Teks -- Proverbs 30:1-13 (NET)

The Words of Agur

30:1 The words of Agur, the son of Jakeh; an oracle: This man says to Ithiel, to Ithiel and to Ukal: 30:2 Surely I am more brutish than any other human being, and I do not have human understanding; 30:3 I have not learned wisdom, nor do I have knowledge of the Holy One. 30:4 Who has ascended into heaven, and then descended? Who has gathered up the winds in his fists? Who has bound up the waters in his cloak? Who has established all the ends of the earth? What is his name, and what is his son’s name?– if you know! 30:5 Every word of God is purified; he is like a shield for those who take refuge in him. 30:6 Do not add to his words, lest he reprove you, and prove you to be a liar. 30:7 Two things I ask from you; do not refuse me before I die: 30:8 Remove falsehood and lies far from me; do not give me poverty or riches, feed me with my allotted portion of bread, 30:9 lest I become satisfied and act deceptively and say, “Who is the Lord?” Or lest I become poor and steal and demean the name of my God. 30:10 Do not slander a servant to his master, lest he curse you, and you are found guilty. 30:11 There is a generation who curse their fathers and do not bless their mothers. 30:12 There is a generation who are pure in their own eyes and yet are not washed from their filthiness. 30:13 There is a generation whose eyes are so lofty, and whose eyelids are lifted up disdainfully.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Pro 30:1 - Jakeh

Who lived either in Solomon's time, or rather afterwards, and was famous in his generation for wisdom and piety.

Wesley: Pro 30:1 - 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.

Wesley: Pro 30:1 - And Ucal

Two friends and co - temporaries of Agur, who desired his instructions.

Wesley: Pro 30:2 - Surely

This he utters from a modest and humble apprehension of his own ignorance.

Wesley: Pro 30:3 - I neither learned

I have not been taught in the schools of wisdom.

Wesley: Pro 30:3 - Of the holy

Of the holy prophets. I have not such Divine inspirations as prophets strictly so called have received.

Wesley: Pro 30:4 - Who

What mere man? None at all.

Wesley: Pro 30:4 - Ascended

To learn the mind of God who dwells there.

Wesley: Pro 30:4 - 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.

Wesley: Pro 30:4 - 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.

Wesley: Pro 30:4 - 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.

Wesley: Pro 30:4 - The earth

The whole earth from one end to another, which God upholdeth in the air, by the word of his power.

Wesley: Pro 30:4 - 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.

Wesley: Pro 30:5 - Pure

You must not expect the full knowledge of Divine mysteries from me, nor from any man, but from the word of God.

Wesley: Pro 30:8 - Vanity

All vanity of heart and life; a vain conversation, or a love of the vain things of this world.

Wesley: Pro 30:8 - Lies

All falsehood and deceit in my words and carriage.

Wesley: Pro 30:8 - Convenient

Moderate and suitable both to my natural necessities, and to that condition of life in which thou hast put me.

Wesley: Pro 30:9 - Deny thee

By trusting to riches, which is a denial of God, and by unthankfulness for, and abuse of his mercies.

Wesley: Pro 30:9 - Who is the Lord

That I should serve him.

Wesley: Pro 30:9 - Lest I take

Use false oaths either to vindicate myself when I am suspected, or to gratify others, as poor men frequently do.

Wesley: Pro 30:10 - Accuse not

Without sufficient cause: for otherwise, in some cases this may be a duty.

Wesley: Pro 30:10 - Curse thee

Desire God to punish thee.

Wesley: Pro 30:10 - Guilty

By God, who is ready to plead the cause of the afflicted.

Wesley: Pro 30:11 - A generation

A sort of men.

Wesley: Pro 30:12 - Not washed

Who imagine they are truly religious, when they live in a course of wickedness.

JFB: Pro 30:1

(Pro. 30:1-33)

This is the title of this chapter (see Introduction).

JFB: Pro 30:1 - the prophecy

Literally, "the burden" (compare Isa 13:1; Zec 9:1), used for any divine instruction; not necessarily a prediction, which was only a kind of prophecy (1Ch 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.

JFB: Pro 30:1 - the man spake

Literally, "the saying of the man"; an expression used to denote any solemn and important announcement (compare 2Sa 23:1; Psa 36:1; Psa 110:1; Isa 1:24, &c.). Ithiel and Ucal were perhaps pupils.

JFB: Pro 30:2-4 - brutish

Stupid, a strong term to denote his lowly self-estimation; or he may speak of such as his natural condition, as contrasted with God's all-seeing comprehensive knowledge and almighty power. The questions of this clause emphatically deny the attributes mentioned to be those of any creature, thus impressively strengthening the implied reference of the former to God (compare Deu 30:12-14; Isa 40:12; Eph 4:8).

JFB: Pro 30:5

(Compare Psa 12:6; Psa 119:140).

JFB: Pro 30:6 - Add . . . words

Implying that his sole reliance was on God's all-sufficient teaching.

JFB: Pro 30:6 - reprove thee

Or, "convict thee"--and so the falsehood will appear.

JFB: Pro 30:7-9

A prayer for exemption from wickedness, and the extremes of poverty and riches, the two things mentioned. Contentment is implied as desired.

