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Proverbs
Chapter Thirty
Proverbs 30
Commentary on Proverbs 30:1-6
(Read Proverbs 30:1-6)
Agur speaks of himself as wanting a righteousness, and
having done very foolishly. And it becomes us all to have low thoughts of
ourselves. He speaks of himself as wanting revelation to guide him in the ways
of truth and wisdom. The more enlightened people are, the more they lament
their ignorance; the more they pray for clearer, still clearer discoveries of
God, and his rich grace in Christ Jesus. In ver.
Commentary on Proverbs 30:4
(Read Proverbs 30:4)
In every age there are monsters of ingratitude who
ill-treat their parents. Many persuade themselves they are holy persons, whose
hearts are full of sin, and who practise secret wickedness. There are others
whose lofty pride is manifest. There have also been cruel monsters in every
age.
Commentary on Proverbs 30:15-17
(Read Proverbs 30:15-17)
Cruelty and covetousness are two daughters of the
horseleech, that still cry, "Give, give," and they are continually
uneasy to themselves. Four things never are satisfied, to which these devourers
are compared. Those are never rich that are always coveting. And many who have
come to a bad end, have owned that their wicked courses began by despising
their parents' authority.
Commentary on Proverbs 30:18-20
(Read Proverbs 30:18-20)
Four things cannot be fully known. The kingdom of nature
is full of marvels. The fourth is a mystery of iniquity; the cursed arts by
which a vile seducer gains the affections of a female; and the arts which a
vile woman uses to conceal her wickedness.
Commentary on Proverbs 30:21-23
(Read Proverbs 30:21-23)
Four things that are little, are yet to be admired. There
are those who are poor in the world, and of small account, yet wise for their
souls and another world.
Commentary on Proverbs 30:29-33
(Read Proverbs 30:29-33)
We may learn from animals to go well; also to keep our
temper under all provocations. We must keep the evil thought in our minds from
breaking out into evil speeches. We must not stir up the passions of others.
Let nothing be said or done with violence, but every thing with softness and
calmness. Alas, how often have we done foolishly in rising up against the Lord our
King! Let us humble ourselves before him. And having found peace with Him, let
us follow peace with all men.
── Matthew Henry《Concise Commentary on Proverbs》
Proverbs 30
Verse 1
[1] The words of Agur the son of Jakeh, even the prophecy:
the man spake unto Ithiel, even unto Ithiel and Ucal,
Jakeh — Who lived either in Solomon's time, or rather
afterwards, and was famous in his generation for wisdom and piety.
The prophecy — The prophetical instruction; for
as the prophets were public preachers as well as foretellers of things to come,
so their sermons, no less than their predictions, are commonly called their
prophecies.
And Ucal — Two friends and co-temporaries of Agur, who desired
his instructions.
Verse 2
[2] Surely I am more brutish than any man, and have not the
understanding of a man.
Surely — This he utters from a modest and humble apprehension
of his own ignorance.
Verse 3
[3] I neither learned wisdom, nor have the knowledge of the
holy.
I neither learned — I have not been
taught in the schools of wisdom.
Of the holy — Of the holy prophets. I have not
such Divine inspirations as prophets strictly so called have received.
Verse 4
[4] Who hath ascended up into heaven, or descended? who hath
gathered the wind in his fists? who hath bound the waters in a garment? who
hath established all the ends of the earth? what is his name, and what is his
son's name, if thou canst tell?
Who — What mere man? None at all.
Ascended — To learn the mind of God who dwells there.
Descended — To teach men below what he had
learned above. No man can fully know and teach us these things unless he hath
been in heaven, and sent down from thence to the earth for that end.
In his fists — To hold them in, or let them out
at his pleasure? And none but he who made and governs all creatures, can know
and teach these things.
The waters — Those above the clouds, and those
below, the sea which God keeps as it were within doors, and the water which he
shuts up in the bowels of the earth.
The earth — The whole earth from one end to
another, which God upholdeth in the air, by the word of his power.
If — If thou thinkest there be any man who can do these
things, produce his name; or if he be dead, the name of any of his posterity.
Verse 5
[5] Every word of God is pure: he is a shield unto them that
put their trust in him.
Pure — You must not expect the full knowledge of Divine
mysteries from me, nor from any man, but from the word of God.
Verse 8
[8] Remove far from me vanity and lies: give me neither
poverty nor riches; feed me with food convenient for me:
Vanity — All vanity of heart and life; a vain conversation, or
a love of the vain things of this world.
Lies — All falsehood and deceit in my words and carriage.
Convenient — Moderate and suitable both to my
natural necessities, and to that condition of life in which thou hast put me.
Verse 9
[9] Lest I be full, and deny thee, and say, Who is the LORD?
or lest I be poor, and steal, and take the name of my God in vain.
Deny thee — By trusting to riches, which is a
denial of God, and by unthankfulness for, and abuse of his mercies.
Who is the Lord — That I should serve him.
Lest I take — Use false oaths either to
vindicate myself when I am suspected, or to gratify others, as poor men
frequently do.
Verse 10
[10] Accuse not a servant unto his master, lest he curse
thee, and thou be found guilty.
Accuse not — Without sufficient cause: for
otherwise, in some cases this may be a duty.
Curse thee — Desire God to punish thee.
Guilty — By God, who is ready to plead the cause of the
afflicted.
Verse 11
[11] There is a generation that curseth their father, and
doth not bless their mother.
A generation — A sort of men.
Verse 12
[12] There is a generation that are pure in their own eyes,
and yet is not washed from their filthiness.
Not washed — Who imagine they are truly
religious, when they live in a course of wickedness.
Verse 14
[14] There is a generation, whose teeth are as swords, and
their jaw teeth as knives, to devour the poor from off the earth, and the needy
from among men.
Devour — Extortioners, and cruel oppressors.
Verse 15
[15] The horseleach hath two daughters, crying, Give, give.
There are three things that are never satisfied, yea, four things say not, It
is enough:
The horse-leach — An insatiable creature, sucking
blood 'till it is ready to burst.
Two daughters — The following things resemble the
horse-leach in its insatiableness; nothing being more ordinary than to call
those persons or things the sons or daughters of those whose examples they
imitate.
Three — Though he begins with two, yet he proceeds from thence
to three, and four, all which are said to be the daughters of the horse-leach.
Verse 17
[17] The eye that mocketh at his father, and despiseth to
obey his mother, the ravens of the valley shall pick it out, and the young
eagles shall eat it.
The eye — He that scorneth or derideth his parents, tho' it be
but with a look or gesture, and much more when he breaks out into opprobrious
words and actions.
Verse 18
[18] There be three things which are too wonderful for me,
yea, four which I know not:
Wonderful — The way whereof I cannot trace.
Verse 20
[20] Such is the way of an adulterous woman; she eateth, and
wipeth her mouth, and saith, I have done no wickedness.
Such is — So secret and undiscernible.
Eateth — The bread of deceit in secret.
Verse 21
[21] For three things the earth is disquieted, and for four
which it cannot bear:
Four — Which are intolerable in human societies.
Verse 22
[22] For a servant when he reigneth; and a fool when he is
filled with meat;
A servant — For such an one is commonly
ignorant, and therefore commits many errors; he is poor, and therefore
insatiable, he is proud and imperious, and usually injurious and cruel.
A fool — A conceited fool.
When — When he abounds in wealth.
Verse 23
[23] For an odious woman when she is married; and an handmaid
that is heir to her mistress.
An odious — Proud, and perverse.
Married — For then she displays all those ill humours, which
before, she concealed.
Is heir — Which great and sudden change transports her beside
herself, and makes her insufferably proud and scornful.
Verse 27
[27] The locusts have no king, yet go they forth all of them
by bands;
Bands — Several companies, in exact order.
Verse 28
[28] The spider taketh hold with her hands, and is in kings'
palaces.
Hands — With her legs, which he calls hands, because they
serve her for the same use, to do her work, to weave her web, and to catch
gnats or flies.
Palaces — Is not only in poor cottages, but many times in
palaces also.
Verse 31
[31] A greyhound; an he goat also; and a king, against whom
there is no rising up.
An he-goat — Which marches in the head of the
flock in a grave and stately manner, conducting them with great courage and
resolution, and being ready to fight for them, either with beasts or men that
oppose him.
A king — Heb. a king and his people with him, a king when he
hath the hearts and hands of his people going along with him in his
undertakings.
Verse 32
[32] If thou hast done foolishly in lifting up thyself, or if
thou hast thought evil, lay thine hand upon thy mouth.
Thought — Designed any injury against thy neighbour.
Lay thine hand — Do not open thy mouth to excuse
it, but repent of it, and do so no more.
Verse 33
[33] Surely the churning of milk bringeth forth butter, and
the wringing of the nose bringeth forth blood: so the forcing of wrath bringeth
forth strife.
The forcing — The stirring up of wrath, either in
a man's self towards others, by giving way to passion; or in others by
reproaches, or any other provocations.
Bringeth forth — Is the cause of many quarrels.
