Proverbs 30:9 Bình Luận

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.

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 Deu 32:15; and say, Who is the Lord? as Pharaoh did, Exo 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.

Solomon says, “Give me neither beggary nor riches; give me only what is necessary and sufficient,” lest being filled I should deny and say, Who sees me? Or being poor, I should steal and forswear the name of my God; thus representing riches as satiety, poverty as a complete lack of the necessities of life, and sufficiency as a state both free from want and without superfluity. Sufficiency varies, however, according to physical condition and present need.… In every case, care must be taken for a good table, yet without overstepping the limits of the actual need.

Therefore, pay attention to yourself, poor man, pay attention, wealthy man; because there are trials in both poverty and riches. And therefore the Wise Man says: Do not give me riches or poverty, give me only what is sufficient for me. Because riches, like feasts, stretch the stomach and the mind with worries and anxieties. And therefore he asks to be established with what is necessary and sufficient: Lest, he says, being filled, I become a liar and say: Who sees me? But if I become poor, I will commit theft and swear in the name of the Lord (Ibid.). Therefore, the temptations of the world must be avoided and guarded against; lest the poor despair and the wealthy become arrogant.

(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.

be full . . . deny--that is, puffed up by the pride of prosperity. take the name . . . vain--This is not (Hebrew) the form (compare Exo 20:7), but "take" rather denotes laying violent hold on any thing; that is, lest I assail God's name or attributes, as justice, mercy, &c., which the poor are tempted to do.