P
R O V E R B S
CHAP. XXX.
This
and the following chapter are an appendix to Solomon's proverbs; but they are
both expressly called prophecies in the first verses of both, by which it
appears that the penmen of them, whoever they were, were divinely inspired.
This chapter was penned by one that bears the name of "Agur Ben Jakeh."
What tribe he was of, or when he lived, we are not told; what he wrote, being
indited by the Holy Ghost, is here kept upon record. We have here, I. His
confession of faith, ver. 1-6. II. His prayer, ver. 7-9. III. A caution
against wronging servants, ver. 10. IV. Four wicked generations, ver. 11-14.
V. Four things insatiable (ver. 15, 16), to which is added fair warning to
undutiful children, ver. 17. VI. Four things unsearchable, ver. 18-20. VII.
Four things intolerable, ver. 21-23. VIII. Four things little and wise, ver.
24-28. IX. Four things stately, ver. 29 to the end.
1 The words of Agur the son of Jakeh, even
the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal,
2 Surely I am more brutish than any man, and have not the
understanding of a man. 3 I neither learned wisdom, nor have the
knowledge of the holy. 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? 5
Every word of God is pure: he is a shield unto them that put
their trust in him. 6 Add thou not unto his words, lest he reprove
thee, and thou be found a liar.
Some make Agur to be not the name of this author, but his character; he
was a collector (so it signifies), a gatherer, one that did not compose
things himself, but collected the wise sayings and observations of others,
made abstracts of the writings of others, which some think is the reason why
he says (v. 3), "I have not learned wisdom myself,
but have been a scribe, or amanuensis, to other wise and learned men."
Note, We must not bury our talent, though it be but one, but, as we have
received the gift, so minister the same, if it be but to collect what others
have written. But we rather suppose it to be his name, which, no doubt, was
well known then, though not mentioned elsewhere in scripture. Ithiel and
Ucal are mentioned, either, 1. As the names of his pupils, whom he
instructed, or who consulted him as an oracle, having a great opinion of his
wisdom and goodness. Probably they wrote from him what he dictated, as Baruch
wrote from the mouth of Jeremiah, and by their means it was preserved, as they
were ready to attest it to be his, for it was spoken to them; they were two
witnesses of it. Or, 2. As the subject of his discourse. Ithiel
signifies God with me, the application of Immanuel, God with us.
The word calls him God with us; faith appropriates this, and calls him
"God with me, who loved me, and gave himself for me, and into
union and communion with whom I am admitted." Ucal signifies the
Mighty One, for it is upon one that is mighty that help is laid for us.
Many good interpreters therefore apply this to the Messiah, for to him all the
prophecies bear witness, and why not this then? It is what Agur spoke
concerning Ithiel, even concerning Ithiel (that is the name on
which the stress is laid) with us, Isa. vii. 14.
Three things the prophet here aims at:--
I. To abase himself. Before he makes confession of his faith he makes
confession of his folly and the weakness and deficiency of reason, which make
it so necessary that we be guided and governed by faith. Before he speaks
concerning the Saviour he speaks of himself as needing a Saviour, and as
nothing without him; we must go out of ourselves before we go into Jesus
Christ. 1. He speaks of himself as wanting a righteousness, and having done
foolishly, very foolishly. When he reflects upon himself he owns, Surely I
am more brutish than any man. Every man has become brutish, Jer. x. 14.
But he that knows his own heart knows so much more evil of himself than he
does of any other that he cries out, "Surely I cannot but think
that I am more brutish than any man; surely no man has such a corrupt
deceitful heart as I have. I have acted as one that has not the
understanding of Adam, as one that is wretchedly degenerated from the
knowledge and righteousness in which man was at first created; nay, I have not
the common sense and reason of a man, else I should not have done as I have
done." Agur, when he was applied to by others as wiser than most,
acknowledged himself more foolish than any. Whatever high opinion others may
have of us, it becomes us to have low thoughts of ourselves. 2. He speaks of
himself as wanting a revelation to guide him in the ways of truth and wisdom.
He owns (v. 3) "I neither learned wisdom by any power of my
own (the depths of it cannot be fathomed by my line and plummet) nor know I
the knowledge of the holy ones, the angels, our first parents in innocency,
nor of the holy things of God; I can get no insight into them, nor make any
judgment of them, further than God is pleased to make them known to me."