── John Wesley《Explanatory Notes on Proverbs》
30 Chapter 30
Verses 1-33
──《The Biblical Illustrator》
30 Chapter 30
Verse 1
The words of Agur the son of Jakeh,.... Here begins,
according to Aben Ezra, the fourth part of this book; though, according to
others, it is the fifth; See Gill on Proverbs 22:17; Who this Agur was is a
matter of doubt; some of the Jewish writers, as Jarchi and Gersom, and likewise
some Christian writersF6De Dieu, Cocceius, Teelman. Specimen.
Explicat. Parabot. p. 378. , take him to be Solomon himself, who calls himself
Agur, which is said to signify "a gatherer"; and so the Vulgate Latin
version renders it, "the words of the gatherer, the son of the
vomiter"; just as he calls himself Koheleth, or "the caller", or
"preacher", Ecclesiastes 1:1. The reason given of this
name is, because he gathered wisdom and the lawF7Jelammedenu apud
Buxtorf. Lex. Rab. col. 26. ; or, as Jarchi, he gathered wisdom, and vomited
it; that is, delivered it out to others; so he did, he sought after and
attained to more wisdom than any before him, for he was wiser than all men; and
it may be added, that he "gathered" silver and gold, and the treasure
of kings, and increased in riches more than any before him, Ecclesiastes 1:13. But then all this does
not agree with the person whose words these are; for he speaks of himself as
being very ignorant, and as not having learned wisdom, Proverbs 30:2; and desires neither poverty
nor riches, Proverbs 30:8; besides, the word
"Agur" signifies not "a gatherer", but
"gathered", as HillerusF8Onomastic. Sacr. p. 39. renders
it; and so Cocceius, who thinks also that Solomon is meant, yet not for the
above reasons, but translates the clause thus, "the words of the
recollected son of the obedient"; as if it described Solomon the son of
David, the obedient one, the man after God's own heart, when he was restored by
repentance; but it seems better, with Aben Ezra, to understand this of some
very good, knowing, and worthy man, who lived in those times, either before the
times of Solomon, or in the same, whose pithy sayings and sentences he had a
great regard for, and joined them to his own; or who lived in the times of
Hezekiah, or before, whose proverbs were collected by his men, and added to
those of Solomon's they had copied in the preceding chapters; see Proverbs 25:1;
even the prophecy; or
"burden"F9המשא "onus",
Mercerus; "prophetia gravis", Tigurine version. , as many of the
prophecies are called; it designs something received from the Lord, taken up
and carried to others; so Balaam is said to "take up his parable", Numbers 23:7. Here it does not design a
prediction of future events, unless it can be thought that there is in the
following words a prophecy of the Messiah; but an instruction, a declaration of
things useful and profitable; so preaching in the New Testament is called
prophesying often, 1 Corinthians 14:1. This is a part of the
word of God, of the prophecy which came not by the will of man, but by the
inspiration of God, 2 Peter 1:19; which prophecy
the man spake, this excellent good man Agur, who was
divinely inspired; see Numbers 24:3;
unto Ithiel, even unto Ithiel and Ucal; who were
either the children of Agur, whom he instructed in the knowledge of divine
things; or they were, as Aben Ezra, either his companions with whom he
conversed about sacred things, or his disciples who inquired of him about these
things, and learned them of him. Some thinkF11Jermin in loc. these
are titles of God himself, to whom Agur directs his speech, and acknowledges
his ignorance of the divine Being, whom he might justly call Ithiel and Ucal,
that is, "God with me", and "the mighty One"; and certain
it is that Agur does direct a prayer to God, Proverbs 30:7; And some read these words
themselves as a prayer, "let God be with me, and one shall prevail"F12See
Trapp in loc. , that is, over all mine enemies; for, if God is on the side of
his people, who shall be against them? or, "I shall be able" to do
all things through the Lord's strength, Romans 8:31; But I rather think the words
should be read, as Jarchi observes, "concerning Ithiel and Ucal"F13So
Junius & Tremellius, Aamama, Calovius, Cartwright. ; that is, concerning
the Messiah, to whom these names agree. Ithiel, or "God with me", is
very similar to a phrase used by Christ himself in the days of his flesh, John 8:29. God was with him as the eternal
Word, and his only begotten Son, from all eternity, which denotes his
co-existence, nearness of union, equality of nature, and distinction of
persons; he was with him as Mediator before the world began, in the council of
peace, which was between them both; in the covenant of grace made with him, in
which all things were agreed upon respecting the salvation of his people; he
was with him in the beginning of time down to his incarnation; he was with him
in the creation of all things, in the sustentation of them; in the works of
providence, and in the government of the church; he was with him during his
state of humiliation; in his infancy, to protect him from the malice of Herod;
he was with him when disputing with the doctors in the temple, to direct him;
he was with him at his baptism, transfiguration, and other times; he was with
him throughout his public ministry, from the beginning to the end of it; he did
good and healed all manner of diseases, and wrought amazing miracles, God being
with him, John 3:2, Acts 10:38; and he was with him in his
sufferings and at his death; and so he is with him in his exalted state; he
raised him from the dead, set him at his own right hand, and ever attends to
his prevalent intercession; and will be with him in raising the dead and
judging the world. "Ucal", which has the signification of being able,
strong, mighty, and powerful, agrees with Christ, who is the mighty God the
most mighty, the Almighty; and which appears by the works he did before his
incarnation, as the creation of all things out of nothing, the preservation of
all things, and the several wonderful events in which he was; concerned, as the
confusion of languages, the burning of Sodom and Gomorrah, the conducting the
children of Israel through the wilderness, with others; also what he did when
here on earth, the mighty works and miracles done by him, and especially the
great work of man's redemption, and also the raising of himself from the dead:
moreover, what he now does and will do for his people show him to be the mighty
One; taking the care of all the churches and providing for them; supplying all
the wants of his people, bearing all their burdens, supporting them under all
their temptations, and delivering them out of them; strengthening them for his
service, protecting them from their enemies, keeping them from falling, raising
their dead bodies, and bringing all the sons of God to glory: or if the word
should be rendered, as it may, "eaten" or "consumed"F14Vid.
Teelman. Specimen. Expliicat. Parabol. p. 391. , it is true of Christ, whose
zeal ate him up, Psalm 69:9; and who is the antitype of the
sacrifice consumed by fire.
Verse 2
Surely I am more brutish than any man,....
"Every man is become brutish in his knowledge"; man in his
original state was a knowing creature but sinning lost his knowledge, and
"became like the beasts that perish"; hence we read of the
"brutish among the people": but Agur thought himself not only brutish
among the rest, but more brutish than any. So PlatoF15De Leg. l. 10.
p, 959. says of some souls living on earth, that they are θηριωδεις, of a brutish nature; see Jeremiah 10:14. Or I think the words may be
rendered, "a brute am I rather than a man"F16בער אנכי מאיש
"bardus sum prae viro", Mercerus; "brutus ego prae viro",
Cocceius, Schultens. ; have more of the brute than of the man, especially in
the sight and presence of God; a very beast before him, or in comparison of
other wise, holy, and good men; or with respect to the knowledge of spiritual,
divine, and heavenly things, Psalm 73:22; or "a brute was I
from the time", or "ever since I was a man"F17"Nam
brutus sum ex quo vir sum", Junius & Tremellius, so Cartwright. ; as
soon as be was born, being born in sin, and like a wild ass's colt, Job 11:12;
and have not the understanding of a man; or "of
Adam"F18"Nec est mihi intelligentia Adami",
Cartwright. ; who was made after the image of God, which consisted in knowledge
as well as holiness; who knew much of God, his nature, perfections, and
persons; of the creatures, and the works of his hands and of all things in
nature; but affecting more knowledge than he should lost in a great measure
what he had, and brought his posterity in and left them in a state of blindness
and ignorance, one of whose sons Agur was: or his meaning is, that he had not
the understanding, as not of Adam in innocence, and of prophets and other
eminent men of God, so not of ordinary men of those who had, he least share of
the knowledge of divine things. Aben Ezra, who takes Ithiel and Ucal to be
scholars or companions of Agur, supposes, that they asked him questions
concerning the divine Being, nature, and perfections, to which he answers in
this strain; showing his insufficiency to give them any instruction or
satisfaction in such matters, or to discourse on such sublime subjects: or rather
his view was to show the blindness and ignorance of human nature with respect
to divine things he was about to treat of; and particularly to observe, that
the knowledge of a Saviour, and salvation by him, were not from nature, and
attainable by that; and that a man must first know himself, his own folly and
ignorance, before he can have any true knowledge of Ithiel and Ucal, the mighty
Saviour and Redeemer; of the need of him, and of interest in him. Some think
his view is to prove that his words, his prophecy, or what he was about to say,
or did say, must be owing entirely to divine inspiration; since he was of
himself; and without a divine revelation, so very blind, dark, and ignorant; it
could not be owing to any natural sagacity of his, who was more brutish than
any; nor to any acquired knowledge, or the instruction of men, since he had
none, as follows; and so כי, with which the words
begin, may be rendered "for" or "because"F19כי "nam", Junius & Tremellius;
"quia", Pagninus, Montanus; "quoniam", Michaelis. , as it
usually is, "for I am more brutish, than any man", &c.
