Proverbs 30:5
Every word of God is pure: he is a shield to them that put their trust in him.
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EXPOSITORY (ENGLISH BIBLE)
(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.
EXEGETICAL (ORIGINAL LANGUAGES)
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. A similar gen. connection to that between חרדת אדם exists between משׁפט־אישׁ:

Many seek the countenance of the ruler;

Yet from Jahve cometh the judgment of men.

Line first is a variation of Proverbs 19:6, cf. 1 Kings 10:24. It lies near to interpret אישׁ as gen. obj.: the judgment regarding any one, i.e., the estimating of the man, the decision regarding him; and it is also possible, for משׁפּטי, Psalm 17:2, may be understood of the judgment which I have, as well as of the judgment pronounced regarding me (cf. Lamentations 3:59). But the usage appears to think of the genit. after משׁפט always as subjective, e.g., Proverbs 16:33, of the decision which the lot brings, Job 36:6, the right to which the poor have a claim; so that thus in the passage before us משׁפט־אשׁ means the right of a man, as that which is proper or fitting to him, the judgment of a man, as that to which as appropriate he has a claim (lxx τὸ δίκαιον ἀνδρί). Whether the genit. be rendered in the one way or the other, the meaning remains the same: it is not the ruler who finally decides the fate and determines the worth of a man, as they appear to think who with eye-service court his favour and fawn upon him.

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