The natural man, the natural powers, perceive not, nay, they receive not,
the things of the Spirit of God. Some suppose Agur to be asked, as
Apollo's oracle was of old, Who was the wisest man? The answer is, He
that is sensible of his own ignorance, especially in divine things. Hoc
tantum scio, me nihil scire--All that I know is that I know nothing.
II. To advance Jesus Christ, and the Father in him (v. 4): Who
ascended up into heaven, &c. 1. Some understand this of God and of his
works, which are both incomparable and unsearchable. He challenges all mankind
to give an account of the heavens above, of the winds, the waters, the earth:
"Who can pretend to have ascended up to heaven, to take a view of
the orbs above, and then to have descended, to give us a description of them?
Who can pretend to have had the command of the winds, to have grasped them in
his hand and managed them, as God does, or to have bound the waves of the sea
with a swaddling band, as God has done? Who has established the ends of the
earth, or can describe the strength of its foundations or the extent of
its limits? Tell me what is the man's name who can undertake to vie
with God or to be of his cabinet-council, or, if he be dead, what is his name
to whom he has bequeathed this great secret." 2. Others refer it to
Christ, to Ithiel and Ucal, the Son of God, for it is the Son's name, as well
as the Father's, that is here enquired after, and a challenge given to any to
vie with him. We must now exalt Christ as one revealed; they then magnified
him as one concealed, as one they had heard something of but had very dark and
defective ideas of. We have heard the fame of him with our ears, but
cannot describe him (Job xxviii. 22); certainly it is God that has gathered
the wind in his fists and bound the waters as in a garment; but what
is his name? It is, I am that I am (Exod. iii. 14), a name to be
adored, not to be understood. What is his Son's name, by whom he does
all these things? The Old-Testament saints expected the Messiah to be the Son
of the Blessed, and he is here spoken of as a person distinct from the
Father, but his name as yet secret. Note, The great Redeemer, in the glories
of his providence and grace, can neither be paralleled nor found out to
perfection. (1.) The glories of the kingdom of his grace are unsearchable and
unparalleled; for who besides has ascended into heaven and descended?
Who besides is perfectly acquainted with both worlds, and has himself a free
correspondence with both, and is therefore fit to settle a correspondence
between them, as Mediator, as Jacob's ladder? He was in heaven in the Father's
bosom (John i. 1, 18); thence he descended to take our nature upon him;
and never was there such condescension. In that nature he again ascended (Eph.
iv. 9), to receive the promised glories of his exalted state; and who besides
has done this? Rom. x. 6. (2.) The glories of the kingdom of his providence
are likewise unsearchable and unparalleled. The same that reconciles heaven
and earth was the Creator of both and governs and disposes of all. His
government of the three lower elements of air, water, and earth,
is here particularized. [1.] The motions of the air are of his directing.
Satan pretends to be the prince of the power of the air, but even there
Christ has all power; he rebuked the winds and they obeyed him.
[2.] The bounds of the water are of his appointing: He binds the waters as
in a garment; hitherto they shall come, and no further, Job xxxviii. 9-11.
[3.] The foundations of the earth are of his establishing. He founded it at
first; he upholds it still. If Christ had not interposed, the foundations of
the earth would have sunk under the load of the curse upon the ground, for
man's sin. Who and what is the mighty He that does all this? We cannot find
out God, nor the Son of God, unto perfection. Oh the depth of that
knowledge!
III. To assure us of the truth of the word of God, and to recommend it to us, v.
5, 6. Agur's pupils expect to be instructed by him in the things of God.
