8 Remove far from me falsehood and lies; Give me neither poverty nor riches; Feed me with the food that is needful for me:
But godliness with contentment is great gain: for we brought nothing into the world, for neither can we carry anything out; but having food and covering we shall be therewith content.
Remove from me the way of falsehood; And grant me thy law graciously.
Surely men of low degree are vanity, and men of high degree are a lie: In the balances they will go up; They are together lighter than vanity. Trust not in oppression, And become not vain in robbery: If riches increase, set not your heart `thereon'.
and saying, Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is:
And he saith unto them, Draw out now, and bear unto the ruler of the feast. And they bare it.
and for his allowance, there was a continual allowance given him by the king of Babylon, every day a portion until the day of his death, all the days of his life.
Then Zedekiah the king commanded, and they committed Jeremiah into the court of the guard; and they gave him daily a loaf of bread out of the bakers' street, until all the bread in the city was spent. Thus Jeremiah remained in the court of the guard.
Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity.
He that soweth iniquity shall reap calamity; And the rod of his wrath shall fail.
Turn away mine eyes from beholding vanity, And quicken me in thy ways.
I have not gone back from the commandment of his lips; I have treasured up the words of his mouth more than my necessary food.
And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan.
See, for that Jehovah hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.
And they gathered it morning by morning, every man according to his eating: and when the sun waxed hot, it melted. And it came to pass, that on the sixth day they gathered twice as much bread, two omers for each one: and all the rulers of the congregation came and told Moses.
And when they measured it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.
And when the children of Israel saw it, they said one to another, What is it? For they knew not what it was. And Moses said unto them, It is the bread which Jehovah hath given you to eat.
And he blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God who hath fed me all my life long unto this day, the angel who hath redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Proverbs 30
Commentary on Proverbs 30 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 30
Pr 30:1-33.
1. This is the title of this chapter (see 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.
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 De 30:12-14; Isa 40:12; Eph 4:8).
5. (Compare Ps 12:6; 119:140).
6. Add … words—implying that his sole reliance was on God's all-sufficient teaching.
reprove thee—or, "convict thee"—and so the falsehood will appear.
7-9. A prayer for exemption from wickedness, and the extremes of poverty and riches, the two things mentioned. Contentment is implied as desired.
8. vanity—all sorts of sinful acts (Job 11:11; Isa 5:18).
9. be full … deny—that is, puffed up by the pride of prosperity.
take the name … vain—This is not (Hebrew) the form (compare Ex 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.
10. Accuse not—Slander not (Ps 10:7).
curse … guilty—lest, however lowly, he be exasperated to turn on thee, and your guilt be made to appear.
11-14. Four kinds of hateful persons—(1) graceless children, (2) hypocrites, (3) the proud, (4) cruel oppressors (compare on Pr 30:14; Ps 14:4; 52:2)—are now illustrated; (1) Pr 30:15, 16, the insatiability of prodigal children and their fate; (2) Pr 30:17, hypocrisy, or the concealment of real character; (3 and 4) Pr 30:18-20, various examples of pride and oppression.
15, 16. horse leech—supposed by some to be the vampire (a fabulous creature), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration.
There are three … yea, four—(Compare Pr 6:16).
17. The eye—for the person, with reference to the use of the organ to express mockery and contempt, and also as that by which punishment is received.
the ravens … eagles … eat—either as dying unnaturally, or being left unburied, or both.
18-20. Hypocrisy is illustrated by four examples of the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, that is, the adulterous woman.
20. she eateth … mouth—that is, she hides the evidences of her shame and professes innocence.
21-23. Pride and cruelty, the undue exaltation of those unfit to hold power, produce those vices which disquiet society (compare Pr 19:10; 28:3).
23. heir … mistress—that is, takes her place as a wife (Ge 16:4).
24-31. These verses provide two classes of apt illustrations of various aspects of the moral world, which the reader is left to apply. By the first (Pr 30:25-28), diligence and providence are commended; the success of these insignificant animals being due to their instinctive sagacity and activity, rather than strength. The other class (Pr 30:30, 31) provides similes for whatever is majestic or comely, uniting efficiency with gracefulness.
26. conies—mountain mice, or rabbits.
28. spider—tolerated, even in palaces, to destroy flies.
taketh … hands—or, uses with activity the limbs provided for taking prey.
32. As none can hope, successfully, to resist such a king, suppress even the thought of an attempt.
lay … hand upon thy mouth—"lay" is well supplied (Jud 18:19; Job 29:9; 40:4).
33. That is, strife—or other ills, as surely arise from devising evil as natural effects from natural causes.