Matthew Poole and continuators on Proverbs 20

1 WIne is a mocker , strong drink is raging , and whosoever is deceived thereby is not wi[illegible: 1+ letters]e .

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

Makes men full of rage and passion.

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

2 The fear of a King is as the roaring of a lion, whoso provoketh him to anger, sinneth against his own soul .

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

Exposeth himself to manifest danger of Death.

Marginal references: Ch. 16. 14. & 19. 12.

3 It is an honour to a man to cease from strife , but every fool will be medling .

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.

To wit, with matters of strife, he is always ready to begin strife, and obstinate in the continuance of it.

Marginal references: Ch. 17. 14.

4 The sluggard will not plow by reason of the cold , therefore shall he beg in harvest, and have nothing .

Of the Plowing season, which is in Autumn and towards Winter. He hates and avoids all laborious and difficult work, although his own necessity and interest oblige him to it.

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.

Marginal references: Ch. 10. 4.; Or, Winter.

5▪ Counsel in the heart of man is like deep Water , but a man of understanding will draw it out .

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.

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

By prudent Questions and Discourses, and a diligent Observation of his words and actions.

Marginal references: Ch. 18. 4.

6 Most men will proclaim every one his own goodness ; but a faithful man who can find ?

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

One who is indeed what he seemeth and professeth himself to be.

There are but few such to be found.

Marginal references: Or, bounty.

7 The just man walketh in his integrity ; his children are blessed after him .

He proveth himself to be so not onely by his profession, of which he spoke in the former Verse, but by his sincere and unblameable conversation.

By vertue of that Covenant which God hath made with such men, which is not confined to their Persons, but entaileth Blessings upon their Posterity.

Marginal references: Ps. 112. 2.

8 A king that [illegible: 1+ letters]itteth in the throne of judgment , scattereth away all evil with his eyes .

That makes it his great care and business to execute Judgment 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.

Effectually punisheth and suppresseth all wickedness.

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

Marginal references: Ch. 16. 10. Vers. 26.

9 Who can say , I have made my heart clean, I am pure from my sin ?

No Man living upon Earth can say this truly and sincerely. Compare 1 Kings 8. [illegible: 1+ letters]6. Iob 14. 4. & 15. 14. Eccles. 7. 21. 1 Ioh. 1. 8.

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

Marginal references: 1 Kin. 8. 46. 2 Chr. 6. 36. Job 14. 4. Ps. 51. 5. Eccles. 7. 20. 1 Ioh. 1. 8.

10 Divers weights, and divers measures , both of them are alike abomination to the LORD.

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

Marginal references: Vers. 23. Deut. 25. 13, &c. Ch. 11. 1. & 16. 11. Mic. 16. 1[illegible: 1+ letters]; Heb. a stone and a stone.; Heb. an Ephah, and an Ephah.

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

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

Or rather, will be; for it is not expressed in the Hebrew, and therefore may be either way supplied. The sense is, The future disposition and conversation of a Man may very probably be conjectured from his childish manners.

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

It is God alone who gives us our Senses and Natural faculties, and the use and exercise of them, and especially a power of employing 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 instructions are conveyed to the mind; but under them he seems to comprehend all other senses and powers of Soul or Body, by a Synecdoche.

Marginal references: Exod. 4. 11. Ps. 94. 9.

13 Love not sleep , lest thou come to poverty: open thine eyes , and thou shalt be satisfied with bread.

i. e Immoderate sleep, or sloth or idleness. Take sleep because necessity requires it, not from any love to it.

Awake out of sleep, shake off sloth and betake thy self to thy employment with diligence and vigor.

Marginal references: Ch. 6. 9. & 12. 14. & 19. 15.

14 It is naught , it is naught saith the buyer , but when he is gone his way , then he boasteth .

The commodity is but of little worth.

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

With the commodity purchased.

That by his wit he hath over-reached the Seller, and got a great advantage to himself. This he notes as a common but reprovable practice.

15 There is gold , and a multitude of rubies, but the lips of knowledge are a precious jewel .

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

But wise speeches proceeding from an understanding 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.

Marginal references: Ch. 3. 15. & 8. 11.

