Pro 30:1-9 | KingComments | STEP | This chapter owes much of its impressiveness to the author’s profound humility. He professes that humility in . From that attitude, he shows both his abhorrence of arrogance in all its forms and his fascinating, frank description of his perception of the world and its manners. The groups of people and animals he describes teach us lessons without imposing these lessons. The predominant attitude is that of keen and often joyful interest. This interest invites us to look afresh at our world with the eye of a man of faith who is a characterful artist of words and observer. Who “Agur” was, we do not know. We do know that he is “the son of Jakeh”, but we do not know Jakeh either. That his father is mentioned may mean that he is a wise son who listened to the teaching of his father. That he is a wise son is evident from the wise words we have from him in this chapter. His father must have rejoiced in his wise son. We have seen this father-son relationship several times in the previous chapters. This relationship is the basis for the teaching of this book. That Agur is mentioned only here and is otherwise unknown to us may mean that it is not so much about his person as about his “words”. This makes him at the same time an example for us. We all have a name, but who knows us? Only a few know us. But if our name is connected to our wise words, our name will live on because of our wise words. Nor are the words spoken by Agur just words. They are words called “the oracle” or “the burden”. This word we often encounter with the prophets ( ; ). The words of Agur contain a prophetic message placed by God’s Spirit as a burden on his heart. He feels its weight. He experiences what he writes. That makes him a prophet who speaks to our hearts and consciences (cf. ). He speaks as “the man”. There is no pomposity with him. The haughty claim ‘thus speaks the LORD’ that people sometimes utter in order to draw attention only to themselves is absent with him. He takes the humble place of a man because he knows himself in the presence of God. At the same time, this makes it clear that this man speaks by the Spirit (cf. ; ). Also of Ithiel and Ucal we do not know more than their names mentioned here. Possibly they are his children whom he teaches in the knowledge of Divine things. They may also be disciples whom he wishes to teach wisdom. In any case, he has had dealings with these two persons from a personal involvement. It is notable that he speaks to “to Ithiel, to Ithiel and Ucal”. He mentions the name of Ithiel twice. As an application, perhaps this can be seen to mean that he has responded to questions raised by Ithiel alone and to questions raised by Ithiel and Ucal together. His attention is on personal and communal questions.

‏ Proverbs 30:1-9

Introduction

This chapter owes much of its impressiveness to the author’s profound humility. He professes that humility in Pro 30:1-9. From that attitude, he shows both his abhorrence of arrogance in all its forms and his fascinating, frank description of his perception of the world and its manners. The groups of people and animals he describes teach us lessons without imposing these lessons. The predominant attitude is that of keen and often joyful interest. This interest invites us to look afresh at our world with the eye of a man of faith who is a characterful artist of words and observer.

The Speaker and the Addressees

Who “Agur” was, we do not know. We do know that he is “the son of Jakeh”, but we do not know Jakeh either. That his father is mentioned may mean that he is a wise son who listened to the teaching of his father. That he is a wise son is evident from the wise words we have from him in this chapter. His father must have rejoiced in his wise son. We have seen this father-son relationship several times in the previous chapters. This relationship is the basis for the teaching of this book.

That Agur is mentioned only here and is otherwise unknown to us may mean that it is not so much about his person as about his “words”. This makes him at the same time an example for us. We all have a name, but who knows us? Only a few know us. But if our name is connected to our wise words, our name will live on because of our wise words.

Nor are the words spoken by Agur just words. They are words called “the oracle” or “the burden”. This word we often encounter with the prophets (Isa 13:1 ; Isa 14:28 ; Isa 15:1 ; Isa 17:1 ; Isa 19:1; Hab 1:1). The words of Agur contain a prophetic message placed by God’s Spirit as a burden on his heart. He feels its weight. He experiences what he writes. That makes him a prophet who speaks to our hearts and consciences (cf. Jn 4:17-19).

He speaks as “the man”. There is no pomposity with him. The haughty claim ‘thus speaks the LORD’ that people sometimes utter in order to draw attention only to themselves is absent with him. He takes the humble place of a man because he knows himself in the presence of God. At the same time, this makes it clear that this man speaks by the Spirit (cf. Num 24:3; 2Sam 23:1).

Also of Ithiel and Ucal we do not know more than their names mentioned here. Possibly they are his children whom he teaches in the knowledge of Divine things. They may also be disciples whom he wishes to teach wisdom. In any case, he has had dealings with these two persons from a personal involvement.