Verse 3
I neither learned wisdom,.... Natural wisdom or
philosophy, so as to understand the nature of things, and reason about them in
a philosophical manner; or political wisdom, so as to know how to govern
states, and manage the affairs of kingdoms; or in a lower sphere to transact
the affairs of life to any peculiar advantage; he had not a polite or liberal
education: or spiritual and evangelical wisdom; that is, not of himself through
the mere strength and force of his genius and natural capacity, or of others;
he was not the son of a prophet, nor brought up in the schools of the prophets;
he did not learn it, nor was he taught it by men; for this is not acquired by
human teaching; it is what comes from above, from heaven, and by the revelation
of God;
nor have the knowledge of the holy; or "holies"F19קדשים "sanctorum", V. L. Pagninus, Montanus,
Vatablus, Junius & Tremellius, Piscator, Mercerus, Gejerus, Cocceius,
Schultens. ; either of holy persons, such knowledge as holy men of God had; or
of the holy angels, not of their nature, capacities, influence and operations;
nor such as they have: or rather of the holy Persons in the Trinity, Father,
Son and Spirit; their nature modes of subsisting, perfections, purposes, and
the like; at least not a full and comprehensive one: or of holy things, of the
holy Scriptures, and the holy doctrines of them; however, not what is perfect
and complete. It may be rendered, "but I have the knowledge of the
holy"F20ודעת קדשים
אדע "ad cognitionem sanctorum novi",
Michaelis; "expers sum humanarnm artium, et divinarum guarus sum",
Vatablus in Gejerus. , though he had not the advantage of human literature, nor
had ever been under the instructions of men on one account or another, and
therefore what he knew, or was about to discourse of, was from God. Some
understand this verse and Proverbs 30:2 of Ithiel, or ChristF21Teelman.
Specimen. Explicat. Parabol. p. 391. , as in the esteem of men, 1 Corinthians 1:23.
Verse 4
Who hath ascended up into heaven, or descended?.... That has been
thither to fetch knowledge of God and divine things, and has returned to
communicate it. Enoch was taken up to heaven before this time: and Elijah, as
is very probable, after; but neither of them returned again, to inform mortals
what was to be seen, known, and enjoyed there: since, the Apostle Paul was
caught up into the third heaven, and came back again; but then the things he
heard were such as it was not lawful for a man to utter: and indeed, since the
coming of Christ there is no need of any further revelation to be made nor of
any such expedition, in order to obtain it, Romans 10:6. And, properly speaking, there
never was any besides him, whose names are Ithiel and Ucal, that ever did this:
he lay in the bosom of the Father, and was privy to his whole mind and will; he
descended from heaven to earth not by local motion, but, by assumption of
nature; and when he had made known his Father's will, and done his work, he
ascended far above all heavens, and received gifts for men; to fill his
churches and ministers with them, in order to communicate and improve spiritual
and divine knowledge; and therefore, with great propriety and pertinence, he
applies these words to himself, John 3:13;
who hath gathered the wind in his fists? not any mere
creature; not any man or set of men; it is not in the power of any, either men
or angels, to restrain or let loose the winds at pleasure; nor has Satan,
though called the prince of the power of the air, that is, of the devils in the
air, any such command of them; none but he that made them can command them to
blow, or be still; even he who brings them out of his treasures, and his own
son, whom the wind and seas obeyed; see Psalm 135:7; The HeathensF23 κεινον γαρ ταμιην ανεμων, &c. Homer. Odyss.
10. v. 21, 22. "Aeole, namque tibi divum pater atque hominum rex, et
mulcere dedit fluctus, et tollere vento", Virgil Aeneid. l. v. 69, 70.
themselves are so sensible of this, that the power of the winds only belongs to
God, that they have framed a deity they call Aeolus; whom the supreme Being has
made a kind of steward or store keeper of the winds, and given him a power to
still or raise them as he pleasesF24See a Sermon of mine, called
"Christ the Saviour from the Tempest", p. 17, 18. ;
who hath bound the waters in a garment? either the
waters above, which are bound in the thick clouds as in a garment which hold
them from pouring out; or the waters of the sea, which are as easily managed by
the Lord as an infant by its parent, and is wrapped about with a swaddling
band, Job 26:8. But can any creature do this?
none but the mighty God; and his almighty Son the Ithiel and Ucal, who clothes
the heavens with blackness, and makes sackcloth their covering: even he who is
the Redeemer of this people, and has the tongue of the learned, to speak a word
in season to them Isaiah 50:2;
who hath established all the ends of the earth? fixed the
boundaries of the several parts of the world, Europe, Asia, Africa, and
America, and the several countries in them? settled the foundations of the
earth, and secured the banks and borders of it from the raging of the sea? None
but these next mentioned; see Job 38:4;
what is his name, and what is his son's name, if thou canst
tell? if thou surest it is a mere man that does all these things tell
his name; or, if he be dead, say what is the name of his son or of any of his
family; so Jarchi and others interpret it: or rather, since it is the Lord
alone and his own proper Son, to whom these things can he ascribed say what is
his name; that is, his nature and perfections which are incomprehensible and
ineffable; otherwise he is known by his name Jehovah and especially as his name
is proclaimed in Christ and manifested by him and in his Gospel: and seeing he
has a son of the same nature with him, and possessed of the same perfections,
co-essential, and co-existent, and every way equal to him, and a distinct
person from him, say what is his nature and perfections also; declare his
generation and the manner of it; his divine filiation, and in what class it is;
things which are out of the reach of human capacity, and not to be expressed by
the tongue of men and angels; see Matthew 11:27. Otherwise, though his name
for a while was a secret, and he was only called the seed of the woman and of
Abraham, Genesis 3:15; yet he had many names given
him under the Old Testament; as Shiloh, Immanuel, the Wonderful, Counsellor,
the mighty God, the everlasting Father, and Prince of peace; the Lord our
righteousness, and the Man, the Branch: and under the New Testament, Jesus the
Saviour, Christ the Anointed; the Head of the church, the Judge of the world;
the Word of God, and King of kings, and Lord of lords. This Scripture is a
proof of Christ's being the eternal Son of God; of his equality with his divine
Father as such, their name and nature being alike ineffable; of his
co-existence with his Father as such; and of his omnipresence and omnipotence,
expressed by the phrases here used of ascending, &c. and of his distinct
personality from the Father; the same question being distinctly put of him as
of the Father. Some render the last clause, "dost thou know?"F25כי תדע "ad nosti?"
Noldius, p. 393. No. 1337. thou dost not know God and his Son, their being and
perfections are not to be known by the light of nature, only by revelation, and
but imperfectly.
Verse 5
Every word of God is pure,.... The whole word of
God. "All Scripture", given by inspiration of God, to which Agur
directs, as giving the best account of God, of his name, nature, and
perfections; of his Son, person, offices, and grace; being pure, very pure,
"purified"F26צרופה
"purgatus", Pagninus, Montanus, Tigurine version, Gejerus;
"purgatissimus", Junius & Tremellius; Heb. "conflatus",
Piscator, Mercerus, Cocceius, Schultens. like silver, purified in a furnace of
earth. The whole of Scripture is pure, free from all falsehood and error;
coming from the God of truth, who cannot lie, and therefore called "the
Scriptures of truth": every promise is pure as well as precious, made
without dissimulation, faithfully performed, and all yea and amen in Christ;
every doctrine is pure, free from the mixtures and inventions of men; the
sincere milk of the word; consistent and all of a piece, not yea and nay; and
tending to promote purity of heart and life; wholesome words, and doctrines
according to godliness; see Psalm 12:6;
he is a shield unto them that put their trust in him; not the word,
but God, whose the word is; and which represents him as a proper object of
trust, both with respect to things temporal and spiritual, at all times; and as
a shield to protect such, by his power and grace, from all their enemies, sin,
Satan, and the world, and also from all errors and false doctrines; see Psalm 3:3.
Verse 6
Add thou not unto his words,.... To the words of God;
as the Jews did, by joining their oral law, or the traditions of the elders, to
the written word, and preferring them before it; and as the Papists, by making
their unwritten traditions, and the sense and determinations of their church,
equal to the Scriptures; and as all enthusiasts do, who set up their pretended
dreams, visions, revelations, and prophecies, upon a foot with the word of God,
or as superior to it; whereas that is, and that only, the rule and standard of
faith and practice, and is a sufficient and perfect one; see Deuteronomy 4:2;
lest he reprove thee; that is, God; either by
words or by blows, by threatenings and denunciations of his wrath and
displeasure; or by chastisements and corrections for such daring pride,
blasphemy, and wickedness; those who add to his words, he threatens to add
plagues unto them, Revelation 22:18;
and thou be found a liar; a forger, speaker, and
spreader of doctrinal lies, such doctrines as are contrary to the word of
truth; not being built on that, but upon human inventions, and additions to it.
