Annotations Upon the Books of Poetry, Proverbs · Chapter 30
CHAP. XXX.
Verſ. 1. THe words of Agur the ſon of Iakeh, even the prophecy, &c.] Many of the Hebrews hold that it is Solomon that is here called Agur: But becauſe the reaſons which they give from the ſignification of theſe words, Agur the ſon of Iakeh, are extreamly forced, & becauſe the ſtyle of this chapter is ſo different from that of Solomons Proverbs, and becauſe that which follows verſ. 8. Give me neither poverty nor riches, feed me with food convenient for me, is ſo unſuitable to Solomons condition, a Prince ſo glorious & great, & upon whom God beſtowed ſuch abundance of wealth; there is no queſtion to be made but that this Agur the ſon of Iakeh was ſome other man, that was famous for his eminent wiſdome, and that given him by the ſpeciall inſpiration of Gods ſpirit, it may be in the dayes of Solomon (though that be the more queſtionable, becauſe he is not named amongſt the wiſe men of his time, 1 Kings 4.31.) or rather in the daies of Hezekiah, whoſe ſervants collected all the laſt recited Proverbs from the beginning of the 25. chapter unto this place; & ſo his Proverbs are here added together with Solomons. Nor need it ſeem ſtrange, that theſe ſayings of his are called a prophecy; becauſe, as teaching is often in the Scripture tearmed prophecying, ſo any holy doctrine, eſpecially when given by divine inſpiration, may be called a prophecy. The man ſpake unto Ithiel, even unto Ithiel & Vcal; who were certain men in thoſe times to whom he delivered theſe following inſtructions. I know that ſeverall of our beſt Expoſitors do hold that by Ithiel and Vcal here Chriſt is meant, Ithiel being equivalent to Immanuel, & ſo ſignifying the union of two natures, the divine & humane, in the perſon of Chriſt, as likewiſe Gods gracious preſence with us in & through the Lord Chriſt; only they ſay Immanuel ſignifieth God with us, & Ithiel by a nearer application, God with me; & Vcal importing Chriſts omnipotency, becauſe the word ſignifieth, I shall prevail. But for my part, I ſee no clear ground in theſe words for this great myſtery, but doe rather underſtand the place plainly thus, that this Ithiel & Vcal were the friends or the diſciples of Agur, or it may be his ſons, or his ſcribes, to whom he dictated all that followeth in this chapter.
Verſ. 2. Surely I am more brutish then any man, &c.] To wit, in & of my ſelf; in regard of any knowledge that I have attained by mine own endeavours, I am the ſimpleſt of men; others have more knowledge then I have: and have not the underſtanding of a man; that is, the underſtanding wherewith man was at firſt created, or which is requiſite for man, or the underſtanding of any mean ordinary man. And it may indeed well be, that Agur was ſome mean unlearned man, & that the wiſdome he had was by the extraordinary revelation of Gods ſpirit; as it was alſo with the prophet Amos, chap. 7.14, 15. I was a herdman and a gatherer of ſycomore fruit; &c. As for the ſcope of theſe words, ſome conceive that Agur being deſired by Ithiel & Vcal to inform them in ſome matters of high concernment, or to reſolve them concerning ſome difficult queſtions, or generally to impart unto them ſome of that great wiſdome which God had conferred upon him, he firſt gave them this modeſt anſwer; not unlike to that of Socrates, Hoc tantum ſcio, quod nihil ſcio: as if he ſhould have ſaid, Alas, why do you ſeek theſe things of me, that am the ſimpleſt of men, & am ignorant of many things that it were fit I ſhould know? Again others hold, that being to propound certain hard queſtions to them, that were above the reach of mans underſtanding, therefore he begins with this acknowledgement of his own weakneſſe and ignorance; & that to ſhew, that men are not to weary their minds with a curious enquiry into ſuch high queſtions, but modeſtly to keep themſelves within the bounds of the Scripture, contenting themſelves with the knowledge of thoſe things which God hath there revealed to them. Or rather laſtly, his drift ſeems to be, in the beginning of his ſpeech to lay down this concluſion, that both himſelf & all other men are naturally ignorant of all ſaving knowledge, & can no otherwiſe attain it but by the revelation of God in Chriſt, as he hath manifeſted himſelf in his holy word. And to the ſame purpoſe is that which followeth.
