Proverbs 30:5
Every word of God is pure: he is a shield unto them that put their trust in him.
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(5) Every word of God is pure.—Comp. Psalms 19, where first (Proverbs 30:1-6) the glories of God as revealed in nature are described, and then (Proverbs 30:7 sqq.) the excellence of the revelation of Himself in His word is extolled. Every word of God is “pure,” i.e., tested and proved in the furnace of experience; e.g., His promise to be a “shield” (Genesis 15:1) to those that trust in Him. (Comp. Psalm 18:30.)

Proverbs 30:5. Every word of God is pure — You must not expect the full knowledge of divine mysteries from me, nor from any man, but from the word of God, which is a certain rule, both for your faith and practice, because every part of it is holy, and true, and good, and there is not the least mixture of falsehood or folly in it, as there is in all the words and writings of men. He is a shield unto them that trust in him — Which supposes their knowledge of him by his word, Psalm 9:10, and implies their reliance on his promises, joined with obedience to his commands.

30:4, there is a prophetic notice of Him who came down from heaven to be our Instructor and Saviour, and then ascended into heaven to be our Advocate. The Messiah is here spoken of as a Person distinct from the Father, but his name as yet secret. The great Redeemer, in the glories of his providence and grace, cannot be found out to perfection. Had it not been for Christ, the foundations of the earth had sunk under the load of the curse upon the ground, for man's sin. Who, and what is the mighty One that doeth all this? There is not the least ground to suspect anything wanting in the word of God; adding to his words opens the way to errors and corruptions.Out of this consciousness of the impotence of all man's efforts after the knowledge of God rises the sense of the preciousness of every living word that God has Himself revealed, whether through "the Law and the prophets" or through "wise men and scribes." 5. (Compare Ps 12:6; 119:140). Every word of God is pure; and therefore you, Ithiel and Ucal, must not expect the full knowledge of Divine mysteries from me, nor from any man, but from the word of God, which is a certain rule, both of your belief and practice, because every part and parcel of it is holy, and true, and good, and there is not the least mixture of falsehood and folly in it, as there is in all the words and writings of men.

That put their trust in him; which supposeth their knowledge of him by his word, Psalm 9:10; and contains their reliance upon his promises, joined with obedience to his commands.

Every word of God is pure,.... The whole word of God. "All Scripture", given by inspiration of God, to which Agur directs, as giving the best account of God, of his name, nature, and perfections; of his Son, person, offices, and grace; being pure, very pure, "purified" (z) like silver, purified in a furnace of earth. The whole of Scripture is pure, free from all falsehood and error; coming from the God of truth, who cannot lie, and therefore called "the Scriptures of truth": every promise is pure as well as precious, made without dissimulation, faithfully performed, and all yea and amen in Christ; every doctrine is pure, free from the mixtures and inventions of men; the sincere milk of the word; consistent and all of a piece, not yea and nay; and tending to promote purity of heart and life; wholesome words, and doctrines according to godliness; see Psalm 12:6;

he is a shield unto them that put their trust in him; not the word, but God, whose the word is; and which represents him as a proper object of trust, both with respect to things temporal and spiritual, at all times; and as a shield to protect such, by his power and grace, from all their enemies, sin, Satan, and the world, and also from all errors and false doctrines; see Psalm 3:3.

(z) "purgatus", Pagninus, Montanus, Tigurine version, Gejerus; "purgatissimus", Junius & Tremellius; Heb. "conflatus", Piscator, Mercerus, Cocceius, Schultens.

Every word of God is pure: he is a shield unto them that put their trust in him.
5. pure] Heb. purified. The image “hinted at” here is “expanded” (Bp Perowne) on Psalm 12:6 [Hebrews 7]: “The words of the Lord are pure words, as silver tried (same Hebrew word as here) in a furnace of (or, on the) earth, purified seven times.”

Verse 5. - Every word of God is pure. "Word" is here imrah, which does not occur elsewhere in our book, which is the case also with Eloah, the term used for "God." Every declaration of God in the inspired record, the Torah, is pure, as if refined in the fire (Psalm 18:30). Vulgate, Omnis sermo Dei est ignitus; Septuagint, "All the words of God are tried in the fire (πεπυρωμένοι)." God's words are true, sincere, with no mixture of error, certain of accomplishment (comp. Psalm 12:6; Psalm 119:140). He is a shield. He is perfect protection to all those who, relying on the word of revelation, fly to him for refuge (see on Proverbs 2:7). The knowledge of God is obtained in two ways - by his revelation in his Word, and by the experience of those who trust in him. Proverbs 30:55 Every word of Eloah is pure;

   A shield is He for those who hide themselves in Him.