"Alas!" says he, "I cannot undertake to instruct you; go to the
word of God; see what he has there revealed of himself, and of his mind and
will; you need know no more than what that will teach you, and that you may
rely upon as sure and sufficient. Every word of God is pure; there is
not the least mixture of falsehood and corruption in it." The words of
men are to be heard and read with jealousy and with allowance, but there is
not the least ground to suspect any deficiency in the word of God; it is as
silver purified seven times (Ps. xii. 6), without the least dross or
alloy. Thy word is very pure, Ps. cxix. 140. 1. It is sure, and
therefore we must trust to it and venture our souls upon it. God in his word,
God in his promise, is a shield, a sure protection, to all those that
put themselves under his protection and put their trust in him. The
word of God, applied by faith, will make us easy in the midst of the greatest
dangers, Ps. xlvi. 1, 2. 2. It is sufficient, and therefore we must not add to
it (v. 6): Add thou not unto his words, because they are pure
and perfect. This forbids the advancing of any thing, not only in
contradiction to the word of God, but in competition with it; though it be
under the plausible pretence of explaining it, yet, if it pretend to be of
equal authority with it, it is adding to his words, which is not only a
reproach to them as insufficient, but opens a door to all manner of errors and
corruptions; for, that one absurdity being granted, that the word of any man,
or company of men, is to be received with the same faith and veneration as the
word of God, a thousand follow. We must be content with what God has thought
fit to make known to us of his mind, and not covet to be wise above what is
written; for, (1.) God will resent it as a heinous affront: "He
will reprove thee, will reckon with thee as a traitor against his crown
and dignity, and lay thee under the heavy doom of those that add to his words,
or diminish from them," Deut. iv. 2; xii. 32. (2.) We shall run ourselves
into endless mistakes: "Thou wilt be found a liar, a corrupter of the
word of truth, a broacher of heresies, and guilty of the worst of forgeries,
counterfeiting the broad seal of heaven, and pretending a divine mission and
inspiration, when it is all a cheat. Men may be thus deceived, but God is
not mocked."
7 Two things have I required of thee;
deny me them not before I die: 8 Remove far from me vanity
and lies: give me neither poverty nor riches; feed me with food convenient for
me: 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.
After Agur's confession and creed, here follows his litany, where we may
observe,
I. The preface to his prayer: Two things have I required (that is, requested)
of thee, O God! Before we go to pray it is good to consider what we need, and
what the things are which we have to ask of God.--What does our case require?
What do our hearts desire? What would we that God should do for us?--that we
may not have to seek for our petition and request when we should be presenting
it. He begs, Deny me not before I die. In praying, we should think of
dying, and pray accordingly. "Lord, give me pardon, and peace, and grace,
before I die, before I go hence and be no more; for, if I be not
renewed and sanctified before I die, the work will not be done after; if I do
not prevail in prayer before I die, prayers afterwards will not prevail, no,
not Lord, Lord. There is none of this wisdom or working in the grave. Deny
me not thy grace, for, if thou do, I die, I perish; if thou be silent to
me, I am like those that go down to the pit, Ps. xxviii. 1. Deny me
not before I die; as long as I continue in the land of the living, let me
continue under the conduct of thy grace and good providence."
II. The prayer itself. The two things he requires are grace sufficient
and food convenient. 1. Grace sufficient for his soul: "Remove from me
vanity and lies; deliver me from sin, from all corrupt principles,
practices, and affections, from error and mistake, which are at the bottom of
all sin, from the love of the world and the things of it, which are all vanity
and a lie." Some understand it as a prayer for the pardon of sin,
for, when God forgives sin, he removes it, he takes it away. Or, rather, it is
a prayer of the same import with that, Lead us not into temptation.
Nothing is more mischievous to us than sin, and therefore there is nothing
which we should more earnestly pray against than that we may do no evil.
2. Food convenient for his body. Having prayed for the operations of divine
grace, he here begs the favours of the divine Providence, but such as may tend
to the good and not to the prejudice of the soul. (1.) He prays that of God's
free gift he might receive a competent portion of the good things of this
life: "Feed me with the bread of my allowance, such bread as thou
thinkest fit to allow me." As to all the gifts of the divine Providence,
we must refer ourselves to the divine wisdom. Or, "the bread that is
fit for me, as a man, a master of a family, that which is agreeable to my
rank and condition in the world." For as is the man so is his
competency. Our Saviour seems to refer to this when he teaches us to pray,
Give us this day our daily bread, as this seems to refer to Jacob's
vow, in which he wished for no more than bread to eat and raiment to put
on. Food convenient for us is what we ought to be content with, though we
have not dainties, varieties, and superfluities--what is for necessity, though
we have not for delight and ornament; and it is what we may in faith pray for
and depend upon God for. (2.) He prays that he may be kept from every
condition of life that would be a temptation to him. [1.] He prays against the
extremes of abundance and want: Give me neither poverty nor riches. He
does not hereby prescribe to God, nor pretend to teach him what condition he
shall allot to him, nor does he pray against poverty or riches absolutely, as
in themselves evil, for either of them, by the grace of God, may be sanctified
and be a means of good to us; but, First, He hereby intends to express
the value which wise and good men have for a middle state of life, and, with
submission to the will of God, desires that that might be his state, neither
great honour nor great contempt. We must learn how to manage both (as St.