Verſ. 3. I neither learned wiſdome, &c.] Some underſtand this firſt clauſe of the knowledge of men in naturall & civill things; & ſo they conceive that Agurs purpoſe therein was to ſhew, that as he knew very little by his own naturall underſtanding, ſo neither had he been trained up as a ſcholar, for the learning of ſuch kind of wiſdome by the inſtruction of others; and that therefore he was not fit to teach others, that had not been himſelf formerly taught by others. And then for the ſecond clauſe, nor have the knowledge of the holy, that they underſtand of the knowledge of the angels, who are called the Saints or the holy ones, Dan. 4.13, 17, & 8.13. or of the holy prophets in former times; and ſo they conceive the drift of theſe words to be all one as if he had ſaid, that conſidering the weightineſſe & difficulty of thoſe things he was to ſpeak of, he could not but acknowledge his own inſufficiency, ſuch things being fitter to be diſcourſed of by angels, or by the holy inſpired prophets, then by him. But I conceive both clauſes are to be underſtood of true ſaving wiſdome & knowledge: I neither learned wiſdome, nor have the knowledge of the holy; that is, I have not learned heavenly wiſdome by the inſtruction of worldly men, nor have I by mine own reaſon, & underſtanding, & ſtudy, attained the knowledge of the myſteries of ſalvation, the knowledge of the holy, thoſe ſaving holy truths which are revealed in the holy Scripture, & which all the ſaints, & they only, do attain.
Verſ. 4. Who hath aſcended up into heaven, or deſcended? &c.] That is, Who is it that doth by his Providence govern all things both in heaven above and in the earth beneath? or rather, Who hath been able to goe up into heaven, to ſee what is done there; or to know what God hath there determined concerning the way and means of mans ſalvation? and who hath then deſcended again, to tell what he hath ſeen there, or to make known unto others the counſels of God concerning mans ſalvation? It is as if he had ſaid, ſurely no mere man ever did this: It is as poſſible for man with his body to climb into heaven, and then to come down again, as it is for him to know all the creatures in heaven and earth, or much more to rule and govern them, or, as it is for him to underſtand of himſelf, or by his own power, the way and means of life eternall: It is onelyonly God that hath all the creatures at his beck and command, and that therefore exactly underſtands them all; and it is God only that can reveal to man what he hath from all eternity appointed concerning the way of mans ſalvation. So that the drift of this paſſage is, to ſhew how poor and weak and brutiſh mans knowledge is, in compariſon of Gods; or how impoſſible it is that man ſhould underſtand any thing of true wiſdome, unleſſe it be by revelation from God in Chriſt. And it may well be that with reſpect to this place, Chriſt uſed that expreſſion concerning the impoſſibility of mans attaining the ſaving knowledge of heavenly myſteries, unleſſe they were by him, who came out of the boſome of the father, revealed unto them, Ioh. 3.13. And no man hath aſcended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven. Yea and to the ſame purpoſe are the following Queſtions. Who hath gathered the wind in his fiſt? that is, Who hath the winds abſolutely at his diſpoſing, ſo that he can hold them in or let them looſe at his pleaſure? Who hath bound the waters in a garment? that is, as in a garment: which may be meant both of the waters in the clouds, which are as a black mantle, wherewith the heavens are ſometimes covered, & wherein the waters are bound up, that they may not all fall down together ſuddenly, but may be diſtilled down by little and little, as through a ſtrainer; & likewiſe of the waters below, as namely the waters of the ſea, which are there held within the ſea-ſhoares by the ſpeciall Providence of God, as with a garment, (for which ſee alſo the Note Iob 38.9.) or the waters in the earth, which are there covered & bound up as in a garment, & ſo are ſtrained out here & there in ſprings & fountains. Who hath eſtablished all the ends of the earth? that is, Who hath cauſed the whole globe of the earth from end to end every way to ſtand faſt in the midſt of the aire, without any thing to ſupport it? or, Who hath ſetled the ſea-ſhoares ſo faſt & ſure, that they are not overborn by the ſea, notwithſtanding the raging billowes thereof do with ſuch violence beat upon them? What is his name, & what is his ſons name, if thou canſt tell? As if he ſhould have ſaid, Tell me who it is; name me the man, if thou art able, that hath done theſe things: or, if ſuch a man there hath been, only he is now dead, tell me then any of his ſons or poſterity that are deſcended from him. And the queſtion doth doubtleſſe imply a vehement negation, that there was never any but God, & the only-begotten Son of God, that could do theſe things: whoſe name muſt needs be ineffable, becauſe his offence & being is incomprehenſible, which ſhews that the ſcope of all theſe Quere's is, to imply, how brutiſh the knowledge of man is in compariſon of the wiſdome of God, whereby he hath done, and doth daily ſuch wonderfull things, and ſo far above the reach of our underſtanding; and that therefore the only way for men to attain wiſdome is, not curiouſly to ſearch into thoſe things which are above their reach, but humbly to ſeek it from God in Chriſt.