JFB: Pro 30:8 - vanity

All sorts of sinful acts (Job 11:11; Isa 5:18).

JFB: Pro 30:9 - be full . . . deny

That is, puffed up by the pride of prosperity.

JFB: Pro 30:9 - 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.

JFB: Pro 30:10 - Accuse not

Slander not (Psa 10:7).

JFB: Pro 30:10 - curse . . . guilty

Lest, however lowly, he be exasperated to turn on thee, and your guilt be made to appear.

JFB: Pro 30:11-14 - Four kinds of hateful persons

(1) graceless children, (2) hypocrites, (3) the proud, (4) cruel oppressors (compare on Pro 30:14; Psa 14:4; Psa 52:2) --are now illustrated; (1) Pro 30:15-16, the insatiability of prodigal children and their fate; (2) Pro 30:17, hypocrisy, or the concealment of real character; (3 and 4) Pro 30:18-20, various examples of pride and oppression.

Clarke: Pro 30:1 - The words of Agur the son of Jakeh

The words of Agur the son of Jakeh - The words Agur, Jakeh, Ithiel, and Ucal, have been considered by some as proper names: by others, as descriptive characters. With some, Agur is Solomon; and Jakeh, David; and Ithiel and Ural are epithets of Christ

The Vulgate translates, Verba congregantis filii vomentis: visio, quam locutus est sir, cum quo est Deus, et qui Deo secum morante confortatus, ait . "The words of the collector, the son of the vomiter: the vision of the man who has God with him, and who is fortified by God dwelling with him, saith.

Coverdale makes the following words a title to the chapter

"The wordes of Agur the sonne of Jake

"The prophecie of a true faithfull man, whom God hath helped; whom God hath comforted and nourished.

The whole might be thus translated, keeping near to the letter: -

"The words of the epistle of the obedient son."Or

"The words of the collector, the son of Jakeh. The parable which הגבר haggeber , the strong man, the hero, spake unto him who is God with me; to him who is God with me, even the strong God.

The visioun that a man spake with whiche is God, and that God with him, wonyng confortid. - Old MS. Bible

From this introduction, from the names here used, and from the style of the book, it appears evident that Solomon was not the author of this chapter; and that it was designed to be distinguished from his work by this very preface, which specifically distinguishes it from the preceding work. Nor can the words in Pro 30:2, Pro 30:3, Pro 30:8, Pro 30:9, be at all applied to Solomon: they suit no part of Solomon’ s life, nor of his circumstances. We must, therefore, consider it an appendix or supplement to the preceding collection; something in the manner of that part which the men of Hezekiah, king of Judah, had collected. As to mysteries here, many have been found by them who sought for nothing else; but they are all, in my view of the subject, hazarded and precarious. I believe Agur, Jakeh, Ithiel, and Ural, to be the names of persons who did exist, but of whom we know nothing but what is here mentioned. Agur seems to have been a public teacher, and Ithiel and Ucal to have been his scholars; and what he delivers to them was done by prophesy. It was what the prophets generally term משא massa , an Oracle, something immediately delivered by the Holy Spirit for the benefit of man.

Clarke: Pro 30:2 - Surely I am more brutish

Surely I am more brutish - These words can in no sense, nor by any mode of speech, be true of Solomon: for while he was the wisest of men, he could not have said that he was more brutish than any man, and had not the understanding of a man. It is saying nothing to the purpose, to say he was so independently of the Divine teaching. Had he put this in, even by innuendo, it might be legitimate: but he does not; nor is it by fair implication to be understood. Solomon is not supposed to have written the Proverbs after he fell from God. Then indeed he might have said he had been more brutish than any man. But Agur might have used these words with strict propriety, for aught we know; for it is very probable that he was a rustic, without education, and without any human help, as was the prophet Amos; and that all that he knew now was by the inspiration of the Almighty, independently of which he was rustic and uneducated.

Clarke: Pro 30:3 - I neither learned wisdom

I neither learned wisdom - I have never been a scholar in any of those schools of the wise men, nor have the knowledge of the holy, קדשים kedoshim , of the saints or holy persons

The Septuagint give this a different turn: yeov dedidace me sofian, kai gnwsin agiwn egnwka; "God hath taught me wisdom, and the knowledge of the saints I have known.

This may refer to the patriarchs, prophets, or holy men, that lived before the days of Solomon. That is, the translators might have had these in view.

Clarke: Pro 30:4 - Who hath ascended up into heaven, or descended?

Who hath ascended up into heaven, or descended? - Calmet paraphrases this passage thus: "Who hath descended, etc. In order to show the truth of what he was about to say, he observes: I have not the science of the saints; for how could I have acquired it? Who is he who could attain to that? Who has ascended to heaven to learn that science, and who has descended in order to publish it? Is the science of salvation one of those things that can be apprehended only by study? Is it not a pure gift of the goodness of God? Moses, after having shown to the people the will of God, said to them: ‘ This commandment which I command thee this day is not hidden from thee; neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?’ Deu 30:11, Deu 30:12. The person whose words we are here examining speaks a knowledge more sublime than that contained in the simple laws of the Lord, common to all the people of Israel. He speaks of the sublime science of the designs of God, of his ways, and of his secrets; and in this sense he affirms he has no knowledge.