It is notable that he speaks to “to Ithiel, to Ithiel and Ucal”. He mentions the name of Ithiel twice. As an application, perhaps this can be seen to mean that he has responded to questions raised by Ithiel alone and to questions raised by Ithiel and Ucal together. His attention is on personal and communal questions.

The Confession of Agur

When Agur begins his teaching, he does not speak from on high, from the position of someone who believes he knows everything and has an answer for everything. He begins by saying of himself that he is more stupid than anyone else (Pro 30:2). He also acknowledges that he lacks understanding. In Pro 30:4 we see that he comes to this conclusion because he looks up and around and thinks of God. In the light of Who God is and the ways He goes, his reason and understanding do not amount to anything at all. In that light, he assumes that others have more understanding than he does. This is evidence of true reason and understanding.

One who recognizes his own inability regarding Who God is and what He accomplishes has the right mind and attitude to teach others. It does not mean that Agur lacked intellectual ability, but that he recognizes that with regard to the spiritual understanding of life and the questions of life, he is completely ignorant. Only God is perfect in His knowledge and understanding of life, and He alone can communicate of this to people.

The psalmist Asaph comes to the same conclusion as Agur by a different route: “Then I was senseless and ignorant; I was [like] a beast before You” (Psa 73:22). This is the condition in which all humanity finds itself. Yet there are only a few who realize this. It is only those who are connected to God by faith and live from a living connection with Him, as we see with Agur and Asaph. He who shares in their realization feels it so intensely personal that in his own eyes he seems more stupid than any man.

In continuation of Pro 30:2, in Pro 30:3 he speaks of “wisdom” which he has not learned and of “the knowledge of the Holy One” which he does not have. Here he says that human education he has received has not given him wisdom in Divine things and in God Himself. By “the Holy One” God is meant. Agur, like Solomon in Proverbs 9, speaks, literally, of God in plural (Pro 9:10).

God is not fully revealed as the triune God until the New Testament. Agur and Solomon did not know it either. Yet they may have already sensed something of it through the Spirit [see the words “We” and “Us” in Gen 1:26]. We also see this as far as Agur is concerned in the question he asks at the end of Pro 30:4 about “His Name” and “His son’s name”.

What he says proves the working of the Spirit of God in his heart. As a result, he realizes who he is in himself and what he knows from himself. He belonged to the darkness in which man’s mind is darkened. The understanding of what life is, is for man with a darkened mind nothing but groping around in darkness. Consequently, it was also not possible to learn wisdom or gain anything from the knowledge of the highly holy God.

What he is saying is that God’s wisdom is so immense that in comparison to it he learned nothing of wisdom. The deeper a person penetrates into the mystery of wisdom, that is into Who God and Christ are, the more he becomes aware of how little he knows. It is wisdom to know the limits of reason and wisdom. As believers, we may know the breadth and length and height and depth of Christ’s love, while at the same time there is the deep realization that this love “surpasses knowledge” (Eph 3:18-19).

God Reveals Himself in His Son

Agur makes it clear through six questions that he – and this is true of every human being – is indeed totally ignorant concerning God and Divine things. These questions emphasize the actions of God and show that it is absurd for a mortal to think that he can explain God’s work or compare himself to God. They prove the exaltedness of God and the complete inability of man (cf. Isa 40:12; Deu 30:11-14; Rom 10:6-7; Eph 4:9).

It cannot be contradicted that “heaven” is there, above us, and that man’s interest has been toward heaven since time immemorial. The journey to the moon shows his desire for its knowledge. His examination of the sky, which he undertakes from the earth, gives him the consciousness that he is only scribbling at the hem of the universe. And going to heaven to have a look there is another thing altogether. Who has ever done that? Or who has descended from it to tell something about its mysteries?

We know that Christ ascended to heaven. That happened after He had completed the work of redemption on the cross, had been in death and had risen. From there He sent the Holy Spirit. In the Spirit He comes down to tell what is in heaven (Jn 14:18 ; Jn 16:13-15). When the Lord Jesus was on earth, He could say: “No one has ascended into heaven, but He who descended from heaven: the Son of Man” (Jn 3:13). He, Who was to ascend into heaven after His work on the cross, when He was on earth was at the same time in heaven. This was so because He is the only begotten Son of God. He is the answer to the questions of Agur.

When we look under heaven, here on earth, we also see things there that cannot be grasped or controlled by man. The invisible “wind” is elusive and its power irresistible, but not to Him. In the spiritual application, the wind refers to difficulties that come into our lives. We have no control over them, but we may know that Christ also has the wind in His hand in our life.