Verſ. 5. Every word of God is pure, &c.] See the notes Pſal. 12.6. & 119.140. Having ſhewn in the foregoing verſe, that God in Chriſt is the only fountain of all true wiſdome, this is added to ſhew, that God hath in his word, the unqueſtionable foundation of faith, revealed this wiſdome unto us, and that here therefore we can only attain the ſaving knowledge of God and of Chriſt. He is a shield unto them that put their truſt in him; that is, to them that having attained the true knowledge of him do thereupon put their truſt in him, & in the ſure promiſes which in his word he hath made to them.
Verſ. 6. Adde thou not unto his words, &c.] As namely, by pretending any revelation from God, by canonizing any humane writings, or by miſinterpreting the Scriptures, & ſo affirming that to be the word of God which indeed is not. And obſervable it is, that Agur makes no mention here of the ſin of diminiſhing ought from Gods word, as Moſes doth Deut. 4.2. which was doubtleſſe becauſe men are moſt prone by falſe gloſſes & wreſting of it, to adde unto it. Leſt he reprove thee; that is, Leſt he ſeverely puniſh thee, to wit, for thy ſawcineſſe & preſumption in falſifying his word: & thou be found a liar; namely, when God ſhall diſcover thy forgeries & impoſtures.
Verſ. 7. Two things have I required of thee, &c.] To wit, two things particularly & principally, as moſt needfull both for Gods glory & his own good: deny me them not before I dye; that is, as long as I live in this world; for ſo it is in the Original, withhold them not from me before I dye.
Verſ. 8. Remove far from me vanity and lyes, &c.] By vanity may be meant all vain courſes, as Idolatry, (ſee the Note 2 Kings 17.15.) or pride, or covetouſneſſe, & ſuch other ſins as carry men greedily to ſeek after, or to glory or delight in the vain things of this world, (ſee the Notes Pſal. 4.2. & 24.4.) yea all kind of ſin and wickedneſſe whatſoever; ſee the Note Iob 31.5; & by lies, all errors in judgement, & evill thoughts concerning God, all falſe dealing either by word or deed, all perjury, craft, couſenage & hypocriſy. And by deſiring that God would remove theſe far from him may be meant, that God would pardon him, & not lay theſe to his charge, & likewiſe that he would ſanctify him, & purge him from theſe corruptions, & not ſuffer them at any time to prevail againſt him. And this is the firſt of thoſe two things mentioned in the foregoing verſe which he had deſired of the Lord, which is concerning the immediate good of his ſoul. And then the ſecond followeth in the next words, which is concerning his outward eſtate, yet with reference to his ſpiritual welfare, Give me neither poverty nor riches, &c. And therefore this muſt be ſuppoſed to be deſired only conditionally, ſo far as might ſtand with Gods good will & pleaſure, & might prevent his ſinning againſt God. I know ſome Expoſitors hold, that the two things which Agur deſired of God are both comprehended in that firſt clauſe, Remove far from me vanity and lies; & that the following words are but added by way of amplifying his requeſts herein. But the former Expoſition of the words is far the clearer.