Clarke: Pro 30:4 - Who hath gathered the wind in his fists?

Who hath gathered the wind in his fists? - It is as difficult for a mortal man to acquire this Divine science by his own reason and strength, as to collect the winds in his fists. And who can command the spirit of prophecy, so that he can have it whensoever he pleases

Clarke: Pro 30:4 - What is his name?

What is his name? - Show me the nature of this Supreme Being. Point out his eternity, omniscience, omnipresence, omnipotence; comprehend and describe him, if thou canst

Clarke: Pro 30:4 - What is his son’ s name

What is his son’ s name - Some copies of the Septuagint have η τι ονομα τοις τικνοιο αυτου ; "Or the name of his sons;"meaning, I suppose, the holy angels, called his saints or holy ones, Pro 30:3

The Arabic has, What is his name? and what is the name of his father? him who begat him. But the Chaldee, the Syriac, and the Vulgate, read as the Hebrew

Many are of opinion that Agur refers here to the first and second persons of the everblessed Trinity. It may be so; but who would venture to rest the proof of that most glorious doctrine upon such a text, to say nothing of the obscure author? The doctrine is true, sublimely true; but many doctrines have suffered in controversy, by improper texts being urged in their favor. Every lover of God and truth should be very choice in his selections, when he comes forward in behalf of the more mysterious doctrines of the Bible. Quote nothing that is not clear: advance nothing that does not tell. When we are obliged to spend a world of critical labor, in order to establish the sense of a text which we intend to allege in favor of the doctrine we wish to support, we may rest assured that we are going the wrong way to work. Those who indiscriminately amass every text of Scripture they think bears upon the subject they defend, give their adversaries great advantage against them. I see many a sacred doctrine suffering through the bad judgment of its friends every day. The Godhead of Christ, salvation by faith, the great atoning sacrifice, and other essential doctrines of this class, are all suffering in this way. My heart says, with deep concern

Non tali auxilio, nec defensoribus istis

Tempus eget

When truth is assailed by all kinds of weapons, handled by the most powerful foes, injudicious defenders may be ranked among its enemies. To such we may innocently say, "Keep your cabins; you do assist the storm."

Clarke: Pro 30:5 - Every word of God is pure

Every word of God is pure - כל אמרת אלוה צרופה col imrath eloah tseruphah , "Every oracle of God is purified."A metaphor taken from the purifying of metals. Every thing that God has pronounced, every inspiration which the prophets have received, is pure, without mixture of error, without dross. Whatever trials it may be exposed to, it is always like gold: it bears the fire, and comes out with the same lustre, the same purity, and the same weight

Clarke: Pro 30:5 - He is a shield unto them

He is a shield unto them - And this oracle among the rest. "He is the defense of all them that put their trust in him." לכל lechol , to all, is added here by nineteen of Kennicott’ s and De Rossi’ s MSS.; for instead of לחסים lachosim , to the trusters, they read לכל החוסים lechol hachosim , "to Every One of them that trust."Where the preposition and adjective are not only added, but the noun is written more full, and more emphatic: but a translation cannot well express it without paraphrase.

Clarke: Pro 30:6 - Add not thou unto his words

Add not thou unto his words - You can no more increase their value by any addition, than you can that of gold by adding any other metal to it. Take care that you do not any thing that this word forbids, nor leave undone any thing that it commands: for this is adding and diminishing in Scripture phrase

Clarke: Pro 30:6 - Lest he reprove thee

Lest he reprove thee - Lest he try thy word by fire, as his has been tried; and it appear that, far from abiding the test, the fire shows thine to be reprobate silver; and so thou be found a falsifier of God’ s word, and a liar

How amply has this been fulfilled in the case of the Romish Church! It has added all the gross stuff in the Apocrypha, besides innumerable legends and traditions, to the word of God! They have been tried by the refiner’ s fire. And this Church has been reproved, and found to be a liar, in attempting to filiate on the most holy God spurious writings discreditable to his nature.

Clarke: Pro 30:7 - Two things have I required of thee

Two things have I required of thee - These two petitions are mentioned in the next verse; and he wishes to have them answered before he should die. That is, he wishes the answer now, that he may live the rest of his life in the state he describes.

Clarke: Pro 30:8 - Remove far from me vanity and lies

Remove far from me vanity and lies -

1.    שוא shav , all false shows, all false appearances of happiness, every vain expectation. Let me not set my heart on any thing that is not solid, true, durable, and eternal

2.    Lies, דבר כזב debar cazab , all words of deception, empty pretensions, false promises, uncertain dependences, and words that Fail; promises which, when they become due, are like bad bills; they are dishonored because they are found to be forged, or the drawer insolvent

