Proverbs 30:32 Kommentar

This and the following chapter are an appendix to Solomon's proverbs; but they are both expressly called prophecies in the first verses of both, by which it appears that the penmen of them, whoever they were, were divinely inspired. This chapter was penned by one that bears the name of "Agur Ben Jakeh." What tribe he was of, or when he lived, we are not told; what he wrote, being indited by the Holy Ghost, is here kept upon record. We have here, I. His confession of faith (Pro 30:1-6). II. His prayer (Pro 30:7-9). III. A caution against wronging servants (Pro 30:10). IV. Four wicked generations (Pro 30:11-14). V. Four things insatiable (Pro 30:15, Pro 30:16), to which is added fair warning to undutiful children (Pro 30:17). VI. Four things unsearchable (Pro 30:18-20). VII. Four things intolerable (Pro 30:21-23). VIII. Four things little and wise (Pro 30:24-28). IX. Four things stately (Pro 30:29 to the end).

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 Pro 22:17; Who this Agur was is a matter of doubt; some of the Jewish writers, as Jarchi and Gersom, and likewise some Christian writers (f), 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", Ecc 1:1. The reason given of this name is, because he gathered wisdom and the law (g); 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, Ecc 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, Pro 30:2; and desires neither poverty nor riches, Pro 30:8; besides, the word "Agur" signifies not "a gatherer", but "gathered", as Hillerus (h) 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 Pro 25:1; even the prophecy; or "burden" (i), 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", Num 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, Co1 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, Pe2 1:19; which prophecy the man spake, this excellent good man Agur, who was divinely inspired; see Num 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 think (k) 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, Pro 30:7; And some read these words themselves as a prayer, "let God be with me, and one shall prevail" (l), 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, Rom 8:31; But I rather think the words should be read, as Jarchi observes, "concerning Ithiel and Ucal" (m); 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, Joh 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, Joh 3:2, Act 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" (n), it is true of Christ, whose zeal ate him up, Psa 69:9; and who is the antitype of the sacrifice consumed by fire. (f) De Dieu, Cocceius, Teelman. Specimen. Explicat. Parabot. p. 378. (g) Jelammedenu apud Buxtorf. Lex. Rab. col. 26. (h) Onomastic. Sacr. p. 39. (i) "onus", Mercerus; "prophetia gravis", Tigurine version. (k) Jermin in loc. (l) See Trapp in loc. (m) So Junius & Tremellius, Aamama, Calovius, Cartwright. (n) Vid. Teelman. Specimen. Expliicat. Parabol. p. 391.

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.''

And the fool who appears after he has been raised on high, etc. For he indeed will be lifted on high when he will falsely claim to be God. But raised on high, he will appear as a fool, because in his very exaltation, he will fall by the advent of the true judge; if he had understood this, he would have put his hand over his mouth, that is, if he had foreseen his own punishment when he began to grow proud, he perhaps would not have been lifted in such boasting of pride. Let it not disturb you what was said earlier, the fourth one that walks successfully: for he said that three walk well, and the fourth successfully; for not everything that is successful is good; nor in this life is everything that is good, successful. For the lion, the rooster, and the ram walk well, but not successfully here, as they endure wars of persecutions; but the fourth one walks successfully, and not well, because the Antichrist walks in his deception, but for the short time of the present life, that deception prospers for him.

(Pro. 30:1-33) This is the title of this chapter (see Introduction). the prophecy--literally, "the burden" (compare Isa 13:1; Zac 9:1), used for any divine instruction; not necessarily a prediction, which was only a kind of prophecy (Ch1 15:27, "a song"). Prophets were inspired men, who spoke for God to man, or for man to God (Gen 20:7; Exo 7:14-16). Such, also, were the New Testament prophets. In a general sense, Gad, Nathan, and others were such, who were divine teachers, though we do not learn that they ever predicted. the man spake--literally, "the saying of the man"; an expression used to denote any solemn and important announcement (compare Sa2 23:1; Psa 36:1; Psa 110:1; Isa 1:24, &c.). Ithiel and Ucal were perhaps pupils.

As none can hope, successfully, to resist such a king, suppress even the thought of an attempt. lay . . . hand upon thy mouth--"lay" is well supplied (Jdg 18:19; Job 29:9; Job 40:4).

Another proverb, the last of Agur's "Words" which exhorts to thoughtful, discreet demeanour, here follows the proverb of self-conscious, grave deportment: 32 If thou art foolish in that thou exaltest thyself, Or in devising, - put thy hand to thy mouth! 33 For the pressure on milk bringeth forth butter, And pressure on the nose bringeth forth blood, And pressure on sensibility bringeth forth altercation. Lwenstein translates Pro 30:32 : Art thou despicable, it is by boasting; Art thou prudent, then hold thy hand on thy mouth. But if זמם denotes reflection and deliberation, then נבל, as its opposite, denotes unreflecting, foolish conduct. Then בּהתנשּׂא ne by boasting is not to be regarded as a consequent (thus it happens by lifting thyself up; or: it is connected with boasting); by this construction also, אם־נבלתּ must be accented with Dechi, not with Tarcha. Otherwise Euchel: Hast thou become offensive through pride, Or seems it so to thee, - lay thy hand to thy mouth. The thought is appropriate, (Note: Yet the Talmud, Nidda 27a, derives another moral rule from this proverb, for it interprets זמם in the sense of זמם = חסם, to tie up, to bridle, to shut up, but אם נבלת in the sense of "if thou hast made thyself despicable," as Lwenstein has done.) but נבלתּ for נבּלתּ is more than improbable; נבל, thus absolutely taken in an ethical connection, is certainly related to נבל, as כּסל, Jer 10:8, to כּסיל. The prevailing mode of explanation is adopted by Fleischer: si stulta arrogantia elatus fueris et si quid durius (in alios) mente conceperis, manum ori impone; i.e., if thou arrogantly, and with offensive words, wilt strive with others, then keep thyself back, and say not what thou hast in thy mind. But while מזמּה and מזמּות denote intrigues, Pro 14:17, as well as plans and considerations, זמם has never by itself alone the sense of meditari mala; at Psa 37:12, also with ל of the object at which the evil devices aim. Then for ואם ... אם (Arab. ân ... wân) there is the supposition of a correlative relation, as e.g., Kg1 20:18; Ecc 11:3, by which at the same time זמּות is obviously thought of as a contrast to נבלתּ. This contrast excludes (Note: The Arab. signification, to become proud, is a nance of the primary signification, to hold erect - viz. the head - as when the rider draws up the head of a camel by means of the halter (Arab. zamam).) for זמות not only the sense of mala moliri (thus e.g., also Mhlau), but also the sense of the Arab. zamm, superbire (Schultens). Hitzig has the right determination of the relation of the members of the sentence and the ideas: if thou art irrational in ebullition of temper and in thought - thy hand to thy mouth! But התנשּׂא has neither here nor elsewhere the meaning of התעבּר (to be out of oneself with anger); it signifies everywhere to elevate or exalt oneself, i.e., rightly or wrongly to make much of oneself. There are cases where a man, who raises himself above others, appears as a fool, and indeed acts foolishly; but there are also other cases, when the despised has a reason and an object for vindicating his superiority, his repute, his just claim: when, as we say, he places himself in his right position, and assumes importance; the poet here recommends, to the one as well as to the other, silence. The rule that silence is gold has its exceptions, but here also it is held valid as a rule. Luther and others interpret the perfecta as looking back: "hast thou become a fool and ascended too high and intended evil, then lay thy hand on thy mouth." But the reason in Pro 30:33 does not accord with this rendering, for when that has been done, the occasion for hatred is already given; but the proverb designs to warn against the stirring up of hatred by the reclaiming of personal pretensions. The perfecta, therefore, are to be interpreted as at Deu 32:29; Job 9:15, as the expression of the abstract present; or better, as at Job 9:16, as the expression of the fut. exactum: if thou wouldest have acted foolishly, since thou walkest proudly, or if thou hadst (before) thought of it (Aquila, Theodotion: καὶ ἐὰν ἐννοηθῇς) - the hand on thy mouth, i.e., let it alone, be silent rather (expression as Pro 11:24; Jdg 18:19; Job 40:4). The Venet. best: εἴπερ ἐμώρανας ἐν τῷ ἐπαίρεσθαι καὶ εἴπερ ἐλογίσω, χεὶρ τῷ στόματι. When we have now interpreted התנשׂא, not of the rising up of anger, we do not also, with Hitzig, interpret the dual of the two snorting noses - viz. of the double anger, that of him who provokes to anger, and that of him who is made angry - but אפּים denotes the two nostrils of one and the same person, and, figuratively, snorting or anger. Pressure against the nose is designated ומיץ־אף, ἐκμύζησις (ἐκπίεσις) μυκτῆρος (write ומיץ־אף, with Metheg, with the long tone, after Metheg-Setzung, 11, 9, 12), and מיץ אפּים, ἐκμύζησις θυμοῦ (Theodotion), with reference to the proper meaning of אפים, pressure to anger, i.e., to the stirring up and strengthening of anger. The nose of him who raises himself up comes into view, in so far as, with such self-estimation, sneering, snuffling scorn (μυκτηρίζειν) easily connects itself; but this view of מתנשׂא is not here spoken of.