Verſ. 9. Leſt I be full, &c.] That is, ſay ſome Expoſitours, Leſt being rich I gluttonouſly fill my ſelf; for this indeed is uſually the cauſe of mens running out into many enormities; or rather, Leſt I come to live in great abundance of all things: and deny thee; to wit, either 1. by truſting in my wealth, rather then in thy protection, which would be a manifeſt deniall of thee, and making my riches my God; or 2. by refuſing to obey thee: and ſay, Who is the Lord? that is, and ſo carry my ſelf as if I owned no God, at whoſe command I was bound to withſtand mine own carnall deſires. This firſt part of the verſe may be read, Lest I be full, and belye thee, &c. that is, Leſt being full I live ſo wickedly, that thereby implicitly I call falſe aſperſions upon thee, as if my plenty came not from thee, as if I were not bound to ſerve thee, and that there were no comfort in thy work or waies, &c. Or leſt I be poor, and ſteal, and take the name of my God in vain ▪ that is, leſt by my poverty I be tempted to ſteal, and by perjury or any other way of wickedneſſe to ſeek to help my ſelf; or, leſt I ſteal, and then forſwear my ſelf, to conceal my theft; or, leſt by the every, or any other looſeneſſe of life, I ſhould cauſe the name of my God, that is called upon by me, to be blaſphemed.
Verſ. 10. Accuſe not a ſervant unto his maſter, &c.) To wit, wrongfully, out of hatred, or any other evill intention, raſhly, & out of a tatling humour, or for every light fault & triviall occaſion; thereby incenſing his maſter to deal roughly with him, whereas he ought rather to be pittied for the miſery of his ſervile condition. Becauſe it cannot be judged evill to make known to maſters the offences of their ſervants, when they are very great, & when it is done with a good intention both to the maſter & ſervant, therefore this precept muſt be underſtood with theſe limitations. Leſt he curſe thee; that is, ſay ſome Expoſitors, leſt he, by way of revenge & recrimination, ſpeak ſome evill of thee, or diſcover ſome ſecret offence of thine: & thou be found guilty; that is, & ſo thou art thought to be guilty, yea, it may be, mayeſt be found to be guilty of the evill he layeth to thy charge, & ſo art accordingly puniſhed for it. Or rather thus, Leſt he curſe thee; that is, wiſh any evill to thee, or pray to God to poure out ſome curſe upon thee: and thou be found guilty; that is, and ſo God, judging thee culpable for this thine accuſing of a poor ſervant, doe accordingly inflict ſome judgement upon thee, it may be the very curſe, which ſuch a ſervant hath wiſhed might fall upon thee. Now this may be applyed to all other inferiors: and the drift of it may be to teach us, that we ſhould be very tender of adding to the miſery of them that are in an afflicted condition, that we ſhould not encourage our ſelves to wrong the pooreſt, but ſhould endeavour to live peaceably with all, and to maintain peace amongſt all, ſo farre as we are able.
Verſ. 11. There is a generation that curſeth their father, &c.] That is, There is a company of wicked wretches) a brood (as it were) or race of them, proceeding from one age to another, (ſee the Note Pſal. 24.6.) that ſtick not to curſe their own parents; ſee the Note Lev. 20.9. In the ſequele of this chapter, the wiſe man gives us, together with other ſentences intermixed, ſix Quaternaries, as I may call them, wherein the better to help the memory, & the more to affect the min…s of thoſe that read them, he joynes and compares together, ſome four things that are in ſome common reſpect very notable: And ſo here in the firſt place he reckons up four ſorts of notorious wicked people, implying, as I conceive, the ſame that Solomon doth elſewhere expreſſe chap. 6.16. namely that they are above other ſinners, moſt abominable to God, & miſchievous in the world.
Verſ. 14. There is a generation whoſe teeth are as ſwords, &c.] This is meant of thoſe that devoure & deſtroy the poor by their falſe ſlanders, or any other way of cruell oppreſſion; ſee the Notes chap. 12.18. & Pſal. 57.4. And theſe are mentioned in the laſt place, as the worſt of thoſe four ſorts of notorious wicked wretches that are here compared together.
