聖書注解書

本章と次の章は、ソロモンの箴言への付録である。しかしいずれも箴言30:1、31:1で明確に預言と呼ばれている。これによって、その筆者たち、彼らが誰であれ、神的霊感を受けたことが分かる。本章は、「ヤケの子アグル」という名前を持つ者によって書かれた。彼がどの部族であったか、いつ生きたかは語られていない。彼が書いたもの、聖霊によって口述されたものは、ここに記録として保たれている。ここにあるのは、一、彼の信仰告白（箴言30:1-6）。二、彼の祈り（30:7-9）。三、しもべに対して損害を与えることへの警告（30:10）。四、四つの悪い世代（30:11-14）。五、四つの満たされないもの（30:15,16）。これには不孝な子どもへの公正な警告が加えられている（30:17）。六、四つの探りがたいもの（30:18-20）。七、四つの耐え難いもの（30:21-23）。八、四つの小さくて賢いもの（30:24-28）。九、四つの威厳あるもの（30:29-33）。

Agur's confession of faith, Proverbs 30:1-6. His prayer, Proverbs 30:7-9. Of wicked generations, Proverbs 30:10-14. Things that are never satisfied, Proverbs 30:15, Proverbs 30:16. Of him who despises his parents, Proverbs 30:17. Three wonderful things, Proverbs 30:18-20. Three things that disquiet the land, Proverbs 30:21-23. Four little but very intelligent animals, Proverbs 30:24-28. Four things that go well, Proverbs 30:29-31. A man should cease from doing foolishly, and from strife, Proverbs 30:32, Proverbs 30:33.

VI. The Words of Agur. Chap. 30

The Collection of proverbs in this chapter is ascribed to a philosopher, or teacher, named Agur, the son of Jakeh, and is addressed by him to Ithiel and Ucal, presumably his scholars or disciples. The name Ithiel occurs again as that of a Benjamite in Nehemiah 11:7. Ucal as a proper name is not found elsewhere in the Old Testament. This and other considerations have led to a rearrangement of the Hebrew text, which gets rid of Ithiel and Ucal as proper names, and substitutes the reading (R.V. marg.): I have wearied myself, O God, I have wearied myself, O God, and am consumed. The wise Teacher is thus regarded as giving vent to the weariness and disappointment consequent upon the vain effort of “exercising himself in great matters which are too high for him,” and as turning in what follows, with relief, to the plain pursuit of practical wisdom and duty. He is echoing, so to speak, the words of Moses, in which so many a humble seeker after truth has found rest and satisfaction, “The secret things belong unto the Lord our God; but the things that are revealed belong unto us and to our children for ever, that we may do all the words of this law.” Deuteronomy 29:29.

But, interesting as this view is, it lies under the objection of having recourse to conjectural emendation, which is the last resort of sober criticism. The words as they stand in our present Hebrew text, and are retained in R.V. text, give a perfectly admissible meaning. All three names as here used may be those of foreigners. There is no more difficulty in supposing that a collection of proverbs by one of the wise “children of the East” (1 Kings 4:30), who though not an Israelite was a worshipper of the true God, should be added as an Appendix to this Book of Hebrew Wisdom, than that the Book of Job, which by many critics is ascribed to a non-Israelite author, or the prophecies of Balaam, should be admitted into the canon of the Hebrew Scriptures.

The chapter, which is highly interesting and in some respects unique, on which account it may have been selected out of other similar literature for publication as an Appendix to this Book, consists of a Title, or note of authorship (Proverbs 30:1), followed by a prologue, in which in a spirit of deep abasement, which is the spirit of true wisdom, the author confesses his own utter ignorance in view of the great questions which offer themselves for solution. The study of nature makes it clear that there is a God; but who can tell Who and What He is? (Proverbs 30:2-4). Only by revelation can He be known; and in that revelation, held sacred from all admixture, man finds Him and is safe (Proverbs 30:5-6). To the God thus found and trusted the writer turns with a twofold prayer—a prayer that he may be in himself a real and true man; a prayer that in his earthly lot he may have the happy mean, removed from the temptations which belong to the extremes of poverty and riches (Proverbs 30:7-9). Then, after an isolated proverb of the familiar type (Proverbs 30:10), another peculiarity of this Collection, which may have been a further reason for its being appended to the Book of Proverbs, is introduced. A series of six “numerical proverbs,” or “quatrains,” as they have been called, groups of “four things,” with a single proverb inserted between the second and third groups (Proverbs 30:17), brings the Collection to a close with the exception of one final proverb at the end of the chapter (Proverbs 30:32-33).