Verse 7
Two things have I required of thee,.... Or,
"have asked of theeF1שאלתי מאתך "postulavi a te", Pagninus, Montanus,
Tigurine version, Mercerus, Gejerus; "peto ab te", Junius &
Tremellius, Piscator; "petii a te", Cocceius, Michaelis, Schultens. ,
O God"; as may be supplied, for the words are addressed to him. The
following is a prayer made unto him, which contains the two requests here
referred to; his requests are not many, his words are few; he did not make long
prayers, or expect to be heard for much speaking;
deny me them not before I die; not that he
thought he was near his end; nor is it his sense that he desired some time or
other, at least before he died, that he might have these two requests granted
him after mentioned; for what are poverty and riches, or convenient food, to a
man just dying? but his meaning is, that he might be thus favoured as long as
he lived; that all the while he was in the world, he might be kept from sin,
and be free from anxious worldly thoughts and cares, having a moderate
competency of good things: faith in prayer will have no denial; a wrestling
Jacob will not let the angel go without a blessing; importunity in prayer gets
much from the hands of God; "the effectual fervent prayer of the righteous
man availeth much", James 5:16.
Verse 8
Remove far from me vanity and lies,.... This is the
"first" request, to be preserved from sin, in general; which is a
vain, lying, and deceitful thing; promising pleasure, profit, liberty, and
impunity, which it does not give. Agur desires to have vain thoughts removed
out of his mind, vain words from his mouth, and vain actions from his life and
conversation; to have his eyes turned from beholding vanity, and his feet from
walking in it; and his affections taken off from the vain things of the world,
the lusts, pleasures, profits, and honours of it; as well as to be kept from
all errors and false doctrines, which are lies in hypocrisy; with which men
that lie in wait to deceive would, if it were possible, deceive the very elect:
Agur conscious of his own weakness, and proneness to evil, desires the Lord
would not lead him into temptation, but deliver him from all evil, doctrinal
and practical. Some understand this of the forgiveness of sin; which is
sometimes expressed by a putting or removing it away, 2 Samuel 7:13, Psalm 103:12;
give me neither poverty nor riches; this is the
"second" request, not to be extremely poor nor too rich; but to be in
a middle state between both, neither rich nor poor; which HoraceF2Camin.
l. 2. Ode 10. v. 5. calls the golden mean, and which Agur wisely judged to be
the happiest state; most free from care, least liable to temptation, and the
best situation to serve the Lord in: a like wish was made by TheognisF3Sententiae,
v. 1151, 1152. , I neither love to be rich,
"nor
desire it; but to live on a little, having no evil;'
so
MartialF4"Nunquam divitias deos rogavi, contentus modicis,
meoque laetus; paupertas, veniam dabis, recede", Epigr. l. 4. Ep. 65. .
Both riches and poverty are of God; men are rich or poor, as the Lord pleases;
he suffers poverty in some, and gives riches to others: Agur deprecates both,
as having their separate, peculiar, snares and temptations; though no doubt
this request was made with submission to the will of God; and not as
considering either of them as evils in themselves, but as they might be
attended with bad consequences, and what is next mentioned being more eligible;
feed me with food convenient for me; not merely what was
agreeable to his palate, suitable to his constitution, and sufficient for
nature; nor for him personally, but for his family also; and what was proper
and suitable to the condition and circumstances in which he was, and to the
rank and quality he held, whether in a more private or in a more public
capacity. Some render it, "the food of my allowance"F5לחם חקי "panem statuti
mei", Montanus; "demensi mei", Tigurine version, Junius &
Tremellius, Piscator, Mercerus, Cocceius, Michaelis, Schultens. ; what is
allotted and appointed for me It seems to be the same which Job calls his
"necessary food", and Christ "our daily bread": it takes in
both food and raiment, which having, men should be contented with; see Job 23:12. The allusion seems to be to the
stated measure of food allowed to servants by the day, or rather by the month,
called "demensum", and which was but small and scantyF6Vid.
Juvenal. Sat. 14. v. 126. & Not. in ibid. ; yet with this Agur could be
content.
Verse 9
Lest I be full, and deny thee,.... This is
the dangerous consequence of riches, and the temptation they expose men unto;
who, being full of the things of this world, are tempted to deny the Lord; not
his being and perfections directly, but chiefly his providence; to deny that
what they have, they have received of him, but attribute it to their own care,
diligence, and industry; and now think they can live without him, without any
dependence on his providence, having a large affluence of the things of life:
yea, they may be said to deny him, when they forget the bounties of his
providence; are not thankful to him for them; that flatter themselves with a
continuance of them, without any regard to him, as if he had no concern in the
affairs of life; see Deuteronomy 32:15;
and say, Who is the Lord? as Pharaoh did, Exodus 5:2. I am not obliged to him; I can
live without him, I have enough of my own;
or lest I be poor, and steal, and take the name of my God in
vain; this is the snare that attends poverty; men, for want of food
and raiment, are tempted to steal from their neighbours, which is a sin against
the law of God, the eighth command; and then to cover the theft, when an oath
is offered to purge them from the charge and suspicion of it, they take it, and
so are guilty of false swearing, or taking the name of God not only in vain,
but falsely, and so become guilty of the breach of the third command. Agur, a
good man, is desirous he might not be exposed to temptations to such evils, and
especially which so affected the honour and glory of God.
Verse 10
Accuse not a servant unto his master,.... Wrongly,
rashly, and without any foundation, nor for any trifling thing; unless it be in
a case of moment and importance, when his master's business is sadly neglected,
or he is injured in his property by him: especially care should be taken not to
calumniate a servant, to abuse him with the tongue, as the wordF7אל תלשן "ne crimineris
lingua", Montanus. signifies; the circumstance he is in should be
considered, as a servant; and how severe masters are apt to be towards them,
and therefore little matters should be hid from them; and much less should they
be aggravated, and least of all should falsehoods be told of them. So Doeg the
Edomite accused David to Saul, and the Pharisees accused the disciples of
Christ to their Master, 1 Samuel 22:9; the apostle's advice is
good, and agrees with Agur's, Romans 14:4;
lest he curse thee, and thou be found guilty; or, "and
thou shouldest sin"F8ואשמת "et
delinquas", Pagninus, Montanus, Mercerus, Gejerus; "q. d.
peccabis", Vatablus. ; that is, afterwards; and so the curse come upon
thee he has wished for: or the sense is, lest he should curse thee before men,
and hurt thy character and reputation; or imprecate a curse from the Lord,
which he may suffer to come upon thee for sin. Aben Ezra interprets this of a
servant, that flies from Heathen countries to the land of Israel, to be made a
proselyte of; who should not be discovered, and returned to his old master.
Verse 11
There is a generation that
curseth their father,.... A sort of men that neither fear God nor regard men; and are
so inhuman as to be without natural affections to their parents; have no reverence
of them, love to them, nor give them any honour or obedience; so far from it,
that they curse their father that begot them; imprecate on him all the evils in
life they can think of, and wish him out of the world;
and doth not bless their mother; cannot give her a good
word, who bore them, and brought them up in the most tender and indulgent
manner; yea, so unnatural as to curse her also, for that is intended by this
way of speaking; see Proverbs 30:17.
Verse 12
There is a generation that
are pure in their own eyes,.... Not in the eyes of God, who sees the
heart, and all the impurities of it, as well as of life and conversation; nor
in the eyes of others, though such may appear outwardly righteous before men;
but in their own eyes, in their own conceit and imagination, trusting in
themselves that they are righteous: but such have not their eyes opened or
enlightened to see the plague of their own hearts, the spirituality of the law
of God, the perfection of righteousness that requires; nor the righteousness
and holiness of God himself; nor the imperfection and insufficiency of their
own; did they, they would not seem pure and righteous to themselves. No man is
pure by nature, or through anything done by them; but by the grace of God, and
through the blood and righteousness of Christ; and such are far from being pure
in their own eyes, or as considered in themselves: but those who are pure
neither by nature nor by grace, yet think they are so. There were some such in
Agur's time, and such were the Scribes and Pharisees in Christ's time; there
were a generation of them; and there are of the same sort in our days, as
Papists, Perfectionists, and all self-justiciaries; see Luke 18:9;
and yet is not washed from their filthiness; their native,
original, and universal pollution by sin they have from their birth, and which
is increased by numerous actual transgressions; and from which none are or can
be washed but those who are born of water and of the Spirit, or are washed with
the washing of regeneration; and are washed from their sins in the blood of the
Lamb, whose blood cleanses from all sin; and are arrayed with the fine linen,
clean and white, the righteousness of the saints, which is the righteousness of
Christ imputed to them: whatsoever is short of these leaves men unwashed from
their filthiness, whatever opinion they may have of themselves; see Job 9:30, Jeremiah 2:22.
Verse 13
There is a generation,
O how lofty are their eyes! and their eyelids are lifted up. Above others,
on whom they look with scorn and contempt; as those do who have more riches
than others, and boast of them; they despise their poor neighbours, and disdain
to look upon them: and such also who have more knowledge and wisdom than
others, or at least think so; they are puffed up in their fleshly minds, and
say of the illiterate or less knowing, as the proud Pharisees did, "this
people, who knoweth not the law, are cursed": and likewise those who fancy
themselves more holy and righteous than others; these, in a scornful manner,
say, "stand by thyself, I am holier than thou"; and thank God they
are not as other men are, as publicans and sinners; see Proverbs 19:4. Hence PlinyF9Nat.