From the import of the original, I am satisfied that Agur prays against idolatry, false religion, and false worship of every kind. שוא shau is used for an idol, a false god. Jer 18:15 : "My people have forsaken me; they have burnt incense to Vanity;" לשוא lashshav , "to an Idol."Psa 31:6 : "I have hated them that regard lying Vanities;" הבלי שוא habley shave , "vain Idols."See also Hos 12:11; Jon 2:8. And כזב cazab , a thing that fails or deceives, may well apply to the vain pretensions, false promises, and deceptive religious rites of idolatry. So Jer 15:18 : "Wilt thou be unto me as a liar," כמו אכזב kemo achzob , like the false, failing promises of the false gods; "and as waters that fail;" לא נאמנו lo neemanu , that are not faithful; not like the true God, whose promises never fail. According to this view of the subject, Agur prays

1.    That he may be preserved from idolatry

2.    That he may put no confidence in any words but those pure words of God that never fail them that trust in him

Clarke: Pro 30:8 - Give me neither poverty nor riches

Give me neither poverty nor riches - Here are three requests

1.    Give me not poverty. The reason is added: Lest, being poor, I shall get into a covetous spirit, and, impelled by want, distrust my Maker, and take my neighbour’ s property; and, in order to excuse, hide, or vindicate my conduct, I take the name of my God in vain; תפשתי taphasti , "I catch at the name of God."Or, by swearing falsely, endeavor to make myself pass for innocent. Forswere the name of my God - Old MS. Bible. Coverdale, "deny or apostatize from him.

2.    Give me not riches. For which petition he gives a reason also: Lest I be full, and addict myself to luxurious living, pamper the flesh and starve the soul, and so deny thee, the Fountain of goodness; and, if called on to resort to first principles, I say, Who is Jehovah! Why should I acknowledge, why should I serve him? And thus cast aside all religion, and all moral obligation

3.    The third request is, Feed me with food convenient for me, הטריפני לחם חקי hatripheni leechem chukki ; the meaning of which is, "give me as prey my statute allowance of bread,"i.e., my daily bread, a sufficient portion for each day. There is an allusion made to hunting: "Direct so by thy good providence, that I may each day find sufficient portion to subsist on, as a hunter in the forest prays that he may have good speed."It is the province of a preacher to show the importance and utility of such a prayer, and dilate the circumstances, and expand the reasons, after the commentator has shown the literal sense.

Clarke: Pro 30:10 - Accuse not a servant

Accuse not a servant - Do not bring a false accusation against a servant, lest thou be found guilty of the falsehood, and he curse thee for having traduced his character, and in his turn traduce thine. In general, do not meddle with other people’ s servants.

Clarke: Pro 30:11 - There is a generation

There is a generation - There are such persons in the world. In this and the three following verses the wise man points out four grand evils that prevailed in his time

The first, Those who not only did not honor, but who evil-treated, their parents.

Clarke: Pro 30:12

The second, Those who were self-righteous, supposing themselves pure, and were not so.

Clarke: Pro 30:13

The third, Those who were full of vanity, pride, and insolence.

Defender: Pro 30:1 - Agur

The name Agur may mean "gatherer" and Jakeh "hearkening." Ithiel means "God with me" and Ucal means "overcomer." Since none of these men are mentioned anywhere else in Scripture, it may be that they are just symbolic names. However, their meanings are uncertain, so it is conjectural as to what their symbolic meaning might be. They were probably real men known to Solomon. The important thing is the message, which Solomon thought well to include in the Proverbs."

Defender: Pro 30:4 - ascended up into heaven

The answer to the seven rhetorical questions in these verses can be none other than God Himself, together with His Son. The Lord Jesus gave the answer to the first two questions 1000 years later in his conversation with Nicodemus (Joh 3:13).

Defender: Pro 30:4 - his son's name

Here is strong Old Testament evidence that the God of creation has a Son, by whom, in fact, He formed the winds and the waters and all the ends of the earth, and who finally descended from heaven to become the Son of man as well as Son of God. That Son's name was given later through the prophet Isaiah - "Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace" (Isa 9:6)."

Defender: Pro 30:5 - Every word of God

Note the emphasis that every word of God is pure and worthy of trust - not just some words, but every word, and not just the thoughts but the words!"

Defender: Pro 30:6 - Add thou not

It is a serious blasphemy for a creature to try either to augment or dilute the words of the Creator (compare Rev 22:18, Rev 22:19)."

TSK: Pro 30:1 - Agur // even

Agur : Agur was probably a public teacher, and Ithiel and Ucal, his pupils; and this was the massa , or oracle, which he delivered, not by his own wisdom, but by the Holy Spirit, for the benefit of man; and which, it is probable, was added by ""the men of Hezekiah."

even : Pro 31:1; 2Pe 1:19-21

TSK: Pro 30:2 - I am // brutish

I am : Job 42:3-6; Psa 73:22; Isa 6:5; Rom 11:25; 1Co 3:18, 1Co 8:2; Jam 1:5

brutish : Pro 5:12; Psa 92:6; Jer 10:14; 2Pe 2:12-16

TSK: Pro 30:3 - neither // nor // have // the holy

neither : Amo 7:14, Amo 7:15; Mat 16:17

nor : Job 11:7-9; Mat 11:27; Joh 17:3; Rom 11:33; Eph 3:18, Eph 3:19

have : Heb. know

the holy : Isa 6:3, Isa 6:10, Isa 30:11, Isa 57:15; Rev 3:7, Rev 4:8

TSK: Pro 30:4 - Who hath ascended // who hath gathered // what is his name // and what

