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 WHo is as the wise man a 1.1? who knoweth the interpretation of a thing b 1.2? * 1.3 a mans wisdom maketh his face to shine c 1.4, and † 1.5 the boldness of his face d 1.6 shall be ‖ 1.7 changed e 1.8.

2 I counsel thee f 1.9 to keep the kings commandment g 1.10, and that in regard of the oath of God h 1.11.

3 * 1.12 Be not hasty to go out of his sight i 1.13: stand not in an evil thing k 1.14, for he doth whatsoever pleaseth him l 1.15.

4 Where the word of a king is, there is power m 1.16: and who may say n 1.17▪ unto him, What dost thou?

5 Whoso keepeth the commandment o 1.18 † 1.19 shall feel no evil thing p 1.20: and a wise mans heart discerneth both time and judgment q 1.21.

6 Because to every purpose there is time and judg∣ment r 1.22, therefore s 1.23 the misery of man is great upon him.

7 For * 1.24 he knoweth not that which shall be t 1.25: for who can tell him u 1.26 ‖ 1.27 when it shall be.

8 There is no man that hath power * 1.28 over the spi∣rit x 1.29 to retain the spirit y 1.30; neither hath he power in the day z 1.31 of death: and there is no ‖ 1.32 discharge a 1.33 in that war b 1.34, neither shall wickedness deliver those that are given to it c 1.35.

9 All this d 1.36 I have seen, and apply my heart unto every work e 1.37 that is done under the sun: there is a time wherein one man ruleth over another e 1.38.

10 And so f 1.39 I saw the wicked g 1.40 buried h 1.41, who had come † 1.42 and gone i 1.43 from the place of the holy k 1.44, and they were forgotten l 1.45 in the city where they had so done m 1.46: this is also vanity n 1.47.

11 * 1.48 Because sentence against an evil work o 1.49 is not executed speedily, therefore p 1.50 the heart of the sons of men is fully set q 1.51 in them to do evil.

12 Though a sinner do evil an hundred times r 1.52, and his days s 1.53 be prolonged, yet surely I know that * 1.54 it shall be well with them that fear God t 1.55, which fear before him u 1.56.

13 But it shall not be well x 1.57 with the wicked, nei∣ther shall he prolong his days y 1.58, which are as a sha∣dow z 1.59; because he feareth not before God a 1.60.

14 There is a vanity which is done b 1.61 upon the earth, but there be just men unto whom it * 1.62 hapneth according to the work c 1.63 of the wicked: again, there be wicked men to whom it hapneth according to the work of the righteous d 1.64: I said, that this also is vanity e 1.65.

15 * 1.66 Then I commended mirth because a man hath no better thing under the sun, than to eat, and to drink, and to be merry f 1.67: for that shall abide with him of his labour g 1.68, the days of his life, which God giveth him under the sun.

16 When I applied mine heart to know wisdom h 1.69, and to see the business i 1.70 that is done upon the Earth (for also there is that neither day nor night seeth sleep with his eyes k 1.71.)

17 Then l 1.72 I beheld all the work of God m 1.73, that a man * 1.74 cannot find out n 1.75 the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further, though a wise man think to know it, yet shall he not be able to find it.

Notes

• a 1.1

  Who is to be compared with a wise Man? He is incompara∣bly the most excellent Man in the World. Or rather, who is tru∣ly wise? The Particle, as being here not a Note of similitude, but of reality, as it is Ioh. 1. 14. and in many other places as hath been noted. There are very few or no truly wise men in this World. This seems best to agree with the Next clause, which is not, Who is as he that knoweth, but who knoweth, &c.
• b 1.2

  How few are there who understand the reasons of things and can rightly expound the word and works of God, and instruct and satisfie himself and others in all the doubtful and difficult cases of humane actions?
• * 1.3

  Prov. 4▪8, 9. & 17. 24. See Act. 6. 15.
• c 1.4

  Maketh a Man illustrious and venerable, chearful, and mild, and amiable in his carriage to others. The face is put for the mind or inward frame, hecause the mind discovers itself in the Countenance.
• † 1.5

  Heb. the strength.
• d 1.6

  The roughtness or fierceness, the pride and impudence of his dis∣position, as this Phrase is used, Deut. 28. 50. Prov. 7. 13. & 21. 29. Dan. 8. 23.
• ‖ 1.7

  Or, doubled.
• e 1.8

  Into gentleness and humility.
• f 1.9

  Which Verb is necessarily understood to make the sense full and compleat. See the like defects of speech, Ps. 120. 7. Isa. 5. 9. &c.
• g 1.10