Paul, Phil. iv. 12), but rather wish to be always between both. Optimus
pecuniæ modus qui nec in paupertatem cedit nec procul à paupertate discedit--The
best condition is that which neither implies poverty nor yet recedes far from
it. Seneca. Secondly, He hereby intimates a holy jealousy he had of
himself, that he could not keep his ground against the temptations either of
an afflicted or a prosperous condition. Others may preserve their integrity in
either, but he is afraid of both, and therefore grace teaches him to pray
against riches as much as nature against poverty; but the will of the Lord
be done. [2.] He gives a pious reason for his prayer, v. 9. He does
not say, "Lest I be rich, and cumbered with care, and envied by my
neighbours, and eaten up with a multitude of servants, or, lest I be poor
and trampled on, and forced to work hard and fare hard;" but, "Lest
I be rich and sin, or poor and sin." Sin is that which a good
man is afraid of in every condition and under every event; witness Nehemiah (ch.
vi. 13), that I should be afraid, and do so, and sin. First, He dreads
the temptations of a prosperous condition, and therefore even deprecates that:
Lest I be full and deny thee (as Jeshurun, who waxed fat and kicked,
and forsook God who made him, Deut. xxxii. 15), and say, as Pharaoh in
his pride, Who is the Lord, that I should obey his voice? Prosperity
makes people proud and forgetful of God, as if they had no need of him and
were therefore under no obligation to him. What can the Almighty do for
them? Job xxii. 17. And therefore they will do nothing for him. Even good
men are afraid of the worst sins, so deceitful do they think their own hearts
to be; and they know that the greatest gains of the world will not balance the
least guilt. Secondly, He dreads the temptations of a poor condition,
and for that reason, and no other, deprecates that: Lest I be poor and
steal. Poverty is a strong temptation to dishonesty, and such as many are
overcome by, and they are ready to think it will be their excuse; but it will
not bear them out at God's bar any more than at men's to say, "I stole
because I was poor;" yet, if a man steal for the satisfying of his
soul when he is hungry, it is a case of compassion (ch. vi. 30) and
what even those that have some principles of honesty in them may be drawn to.
But observe why Agur dreads this, not because he should endanger himself by
it, "Lest I steal, and be hanged for it, whipped or put in the stocks, or
sold for a bondman," as among the Jews poor thieves were, who had not
wherewithal to make restitution; but lest he should dishonour God by it:
"Lest I should steal, and take the name of my God in vain, that
is, discredit my profession of religion by practices disagreeable to it."
Or, "Lest I steal, and, when I am charged with it, forswear myself."
He therefore dreads one sin, because it would draw on another, for the
way of sin is downhill. Observe, He calls God his God, and therefore
he is afraid of doing any thing to offend him because of the relation he
stands in to him.
10 Accuse not a servant unto his master, lest
he curse thee, and thou be found guilty. 11 There is a
generation that curseth their father, and doth not bless their
mother. 12 There is a generation that are pure in
their own eyes, and yet is not washed from their filthiness.
13 There is a generation, O how lofty are their eyes! and their eyelids
are lifted up. 14 There is a generation, whose teeth are
as swords, and their jaw teeth as knives, to devour the poor from
off the earth, and the needy from among men.
Here is, I. A caution not to abuse other people's servants any more than our
own, nor to make mischief between them and their masters, for it is an ill
office, invidious, and what will make a man odious, v. 10. Consider, 1.
It is an injury to the servant, whose poor condition makes him an object of
pity, and therefore it is barbarous to add affliction to him that is
afflicted: Hurt not a servant with thy tongue (so the margin reads it);
for it argues a sordid disposition to smite any body secretly with the scourge
of the tongue, especially a servant, who is not a match for us, and whom we
should rather protect, if his master be severe with him, than exasperate him
more. 2. "It will perhaps be an injury to thyself. If a servant be thus
provoked, perhaps he will curse thee, will accuse thee and bring thee into
trouble, or give thee an ill word and blemish thy reputation, or appeal to God
against thee, and imprecate his wrath upon thee, who is the patron and
protector of oppressed innocency."
II. An account, upon occasion of this caution, of some wicked generations of
men, that are justly abominable to all that are virtuous and good. 1. Such as
are abusive to their parents, give them bad language and wish them ill, call
them bad names and actually injure them. There is a generation of such;
young men of that black character commonly herd together, and irritate one
another against their parents. A generation of vipers those are who
curse their natural parents, or their magistrates, or their ministers, because
they cannot endure the yoke; and those are near of kin to them who, though
they have not yet arrived at such a pitch of wickedness as to curse their
parents, yet do not bless them, cannot give them a good word, and will not
pray for them. 2. Such as are conceited of themselves, and, under a show and
pretence of sanctity, hide from others, and perhaps from themselves too,
abundance of reigning wickedness in secret (v. 12); they are pure in
their own eyes, as if they were in all respects such as they should be.