Hist. 1. 11. c. 37. says, that in the eyebrows there is a part of the mind;
those especially show haughtiness; that pride has a receptacle elsewhere, but
here it has its seat; it is bred in the heart, but here it comes and here it
hangs: wherefore JuvenalF11Satyr. 6. v. 168. calls pride and
haughtiness, "grande supercilium"; and proud haughty persons are said
to be supercilious.
Verse 14
There is a generation
whose teeth are as swords,.... As sharp as swords;
like such the beasts of prey have; cruel, barbarous, and inhuman creatures; see
Psalm 57:4;
and their jaw teeth as knives; exceeding sharp and
biting:
to devour the poor from off the earth, and the needy from among
men: by their tyranny, oppression, and cruelty, to deprive them of
the little they have; and even to take away their lives from them, and utterly
destroy them; of this disposition are all tyrants and persecutors: such were
Rome Pagan, compared to a red dragon in the times of the ten Heathen
persecutions; and such is Rome Papal, signified by a beast, like a leopard,
bear, and lion; and which has been drunk with the blood of the saints.
Verse 15
The horse leech hath two daughters, crying, Give, give,.... Or
"the blood sucker"F12לעלוקה
"sanguisugae", V. L. Pagninus, Tigurine version. Mercerus, Gejerus. ;
so it began to be called in the times of PlinyF13Nat. Hist. l. 8. c.
10. , to which the last generation of men may well be compared; blood thirsty
creatures, that never have enough, and are not satisfied with the flesh of men,
nor with their blood; and such particularly the Papists are: and not only this
generation of men, but there are three or four things besides, which resemble
the horse leech for its insatiableness; for the horse leech has not two
daughters only, but more. Some, by her two daughters, understand the two forks
of its tongue, which some naturalists say it has; though later ones, and more
diligent inquirers into those things, find it has not; but either with its three
teeth, or by the compression of its mouth on all sides, sucks the blood, and
will not let go until it is filled with itF14"Non missura cutem
nisi plena cruoris hirudo", Horat. de Arte Poet. fine. : others have
proposed the two sorts of leeches as its daughters, the sea leech, and that
which is found in fenny and marshy places. But it is best, by its daughters, to
understand such that resemble it, and are like unto it; as those that are of
like nature and quality, and do the same things as others, are called their
children; see Matthew 23:31, 1 John 3:10; and so the number of its
daughters, which are always craving and asking for more, and are never
satisfied, are not only two, but more, as follows;
there are three things; or, "yea,
there are three things"
that are never
satiated: yea, four things say not, It is enough; not two only,
but three, and even four, that are quite insatiable and are as follow. The
Syriac version renders the whole thus,
"the
horse leech hath three beloved daughters; three, "I say", they are,
which are not satisfied; and the fourth says not, It is enough.'
Some,
as Abendana observes, interpret it of hell, by a transposition of the letters;
because everyone that perverts his ways descends thither. BochartF15Hierozoic.
par. 2. l. 5. c. 19. col. 801. interprets it of fate, and so NoldiusF16Concord.
Ebr. Par. p. 467. No. 1425. : and Schultens renders the word, the most
monstrous of evils; it signifying in the Arabic language, as he observes,
anything monstrous and dreadful; such as wood demons, serpents, and dragons,
which devour men and beasts. SuidasF17In voce βδελλα. , by the "horse leech", understands sin, whose
daughters are fornication, envy, and idolatry, which are never satisfied by
evil actions, and the fourth is evil concupiscence.
Verse 16
The grave,.... Which is the first of the four daughters, or insatiable
things, which resemble the horse leech: the grave is the house appointed for
all living; it stands ready for them, it is open to receive them when dead; and
though such multitudes have been put into it, since death reigned in the world,
yet it is not full, it waits for more; nor will its mouth be shut till the last
enemy, death, is destroyed; see Proverbs 27:20; This is an emblem of a
covetous man, who enlarges his desire as hell or the grave; and is never
satisfied with gold, silver, and increase of substance he has, but is always
craving more;
and the barren womb; the second daughter,
that cries, Give, give, as Rachel, "give me children, or I die", Genesis 30:1, barren women are oftentimes
impatient for children, as she was; and importunate, as Hannah; and as the
Israelitish women were before the coming of the Messiah, each hoping he might
be born of them; especially before it was so clearly known that he should be
born of a virgin: though it may be rather the barren womb of harlots is here
meant, and who are generally barren, and whose lust is insatiable; and this may
be an emblem of lust, which is never satisfied; whether it be a lust of riches,
or of honour, or of uncleanness, or of sensual pleasures;
the earth that is not filled with water; which is dry
and parched, and opens and gapes; and though large quantities of rain may fall
upon it, which it greedily drinks in; yet is not seen, nor is it filled with
it, but it thirsts for more: this may be an emblem of good men, that have
received abundance of the grace of God; and though they thirst not after sin, as
they before did, and others do; yet thirst after God, more knowledge of him,
and communion with him, and for more grace, like the dry and thirsty land, and
cannot have enough of it; see John 4:13; or rather of wicked men, who
drink up iniquity like water, and yet never have their fill of it to their
satisfaction. This is the third thing, and the fourth follows:
and the fire that saith not, It is enough; but let what
fuel will be cast into it, it devours it, and still wants more: by the
Egyptians, as HerodotusF18Thalia sive, l. 3. c. 16. relates, fire is
reckoned an animated beast, which devours all it can lay hold on; and when it
is filled with food, it dies with that which is devoured by it. Such is the
fire of divine wrath, hell fire, in which sinners are, as thorns and briers;
and which is unquenchable, everlasting, burns for ever and ever; the Tophet,
ordained of old, deep and large, the pile thereof is fire and much wood,
kindled by the breath of the Lord, like a stream of brimstone, Isaiah 30:33. These are the four daughters
of the horse leech which resemble that in its insatiableness. Jarchi makes
mention of some that interpret the horse leech of "sheol", or the
state of the dead; and the two daughters, of paradise and hell; the one says,
"Give me the righteous"; and the other says, "Give me the
wicked." Aben Ezra applies these four to the four generations before
spoken of; the grave, into which are cast the generation of those that curse
their father, and die before their time; the barren womb, the generation of
those that are not washed from the filthiness of whoredom, and have no
children; the earth not filled with water, the proud and haughty, who are
humbled by famine; and the fire is that which descends from heaven, to consume
the generation that destroy the poor and oppress the needy, as fire came down
upon them in the days of Elijah. Jarchi takes notice of a Midrash, which
applies these four things to the four monarchies; as it does also all the four
things after mentioned.
Verse 17
The eye that mocketh at his father,.... At his
advice, admonitions, and instructions; looks upon him with scorn and disdain,
and treats him as a weak, silly, old man: here Agur returns to the first
generation he had observed;
and despiseth to obey his mother; her orders
and commands: or, "the obedience of his mother"F19ליקהת אם "obediantiam
matris", Pagninus, Montanus, Mercerus, Junius & Tremellius, Piscator,
Cocceius, Michaelis; "doctrinam", Vatablus, Tigurine version;
"disciplinam", Castalio; "obsequium matris", Schultens. ;
her discipline and instruction, having no regard to it. The word is rendered
"gathering" in Genesis 49:10; and Jarchi interprets it of
the gathering of wrinkles in her face: and so the Targum, Arabic, and Syriac
versions render it, "the old age of his mother"; despising her as an
old foolish woman; see Proverbs 23:22; להק,
in the Ethiopic language, signifies to "grow old", from whence the
word here used, by a transposition of letters, may be derived; and Mr. CastellF20Lexic.
col. 1960. observes, that the royal prophet, among others, seems to have taken
this word from the queen of Sheba;
the ravens of the valley, shall pick it out, and the young eagles
shall eat it; it signifies, that such persons shall come to an untimely end,
and an ignominious death; either be drowned in a river, when floating upon it,
or cast upon the banks of it, the ravens that frequent such places, and are
most cruel and voracious, should feed upon them: or they should be hanged on a
tree, or be crucifiedF21"Non pasces in cruce corvos",
Horat. Ep. 16. ad Quinctium, v. 48. , where birds of prey would light upon
them; and particularly pick out their eyes and eat them, as being softest and
sweetest to them; therefore first aim at them, and of which birds, and
especially ravens, are very fondF23"Hic prior in cadaveribus
oculum petit", Isidor. Origin. l. 12. c. 7. "Effossos oculos vorat
corvus", Catullus ad Cominium, Ep. 105. v. 5. ; and is a just retaliation
for their scornful and disdainful looks at their parent. This may figuratively
design the black devils of hell, the posse of them in the air, who are
sometimes compared to the fowls thereof; to whom such unnatural and disobedient
children shall become a prey; see Matthew 13:4.
Verse 18
There be three things which are too wonderful for me,.... Which
were above his reach and comprehension; what he could not find out, nor account
for, nor sufficiently admire;
yea, four things which I know not; the way of them; as
follows.