  Observe and obey all his commands. Which is not to be under∣stood universally, as if the King should have commanded them to deny or blaspheme God, or to worship Idols, in which case every Christian Man, who reads and believes the Bible, must needs con∣fess that the Israelites especially were obliged to obey God rather than Man, but onely of such commands as are not contrary to the will of God.
• h 1.11

  Either 1. Because of that Oath which thou hast taken to keep all God's Laws, whereof this of Obedience to Su∣periours is one. Or 2. Because of that Covenant or Oath of Feal∣ty and Allegiance whereby thou hast engaged thy self to him, of which see 1 Chron. 11. 3. & 29. 24. Ezek. 17. 16, 18. Though this may also be understood, and is by some learned Interpreters taken as a limitation of their Obedience to Kings, the words being thus rendred, as the Hebrew will very well bear, but according to the word of the Oath of God, Obey the Kings commands, with this caution that they be agreeable and not contrary to the Laws of God which thou art obliged by thy own and by thy Parents Oaths o•…•…t renewed, to observe in the first place.
• * 1.12

  Ch. 10. 4.
• i 1.13

  Heb. to go from his face, or presence, to wit, in dislike or in dis∣content, withdrawing thy self from thy Kings service or obedience, as malecontents use to do; for this will both provoke him, and lead thee by degrees into Sedition or Rebellion.
• k 1.14

  If thou hast offended him, persist not in it, but humbly acknowledge thine of∣fence, and beg his pardon and favour.
• l 1.15

  His power is uncontrol∣lable in his Dominions, and therefore thou canst neither resist nor avoid his fury.
• m 1.16

  Whatsoever he commandeth he wants not power nor instru∣ments to execute it, and therefore can easily punish th•…•…e as he pleaseth.
• n 1.17

  Heb. Who shall say? Who will presume or dare to say so? He doth not affirm that it is unlawful to say so, for Samuel said so to Saul, 1 Sam. 15. and Nathan to David, 2 Sam. 12. and several other Prophets to the Kings of Iudah and Israel, but onely that it is difficult and dangerous.
• o 1.18

  Either 1. of the King, of which he hath hitherto spoken. Or 2. of God, for the Word, or Commandments, or Law are oft used empha∣tically for the Word, Law, or Command of God, as hath been former∣ly and frequently observed, and the Commandment is put for the Commandments, as is very usual. And so Solomon passeth from his former to a new subject.
• † 1.19

  Heb. shall know.
• p 1.20

  Shall be delivered from those mischiess which befal the disobedient.
• q 1.21

  Both when, and how far, and in what manner he may or must keep the commands of the King or God. For the word here rendred judgment doth oft signifie right, as Deut. 21. 17. as also a cause or controversie, as Numb. 27. 5. and the manner or rule of actions, as Iudg. 13. 12. The sense is, A wise Ma•…•… knows both what he ought to do, and what are the fittest seasons for doing it, which he seeketh and embraceth.
• r 1.22

  There is a fit way and season for the happy accomplishment of every business which a man designeth or undertaketh to do, which is known to God, but for the most part hidden from man, as is im∣plied and may be gathered from the following words. See the Notes on Ch. 3. 1.
• s 1.23

  Because there are very few who have that wisdom which is necessary to discern this, as was now said, v. 5. and most men do by their ignorance and loss of opportunities de∣prive themselves of many advantages, and expose themselves to manifold miseries.
• * 1.24

  Pro. 24. 22. Ch. 6. 12.
• t 1.25

  Men are generally ignorant of all future events, and of the success of their endeavours, and therefore their minds are greatly disquieted, and their expectations frequently disappointed, and they fall into many mistakes and miscarriages, which they could and would prevent if they did foresee the issues of things.
• u 1.26

  No wise Man, no Astrologer or other Artist can discover this.
• ‖ 1.27

  Or, •…•…ow it. shall be.
• * 1.28

  Job 14. 5.
• x 1.29

  i. e. The Soul of Man, which is oft called a Spirit, as Iob 7. 7. & 10. 12. Psal. 78. 39. & 104. 29, &c.
• y 1.30

  To keep it in the Body beyond the time which God hath allotted to it. This is added as another evidence of Man's misery.
• z 1.31

  Or, against the day, i. e. to avoid or delay that day.
• ‖ 1.32

  Or, casting •…•…ff weapon•…•….
• a 1.33

  As there is in other Wars, when Soul∣diers either are dismissed from the service, or escape by flight or otherwise.
• b 1.34

  In that fatal conflict between Life and Death, be∣tween Nature and the Disease, when a Man is struggling with Death, though to no purpose, for Death shall always be Con∣queror.
• c 1.35