Who hath ascended : Deu 30:12; Joh 3:13; Rom 10:6; Eph 4:9, Eph 4:10

who hath gathered : Job 38:4-41; Psa. 104:2-35; Isa. 40:12-31, Isa 53:8

what is his name : Exo 3:13-15, Exo 6:3, Exo 34:5-7; Deu 28:58

and what : Gen 32:29; Jdg 13:18; Psa 2:7; Isa 7:14, Isa 9:6; Jer 23:6; Mat 1:21-23; Mat 11:27; Luk 10:22

TSK: Pro 30:5 - word // pure

word : Psa 12:6, Psa 18:30, Psa 19:8, Psa 119:140; Rom 7:12; Jam 3:17

pure : Heb. purified, Gen 15:1; Psa 84:11, Psa 91:2, Psa 115:9-11, Psa 144:2

TSK: Pro 30:6 - Add // and

Add : Deu 4:2, Deu 12:32; Rev 22:18, Rev 22:19

and : Job 13:7-9; 1Co 15:15

TSK: Pro 30:7 - have // deny me them not

have : 1Ki 3:5-9; 2Ki 2:9; Psa 27:4; Luk 10:42

deny me them not : Heb. withhold them not from me, Psa 21:2

TSK: Pro 30:8 - Remove // feed // convenient for me

Remove : Pro 21:6, Pro 22:8, Pro 23:5; Psa 62:9, Psa 62:10, Psa 119:29, Psa 119:37; Ecc 1:2; Isa 5:18, Isa 59:4; Joh 2:8; Act 14:15

feed : Gen 28:20, Gen 48:15, Gen 48:16; Exo 16:15, Exo 16:18, Exo 16:21, Exo 16:22, Exo 16:29, Exo 16:35; Mat 6:11, Mat 6:33; Luk 11:3; 1Ti 6:6-8

convenient for me : Heb. of my allowance, 2Ki 25:30; Jer 37:21, Jer 52:34

TSK: Pro 30:9 - I be full // deny thee // Who // or // and take the name

I be full : Deu 6:10-12, Deu 8:10-14, Deu 31:20, Deu 32:15; Neh 9:25, Neh 9:26; Job 31:24-28; Jer 2:31; Eze 16:14, Eze 16:15, Eze 16:49, Eze 16:50; Dan 4:17, Dan 4:30; Hos 13:6; Act 12:22, Act 12:23

deny thee : Heb. belie thee

Who : Exo 5:2; 2Ch 32:15-17

or : Pro 6:30, Pro 6:31; Psa 125:3

and take the name : Pro 29:24; Exo 20:7; Lev 5:1; Mat 26:72, Mat 26:74

TSK: Pro 30:10 - Accuse not // lest

Accuse not : Heb. Hurt not with thy tongue, Pro 24:23; Deu 23:15; 1Sa 22:9, 1Sa 22:10, 1Sa 24:9, 1Sa 26:19, 1Sa 30:15; 2Sa 16:1-4; 2Sa 19:26, 2Sa 19:27; Dan 3:8-18, Dan 6:13, Dan 6:24; Rom 14:4

lest : Pro 11:26, Pro 24:24, Pro 28:27; Deu 15:9; 2Ch 24:22-24

TSK: Pro 30:11 - a generation // that curseth // doth

a generation : Pro 30:12-14; Mat 3:7; 1Pe 2:9

that curseth : Pro 30:17, Pro 20:20; Lev 20:9; Deu 21:20, Deu 21:21, Deu 27:16; Mat 15:4-6; Mar 7:10-13

doth : 1Ti 5:4, 1Ti 5:8

TSK: Pro 30:12 - that are // not

that are : Pro 21:2; Jdg 17:5, Jdg 17:13; 1Sa 15:13, 1Sa 15:14; Job 33:9; Psa 36:2; Isa 65:5; Jer 2:22-24, Jer 2:35; Luk 11:39, Luk 11:40, Luk 16:15, Luk 18:11; 2Ti 3:5; Tit 1:15, Tit 1:16; 1Jo 1:8-10

not : Psa 51:2, Psa 51:7; Isa 1:16; Jer 4:14; Eze 36:25; Zec 13:1; 1Co 6:11; Tit 3:5; 1Jo 1:7; Rev 1:5

TSK: Pro 30:13

Pro 6:17, Pro 21:4; Psa 101:5, Psa 131:1; Isa 2:11, Isa 3:16; Eze 28:2-5, Eze 28:9; Dan 11:36, Dan 11:37; Hab 2:4; 2Th 2:3, 2Th 2:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 30:1 - Agur the son of Jakeh // The prophecy // Unto Ithiel and Ucal // Ithiel // Ucal

Agur the son of Jakeh a person so called, as appears from the designation of his own and his father’ s name, who lived either in Solomon’ s time, or rather afterwards, and was famous in his generation for wisdom, and piety, and prophecy; and therefore his proverbs were thought fit to be added to those of Solomon, either by those men of Hezekiah, mentioned Pro 25:1 , or by some other. But that this should be meant of Solomon may easily be supposed, but cannot be proved; nor is it probable, as being contrary both to the style of the whole chapter, and to the matter of some part of it, as Pro 30:7-9 , which agrees not to Solomon; and to the laws of good interpretation, one of which is, that all words should be taken in their most natural and proper sense, when there is no evidence nor necessity of understanding them improperly and figuratively, which is the present case.