They have a very good opinion of themselves and their own character, that they
are not only righteous, but rich and increased with goods (Rev. iii.
17), and yet are not cleansed from their filthiness, the filthiness of
their hearts, which they pretend to be the best part of them. They are, it may
be, swept and garnished, but they are not washed, nor sanctified; as the
Pharisees that within were full of all uncleanness, Matt. xxiii. 25,
26. 3. Such as are haughty and scornful to those about them, v. 13. He
speaks of them with amazement at their intolerable pride and insolence: "Oh
how lofty are their eyes! With what disdain do they look upon their
neighbours, as not worthy to be set with the dogs of their flock! What a
distance do they expect every body should keep; and, when they look upon
themselves, how do they strut and vaunt like the peacock, thinking they make
themselves illustrious when really they make themselves ridiculous!"
There is a generation of such, on whom he that resists the proud will
pour contempt. 4. Such as are cruel to the poor and barbarous to all that lie
at their mercy (v. 14); their teeth are iron and steel, swords and
knives, instruments of cruelty, with which they devour the poor
with the greatest pleasure imaginable, and as greedily as hungry men cut their
meat and eat it. God has so ordered it that the poor we shall always have
with us, that they shall never cease out of the land; but there are
those who, because they hate to relieve them, would, if they could, abolish
them from the earth, from among men, especially God's poor. Some
understand it of those who wound and ruin others by slanders and false
accusations, and severe censures of their everlasting state; their tongues,
and their teeth too (which are likewise organs of speech), are as swords
and knives, Ps. lvii. 4.
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Four
Things Unsearchable.
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15 The horseleach hath two daughters, crying,
Give, give. There are three things that are never satisfied, yea,
four things say not, It is enough: 16 The grave; and
the barren womb; the earth that is not filled with water; and the fire that
saith not, It is enough. 17 The eye that mocketh at his
father, and despiseth to obey his mother, the ravens of the valley
shall pick it out, and the young eagles shall eat it.
He had spoken before of those that devoured the poor (v. 14), and had
spoken of them last, as the worst of all the four generations there mentioned;
now here he speaks of their insatiableness in doing this. The temper that puts
them upon it is made up of cruelty and covetousness. Now those are two
daughters of the horse-leech, its genuine offspring, that still
cry, "Give, give, give more blood, give more money;" for the
bloody are still blood-thirsty; being drunk with blood, they add thirst to
their drunkenness, and will seek it yet again. Those also that love silver
shall never be satisfied with silver. Thus, while from these two
principles they are devouring the poor, they are continually uneasy to
themselves, as David's enemies, Ps. lix. 14, 15. Now, for the further
illustration of this,
I. He specifies four other things which are insatiable, to which those
devourers are compared, which say not, It is enough, or It is
wealth. Those are never rich that are always coveting. Now these four
things that are always craving are, 1. The grave, into which multitudes fall,
and yet still more will fall, and it swallows them all up, and returns none, Hell
and destruction are never full, ch. xxvii. 20. When it comes to our
turn we shall find the grave ready for us, Job xvii. 1. 2. The barren womb,
which is impatient of its affliction in being barren, and cries, as Rachel
did, Give me children. 3. The parched ground in time of drought
(especially in those hot countries), which still soaks in the rain that comes
in abundance upon it and in a little time wants more. 4. The fire,
which, when it has consumed abundance of fuel, yet still devours all the
combustible matter that is thrown into it. So insatiable are the corrupt
desires of sinners, and so little satisfaction have they even in the
gratification of them.
II. He adds a terrible threatening to disobedient children (v. 17), for
warning to the first of those four wicked generations, that curse their
parents (v. 11), and shows here,
1. Who they are that belong to that generation, not only those that curse
their parents in heat and passion, but, (1.) Those that mock at them,
though it be but with a scornful eye, looking with disdain upon them because
of their bodily infirmities, or looking sour or dogged at them when they
instruct or command, impatient at their checks and angry at them. God takes
notice with what eye children look upon their parents, and will reckon for the
leering look and the casts of the evil eye as well as for the bad language
given them. (2.) Those that despise to obey them, that think it a thing
below them to be dutiful to their parents, especially to the mother,
they scorn to be controlled by her; and thus she that bore them in sorrow in
greater sorrow bears their manners.