“Whoever Agur was, he had a certain marked individuality; he combined meditation on lofty questions of theology with a sound theory of practical life. He was able to give valuable admonitions about conduct. But his characteristic delight was to group together in quatrains visible illustrations of selected qualities or ideas.” Horton.

Pr 30:1-33.

1. これは本章の標題である（序論 を参照）。

預言――文字通り、「重荷」（比較せよ Isa 13:1; Zec 9:1）。神のいかなる教えにも用いられる。預言は必ずしも予測ではなく、それは預言の一種にすぎなかった（1Ch 15:27、「歌」）。預言者は霊感を受けた者であり、神から人へ、あるいは人から神へ語った（Ge 20:7; Ex 7:14, 15, 16）。新約の預言者たちも同様であった。広い意味では、ガド、ナタンその他もそのような者であった。彼らは神の教師であったが、予測を語ったという記録はない。

人が語った――文字通り、「人の言」。荘厳で重要な告知を示すのに用いられる表現（比較せよ 2Sa 23:1; Ps 36:1; 110:1; Isa 1:24 ほか）。イティエルとウカルはおそらく弟子であった。

箴言の序論を参照せよ。そこで述べた異読に従えば、表題は「その人は語った」で終わり、それに続く語は「私は神を追い求めて疲れ果て、気力を失った」という告白の始まりである。

「語った」―― このヘブル語は、神的な神託の発語について通例用いられる語である。

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

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

Coverdale makes the following words a title to the chapter:

"The wordes of Agur the sonne of Jake.

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

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

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

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

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

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

The words of Agur the son of Jakeh,.... Here begins, according to Aben Ezra, the fourth part of this book; though, according to others, it is the fifth; See Gill on Proverbs 22:17; Who this Agur was is a matter of doubt; some of the Jewish writers, as Jarchi and Gersom, and likewise some Christian writers (f), take him to be Solomon himself, who calls himself Agur, which is said to signify "a gatherer"; and so the Vulgate Latin version renders it, "the words of the gatherer, the son of the vomiter"; just as he calls himself Koheleth, or "the caller", or "preacher", Ecclesiastes 1:1. The reason given of this name is, because he gathered wisdom and the law (g); or, as Jarchi, he gathered wisdom, and vomited it; that is, delivered it out to others; so he did, he sought after and attained to more wisdom than any before him, for he was wiser than all men; and it may be added, that he "gathered" silver and gold, and the treasure of kings, and increased in riches more than any before him, Ecclesiastes 1:13. But then all this does not agree with the person whose words these are; for he speaks of himself as being very ignorant, and as not having learned wisdom, Proverbs 30:2; and desires neither poverty nor riches, Proverbs 30:8; besides, the word "Agur" signifies not "a gatherer", but "gathered", as Hillerus (h) renders it; and so Cocceius, who thinks also that Solomon is meant, yet not for the above reasons, but translates the clause thus, "the words of the recollected son of the obedient"; as if it described Solomon the son of David, the obedient one, the man after God's own heart, when he was restored by repentance; but it seems better, with Aben Ezra, to understand this of some very good, knowing, and worthy man, who lived in those times, either before the times of Solomon, or in the same, whose pithy sayings and sentences he had a great regard for, and joined them to his own; or who lived in the times of Hezekiah, or before, whose proverbs were collected by his men, and added to those of Solomon's they had copied in the preceding chapters; see Proverbs 25:1;

even the prophecy; or "burden" (i), as many of the prophecies are called; it designs something received from the Lord, taken up and carried to others; so Balaam is said to "take up his parable", 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.

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.