Verse 19
The way of an eagle in the air,.... And so of any other
bird; but this is mentioned, because it flies swiftest, and soars highest: but
the way in which it goes is not known, nor can it be seen with the eye; it cuts
the air, and passes through it, but leaves no track behind it which may be
pointed to, and it may be said, that is the way the eagle took and flew towards
heaven out of sight;
the way of a serpent upon a rock; a smooth hard rock; and
wonderful it is that it should creep up it without legs; and where it leaves no
impression, no footsteps by which it can be traced, as it may in soft and sandy
places;
the way of a ship in the midst of the sea; it is
marvellous that such a vessel should be supported upon the sea; that it should
weather the storms and tempests of it; that it should be steered through the
trackless ocean to distant countries; and, particularly, though it makes
furrows in the waters, and divides the waves; yet these quickly close again,
and there is no path to be seen in which it goes; there is no beaten road made
by it, nor by the vast numbers which go the same way, which a man can see with
his eyes or follow;
and the way of a man with a maid; or "to a maid"F24בעלמה "ad virginem", Glassius, Gejerus, Noldius,
p. 144. No. 678. ; the many artful ways and methods he uses to get into her
company, who is kept recluse; and to convey the sentiments and affections of
his heart unto her, to gain her love to him, and obtain her in an honourable
way of marriage; or to decoy and deceive her, and draw her into impure and
unlawful embraces: it may design the private and secret way of committing
fornication with her; which sense seems to be confirmed by Proverbs 30:20. Some of the ancients,
particularly AmbroseF25De Salomone, c. 2, 3, 4, 5. , interpreted the
whole of this verse of Christ: "the way of an eagle in the air", of
his ascension to heaven, with men his prey, taken out of the jaws of the enemy;
and which is such as is beyond the comprehension of men, that one of so great
majesty should vouchsafe to come down from heaven, or ascend thither: "the
way of a serpent upon a rock" he understands of the temptations of Satan,
the old serpent, with which he attacked Christ, the Rock; but could imprint no
footsteps of his malice and wickedness on him; could find nothing in him to
work upon, nor leave any sign behind him, as upon Adam: "the way of a ship
in the midst of the sea" he interprets of the church; which though
distressed with storms and tempests of persecution and false doctrine, yet
cannot suffer shipwreck, Christ being in it: and the last clause he renders as
the Vulgate Latin version does, "and the way of a man in youth";
which he explains of the journeys which Christ took, and the ways of virtue he
pursued, to do good to the bodies and souls of men, which are so many as not to
be numbered. But it may be better interpreted of the wonderful incarnation of
Christ, his conception and birth of a virgin; which was a new and unheard of
thing, and the way and manner of it quite inscrutable, and more hard and
difficult to be understood than any of the rest; for the words may be rendered,
"the way of a man in a maid" or "virgin"; that is, the
conception of Geber, the mighty man, in the virgin; see Jeremiah 31:22. GussetiusF26Ebr.
Comment. p. 195. gives the mystical sense of the whole, as referring to the
ascension of Christ; his coming out of the stony grave; his conversation among
the people, like the tumultuous waves; and his incarnation of a virgin.
Verse 20
Such is the way of an adulterous woman,.... It is
equally unknown as the way of a man with a maid; it is difficult to detect her,
she takes so much care and caution, and uses so many artful methods to conceal
her wickedness from her husband; though she lives in adultery, it is in a most
private manner, and carried on so secretly and artfully that she is not easily
discovered;
she eateth, and wipeth her mouth; like one that eats what
he should not, wipes his mouth that it might not be known or suspected he had
ate anything; so such an adulteress commits the sin of adultery; and when she
has done looks as grave and demure, and carries it so to her husband and all
her friends, as if she was the chastest person upon earth. The allusion may be
to harlots, who after an impure congress used to wash themselvesF1"Dedecus
hoc sumpta dissimulavit aqua", Ovid. Amor. l. 3. Eleg. 6. in fine. , and
had servants to wait upon them and serve them with water, called from hence
"aquarioli"F2Tertull. Apolog. c. 43. Vid. Turnebi
Adversar. l. 14. c. 12. ;
and saith, I have done no wickedness; she says by
her behaviour, by her demure looks; and if suspected and challenged with it
utterly denies it. This is an emblem of the antichristian whore of Rome, who,
though the mother of harlots, and abominations of the earth; though guilty of
the foulest adultery, that is, the grossest idolatry, yet pretends to be the
pure and chaste spouse of Christ; and, under the guise of purity and holiness,
and with all deceivableness of unrighteousness, seduces the minds of many; see Revelation 17:1.
Verse 21
For three things the earth is disquieted,.... The
inhabitants of it are made very uneasy;
and for four which it cannot bear; they are a
load and burden upon it, and are intolerable to those that dwell on it, and
make them very uncomfortable.
Verse 22
For a servant, when he reigneth,.... Being unfit for it
through his education, not having been trained up in and learned the arts of government
and maxims of it; and through the disposition of his mind, which is mean,
abject, and servile; and as he has been used himself when a servant, so he will
use othersF3"Nec bellua tetrior ulla est, quam servi rabies in
libera colla furentis", Claudian. in Eutrop. l. 1. v. 183, 184. and
through his circumstances, being poor, he will take oppressive methods to
become rich; and being raised from a low estate, he is the more imperious,
proud, and haughtyF4"Asperius nihil est humili, cum surgit in
altum", Claudian. ib. v. 181. ; all which and more make his reign
intolerable; see Proverbs 19:10. This may be applied to
antichrist, the "servus servorum", who in a haughty, tyrannical, and
insolent manner, exalts himself above all that is called God: and reigns over
the kings of the earth, at least has done so, and that in such a manner as was
unbearable; deposing kings at pleasure, disposing of their kingdoms, and trampling
upon their necks, and making their subjects his vassals; see 2 Thessalonians 2:4;
and a fool, when he is filled with meat; as Nabal at
his feast, when he behaved so intolerably in his cups towards David and his
messengers, that he determined on his destruction, had not Abigail interposed, 1 Samuel 25:10; and there are many such
fools, who having their bellies full of food, and their heads full of liquor,
are very overbearing in company, and give their tongues such a loose as is very
disturbing: or this may intend such fools, or wicked men, who are full of
wealth and riches, and being purse proud, are exceeding haughty and insolent;
set their mouths against the heaven, and blaspheme God that is in it; and their
tongues walk through the earth, and spare none, but lash all in an insufferable
manner. These disquiet families, neighbourhoods, communities, and
commonwealths; see Psalm 73:7.
Verse 23
For an odious woman, when she is married,.... Odious
for her person, her ugliness, and the deformity of her body; or rather for the
ill qualities of her mind, which, while single, she endeavours to conceal, but,
being married, hides them no longer; but becomes imperious, proud, scornful,
and malicious, and behaves in an ill natured way to her husband and all about
her, to such a degree, that there is no bearing the place where she is;
and an handmaid, that is heir to her mistress; that has got
so much into her affections that she leaves all she has to her when she dies, which
makes her insufferably proud and vain; or she marries her master after the
death of her mistress, and so coming into her place enjoys all she had, but
only her wisdom and humility; which being wanting, she behaves in such a manner
as to make the whole family uneasy. This might be exemplified in the case of
Hagar, the bondmaid of Sarah, a type of those that are under the law of works,
and seek the inheritance by it; and who trust in themselves that they are
righteous, and despise others, Genesis 16:4.
Verse 24
There be four things which are little upon the earth,.... Small in
bulk, that have little bodies, are the lesser sort of animals;
but they are exceeding wise; show a great deal of art
and wisdom in what they do; or "but they are wise, made wise"F5חכמים מחכמים "sapientia,
sapientia imbuta"; Heb. "sapientificata", Piscator, Gejerus. by
the instinct of nature, by the direction of Providence, by which they do things
that are surprising. Some versions, that have no regard to the points, read the
words, "but their are wiser than the wise"F6"Sapientiora
sapientibus", so Sept. V. L. Arabic and Syriac versions; "sapientia
superant, vel prudentissimos", Tigurine version. ; than even wise men;
wise men may learn much from the least of creatures; see Job 12:7.
Verse 25
The ants are a people not strong,.... Far from
it; what is weaker than an ant? a multitude of them may be destroyed at once,
with the crush of a foot. Pliny calls it "minimum animal", the least
animal; and the Arabians use it as a proverb, to call a weak man one weaker
than an ant: and there is one sort of ants called "dsar", so small
that one hundred of them will not weigh more than a barley cornF7Bochart.
Hierozoic. par. 2. l. 4. c. 22. col. 598. : they are called a people, because
they associate together in great numbers; though small in bulk, and weak as to
power and strength; and which is a figure elsewhere used in the sacred
Scriptures; see Joel 1:6; and by profane writers, as Homer
and Virgil, who speak of bees as a people and nationF8 εθνεα μελισσαων Iliad. 2. v. 87. "Et populos et proelia
dicam", Georgic. l. 4. v. 4, 5. ; and of nations of flies, and of flying
birds, geese, cranes, and swansF9Iliad. 2. v. 459, 469. & 15. v.