The same applies to tangible “waters”, over which man also has absolutely no control. Waters speak of trials that can come into our life where we feel like we are drowning in them. But He is with us in the waters of tribulation (Isa 43:2). And what about “all the ends of the earth”, who “established” them, or gave stability to them? Here again, He is the answer. He gives stability to our life.

The atmosphere (wind), the liquid (waters) and the solid (ends of the earth), all are beyond man’s control. Yet they are controlled. Agur asks about the Name of Who does that and what is His son’s Name. The words “His name” and “His son’s name” are rightly capitalized, for Agur is speaking of God. Only to him God is still so incomprehensible, so inimitable, so full of secrets. To ask about the name is to ask about His Being, about His characteristics and attributes. Who will be able to know them fully?

He also asks about the Name of His Son. If then God is so exalted and so incomprehensible, is there perhaps Someone Who can represent Him? Is there perhaps Someone Who can speak on behalf of God, or could declare Him? His question does show that he lives very close to God and senses that perhaps there is a Son Who shares in the attributes of God because He is His Son. In this we must remember that the Son does not speak on behalf of God, but He speaks as God because He is God.

God “has spoken to us in [His] Son in these last days” (Heb 1:1). The prophets were human beings through whom God addressed His people. But the Lord Jesus, the Son, is not a means through whom God speaks. The speaking of the Lord Jesus is the speaking of God Himself! The prophets spoke on behalf of God. The Lord Jesus did not speak on behalf of God, but in His capacity as God. This He certainly did as Man on earth, but that Man is God the Son. God Himself speaks as a Divine Person. That Person is the Son.

As noted above, the truth of the triune God, Father, Son and Holy Spirit, is not fully revealed until the New Testament. Here, in the Old Testament, it is still hidden. We know that the Lord Jesus is the eternal Son to Whom God has not transferred certain attributes, but Who is perfectly one with Him and has perfectly revealed Him on earth: “The only begotten Son Who is in the bosom of the Father, Who has explained [Him]” (Jn 1:18). At the same time, even for us it remains an unfathomable mystery Who the Son really is, for “no one knows the Son except the Father” (Mt 11:27).

For us, the questions of Pro 30:4 are answered in the New Testament. There we see that they are about God and His revelation in the Son. Wherever God reveals Himself, He does so in the Son. We also see that the Son is the Creator and Sustainer of all things (Jn 1:1-3; Col 1:16; Heb 1:2). Everything is under His control and He brings creation to the goal He has set for Himself. God will once subject all things to His feet (Heb 2:8) because He has accomplished the work of redemption.

God Reveals Himself in His Word

From his questions about God regarding creation, Agur moves on to the words of God, to what He has said (Pro 30:5). God reveals Himself in creation and He reveals Himself in His Word (Psa 19:1-11). Agur knows that in God’s Word are the answers to the questions he has just asked. God can only be known through His Word, for in it He reveals Himself fully, while in creation He alone reveals His “eternal power and divine nature” (Rom 1:20).

There is no doubt with Agur about anything God has said. “Every word” that God has spoken, without one exception, “is tested”, pure, spotless (Psa 12:6). Tested means that it has passed every test of fire, showing its untainted purity. The proof has been established and cannot be contradicted. It also means that all of the Word of God is trustworthy. Nothing in it is deceitful or false, whether history, commandments, promises or threats.

The second half of the verse gives the tremendous value of the Word for our daily life. Those who are convinced of the value of the Word will “take refuge in Him”. We see here the identification of the Word with the Person of the Son. We also see this identification in Hebrews 4, where we read that “there is no creature hidden from His sight” (Heb 4:12-13). To those who take refuge in the Word, that is, in the Son, the Word is, He is, a shield. When we are tested in our faith, God’s Word and His promises will prove to be a shield and protection. It is safe to take refuge in Him, which is what we do when we read and keep His Word (Psa 18:30).

The confidence spoken of in Pro 30:5 is followed by a warning in Pro 30:6 not to add anything to the words of God (Deu 4:2 ; Deu 12:32; Rev 22:18-19). This tendency is all too common. The Word does not need to be checked for errors and for completeness. It is inerrant and complete. What is proven to be pure becomes impure by an addition.