Verſ. 15. The horſeleach hath two daughters, crying, Give, give, &c.] That is, ſhe hath two forkes in her tongue, wherewith ſhe firſt pricks the fleſh, either in men or beaſts, and then ſucketh the blood, and is indeed never ſatiſfied, Some underſtand this myſtically, as that by the horſeleach is meant the devil, or naturall concupiſcence: and ſo like wiſe they interpret in a ſpirituall ſenſe all that followeth in this and the next verſe; wherein they take liberty to themſelves ſeverally, as in ſuch Expoſitions all men may doe, according to their ſeverall fancies. But I conceive the drift of Agur in theſe words is only this: Having ſpoken in the foregoing verſe of a generation of men that were inſatiable devourers of the poor, in this & the following verſe he mentions ſeverall things in nature, to which for their infatiable greedineſſe they may be juſtly compared; as firſt the horſe-leach with her two daughters, and afterwards to four other things mentioned in the following verſe, to which he makes way in the laſt words of this verſe, There are three things that are never ſatisfied, yea four things ſay not, It is enough.
Verſ. 19. The grave, &c.) See the Note chap. 1.12: and the barren womb; which is reckoned amongſt thoſe things that are never ſatisfied, either becauſe barren women are ſo exceedingly deſirous of children, that nothing elſe can quiet their deſires, as we ſee in that of Rachel, Gen. 30.1. Give me children, or elſe I dye; or becauſe ſuch are uſually moſt violet & unſatisfiable in their luſt, as we ſee in common ſtrumpets, that are for the moſt part barren: the earth that is not filled with water; that is, that drinketh in all that falls upon it, & is never ſo full but that within a while it is ready to receive more; even in an over-wet year, when it is glutted & made drunk with rain, ſo that it vomits it up again, yet within a while it will chap & chawne, & as thirſtily gape for water, as if it had had no watering before; Noahs flood could not ſatiate this thirſt of the earth: or it may be meant of dry and ſandy ground, which will drink up abundance, ſo that preſently no drop thereof will be to be ſeen: and the fire that ſaith not, It is enough; to wit, becauſe it never leaveth burning, as long as it hath any fuell to feed upon. Now all theſe are mentioned, to expreſſe the unſatiable deſires of covetous oppreſſors: ſee the foregoing Note.
Verſ. 17. The eye that mocketh at his father, & deſpiſeth to obey his mother, &c.] It is as if he had ſaid, They that can, when they look upon their parents, deride & mock them for any thing which they judge deſpicable or ridiculous in them, yea though it be but with a ſcornfull winking with the eye, or any other contemptuous look: the ravens of the valley shall pick it out, & the young eagles shall eat it; that is, they ſhall be brought to the gallows, or caſt forth without buriall. And this expreſſion the wiſe man here uſeth, becauſe indeed crows are wont firſt of all to pick out the eyes of any dead carcaſes. As for theſe words; the ravens of the valley, or, of the brook, as it is in the margin, either thereby are meant young ravens, agreeable to the following clauſe, & the young eagles shall eat it, & that becauſe ravens are wont to build their neſts in valleys & near to brooks & rivers; or elſe this phraſe is uſed, becauſe ravens, being of a hot conſtitution, do uſually frequent valleys where there are brooks and rivers, and therefore we ſee 1 Kings 17.3, 4, the place where Elijah was ſent to be fed by the ravens, was by the brook Cherith; and it may be alſo becauſe they uſed to execute malefactors in valleys and deſolate places. However this ſeems to be added with reference to that firſt generation of vile wretches, mentioned before verſ. 11.
Verſ. 18. There be three things which are too wonderfull for me, yea four which I know not.] That is, they are above my reach, and which I cannot by any means diſcover or know.