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.

Unto Ithiel and Ucal two friends, or disciples, and contemporaries of Agur, called by those names, who having a great and just opinion of his wisdom, desired his instructions. Others, concerning Ithiel and Ucal ; which they understand of Christ, called

Ithiel which signifies God with me , and answers to Immanuel , which is God with us ; and

Ucal which signifies power or prevalency . But if he had meant this of Christ, why should he design him such obscure and ambiguous names, as if he would not be understood? Why did he not call him by the name of Shiloh or Messiah , or some other Scripture title belonging and ascribed to him? Besides, this interpretation agrees not with the contents of this chapter, wherein there is only a short and occasional mention of Christ, but the chapter consists in a manner wholly of counsels and sentences of a quite other kind.

Poole: Pro 30:2

You come to me with a great opinion of my wisdom, and you expect that I should inform and instruct you in all things, yea, even in the greatest mysteries: but you are much mistaken in me; I am as ignorant and foolish as other men generally are, yea, more than many others; which he utters either,

1. From a deep sense of the common corruption of human nature, and of the blindness of men’ s minds in things concerning God and their own duty, and of the necessity of instruction from God’ s word, and of illumination from his Spirit, without which they can never understand these matters. Or,

2. From a modest and humble apprehension of his own ignorance, which hath extorted such-like expressions even from heathen philosophers; whence Pythagoras rejected the title of a wise man when it was ascribed to him; and Socrates, though reputed the wisest man of his age, professed that he knew nothing but this, that he knew nothing .

Poole: Pro 30:3 - I neither learned wisdom // Of the holy

I neither learned wisdom I have not been taught in the schools of wisdom, as the sons of prophets were, but must own myself to be an unlearned man, as the prophet Amos was, Amo 7:14,15 . Or, I have not learned it, neither by my own understanding and study, nor by the help of other men.

Of the holy either,

1. Of the holy angels, who are called holy by way of eminency, as Deu 33:2 Job 15:15 Dan 4:13,17,23 8:13 . But it was vain to deny that angelical knowledge to be in him, which no man imagined to be in him, and which was not in Adam fix the state of innocency. Or,

2. Of the holy prophets. So the sense is, I have not such Divine inspirations as prophets strictly so called have received, whereby I should be enabled to know or explain those great mysteries wherein you desire information from me. Or,

3. Of holy things, of the mind and will of God concerning man’ s salvation, and the way which leads to it; not that he denieth that he had any knowledge of these things, but only a full, and comprehensive, and perfect knowledge, which they falsely supposed to be in him.

Poole: Pro 30:4 - Who? // Hath ascended up into heaven // Or descended // Hath gathered the wind in his fists // 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; and therefore I may truly say, that I have not that which no mortal man ever yet had.

Hath ascended up into heaven there to learn the mind of God who dwells there, and that wisdom which is from above.

Or descended or rather, and descended , to teach men below what he had learned above. The meaning of the place is, No man can fully know and teach us these things unless he hath been in heaven, and sent down from thence to the earth to that end; whence our Saviour Christ justly applies these words to himself, Joh 3:13 , and appropriates this work of declaring God’ s nature and will to men to himself, upon this account, that he alone was in his Father’ s bosom, Joh 1:18 .

Hath gathered the wind in his fists to hold them in, or let them out, and rule them at his pleasure. Where is there a man that can do this? And none but he who made and governs all the creatures can know and teach these things. The waters ; those above in the clouds, and those below, the sea, which God keeps as it were within doors , and in a garment and swaddling-band , as it is expressed, Job 38:8,9 ; and the waters which he shuts up in the bowels of the earth.

All the ends of the earth the whole earth, from one end to another, which God upholdeth in the air by the word of his power, and secureth from the rage of the sea, by the banks and shores wherewith he hath begirt it for that purpose.

What is his name, and what is his son’ s name, if thou canst tell? The sense is either,

1. Seeing it is apparent that no man hath this power, and consequently this knowledge, but that this is the prerogative of the great God, declare, if thou art able, his name, i.e. his nature and perfections, and the eternal generation and the perfections of his Son. Or rather,

2. If thou thinkest there be any such man who can do these things, I challenge thee to produce his name; or if he be long since dead, and gone out of the world, the name of any of his posterity that can assure us that their progenitor was such a person; which because thou canst not do, I must conclude that none can thoroughly understand this matter but the blessed God, and his Son Christ, and they to whom God shall reveal it by Christ.

Poole: Pro 30:5 - Every word of God is pure // That put their trust in him

Every word of God is pure and therefore you, Ithiel and Ucal, must not expect the full knowledge of Divine mysteries from me, nor from any man, but from the word of God, which is a certain rule, both of your belief and practice, because every part and parcel of it is holy, and true, and good, and there is not the least mixture of falsehood and folly in it, as there is in all the words and writings of men.