  And although wicked men, who most fear Death, use all possible means, whether good or bad, to free themselves from this deadly blow, yet they shall not escape it.
• d 1.36

  All these things before-mentioned.
• e 1.37

  I have been a diligent observer of all actions and events.
• e 1.38

  There are some Kings, who use their power tyrannically and wickedly, whereby they do not onely oppress their People, but hurt themselves, by bringing the vengeance of God and men upon their own heads. Which is here noted partly for the terrour of Tyrants, and partly for the caution and comfort of Subjects groaning under those heavy pressures which they are not able to remove, that they may forbear unlaw∣ful or rebellious courses and quietly commit themselves and their cause to God, who judgeth righteously, and who both can and will call the greatest Monarchs to a sad account for all their impious and unrighteous courses.
• f 1.39

  In like manner, or such another vanity or disorder.
• g 1.40

  Wick∣ed Princes or Rulers, as the next clause limits this.
• h 1.41

  Die quietly in their Beds and afterwards be buried with state and pomp, whereas in truth they deserved an untimely end, and no other than the burial of an Ass.
• † 1.42

  〈◊〉〈◊〉
• i 1.43

  Who had administred publick Justice and Government, which is frequently signified by the Phrase of coming in and going out before the People, as Numb. 27. 17. Deut. 31. 2. The LXX Jewish Interpreters, whom some others follow, render the word, they were praised, applauded and adored, by the varia∣tion of one Letter in the Hebrew word, which also is very like that Letter which is in the Text.
• k 1.44

  By which he understands, either 1. the Holy City Ierusalem, or the the Holy Land, where Israel dwelt: which may be added to aggravate the wickedness of such Persons from the obligations, and counsels, and examples, which they had to do better things. Or, 2. the Seat of Majesty, and Judgment, which may well be called the place or Seat of the Holy, i. e. of God, who is called the Holy One, Habak. 3. 3. and oft elsewhere, who is in a special manner present in and pre∣sident over those places, whose work and for whom, and in whose Name and stead Magistrates act, who are therefore called gods; of all which see, Exod. 22. 28. Deut. 1. 17. 1 Chro. 29. 23. Psal. 82. 1, &c. And the Throne or Tribunal seems to be so called here to aggravate their wickedness, who being Sacred Persons and advan∣ced by God into so High and Sacred a place, betrayed so great a trust, and both practised and encouraged that wickedness which by their Office they were obliged to suppress and punish.
• l 1.45

  Where∣as they designed to spread and perpetuate their Names and Me∣mories to all succeeding Ages, Psal. 49. 11.
• m 1.46

  i. e. Come to and go from the place of the Holy; where they lived in great splen∣dor, and were buried with great magnificence: which might have kept up their remembrance at least in that place.
• n 1.47

  That men should so earnestly thirst after and please themselves with worldly greatness and glory, which is so soon extinct, and the very me∣mory of it quickly worn out of the minds of men.
• * 1.48

  〈◊〉〈◊〉. 50. 21. 〈◊〉〈◊〉. 26. 10.
• o 1.49

  Or, the Decree, &c. God's determ in•…•…te counsel or sentence for the punishment of Tyrants and all evil-doers.
• p 1.50

  Because God's for∣bearance makes them presumptuous and secure, and confident of impunity.
• q 1.51

  Heb. is filled, is carried on with full sail, as the Seventy understand it, like a Ship with a strong and violent wind: or, is bold or presumptuous, as the same Phrase is understood, Esth. 7. 5. Act. 5. 3.
• r 1.52

  Frequently and innumerably.
• s 1.53

  The time of his Life and Prosperity.
• * 1.54

  P•…•…. 37. 11, 18, 19. Pro. 1. 32, 33. 〈◊〉〈◊〉. 3. 10, 11.
• t 1.55

  Whereby he implies, both that good men might for a time suffer grievous things from such wicked Tyrants, and that it should be very ill with the wicked which is manifest from the contrary course and condition of good and bad men, and which is expressed in the following words. Compare Psal. 2. 12.
• u 1.56

  Or, at his presence: who stand in awe of God, and forbear and fear to sin out of a sincere respect and reverence to God.
• x 1.57

  i. e. It shall go very ill with him, great miseries are prepared for him: which is a Figure oft used in Scripture, as hath been for∣merly and frequently observed.
• y 1.58

  To wit, very long, or for ever, as he desireth.
• z 1.59

  His life, though it may be or seem to be long, yet in truth is but a meer shadow, which will quickly vanish and disappear, and be as if it never had been, and many times, like a shadow, when it is longest it is nearest its abolition.
• a 1.60