Verſ. 19. The way of an eagle in the aire, &c.] To wit, becauſe no ſign of that place in the aire through which ſhe hath flown can poſſibly be diſcerned. And though this be true of the flying of any bird in the aire, yet the eagle is particularly mentioned, becauſe ſhe flyeth ſo high and ſo ſwiftly: the way of a ſerpent upon a rock; becauſe there ſhe leaves no print behind her, as ſhe doth when ſhe glides away in the dirt or duſt, nor any thing elſe whereby it may be known which way ſhe went, not ſo much as any ſlime as worms and ſnails do: the way of a ship in the midſt of the ſea; becauſe though the ſhip at firſt leaves a kind of path or ſurrow behind her, yet in the twinckling of an eye the waters will cloſe together again, ſo that it cannot be ſeen where ſhe hath gone, eſpecially by one that ſtandeth farre off on the ſhoar: and the way of a man with a maid; to wit, when ſhe is wonne to be unclean with him; and that becauſe they are wont to carry it ſo ſlily and cloſely, and afterwards to diſſemble the matter with ſo much cunning and impudence, that many times they are never ſuſpected, at leaſt it is not poſſible to convince them of unchaſtity. Thus I conceive of the meaning of this place; and that the drift of it is to teach parents narrowly to watch over their children in this regard. And ſome conceive that this, paſſage is added, with reference to that ſecond generation of wicked men before-mentioned, to wit, thoſe verſ. 12. that are pure in their own eyes, and yet are not waſhed from their filthineſſe. I know that by ſome another expoſition is given of theſe words: as namely that the many cunning waies and enticements, whereby young men are wont to obtain their deſires upon young virgins, though never ſo watchfull over themſelves, and never ſo warily kept by others, are not to be known; no more then how an eagle can fly ſo high in the aire, or how a ſerpent can without feet climb up upon a rock, or how a ſhip can be ſo toſſed in the ſeas, and yet ride it out, and not be drowned. But the firſt expoſition is far the cleareſt and moſt generally approved.
Verſ. 20. Such is the way of an adulterous woman, &c.] That is, ſo cloſe and unknown: she eateth, and wipeth her mouth, and ſaith, I have done no wickedneſſe; that is, ſhe ſatisfyeth her unclean deſires, and then looks ſo demurely, and carrieth it away with a brazen face, as if ſhe had done nothing amiſſe; being herein like ſome liquoriſh filching children or ſervants, that in ſecret eat what they ſhould not, and then wipe their mouths, that nothing of what they have eaten may appear.
Verſ. 21. For three things the earth, &c.] That is, the inhabitants of the earth: is diſquieted; to wit, with anger, grief and fear; they raiſe great troubles both in families and commonwealths: and for four, which it cannot bear; that is, which men are not able to endure, becauſe they are ſo abſurd, and contrary to all reaſon, and every way intolerable. Yet it may be ſpoken of the earth it ſelf by way of an hyperbole, to wit, that the earth it ſelf may even tremble and ſhake becauſe of theſe things, and as not able to bear ſuch kind of perſons, may be ready to open her mouth and ſwallow them up. What theſe four inſufferable things are, he ſets down in the two following verſes; two that concern men verſ. 22. and two that concern women verſ. 23. And becauſe they are all the effects of pride, that which ſome have noted may ſeem the more probable, namely, that this paſſage is added with reference to that third generation of wicked wretches, mentioned before verſ. 13. whoſe eyes are ſo exceeding lofty, &c.
Verſ. 22. For a ſervant, when he reigneth, &c.] To wit, becauſe ſuch are unfit to rule, and people are very prone to murmure, and to riſe up in mutiny againſt ſuch mens government: and a fool, when he is filled with meat; that is, ſay ſome, a wicked man that is given to gluttony & drunkenneſſe; or rather, a wicked wretch living in a proſperous & plentifull eſtate, becauſe ſuch are prone to carry themſelves fooliſhly & inſolently, & thereby to ſtir up many quarrels & uproars. But ſee the Note chap. 19.10.