16 Take his garment that is surety for a stranger , and take a pledg of him for a strange woman .

To wit, as a Pledge, without which he ought not to be trusted, because by this action he sheweth himself to be a Fool, and he taketh the ready way to beggery. Obj. This precept contradicts that Law which forbad the taking of a Garment for a Pledge, Exod. 22. 26. Answ.. It doth not contradict it, for the cases vastly 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 deserve to be severely punished. Besides, this may be onely a Prediction, 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.

For a Forreigner or a Person unknown to him.

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

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

Marginal references: Ch. 22. 27. & 27. 13.

17 Bread of deceit is sweet to a man, but afterwards his mouth shall be filled with gravel .

Gain or pleasure procured by unrighteous courses.

It shall be bitter and pernicious at last like grit[illegible: 1+ letters]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.

Marginal references: Ch. 9. 17.; Heb. bread of lying, or, falshood.

18 Every purpose is established by counsel , and with good advice make war.

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

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

Marginal references: Ch. 15. 22.; Ch. 24. 6.

19 He that goeth about as a tale-bearer, revealeth secrets , therefore meddle not with him that flattereth with his lips .

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 revealeth 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.

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

Avoid frequent and familiar society and conversation with him.

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.

Marginal references: Ch. 11. 13.; Or, inticeth.

20 Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness .

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

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

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

Marginal references: Exod. 21. 17. Lev. 20. 9. Mat. 15. 4.; Or, Candle.

21 An inheritance may be gotten hastily at the beginning , but the end thereof shall not be blessed .

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 Estates 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 understood, An Inheritance gotten in the beginning (to wit, of a mans indeavours) is abominable, to wit, unto God, being supposed to be unjustly gotten, as was now said.

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

Marginal references: Ch. 28. 20.

22 Say not thou , I will recompense evil; but wait on the LORD , and he shall save thee.

In thy Heart: give not way to any such evil Thoughts or Purposes.

To whom it belongs to execute vengeance, and to deliver his People from all their Enemies.

Marginal references: Deut. 32. 35. Ch. 17. 13. & 24. 29. Rom. 12. 17 1 Thess. 5. 15. 1 Pet. 3. 9.

23 Divers weights are an abomination unto the LORD , and a false balance is not good .

Of which see above on v. 10.

Is very wicked and hateful to God and men.

Marginal references: Vers. 10.; Heb. balances of deceit.

24 Man's goings are of the LORD ; how can a man then understand his own way .

All mens purposes and actions.

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

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.

Marginal references: Ps. 37. 23. Ch. 16. 9. Jer. 10. 23.

25 It is a snare to the man who devoureth that which is holy , and after vows to make enquiry .

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

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 private use or benefit: Of which see Levit. 27. 9. Deut. 23. 21. Mal. 3▪ 8, 9. Act. 5. 1, &c.

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 censured 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.

26 A wise king scattereth the wicked and bringeth the wheel over them.

Who seriously minds his Duty and his true interest.

Breaks their Companies and Consederacies, and forceth them to flee several ways for their own safety, driveth them from his presence, and from the Society of honest men, as the Chaff is by the Husbandman 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.

s As the Cart-wheel was anciently turned over the Sheaves to beat the Corn out of them, Isa. 28. 27, 28. He punisheth them severely, as their Offences deserve. 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.

Marginal references: Psal. 101. 5, &c. Vers. 3.

27 The spirit of a man is the candle of the LORD , searching all the inward parts of the belly .

i. e. The reasonable Soul.

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

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.

Discerning 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 knowledge of its state and condition, in reference to God, and to Salvation.

Marginal references: Or, lamp.

28 Mercy and truth preserve the king , and his throne is upheld by mercy .

Clemency to Offenders, and bounty to worthy, and to indigent Persons.

Faithfulness in keeping his Word and Promises inviolably.

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.

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 preservation.

Marginal references: Ps. 101. 1. Ch. 29. 14.

29 The glory of young men is their strength; and the beauty of old men is the gray head .

That wherein they glory as their Priviledge above old men.

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 advantages of several Ages▪ and the mutual need they have one of another, 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 Brother or the difference of their Ages, as is very usual among men.

Marginal references: Ch. 16. 31.

30 The blueness of a wound cleanseth away evil ; so do stripes the inward parts of the belly .

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

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

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

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.

Marginal references: Heb. is a [illegible: 1 word] Medi [illegible: 1+ letters] against [illegible: 1 word] ▪