2. What their doom will be. Those that dishonour their parents shall be set up
as monuments of God's vengeance; they shall be hanged in chains, as it were,
for the birds of prey to pick out their eyes, those eyes with which they
looked so scornfully on their good parents. The dead bodies of malefactors
were not to hang all night, but before night the ravens would have picked out
their eyes. If men do not punish undutiful children, God will, and will load
those with the greatest infamy that conduct themselves haughtily towards their
parents. Many who have come to an ignominious end have owned that the wicked
courses that brought them to it began in a contempt of their parents'
authority.
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Four
Things Little and Wise.
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18 There be three things which are too
wonderful for me, yea, four which I know not: 19 The way of an
eagle in the air; the way of a serpent upon a rock; the way of a ship in the
midst of the sea; and the way of a man with a maid. 20 Such is
the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I
have done no wickedness. 21 For three things the earth is
disquieted, and for four which it cannot bear: 22 For a
servant when he reigneth; and a fool when he is filled with meat;
23 For an odious woman when she is married; and an handmaid that is
heir to her mistress.
Here is, I. An account of four things that are unsearchable, too wonderful
to be fully known. And here,
1. The first three are natural things, and are only designed as comparisons
for the illustration of the last. We cannot trace, (1.) An eagle in the
air. Which way she has flown cannot be discovered either by the footstep
or by the scent, as the way of a beast may upon ground; nor can we account for
the wonderful swiftness of her flight, how soon she has gone beyond our ken.
(2.) A serpent upon a rock. The way of a serpent in the sand we may
find by the track, but not of a serpent upon the hard rock; nor can we
describe how a serpent will, without feet, in a little time creep to the top
of a rock. (3.) A ship in the midst of the sea. The leviathan indeed makes
a path to shine after him, one would think the deep to be hoary (Job xli.
32), but a ship leaves no mark behind it, and sometimes it is so tossed upon
the waves that one would wonder how it lives at sea and gains its point. The
kingdom of nature is full of wonders, marvellous things which the God of
nature does, past finding out.
2. The fourth is a mystery of iniquity, more unaccountable than any of these;
it belongs to the depths of Satan, that deceitfulness and that desperate
wickedness of the heart which none can know, Jer. xvii. 9. It is twofold:--
(1.) The cursed arts which a vile adulterer has to debauch a maid, and to
persuade her to yield to his wicked and abominable lust. This is what a wanton
poet wrote a whole book of, long since, De arte amandi--On the art of love.
By what pretensions and protestations of love, and all its powerful charms,
promises of marriage, assurances of secrecy and reward, is many an unwary
virgin brought to sell her virtue, and honour, and peace, and soul, and all to
a base traitor; for so all sinful lust is in the kingdom of love. The more
artfully the temptation is managed the more watchful and resolute ought every
pure heart to be against it. (2.) The cursed arts which a vile adulteress has
to conceal her wickedness, especially from her husband, from whom she
treacherously departs; so close are her intrigues with her lewd companions,
and so craftily disguised, that it is as impossible to discover her as to
track an eagle in the air. She eats the forbidden fruit, after the
similitude of Adam's transgression, and then wipes her mouth, that it
may not betray itself, and with a bold and impudent face says, I have done
no wickedness. [1.] To the world she denies the fact, and is ready to
swear it that she is as chaste and modest as any woman, and never did the
wickedness she is suspected of. Those are the works of darkness which are
industriously kept from coming to the light. [2.] To her own conscience (if
she have any left) she denies the fault, and will not own that that great
wickedness is any wickedness at all, but an innocent entertainment. See
Hos. xii. 7, 8. Thus multitudes ruin their souls by calling evil good and
out-facing their convictions with a self-justification.