Verſ. 23. For an odious woman when she is married, &c.] That is, a woman of odious qualities, that for her pride & frowardneſſe, or other vile qualities, is worthily had in deteſtation in a manner by every body that knows her: for ſuch an one, if once ſhe be married, will quickly ſhew what metall ſhe is made of; her huſband muſt doe what-ever ſhe will have him, & an inſufferable burden ſhe will be to all his relations: eſpecially if once her husband begin to hate her, & to deal any way roughly with her; for then ſhe will grow intolerable, and will raiſe endleſſe and unquenchable quarrels & troubles amongſt them. As for the laſt of theſe inſufferable evils mentioned in the following words, and an handmaid that is heir to her miſtreſse, though thereby might be meant a maid-ſervant, that is by her miſtreſſe appointed after her death to inherit her goods (for ſuch indeed are many times inſolent enough;) yet becauſe ſhe is mentioned in the laſt place, as the moſt inſufferable of all the four, it is more probably thought that the wiſe man intends hereby, either a hand-maid that is taken into her miſtreſſes place, her miſtreſs being caſt out of doors, or at leaſt, neglected & diſregarded, (for ſuch a one doth commonly grow ſo inſolent & injurious, that neither children nor ſervants, nor at laſt the husband himſelf, are able to abide her) or rather a hand-maid that after her miſtreſſes death is married to her maſter, & ſo comes to poſſeſſe all that before her miſtreſſe did enjoy: & that becauſe children & ſervants will ſcorn to be brought into ſubjection to ſuch an one; & beſides, ſuch wives, raiſed ſo ſuddenly from a ſervile condition, are uſually wont to ſwell and grow proud, nor are any commonly more coſtly, more turbulent and imperious then they are.
Verſ. 24. There be four things which are little upon the earth, but they are exceeding wiſe.] The drift of this paſſage may be, not only to ſet forth the wonderfull power & wiſdome of God, in the ſtrange acts of wiſdome that are done by theſe little creatures: but alſo to teach us by them, 1. that we ought not to be proud of our wiſdome & knowledge, ſince even in many things of this nature we may find our ſelves out-ſtripped by the meaneſt of the creatures; & 2. that bodily ſtrength tends not ſo much to the proſpering of endeavours, as wiſdome doth; and that therefore thoſe that are weak ought not to be deſpiſed by others, nor to be diſcouraged in themſelves, or, under a pretence of feebleneſſe, to neglect any buſineſſe that belongs to them.
Verſ. 25. The ants are a people not ſtrong; yet they prepare their meat in the ſummer.] In theſe creatures we are taught diligence and providence, and that eſpecially with reſpect to thoſe things that concern life eternall. But ſee the Note chap. 6.6.
Verſ. 26. The conies are but a feeble folk; yet make they their houſes in the rocks.] In theſe we are taught 1. that the hardeſt things may be effected by conſtant labour; & 2. that wiſdome ſhould teach us, as to provide betimes an habitation for our ſelves, eſpecially in heaven, againſt the time we muſt leave the world, ſo alſo to provide for the ſafety of our ſelves & children, & to ſecure our ſelves, as far as we are able, againſt all wrong and injury, & that eſpecially by making the Lord our rock of refuge.
Verſ. 27. The locuſts have no king; yet goe they forth all of them by bands.] To wit, ſome going one way, & ſome another, like ſo many ſeverall ſquadrons or bands of an army. And hereby men are taught, that needfull and good things ought to be done, though they be not enjoyned by authority; & that concord & unanimity amongſt men, yea the aſſociation & combination of men in lawfull things, is very uſefull and commendable.
Verſ. 28. The ſpider taketh hold with her hands, &c.] To wit, on the thrid ſhe hath ſpun, & therewith ſhe weaves her web, & builds her houſe: and is in kings palaces; which is noted, to ſhew the art & induſtry of this little creature, in that ſhe builds her houſe & ſpreads her nets even in kings palaces: though their rooms be often high & lofty, yet ſhe makes a ſhift to get up to thoſe roofs & battlements, & there takes up her dwelling; & though their palaces are much frequented, & often ſwept & cleanſed, yet will ſhe find a time to build her houſe there. And hereby men are taught, either 1. not to ſhrink from doing what belongs to them to doe for fear of the greateſt; or 2. not to be diſcouraged with the difficulty of any undertaking, & that becauſe by art & induſtry any enterprize may be effected, though never ſo many obſtacles lye in the way; or 3. to know that the meaneſt men may by diligence & worthy enterprizes attain to higheſt places of honour; according to that chap. 22.29. Seeſt thou a man diligent in his buſineſse? he shall ſtand before kings, &c.
Verſ. 29. There be three things which goe well, yea four are comely in going.] Theſe patterns of comelineſſe in going are propounded, to teach all ſorts of people to walk orderly & decently, according as is ſeemly for men in their places, that their deportment of themſelves be with all gravity and comelineſſe; and that eſpecially in regard of magnanimity, as the following inſtances do import, even that men ſhould not diſhonour themſelves with any baſe cowardiſe, but proceed on conſtantly & couragiouſly in every enterprize they undertake. But yet I conceive that this is principally propounded with reſpect to magiſtrates, becauſe the following inſtances do moſt fitly reſemble them, as we may ſee in the firſt mentioned verſ. 31. which is the lion, that is uſually tearmed the king of beaſts; and ſo in the reſt.