690, 691. ;
yet their prepare their meat in the summer; build
granaries with great art and wisdom, carry in grains of corn with great labour
and industry, in the summer season, when only to be got, and lay them up
against winter. PhocylidesF11Poem. Admon. v. 158, 159. the poet says
much the same things of them; he calls them a tribe or nation, small but
laborious, and says, they gather and carry in their food in summer for the
winter, which is a proof of their wisdom. CiceroF12De Natura Deorum,
l. 3. says, the ant has not only sense, but mind, reason, and memory. AelianusF13De
Animal. l. 16. c. 15. ascribes unspeakable wisdom to it; and PlinyF14Nat.
Hist. l. 11. c. 30. discourse and conversation; See Gill on Proverbs 6:6; see Gill on Proverbs 6:7; See Gill on Proverbs 6:8. It is a pattern of industry
and diligence both as to temporal and spiritual things, Ecclesiastes 9:10.
Verse 26
The coneys are but a feeble folk,.... Or
"rabbits"; though some think these creatures are not intended,
because they are not so little as those with which they are ranked, the ant,
the locust, and spider; and because of the places in which they burrow and make
their houses, which though in holes and caverns of the earth, yet not in rocky
but sandy places; rather therefore it is thought that the mountain mouse, or
bear mouseF15שפנים οι χοιρογρυλλιοι, Sept. "choerogryllii", Vatablus;
"mures montani", Junius & Tremellius, Cartwright;
"arctomyes", Schultens. , as Jerom calls it, is meant; of which, he
saysF16Epist. ad Sun. & Fretelli, fol. 30, C. tom. 3. , there
were great numbers in Palestine, and which had their habitations in the holes
of rocks; though if Spain has its name from שפן, as
some say, because of the multitudes of coneys in it; and hence that part of
Spain called Celtiberia is called by CatullusF17Cuniculosa
Celtiberia, Epigram. ad Contubernales, 35. v. 18. Cuniculosa; the coney may be
thought to be meant by this word, and so it is translated in Leviticus 11:5; the only places where it is
elsewhere used; and the word may be derived either from ספן,
to "cover", by a change of the letters ש
and ס; or from שוף, which
has the signification both of breaking, and of hiding and covering, Genesis 3:15; and this creature breaks the
earth and hides itself in itF18Gaudet "in effossis habitare
cuniculus antris", Martial. Epigr. l. 13. Ep. 58. ;
yet make they their houses in the rocks; it is usual
with other writers to call the receptacles of any creatures, beasts, birds, or
insects, their houses so we read of the house of the ant, and of the tortoise
and snailF19Phaedri Fab. 37, 80. ; and which, because it carries its
house era its back, it is called by CiceroF20De Divinat. l. 2. c.
64. and so by Hesiod and Anaxilas in Athenaei Deipnosoph. l. 2. c. 22. p. 63.
"domiporta"; see Psalm 104:17; the coneys make theirs in the
rocks, to cure themselves from their more potent enemies; and thus what they
want in strength is made up in sagacity, and by their wise conduct they provide
for their safety and protection. These are an emblem of the people of God, who
are a weak and feeble people, unable of themselves to perform spiritual duties,
to exercise grace, to withstand the corruptions of their nature, resist the
temptations of Satan, bear up under afflictive providences, and grapple with
spiritual enemies, or defend themselves from them: but such heavenly wisdom is
given them, as to betake themselves for refuge and shelter to Christ, the Rock
of Israel; the Rock of salvation, the Rock that is higher than they; a strong
one, on which the church is built, and against which the gates of hell cannot
prevail: and here they are safe from the storms of divine wrath, and the
avenging justice of God; from the rage and fury of men, and the fiery darts of
Satan; here they dwell safely and delightfully, and have all manner of
provision at hand for them; they are the inhabitants of that Rock, who have
reason to sing indeed! see Isaiah 33:16.
Verse 27
The locusts have no king,.... These are small
creatures also, yet very devouring ones; and consume the fruits of the earth,
wherever they come and light; see Exodus 10:13; they are very numerous, and
move in large bodies, and yet with great regularity and order; which shows the
wisdom there is in them by natural instinct, though they have no king to
command, guide, and direct them: in this the mystical locusts differ from them,
who have a king, whose name is Abaddon, Revelation 9:11;
yet they go forth all of them by bands; the Targum
is,
"they
are all gathered together as one.'
They
get together in one place; they associate and join themselves in bands, and
keep together, though they have no ruler over them; an emblem of unity,
concord, and harmony, let the form of government be what it will, as the best
security to a people: and these creatures, when they move from place to place,
they move in a body, in a very regular manner; "in precise order"F21Vid.
Hilier. Onomastic. Sacr. p. 187. , as the words may be rendered, with great
exactness, everyone in his proper place, all in rank and file; and though they
have no general to marshal them, yet are in, and march in as good order as the
most regular army does. So the Arabic version,
"yet
in their army, their affairs and manner are in a beautiful disposition;'
indeed
they are God's army, as they are called, Joel 2:25; and it is he that gives them
their wisdom, instructions, directions, and commission. It is rendered by some,
"everyone cutting"; that is, as KimchiF23Sepher Shorash.
rad. חצץ; so Stockius, p. 377. "exeidens omnia,
herbas, scil. et fruges", Schindler. col. 633. so Ben Melech. interprets
it, cutting the green grass and trees; or, "every one dividing"F24חצץ כלו "unaquaeque sibi
dividens", Bochart; so Schultens. ; that is, to himself, the prey or
spoils, as kings do; see Isaiah 33:4.
Verse 28
The spider taketh hold with her hands,.... On the
thread she spins, or on the flies and bees she catches in her web. This is a
small creature, yet very wise; what a curious thread does she spin! what a fine
web does she weave! with what exactness and proportion is it framed! as if she
understood the rules of mathematics and architecture;
and is in kings' palaces; as well as in the houses
of poor people, and in temples also; we readF25Aelian. Var. Hist. l.
12. c. 57. of one in the temple of Ceres, which drew its web over the face of
the image: and though her webs are oftentimes destroyed, especially in kings'
palaces; yet such is her constancy and assiduity, and her unwearied application
to business, that, as fast as they are destroyed, she attempts to restore them.
This creature is an emblem of diligence in things temporal and spiritual; which
those that use in the former sense shall stand before kings, and not before
mean men; and in the latter sense shall have the presence of the King of kings,
and dwell in his palace here and hereafter: also of worldly minded men, who
labour to be rich; spend their time, and take a great deal of pains for mere trifles;
weave curious webs, and, after all, only catch flies; and those they cannot
hold, uncertain riches, which make themselves wings and fly away. Likewise this
creature may resemble hypocrites, whose hope and trust are as the spider's web,
built upon their own righteousness, spun out of their own hearts; a fine, thin,
slender thread, which cannot bear one stroke of the besom of divine justice;
such as these are in the palaces of Christ the King, are in his churches,
hypocrites in Zion; see Job 8:13. Aben Ezra interprets it of the
ape: the same David de PomisF26Lexic. fol. 216. 1. observes, and Mr.
WeemseF1Exercitat. l. 1. exercitat. 4. p. 31. , who seems to incline
to this sense; and this creature King Solomon, no doubt, had in his palace,
since his navy brought many of these, every three years, from those parts to
which it was sent, 1 Kings 10:22; and to these hands more
properly belong than to spiders, and are taken into king's palaces for their
pleasure and diversion; but to these there is one objection, that this creature
is not a little one. Others understand it of the "lizard", that sort
which is called "stellio"; but it is a question whether this is to be
found in king's palaces. BelloniusF2Apud Dieteric. Antiqu. Biblio.
p. 470. makes mention of a kind of lizard, which creeps into walls and catches
flies, and is called by the Greeks "samiamiton", a name very near the
Hebrew word here used: and PlinyF3Nat. Hist. l. 3o. c. 10. speaks of
the "stellio", or lizard, as being in doors, windows, and chambers;
and as a very fraudulent and deceitful creature to men, none more so; and also
as poisonous, as this creature in the text by its name seems to be: and AustinF4Confess.
l. 10. c. 35. makes mention of the lizard as a domestic animal; which catches
flies as the spider, with whom he joins it. The Targum, Jarchi, and Gersom, take
it to be the spider, as we do; which may be thought most likely, since the
creature here meant seems to have its name from the Arabic word
"sam", which signifies poisonF5Golius, col. 1208.
Hottinger. Smegin Oriental. l. 1. c. 7. p. 199. ; though it is affirmedF6Philosoph.
Transact. abridged, vol. 2. p. 800. and vol. 5. part. 1. p. 24. the spider is
not poisonous; as is well known by persons who have frequently swallowed them,
without any more harm than happens to hens, robin red breasts, and other birds,
who make them their daily food; and so men have been bit by them, without any
ill consequence: wherefore it is still thought by some that the lizard is more
probably meant; since some sorts of them are poisonousF7Plin. Nat.
Hist. l. 22. c. 25. & l. 29. c. 4. , though not all, for some are eatable;
See Gill on Leviticus 11:30.
Verse 29
There be three things which go well,.... In a very
orderly and composed manner; with constancy and cheerfulness, with great
stateliness and majesty, intrepidly, and without fear;
yea, four are comely in going; very beautiful and
lovely to look at as they walk.