That put their trust in him which supposeth their knowledge of him by his word, Psa 9:10 ; and contains their reliance upon his promises, joined with obedience to his commands.

Poole: Pro 30:6

And as the word of God is pure, do not thou corrupt or abuse it, by adding to it thine own or other men’ s inventions and opinions, and delivering or receiving of them in the name and as the words of God. He here forbids only adding to it, not diminishing from it, which yet is equally forbidden, Deu 4:2 12:32 , because the Israelites then and always were, and others are, more prone to add than to diminish, because it is more easy to add under colour of interpreting, and because it is more agreeable to the humour of mankind, which is much delighted with its own inventions, as the experience of all ages showeth. Lest he reprove thee by words or deeds ; by discovering thy folly, and bringing thee to deserved shame and punishment.

Poole: Pro 30:7 - Have I required // withhold them not from me before I die

Have I required I do earnestly and especially desire Deny me them not before I die , Heb.

withhold them not from me before I die i.e. whilst I live, as things of great and continual necessity for thy honour and service, and my own good.

Poole: Pro 30:8 - Remove far from me // Vanity // Lies // Give me neither poverty nor riches // Food convenient for me

Remove far from me from my heart, and from the course of my life. This is the first of Agur’ s petitions.

Vanity either,

1. All vain and false opinions concerning God, or the things of God; all unbelief, idolatry, or misbelief. Or,

2. All vanity of heart and life; a vain conversation, an affectation of the vain things of this world, as riches, pleasures, or honours, the bewitching power and sad effects whereof he had observed in others, and feared in himself, as the following request implies.

Lies all falsehood and deceit in my words and carriage towards God or men.

Give me neither poverty nor riches: this is his second request, which may seem to have some reference to the former, poverty being commonly the occasion and temptation to the sin of lying, and riches being the great occasions and enticements to vanity. Thus, as his first petition was against the sins themselves, so this latter is against the occasions of them.

Food convenient for me moderate, and suitable both to my natural necessities, and to that estate and condition of life in which thou hast put me, and to that work and service which thou hast for me to do. And this mediocrity of estate is so amiable, that it hath been oft desired by wise heathens, as more eligible than a state of the greatest plenty and glory.

Poole: Pro 30:9 - Deny thee // Who is the Lord // Take the name of my God in vain

Deny thee by trusting to riches, which is a denial of God, Job 31:24-28 , by unthankfulness for and abuse of his mercies, and by rebellion against him, and divers other courses and common practices of rich men, whereby God is denied in truth and in works, even when he is owned in words and in show.

Who is the Lord that I should obey or serve him? I do not need him, I can live of my own without him. Lest by degrees I should arrive at downright atheism or infidelity, which is most incident to rich and great men, as is manifest from experience.

Take the name of my God in vain use false oaths, either to vindictate myself when I am suspected or accused of theft, and my oath is required according to the law, Exo 22:8-11 , or to gratify others for filthy lucre, as poor men frequently do.

Poole: Pro 30:10 - Accuse not a servant // A servant // Curse thee // Be found guilty

Accuse not a servant to wit, maliciously, rashly, or without just and sufficient cause; for otherwise, in some cases, this may be not only lawful, but a duty, as when a servant lives wickedly, or robs his master, or the like,

A servant whose condition is in itself mean and miserable, and therefore thou shouldst not make it worse without great and apparent necessity.

Curse thee desire God to curse and punish thee, which though it may be sinful in him, yet being deserved by thee, thou hast reason to fear and expect.

Be found guilty by God, who is ready to plead the cause of the afflicted, and upon strict search shall find thee guilty, and punish thee accordingly.

Poole: Pro 30:11 - A generation // Their father

A generation a sort of men, abominable both to God and men; which is implied concerning these and the following kinds of sinners, Pro 30:12-14 .

Their father and mother too, as it follows; ungrateful and unnatural monsters.

Poole: Pro 30:12

Who not only pretend to others, but conceit within themselves, that they are truly religious persons, when they live in the course of wickedness.

Poole: Pro 30:13

Who are proud and insolent, advancing themselves, and despising all others in comparison of themselves, and showing the pride of their hearts in their countenances and carriages.

Haydock: Pro 30:1 - Gatherer // Vomiter // Vision // With

Gatherer, &c., or, as it is in the Latin, Congregans, the son of Vomens. The Latin interpreter has given us in this place the signification of the Hebrew names, instead of the names themselves, which are in the Hebrew, Agur, the son of Jakeh. But whether this Agur be the same person as Solomon, as many think, or a different person, whose doctrine was adopted by Solomon, and inserted among his parables or proverbs, is uncertain. (Challoner) ---

Vomiter may denote David, who delivered many excellent canticles; Eructavit cor, Psalm xliv. De Dieu translates, "The words of him who is recollected the son of obedience." The author styles himself foolish, and asks for neither beggary nor riches, (ver. 2, 8.) which seems not to agree with Solomon; though there can be no doubt but this chapter is inspired. (Calmet) ---

In effect, that great king might form this petition, being mindful of the instability of human greatness, and confess that of himself he was foolish. ---

Vision. Hebrew massa (Haydock) generally implies something disagreeable, but here it is put for a collection of moral sentences. ---