Verſ. 31. A grey-hound, &c.] Or rather, A horſe, as it is in the margin of our Bibles; for indeed there is no ſuch ſtatelineſſe in the going of a grey-hound. It is in the Hebrew, girt in the loins, which imports ſtrength and agility; and this agreeth to the horſe, as well as to the grey-hound. But beſides the warlike horſe is fitter to be propounded as a pattern to men in high place, with reſpect to whom eſpecially, as I have noted in the foregoing verſe, theſe examples of courage and ſtatelineſſe in the creatures are propounded. And therefore likewiſe the next mentioned is, an he-goat alſo, that uſeth to goe ſtately before the flock, leading them in the hardeſt and moſt troubleſome waies: and then in the cloſe he addeth, and a king againſt whom there is no riſing up; that is, with whom none muſt compare for the ſtatelineſſe and majeſty of his gate; or rather, a mighty and magnanimous king, proſperous in his reign, & of uncontrollable power, and againſt whom none have riſen, nor dare riſe up, & therefore he goeth with the more ſtate and courage.
Verſ. 32. If thou haſt done foolishly in lifting up thy ſelf, &c.] That is, If thou haſt fooliſhly upon any occaſion lifted up thy heart with pride; or, if through the lifting up of thy heart with pride thou haſt any way behaved thy ſelf fooliſhly, or by any proud or contemptuous carriage of thy ſelf, or breaking forth in anger againſt others, (for that anger is here alſo intended may be very probably gathered from the words of the following verſe:) or, if thou haſt thought evil; to wit, by entertaining any unjuſt ſurmiſes or evil purpoſes againſt any body whatſoever: lay thine hand upon thy mouth; that is, be ſilent, ſee the Note Job 21.5. utter it not by word or deed; or, as ſome would have it, think ſeriouſly of the evil done or intended (for the hand upon the mouth is often the geſture of a man full of ſad and ſerious thoughts) and goe not about to defend it, but give it over. Much is ſaid by many Expoſitours, to ſhew how this is added in the cloſe of Agurs ſpeech with reſpect to that which went before: as 1. Some hold, that having in this chapter ſtirred men up to ſeverall vertues, in the cloſe here he warns them, that they ſhould not hereupon be puffed up with pride, at leaſt that they ſhould not obſtinately perſevere in any evil, which out of pride they had fallen into; and 2. ſome conceive, that having in the three laſt verſes taught men to be couragious and magnanimous, and to maintain the dignity of their places, he addeth here this caution, that under pretence hereof they muſt not grow proud and turbulent, at leaſt if their ſpirits began to incline that way, they muſt be very carefull to reſtrain themſelves; & 3. ſome think it is added with reference to the laſt words in the foregoing verſe, and a king againſt whom there is no riſing up, & that by way of advice, that in caſe any had fooliſhly lifted up themſelves, & …hought any evil againſt a king, they ſhould doe well to make a ſtop, & proceed no farther in ſuch a dangerous thing. But I ſee not why we may not take this to be here added as a particular precept, without any dependance upon that which w…nt before.
Verſ. 33. Surely the churning of milk bringeth forth butter, and the wringing of the noſe bringeth forth bloud; ſo the forcing of wrath bringeth forth ſtrife.] That is, the urging of men to wrath, that haply are of themſelves of a calm and gentle ſpirit; or, the preſſing of men to farther wrath that are of a cholerick nature, and in a paſſion already, by many reiterated provocations, muſt needs cauſe great contentions. Now this may be added as a reaſon why, as was ſaid in the foregoing verſe, men ſhould beware of ſuch fooliſh, proud, and angry carriage of themſelves towards others, or of farther enraging thoſe that are angry already by any provoking language; to wit, becauſe ſuch provocations do uſually produce bitter quarrels, and thoſe do uſually end in great miſchiefs.