Verse 30
A lion, which is strongest among beasts,.... For what
is stronger than a lion, or more courageous and undaunted? it walks with great
majesty, very slowly, step by step, the left foot first; shaking its shoulders
as it goes, as the philosopherF8Aristot. Hist. Animal. l. 2. c. 1.
& Physog. c. 5. describes its going, and as here intended, and this without
fear;
and turneth not away for any; it does not go out of
its way for any creature it meets with; nor does it hasten its pace when
pursued, nor show the lest sign of fear; nor does it turn its back to any;
which is observed and confirmed by AristotleF9Hist. Animal. l. 9. c.
44. , AelianusF11De Animal. l. 4. c. 34. , PlinyF12Nat.
Hist. l. 8. c. 16. , and other naturalists; particularly what HomerF13 ευστε λεων ορεσιτροφος, &c. Iliad. 12. v.
299. and VirgilF14"Ceu saevum turba leonem", &c.
Aeneid. l. 9. prope finem. say of this animal agrees with this account of
Solomon. This creature is an emblem of Christ, the Lion of the tribe of Judah,
who is stronger than the strong man armed; who never turned his back to any of
his enemies; nor turned aside from the way of his duty, or the work of his
office, on account of any; not Herod the fox, who threatened to kill him; nor
Satan, the roaring lion, when he knew he was on the march to meet him; nor any
of those, who, though they had a band of soldiers, that came to take him; see Luke 13:31; and also it is an emblem of
righteous men, who are as bold as a lion; and cannot be moved from their duty
by anything they meet with, but remain steadfast and constant in it; see Proverbs 28:1.
Verse 31
A greyhound,.... So Gersom interprets the word; but Jarchi owns he does not
know what is meant; and Aben Ezra only says, it is the name of a living
creature, but does not say what; but observes, that some interpret it of the
"bee", and others of the "eagle". The words of the original
text only describe something "girt about the loins"F15זרזיר מחנים "accinctus
lumbis equus", Junius & Tremellius, Piscator, Cartwright, Glassius,
Bochart, Buxtorf; "infibulatus lumbos equus", Schultens. : and KimchiF16Sepher.
Shorash. in voce זרזיר. observes, that some say it is
a hunting dog so called, because it is thin about the loins, as if it was bound
and girt; and AristotleF17De Physiognom. c. 6. describes hunting
dogs as well girded about their loins: but others, as Kimchi in the same place
observes, interpret it of the leopard, which is small, and strong in its loins;
and others of a bird called the starling; but he owns he cannot understand the
meaning of its loins being girt: David de PomisF18Lexic. fol. 28. 1.
interprets it of a cock; others, he says, interpret it a hunting dog; others, a
leopard; and some, a species of an unclean bird; perhaps he means the starling,
as before; and so the word is used for that bird in the TalmudF19T.
Bab. Bava Kama, fol. 92. 2. , and in the Arabic languageF20Golius,
col. 1092. . Most likely the "horse" is meant; which is a very
stately and majestic creature in its going, and is very comely when it has its
harness girt on; and especially a war horse, with all its warlike
accoutrements, when it proceeds to battle, and stalks on in it; this creature,
one should think, could not be omitted among the four, which is described in so
magnificent a manner in Job 39:19; and is called the goodly horse
in the battle, Zechariah 10:3; unless a fine slender
bodied race horse should be meant: the horse bids fairer than any other
creature named to be what is designed. The third creature follows, which goes
well, and is comely in going:
an he goat also; which with its long beard walks very
gravely, and in a stately manner, before the flock; and the Septuagint, Syriac,
and Arabic versions add, "going before the flock"; see Jeremiah 50:8. This stately walk of the
goat is very particularly taken notice of by, AelianF21De Animal. l.
7. c. 26. ; he observes, that the she goat disdains to be last in a flock of
sheep, but declares by her walk that she ought to be first; he adds, that the
he goat goes before the she goats, glorying in his beard; and, by a kind of
wonderful instinct in nature, judges the male is to be preferred to the femaleF23"Dux
pecoris hircus, duxerat hircus oves", Tibullus, l. 2. Eleg. 1. v. 58. .
Kings, rulers, and governors, are compared to this creature; as Alexander the
great is in Daniel 8:5; see Zechariah 10:3; especially such resemble it
who rule well, and set good examples to their subjects: and to such, ministers
of the Gospel are like; who go before their flocks, guide and direct them, and
are examples to them: and likewise all believers; who strive to go before
others in good works, and who then are comely in their going. The fourth is,
and a king, against whom there is no rising up; no
insurrection, no opposition; who is not to be resisted or withstood; a lawful
king, in the lawful administration of government, who rules in the fear of God,
and according to his word, and the good and wholesome laws of a nation, ought
not to be resisted, Romans 13:1; and a powerful, successful,
and victorious king cannot be resisted, withstood, and prevailed over; he
drives all before him, and subdues all under him, as David, Cyrus, Alexander,
and others. But to none can this better be applied than to Christ, the King of
kings; against whom there is no rising, before whom none can stand, against
whom the gates of hell can never prevail; who, even in his state of
humiliation, conquered and subdued all his and our enemies; destroyed the
tyrant, sin; spoiled Satan, and his principalities and powers; overcame the
world; abolished death, the last enemy; and delivered his people out of the
hands of all, and made them more than conquerors: and who went forth in the
ministry of the Gospel, into the Gentile world, conquering and to conquer;
bearing down all opposition before him, and subduing the people under him; and
who, in the latter day, will engage with his antichristian enemies, the beast,
false prophet, and kings of the earth, and shall overcome them, and clear the
world of them. And this is King who is comely in his going; as he was in his
goings of old from everlasting; when he drew nigh to his divine. Father, and
became the surety of his people; and in his coming into this world, by the
assumption of our nature, to save lost perishing sinners: and so he is in his
spiritual visits to his saints; in his goings in the sanctuary, and walks he
takes amidst the golden candlesticks, his churches; as he will be also when he
comes a second time in the clouds of heaven: it will be a glorious appearing;
he will come with all the saints, and be attended with his mighty angels; he
will come in their glory, in his own, and in the glory of his Father; and will
be comely in his going indeed it will be with great stateliness and majesty.
The learned Dr. PocockeF24Specimen. Arab. Hist. p. 203. So
"kuma" is used for people in the Alcoran, Surat. Joseph. v. 9. , from
the use of the word "alkum" in the Arabic language, renders the words
thus, "and a king with whom the people is"; who agree together; the
one rules well, and the other obey cheerfully; such a king walking with majesty
is comely to his people, and terrible to his enemies. The Targum is,
"and
a king, who stands and speaks in the house of his people.'
Verse 32
If thou hast done foolishly in lifting up thyself,.... Against a
king, against whom there is no rising up; by speaking evil of him, or rebelling
against him; which is acting a foolish part, since it brings a man into
troubles and difficulties inextricable; or by self-commendation, which is the
height of folly, and the fruit of pride; or carried it in such a haughty and
overbearing manner to others, as to provoke to wrath and anger;
or if thou hast thought evil; purposed and designed
it, and contrived the scheme of doing it, though not yet put in execution;
though folly is not actually committed, yet since the thought of it is rain,
care should be taken to prevent it;
lay thine hand upon thy mouth: think again
before the thing resolved on is done; as studious and thoughtful men put their
hand to their mouth, when they are deeply considering any affair before them:
or put a stop to the design, let it go no further; what has been thought of in
the mind, let it never come out of the mouth, nor be carried into execution;
stifle it in the first motion: or if this respects a foolish action done, as it
also may, since it stands connected with both clauses, then the sense is, be
silent; do not pretend to deny the action, nor to excuse it; nor to say one
word in the defence of it; nor to lay the blame upon others; and much less to
calumniate and reproach such who faithfully reprove for it; take shame to
thyself in silence, and repent of the iniquity done. Aben Ezra thinks these
words are said to Ithiel and Ucal; but rather, to any and everyone, to all that
should hear and read these proverbs. The Targum is,
"do
not lift up thyself, lest thou be foolish; and do not stretch out thine hand to
thy mouth.'
Verse 33
Surely the churning of milk bringeth forth butter,.... Or the
pressing of it. This is a thing well known and certain, that of milk, when
pressed out of the udder, and put into a churn, and there is shook together, by
a constant violent agitation or motion, called churning, butter is produced;
and cheese is sometimes called pressed milkF25"Pressi copia
lactis", Virgil. Bucolic. eclog. 1. v. 82. "Et lactia massa
coacti", Ovid. Metamorph. l. 8. v. 666. , and is pressed with the runnet,
and by the hand alsoF26"Causem bubulum manu presssum",
Sueton. in Octav. c. 76. ;
and the wringing of the nose bringeth forth blood: a too violent
compression of it, or forcible blowing of it, in order to purge it from any
impurity in it; instead of doing which it may break the tender skin, and bring
forth blood, which may be of bad consequence;
so the forcing of wrath bringeth forth strife; irritating
the passions of men, and provoking them by scurrilous and reproachful words to
wrath and anger, produce contentions, feuds, and lawsuits, which are not soon
and easily ended; and therefore such a conduct should be carefully avoided. The
same word is used in the three clauses, and signifies pressing, squeezing,
forcing.
──《John Gill’s Exposition of the Bible》