldly, and Spiritual or Heavenly Blessings together to its followers, where∣as God gives Riches alone to ungodly men, and they are to ex∣pect no other Portion.
• Ch. 3. 14.
• ‖

  Or, walk.
• m

  Keeping at an equal distance from both extreams, and from the very borders of them: which is called a putting away iniquity far from us, Job 22. 23.
• n

  Substantial, and true, and satisfying happiness: which is here op∣posed to all worldly enjoyments, which are said not to be, Prov. 23 5. which are but meer shadows and dreams of felicity.
• o

  As his Son by Eternal Generation, who was from Eternity with him, as is said, Ioh. 1. 1. and in him as he also was in me, Joh. 14▪ 10.
• p

  Yea and before the beginning, as it is largely expressed in the following Verses.
• q

  Either 1. of his counsels or decrees. Or rather 2. of his works of Creation, as it follows.
• r

  Heb. anointed, ordained or constituted to be the Person by whom the Father resolved to do all his works, first to create, and then to uphold and govern and judge, and afterwards to re∣deem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from, Ioh. 1. 1. &c. Col. 1. 16, 17. Heb. 1. 3. and many other places, as we may see hereafter in their several places.
• s

  Before which there was nothing but a vast Eternity.
• t

  Which he mentions because this together with the Heaven, was the first of God's visible works.
• u

  No abyss or deep Waters either mixed with the Earth, as they were at first, or separated from it.
• x

  Begotten of my Fathers Essence.
• †

  Heb. sunk.
• y

  Or, fixed by their Roots in the Earth.
• ‖

  Or, open place
• a

  The plain and open parts of the Earth di∣stinguished from the Mountains and Hills, and the Valleys inclosed between them.
• ‖

  Or, the chief part. Heb. head.
• b

  Or, the first part▪ or beginning: or, the best part, Heb. the Head: that which exceeds other parts in riches or fruit∣fulness: which he seems to distinguish from the common Fields.
• c

  Of this lower part of the World which consisteth of dust.
• z i. e. The dry Land called Earth after it was separated from the Waters, Gen. 1. 10.
• d

  Not as an idle Spectator, but as a co-worker with my Father.
• ‖

  Or, a 〈◊〉〈◊〉
• e

  i. e. Of that great and deep abyss of Water and Earth mixed together, which is called both Earth and Water and the deep, Gen. 1. 2. When he made this lower World round, or in the form of a Globe agreeable to the form of the upper World.
• f

  Heb. strengthned, by his Word and Decree, which alone up∣holds the Clouds in the Air, which of themselves are thin and weak Bodies and would quickly be dissolved or dispersed.
• †

  Heb. the skies.
• g

  When he shut up the several Fountains in the Cavities of the Earth, and kept them there as it were by a strong hand for the use of Mankind.
• h

  Which have their Original from the deep, either from the Sea, or from the Abyss of Waters in the Bowels of the Earth.
• Gen. 1. 9, 1•…•… Job 38. 1•…•… •…•…1. Ps. 1•…•…4. 9. Jer. 5. 22.
• i

  Or, his bound or limits, to wit, those parts of the Earth which border upon it.
• k

  i. e. Not overflow the Earth.
• l

  Or, laid.
• m

  Either, 1. the Center of the Earth: Or, 2. the Earth it self which is the Foundation of the World: Or rather, 3. the firm standing of the Earth upon its Foundations notwithstanding all the Assaults which the Waters of the Sea or within the Earth make against it: which is a singular work of God's Providence.
• Joh. 1. 1.
• n

  Conversant with him, and united to him, as was said before.
• ‖

  Or, a 〈◊〉〈◊〉 〈◊〉〈◊〉.
• o

  As one tenderly and dearly beloved by him.
• †

  Heb. 〈◊〉〈◊〉 ing.
• p

  He and I had constant and intimate and sweet converse together.
• †

  Heb. spor•…•… ing.
• q

  In contemplating the wonderful wisdom and goodness of God in the making and ordering of all his Creatures, and of Man espe∣cially.
• r

  To uphold them by my Power and Providence, to reveal my Self and my Fathers mind and will to them from Age to Age, to assume their Nature and to redeem and save them, which I would not do for the fallen Angels.
• s

  Seeing I have such a true love to you, and seeing I am so tho∣roughly acquainted with my Fathers mind, and so excellently quali∣fied to be your Counseller and Ruler.
• Ps. 119. 1. •…•… & 128 1. Luke 11. 2•…•…
• t

  Or, do not make it void, or unprofitable to you by your own sloth or wilfulness.
• u

  As Servants and Clients, and others wait at the doors of Princes or Persons of eminency for place, or power, or wisdom, that they may be admitted to speak or converse with them.
• Ch. 9. 11▪ & 1•…•…. 2.
• †

  Heb. 〈◊〉〈◊〉 forth.
• x

  By the neglect or contempt of, or rebellion against my com∣mands.
• y

  Is guilty of self murder and of Soul murder.
• z

  i. e. Who reject and disobey my counsels and live wickedly, which in God's account is an hating of him, as is here implyed and else∣where, as Exod. 20. 5. Deut. 7. 10. & 32. 41.
• a

  Not directly or intentionally, but by consequence, because they love those pra∣ctices which they know will bring certain destruction upon them.