  This is the punishment of his wickedness and his casting off the fear and service of God, For although the lives of good men upon Earth are short, as well as the lives of the wicked, yet their days are not like a shadow, because they are prolonged far beyond this mortal state, even to all Eternity, and Death itself doth but open the way for them to an endless life.
• b 1.61

  Either by wicked Potentates, who do commonly advance un∣worthy men, and oppress Persons of greatest Virtue and merit: Or, by God's Providence, who sees it fit for many weighty Reasons so to manage the affairs of the present World.
• * 1.62

  Ps. 73. 14. Ch. 7. 15.
• c 1.63

  i. e. The merit of their work, the work being oft put for the recompence given or be∣longing to it, as Levit. 19. 13. Iob 7. 2. Psal. 109. 20. The sense is, Who meets with such hard usage as the worst of men deserve.
• d 1.64

  Who, instead of those just and dreadful punishments which they deserve by the Laws of God and men, receive those encouragements and rewards which are due to virtuous and worthy men:
• e 1.65

  This is a very unreasonable and foolish thing, if it be con∣sidered without respect unto another life, as it is here, where So∣lomon is discoursing of the vanity of the present life, and of the im∣possibility of finding satisfaction and happiness in it.
• * 1.66

  Ch. 3. 2•…•…. & 5. 18. & 9. 7.
• f 1.67

  This he speaks, either 1. in the Person of a sensual Man. Things being so, as was related, v. 14. it is best to give a Man's self up to eating and drinking, and all manner of carnal delights. Or, 2. in his own Name and Person. Upon these considerations I con∣cluded that it was most adviseable for a Man not to perplex and torment himself with the Thoughts of the seeming inequalities of Divine Providence and of the great disorders which are in the World, or with cares and fears about future events, or with infi∣nite and insatiable desires of Worldly things, but quietly and chearfully and thankfully to enjoy the comforts which God gives him. See on Eccles. 2. 24. & 3. 12, 13.
• g 1.68

  This is the best advan∣tage which he can make of this Worlds goods as to the present life.
• h 1.69

  This he seems to add as the reason of that judgment which he had now passed, v. 15. because he had diligently studied wherein Man's Wisdom did consist, and had observed the restlessness of mens minds and bodies in other courses.
• i 1.70

  Either 1. To find out the work of God, as the next Verse may seem to explain it, and all the Mysteries of God's Providence in the Government of this present and lower World. Or 2. To observe mens various designs and employments, and their toilsom and unwearied businesses or labours about worldly things. Which sense seems best to agree, both with the use of this Hebrew word which is constantly used in this sense, in all the places of Scripture where it is, which are Ec∣cles. 1. 13. & 2. 23, 26. & 3. 10. & 4. 8. & 5. 2, 13. & 8. 16. and never concerning the works of God: and with the foregoing and following words, as we shall see.
• k 1.71

  The sense of the words thus translated and pointed seems to be this, There is a certain Man, whom it is need∣less to Name, (which is a modest designation of himself, like that of St. Paul, 2 Cor. 12. 2. I know a Man in Christ, &c.) who studied those matters Day and Night, and therefore is very capable of passing a judgment about them. But, with submission, there seems to be no need of a Parenthesis to cut o•…•… these words from the former, with whom they have a fit connexion. For having now mentioned the business which is done, or which Man doth, upon Earth, he further adds, as an evidence of Man's eagerness in pursuing his business, for even by Day and by Night •…•…e) to wit, the busie Man, which is easi∣ly understood from the foregoing clause) seeth not sleep with his eyes, i. e. He grudgeth himself even necessary refreshments, and disquiets himself with endless cares and labours, the fruit whereof he doth but little enjoy; and therefore it is better to eat and drink, &c. as I now said, v. 15. As for the Phrase of seeing sleep it is a figura∣tive expression used in other Authors, and is like that of seeing death, Psal. 89. 48.
• l 1.72

  Heb. and; or moreover.
• m 1.73

  I considered the counsels and ways of God, and the various methods of his Providence towards good and bad men, and the reasons of them.
• * 1.74

  Job 5. 9. Ch. 3. 11. & 11. 5. Rom. 11. 33.
• n 1.75

  No Man, though never so wise, and inquisitive, and studious, as it follows, is able fully and perfectly to understand these things. And therefore it is best for Man not to perplex himself with endless and fruitless en∣quiries about these matters, but quietly to submit to God's Will and Providence, and to live in the fear of God, and the comfortable en∣joyment of his blessings.