II. An account of four things that are intolerable, that is, four sorts of
persons that are very troublesome to the places where they live and the
relations and companies they are in; the earth is disquieted for them,
and groans under them as a burden it cannot bear, and they are all much
alike:-- 1. A servant when he is advanced, and entrusted with power,
who is, of all others, most insolent and imperious; witness Tobiah the
servant, the Ammonite, Neh. ii. 10. 2. A fool, a silly, rude,
boisterous, vicious man, who when he has grown rich, and is partaking of the
pleasures of the table, will disturb all the company with his extravagant talk
and the affronts he will put upon those about him. 3. An ill-natured,
cross-grained, woman, when she gets a husband, one who, having made
herself odious by her pride and sourness, so that one would not have thought
any body would ever love her, yet, if at last she be married, that honourable
estate makes her more intolerably scornful and spiteful than ever. It is a
pity that that which should sweeten the disposition should have a contrary
effect. A gracious woman, when she is married, will be yet more obliging. 4.
An old maid-servant that has prevailed with her mistress, by humouring her,
and, as we say, getting the length of her foot, to leave her what she has, or
is as dear to her as if she was to be her heir, such a one likewise will be
intolerably proud and malicious, and think all too little that her mistress
gives her, and herself wronged if any thing be left from her. Let those
therefore whom Providence has advanced to honour from mean beginnings
carefully watch against that sin which will most easily beset them, pride and
haughtiness, which will in them, of all others, be most insufferable and
inexcusable; and let them humble themselves with the remembrance of the rock
out of which they were hewn.
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Four
Things Little and Wise.
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24 There be four things which are little
upon the earth, but they are exceeding wise: 25 The ants are
a people not strong, yet they prepare their meat in the summer; 26
The conies are but a feeble folk, yet make they their houses in the
rocks; 27 The locusts have no king, yet go they forth all of them
by bands; 28 The spider taketh hold with her hands, and is in
kings' palaces.
I. Agur, having specified four things that seem great and yet are really
contemptible, here specifies four things that are little and yet are very
admirable, great in miniature, in which, as bishop Patrick observes, he
teaches us several good lessons; as, 1. Not to admire bodily bulk, or beauty,
or strength, nor to value persons or think the better of them for such
advantages, but to judge of men by their wisdom and conduct, their industry
and application to business, which are characters that deserve respect. 2. To
admire the wisdom and power of the Creator in the smallest and most despicable
animals, in an ant as much as in an elephant. 3. To blame ourselves who do not
act so much for our own true interest as the meanest creatures do for theirs.
4. Not to despise the weak things of the world; there are those that are little
upon the earth, poor in the world and of small account, and yet are
exceedingly wise, wise for their souls and another world, and those are
exceedingly wise, wiser than their neighbours. Margin, They are wise,
made wise by the special instinct of nature. All that are wise to
salvation are made wise by the grace of God.
II. Those he specifies are, 1. The ants, minute animals and very weak,
and yet they are very industrious in gathering proper food, and have a strange
sagacity to do it in the summer, the proper time. This is so great a piece of
wisdom that we may learn of them to be wise for futurity, ch. vi. 6.
When the ravening lions lack, and suffer hunger, the laborious ants
have plenty, and know no want. 2. The conies, or, as some rather
understand it, the Arabian mice, field mice, weak creatures, and very
timorous, yet they have so much wisdom as to make their houses in the
rocks, where they are well guarded, and their feebleness makes them take
shelter in those natural fastnesses and fortifications. Sense of our own
indigence and weakness should drive us to him that is a rock higher than we
for shelter and support; there let us make our habitation. 3. The locusts;
they are little also, and have no king, as the bees have, but they
go forth all of them by bands, like an army in battle-array; and,
observing such good order among themselves, it is not any inconvenience to
them that they have no king. They are called God's great army
(Joel ii. 25); for, when he pleases, he musters, he marshals them, and wages
war by them, as he did upon Egypt. They go forth all of them gathered
together (so the margin); sense of weakness should engage us to keep
together, that we may strengthen the hands of one another. 4. The spider,
an insect, but as great an instance of industry in our houses as the ants are
in the field. Spiders are very ingenious in weaving their webs with a fineness
and exactness such as no art can pretend to come near: They take hold with
their hands, and spin a fine thread out of their own bowels, with a great
deal of art; and they are not only in poor men's cottages, but in kings'
palaces, notwithstanding all the care that is there taken to destroy them.
Providence wonderfully keeps up those kinds of creatures, not only which men
provide not for, but which every man's hand is against and seeks the
destruction of. Those that will mind their business, and take hold of
it with their hands, shall be in kings' palaces; sooner or
later, they will get preferment, and may go on with it, notwithstanding the
difficulties and discouragements they meet with. If one well-spun web be swept
away, it is but making another.
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Four Things Majestic and Stately.