6 Add thou not to His words,

   Lest He convict thee and thou becomest a liar.

Although the tetrastich is an independent proverb, yet it is connected to the foregoing Neûm [utterance, Proverbs 30:1]. The more limited a man is in his knowledge of God - viz. in that which presents itself to him lumine naturae, - so much the more thankful must he be that God has revealed Himself in history, and so much the more firmly has he to hold fast by the pure word of the divine revelation. In the dependent relation of Proverbs 30:5 to Psalm 18:31 (2 Samuel 22:31), and of Proverbs 30:6 to Deuteronomy 4:2, there is no doubt the self-testimony of God given to Israel, and recorded in the book of the Tôra, is here meant. כּל־אמרת is to be judged after πᾶσα γραφή, 2 Timothy 3:16, not: every declaration of God, wherever promulgated, but: every declaration within the revelation lying before us. The primary passage Psalm 18:31 has not כל here, but, instead of it, לכל החסים, and instead of אמרת אלוהּ it has יהוה 'אם; his change of the name of Jahve is also not favourable to the opinion that Proverbs 30:5. is a part of the Neûm, viz., that it is the answer thereto. The proverb in this contains traces of the Book of Job, with which in many respects that Neûm harmonizes; in the Book of Job, אלוהּ (with שׁדּי) is the prevailing name of God; whereas in the Book of Proverbs it occurs only in the passage before us. Mhlau, p. 41, notes it as an Arabism. צרף (Arab. ṣaraf, to turn, to change) is the usual word for the changing process of smelting; צרוּף signifies solid, pure, i.e., purified by separating: God's word is, without exception, like pure, massive gold. Regarding חסה, to hide oneself, vid., under Psalm 2:12;: God is a shield for those who make Him, as revealed in His word, their refuge. The part. חסה occurs, according to the Masora, three times written defectively, - Proverbs 14:32; 2 Samuel 22:31; Nehemiah 1:7; in the passage before us it is to be written לחוסים; the proverbs of Agur and Lemuel have frequently the plena scriptio of the part. act. Kal, as well as of the fut. Kal, common to the Book of Job (vid., Mhlau, p. 65).

In 6a, after Aben Ezra's Moznajim 2b (11b of Heidenheim's edition), and Zachoth 53a (cf. Lipmann's ed.), and other witnesses (vid., Norzi), t sp (the ף with dagesh) is to be written, - the Cod. Jaman. and others defect. without ו, - not tôsf; for, since תּוסף (Exodus 10:28) is yet further abbreviated in this way, it necessarily loses

(Note: That both Shevas in tôsp are quiesc., vid., Kimchi, Michlol 155 a b, who is finally decided as to this. That the word should be read tôspe'al is the opinion of Chagg in הנוח 'ס (regarding the quiesc. letters), p. 6 of the Ed. by Dukes-Ewald.)

the aspiration of the tenuis, as in ילדתּ ( equals ילדת). The words of God are the announcements of His holy will, measured by His wisdom; they are then to be accepted as they are, and to be recognised and obeyed. He who adds anything to them, either by an overstraining of them or by repressing them, will not escape the righteous judgment of God: God will convict him of falsifying His word (הוכיח, Psalm 50:21; only here with ב of the obj.), and expose him as a liar - viz. by the dispensations which unmask the falsifier as such, and make manifest the falsehood of his doctrines as dangerous to souls and destructive to society. An example of this is found in the kingdom of Israel, in the destruction of which the curse of the human institution of its state religion, set up by Jeroboam, had no little share. Also the Jewish traditional law, although in itself necessary for the carrying over of the law into the praxis of private and public life, falls under the Deuteron. prohibition - which the poet here repeats - so far as it claimed for itself the same divine authority as that of the written law, and so far as it hindered obedience to the law - by the straining-at-a-gnat policy - and was hostile to piety. Or, to adduce an example of an addition more dogmatic than legal, what a fearful impulse was given to fleshly security by that overstraining of the promises in Genesis 17, which were connected with circumcision by the tradition, "the circumcised come not into hell," or by the overstraining of the prerogative attributed by Paul, Romans 9:4., to his people according to the Scriptures, in the principle, "All Israelites have a part in the future world!" Regarding the accentuation of the perf. consec. after פּן, vid., at Psalm 28:1. The penultima accent is always in pausa (cf. Proverbs 30:9 and Proverbs 30:10).

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