He who adds is conceited and ascribes divinity to himself. Any addition of foreign elements makes it impure. Whoever does so proves that he is a liar, one who does not stand in the truth. We see additions, for example, when human writings about the Bible are in practice given the same authority as Scripture or even begin to rule over the interpretation of the Bible. Of the latter, the (theistic) theory of evolution is an example.

The Prayer of Agur

After God’s revelation in creation (Pro 30:4) and His Word (Pro 30:5-6) comes prayer (Pro 30:7). Word and prayer always go together. Agur has expressed his absolute confidence in God’s Word. Now he turns to God in prayer. He lives with the God Whom he trusts and in Whom he takes refuge. Through his prayer, he assumes the position of one who depends on God. He has no confidence in himself, but all confidence in God. In that trust, he prays a short and powerful prayer.

He has asked for “two things”. He will call these in a moment, but first he asks that God not refuse him these two things before he dies. “Before I die”, means as long as I live. By saying it this way, Agur shows that he lives in the realization that life on earth is finite, and also that it comes down to perseverance until the end. Also, the thought of dying implies that he is aware that he will have to account for the things he has done in his life. Agur wants to live to the glory of God and not be condemned by Him.

What Agur says in Pro 30:8-9 shows great self-knowledge. He is aware of dangers of sinning. First, he recognizes the danger of “deception” in his heart and “lies” in his mouth (Pro 30:8a). Here it is about the mind, the inner self, the motives. It is about sin and lies through which sin is expressed, deception in thought and lies in speech.

His prayer is that God will keep that far from him. He instructed his children or disciples Ithiel and Ucal in Pro 30:6 that they should not add anything to God’s Word, lest they prove to be liars. Now he himself acknowledges his weakness and tendency to sin and asks God not to lead him into temptation, but to preserve him from the evil one and his influences (Mt 6:13). Those who warn others must pray that they themselves are preserved from the evil they warn others about.

Agur recognizes that only God’s grace can preserve him from this. He knows that he is capable of deception and lies and that he has no power in himself to resist it. But with God that strength is present. Thus he finds rest in God in regard to these dangers.

There are also other dangers, dangers that are more in the circumstances that may endanger motives or character (Pro 30:8b). He desires balance in his material circumstances. He does not seek great things in life. Specifically, he asks that God give him neither poverty nor riches. What he would like is for God to “feed” him “with the food that is” his “portion”.

The portion is the daily bread, which is needed daily. It corresponds to what the Lord Jesus taught His disciples to pray, “Give us this day our daily bread” (Mt 6:11). More is riches, less is poverty (cf. 1Tim 6:8). Agur is not concerned with poverty or riches per se, for God can make rich and poor, but with what is associated with it, what it can lead to. He speaks of that in Pro 30:9.

Agur desires the happiest way to live. Poverty and riches both have their dangers. He wants to be free from the worries associated with poverty and he does not want to be vulnerable to temptations associated with riches. Freedom from both dangers he sees as the best way to serve God.

He does not prescribe, as if this is the only way a person can be happy and serve God. God can make someone rich. Then such a person may serve God with his riches. If God makes someone poor, he may trust God in his circumstances. Paul learned in his life to deal with both circumstances (Phil 4:12).

In Pro 30:9 he says what the dangers of both riches and poverty are. If he fell into either danger, it could lead him to sin. As a result, his life would no longer produce fruit for God. He then resembles seed sown among thorns, about which the Lord Jesus tells in the parable of the sower: “And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful” (Mt 13:22). “The deceitfulness of wealth” we have in the word “full” and “the worry of world” we have in the words “in want”.

Agur recognizes that he is in danger of becoming independent of God, no longer needing Him and thereby denying Him when he has too much (Deu 8:11-14). He would thereby act as if he were a rebellious unbeliever like Pharaoh, who also said: “Who is the LORD?” (Exo 5:2). The defiant question: “Who is the LORD?” implies that a person does not feel obligated to Him, can live without Him and is content with himself. The desire of Agur not to have too much is related to his dealings with the LORD. His thinking revolves around God.

The danger associated with poverty lies more in doing what is wrong. Poverty involves the great temptation to be dishonest and steal. If you have a gnawing hunger and see something edible somewhere that belongs to someone else. Thereby, you can also tell yourself that the other person can miss it and you need it to stay alive. Maybe it is even for your children who are starving. Then it seems all justified. But stealing can never be justified, no matter how much one can sometimes understand it in cases of hunger (Pro 6:30-31).

Why is Agur afraid to steal? Because otherwise he will end up in prison? No, he is afraid to steal because then the Name of God will be profaned by it. