Spreuken 30:28 Commentaar

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.

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 read (y) 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 Pomis (z) observes, and Mr. Weemse (a), 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, Kg1 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. Bellonius (b) 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 Pliny (c) 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 Austin (d) 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 poison (e); though it is affirmed (f) 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 poisonous (g), though not all, for some are eatable; See Gill on Lev 11:30. (y) Aelian. Var. Hist. l. 12. c. 57. (z) Lexic. fol. 216. 1. (a) Exercitat. l. 1. exercitat. 4. p. 31. (b) Apud Dieteric. Antiqu. Biblio. p. 470. (c) Nat. Hist. l. 3o. c. 10. (d) Confess. l. 10. c. 35. (e) Golius, col. 1208. Hottinger. Smegin Oriental. l. 1. c. 7. p. 199. (f) Philosoph. Transact. abridged, vol. 2. p. 800. and vol. 5. part. 1. p. 24. (g) Plin. Nat. Hist. l. 22. c. 25. & l. 29. c. 4.

"The spider, that supports itself upon its hands, and is easily caught, dwells in the strongholds of kings." That is, the thief with his hands extended (on the cross), rests on the cross of Christ and dwells n Paradise, the stronghold of the three Kings-Father, Son, and Holy Ghost.

I do not quote these words, however, as taking them in their literal signification, but, agreeably to the title of the book (for it is entitled "Proverbs"), I investigate them as containing a secret meaning. For it is the custom of these writers [of Scripture] to distribute into many classes those writings which express one sense when taken literally but which convey a different signification as their hidden meaning; and one of these kinds of writing is "Proverbs." … It is not, then, the visible ants which are "wiser even than the wise," but they who are indicated as such under the "proverbial" style of expression. And such must be our conclusion regarding the rest of the animal creation.

The lizard advances with its hands, etc. The lizard advances with its hands because it does not have wings to carry it. And it dwells in the king’s palaces, signifying the humility of those who, though naturally slow in intellect, by the diligence of their effort, either to the knowledge of divine Scriptures or to the grace of virtues, attain the entrance to the kingdom of heaven. Many times indeed birds, elevated by their wings for flight, dwell below. And the gecko, which does not have wings to fly, clings to the building of a king with its hands: because indeed often some clever people, while they become sluggish through negligence, remain in depraved acts, and the simple ones, who are not aided by the wings of intellect, are lifted to the walls of the eternal kingdom by the virtue of their actions.

(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.

spider--tolerated, even in palaces, to destroy flies. taketh . . . hands--or, uses with activity the limbs provided for taking prey.