8.THE PROVERBS OF SOLOMON END HERE. THE REST OF THE BOOK IS COMPOSED OF THREE APPENDICES: (a) THE WORDS OF AGUR; (b) THE WORDS OF KING LEMUEL; AND (C) THE PRAISE OF A GOOD WIFE (Proverbs 30, 31).

APPENDIX (a).

(1) The words of Agur the son of Jakeh, even the prophecy.—Jewish interpreters have seen in these titles (but apparently without a shadow of reason) a designation of Solomon himself, the “convener” and instructor of assemblies (Ecclesiastes 1:1; Ecclesiastes 12:11), son of the “obedient” man after God’s own heart. But they in all probability belong to some otherwise unknown sage, whose utterances were thought not unworthy of being joined with those of the wise King of Israel himself. In support of this view 1Kings 4:30 may be adduced as a proof of the estimation in which the wisdom of foreign nations was at this time held. The book of Job also, which possibly now was added to the canon of Scripture, is certainly of foreign, probably of Arabian, origin. Some light may be thrown upon the nationality of Agur by the words translated in the Authorised version “the prophecy” (massâ). This is the term constantly employed to express the “utterance,” or, more probably, the message which a prophet “bore” to his hearers, often one of gloomy import (Isaiah 13:1, etc.). But the term is not very appropriate to the contents of this chapter, nor to the “words of King Lemuel,” in Proverbs 31, and the expression, “the prophecy,” standing quite alone, with no other words to qualify it, is very singular. For these reasons it has been proposed to translate the beginning of the verse thus: “The words of Agur the son of Jakeh the Massan,” i.e., a descendant of the Massa mentioned in Genesis 25:14 as a son of Ishmael. This would place his home probably in North Arabia, and Lemuel would be king of the same tribe.

The man spake.—The word translated “spake” is most frequently used of the revelation of God to prophets, rarely (Numbers 24:3 and 2Samuel 23:1) of the utterances of inspired prophets; never of the words of ordinary men.

Unto Ithiel, even unto Ithiel and Ucal.—These most probably were disciples of his. As their names may mean “God with me,” and “I am strong,” a fanciful delineation of their characters, in the style of the “Pilgrim’s Progress,” has been attempted by some writers. And a mystical interpretation of them, “You must have God with you, if you are to be strong,” may be found in Bishop Wordsworth’s Commentary. It has been proposed also, as is possible with a slight change in the pointing, to translate these words thus: “I am weary, O God, I am weary, and am weak,” or, “have made an end,” and to make them an introduction to Proverbs 30:2, which supplies the reason for this weariness, “For I am more brutish,” etc. Thus is described, it has been thought, the sinking at heart of one who has sought after God, and the more he has realised the divine excellence, has become the more conscious of his own nothingness. But this rendering is unnecessary, as the Authorised version gives a good sense.

Spake - The Hebrew word is that commonly used of the utterance of a divine oracle.

Pr 30:1-33.

1. This is the title of this chapter (see [648]Introduction).

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 (Ge 20:7; Ex 7:14, 15, 16). Such, also, were the New Testament prophets. In a general sense, Gad, Nathan, and others were such, who were divine teachers, though we do not learn that they ever predicted.

the man spake—literally, "the saying of the man"; an expression used to denote any solemn and important announcement (compare 2Sa 23:1; Ps 36:1; 110:1; Isa 1:24, &c.). Ithiel and Ucal were perhaps pupils.Agur’s prophecy, Proverbs 30:1; wherein he acknowledgeth his own ignorance, Proverbs 30:2,3. The purity of God’s word, with the happiness of them that trust in him, Proverbs 30:5. He dehorts from adding to the Scriptures, by the danger of it, Proverbs 30:6. The two points of his prayer, with their reason, Proverbs 30:7-9. Four wicked generations, Proverbs 30:10-14. Four things insatiable, Proverbs 30:15,16. Parents not to be despised, Proverbs 30:17. Four things hard to be known, Proverbs 30:18,19. The way of an adulterous woman, Proverbs 30:20. Four things intolerable, Proverbs 30:21-23. Four things little, but wise, Proverbs 30:24-28. Four things stately, Proverbs 30:29-31.

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 Proverbs 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 Proverbs 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.

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", Numbers 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, 1 Corinthians 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, 2 Peter 1:19; which prophecy

the man spake, this excellent good man Agur, who was divinely inspired; see Numbers 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, Proverbs 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, Romans 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, John 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, John 3:2, Acts 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, Psalm 69:9; and who is the antitype of the sacrifice consumed by fire.

(f) De Dieu, Cocceius, Teelman. Specimen. Explicat. Parabot. p. 378. (g) Jelammedenu apud Buxtorf. Lex. Rab. Colossians 26. (h) Onomastic. Sacr. p. 39. (i) "onus", Mercerus; "prophetia gravis", Tigurine version. (k) Jermin in loc. (l) See Trapp in loc. (m) So Junius & Tremellius, Aamama, Calovius, Cartwright. (n) Vid. Teelman. Specimen. Expliicat. Parabol. p. 391.

(a) Who was an excellent man in virtue and knowledge in the time of Solomon.

(b) Who were Agur's scholars or friends.