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29 There be three things which go well,
yea, four are comely in going: 30 A lion which is strongest
among beasts, and turneth not away for any; 31 A greyhound; an he
goat also; and a king, against whom there is no rising up.
32 If thou hast done foolishly in lifting up thyself, or if thou hast thought
evil, lay thine hand upon thy mouth. 33 Surely the churning
of milk bringeth forth butter, and the wringing of the nose bringeth forth
blood: so the forcing of wrath bringeth forth strife.
Here is, I. An enumeration of four things which are majestic and stately in
their going, which look great:-- 1. A lion, the king of beasts, because
strongest among beasts. Among beasts it is strength that gives the
pre-eminence, but it is a pity that it should do so among men, whose wisdom
is their honour, not their strength and force. The lion turns
not away, nor alters his pace, for fear of any pursuers, since he knows he
is too hard for them. Herein the righteous are bold as a lion, that
they turn not away from their duty for fear of any difficulty they meet
with in it. 2. A greyhound that is girt in the loins and fit for
running; or (as the margin reads it) a horse, which ought not to be
omitted among the creatures that are comely in going, for so he is,
especially when he is dressed up in his harness or trappings. 3. A he-goat,
the comeliness of whose going is when he goes first and leads the flock. It is
the comeliness of a Christian's going to go first in a good work and to lead
others in the right way. 4. A king, who, when he appears in his
majesty, is looked upon with reverence and awe, and all agree that there is
no rising up against him; none can vie with him, none can contend with
him, whoever does it, it is at his peril. And, if there is no rising up
against an earthly prince, woe to him then that strives with his
Maker. It is intended that we should learn courage and fortitude in all
virtuous actions from the lion and not to turn away for any
difficulty we meet with; from the greyhound we may learn quickness and
despatch, from the he-goat the care of our family and those under our
charge, and from a king to have our children in subjection with all
gravity, and from them all to go well, and to order the steps of our
conversation so as that we may not only be safe, but comely, in going.
II. A caution to us to keep our temper at all times and under all
provocations, and to take heed of carrying our resentments too far upon any
occasion, especially when there is a king in the case, against whom
there is no rising up, when it is a ruler, or one much our superior, that
is offended; nay, the rule is always the same.
1. We must bridle and suppress our own passion, and take shame to ourselves,
whenever we are justly charged with a fault, and not insist upon our own
innocency: If we have lifted up ourselves, either in a proud conceit of
ourselves or a peevish opposition to those that are over us, if we have
transgressed the laws of our place and station, we have therein done
foolishly. Those that magnify themselves over others or against others,
that are haughty and insolent, do but shame themselves and betray their own
weakness. Nay, if we have but thought evil, if we are conscious to
ourselves that we have harboured an ill design in our minds, or it has been
suggested to us, we must lay our hand upon our mouth, that is, (1.) We
must humble ourselves for what we have done amiss, and even lie in the dust
before God, in sorrow for it, as Job did, when he repented of what he had said
foolishly (ch. xl. 4, I will lay my hand upon my mouth), and as
the convicted leper, who put a covering upon his upper lip. If we have done
foolishly, we must not stand to it before men, but by silence own our
guilt, which will be the best way of appeasing those we have offended. 2. We
must keep the evil thought we have conceived in our minds from breaking out in
any evil speeches. Do not give the evil thought an imprimatur--a license;
allow it not to be published; but lay thy hand upon thy mouth; use a
holy violence with thyself, if need be, and enjoin thyself silence; as Christ suffered
not the evil spirits to speak. It is bad to think ill, but it is much
worse to speak it, for that implies a consent to the evil thought and a
willingness to infect others with it.
2. We must not irritate the passions of others. Some are so very provoking in
their words and conduct that they even force wrath, they make those
about them angry whether they will or no, and put those into a passion who are
not only not inclined to it, but resolved against it. Now this forcing of
wrath brings forth strife, and where that is there is confusion and
every evil work. As the violent agitation of the cream fetches all the
good out of the milk, and the hard wringing of the nose will extort
blood from it, so this forcing of wrath wastes both the body and
spirits of a man, and robs him of all the good that is in him. Or, as it is in
the churning of milk and the wringing of the nose, that is done by
force which otherwise would not be done, so the spirit is heated by degrees
with strong passions; one angry word begets another, and that a third; one
passionate debate makes work for another, and so it goes on till it ends at
length in irreconcilable feuds. Let nothing therefore be said or done with
violence, but every thing with softness and calmness.
Contents
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Next
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