With, &c. Hebrew also, "to Ithiel, even unto Ithiel and Ucal," (Protestants; Haydock) friends of Agur, (Calmet) or his children, (Menochius) or rather Solomon speaks to all the faithful. We never find Agur mentioned as a canonical writer; and if he were, he would have been placed after Solomon. (Worthington)

Haydock: Pro 30:2 - With me

With me. He speaks of what he could claim of his own, abstracting from the prophetic light. (Calmet) ---

In his humility, he supposeth that others are more perfect. The wisest know best their own defects. (Worthington)

Haydock: Pro 30:4 - Descended // Hands // Son

Descended. How then could I acquire such a sublime science? (Deuteronomy xxx. 11.) (Calmet) ---

Christ alone could impart it, (John iii. 13.; Haydock) who is the perfect wisdom. (Worthington) ---

Hands. Septuagint, "breast." (Haydock) ---

It is no less difficult to fathom the designs of Providence. Some understand the "spirit" of prophecy to be here meant. ---

Son. Septuagint, "children." But many Greek copies, and all the interpreters, have Son, which the Fathers explain of the second person of the blessed Trinity, specified [in] chap. viii. 22. (Calmet)

Haydock: Pro 30:5 - Is fire-tried

Is fire-tried; that is, most pure, like gold purified by fire. (Challoner) (Psalm xvii. 31., and Jeremias xxiii. 29.) ---

It cannot deceive.

Haydock: Pro 30:6 - And not any thing // Liar

And not any thing contrary, Deuteronomy iv. 2., and xii. 32. ---

Liar. Our Saviour condemned the false explanations of the Pharisees, as his Church does those of all heretics.

Haydock: Pro 30:8 - Words // Riches

Words, which are so opposite to thine, ver. 5. ---

Riches. The former often prompts men to deceive, the latter to grow proud and forget God.

Haydock: Pro 30:10 - Accuse // Servant

Accuse. Septuagint, "deliver not" to an idolater, Deuteronomy xxiii. 15. (Rabbins) ---

Servant. Add not to his affliction. (Worthington) ---

We must suppose that the accusation is frivolous or false. (Lyranus) ---

A servant may do a person much injury: but this ought not to deter the other from performing what justice and charity require.

Gill: Pro 30:1 - The words of Agur the son of Jakeh // even the prophecy // the man spake // unto Ithiel, even unto Ithiel and Ucal

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, 1Co 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, 2Pe 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.

Gill: Pro 30:2 - Surely I am more brutish than any man // and have not the understanding of a man

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 Plato ^o says of some souls living on earth, that they are θηριωδεις, of a brutish nature; see Jer 10:14. Or I think the words may be rendered, "a brute am I rather than a man" ^p; 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, Psa 73:22; or "a brute was I from the time", or " ever since I was a man" ^q; 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" ^r; 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" ^s, as it usually is, "for I am more brutish, than any man", &c.

Gill: Pro 30:3 - I neither learned wisdom // nor have the knowledge of the holy

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" ^s; 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" ^t, 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 Pro 30:2 of Ithiel, or Christ ^u, as in the esteem of men, 1Co 1:23.

Gill: Pro 30:4 - 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 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, Rom 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, Joh 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 Psa 135:7; The Heathens ^w 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 pleases ^x;

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 Isa 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 Mat 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, Gen 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?" ^y 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.

Gill: Pro 30:5 - Every word of God is pure // he is a shield unto them that put their trust in him

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" ^z 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 Psa 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 Psa 3:3.

Gill: Pro 30:6 - Add thou not unto his words // lest he reprove thee // and thou be found a liar

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 Deu 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, Rev 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.

Gill: Pro 30:7 - Two things have I required of thee // deny me them not before I die

Two things have I required of thee,.... Or, "have asked of thee ^a, 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", Jam 5:16.

Gill: Pro 30:8 - Remove far from me vanity and lies // give me neither poverty nor riches // feed me with food convenient for me

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, 2Sa 7:13, Psa 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 Horace ^b 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 Theognis ^c, I neither love to be rich,

"nor desire it; but to live on a little, having no evil;''

so Martial ^d. 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" ^e; 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 scanty ^f; yet with this Agur could be content.

Gill: Pro 30:9 - 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

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.

Gill: Pro 30:10 - Accuse not a servant unto his master // lest he curse thee, and thou be found guilty

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 word ^g 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, 1Sa 22:9; the apostle's advice is good, and agrees with Agur's, Rom 14:4;

lest he curse thee, and thou be found guilty; or, "and thou shouldest sin" ^h; 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.

Gill: Pro 30:11 - There is a generation that curseth their father // and doth not bless their mother

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 Pro 30:17.

Gill: Pro 30:12 - There is a generation that are pure in their own eyes // and yet is not washed from their filthiness

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 Luk 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, Jer 2:22.

Gill: Pro 30:13 - There is a generation, O how lofty are their eyes! and their eyelids are lifted up.

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 Pro 19:4. Hence Pliny ⁱ 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 Juvenal ^k calls pride and haughtiness, "grande supercilium"; and proud haughty persons are said to be supercilious.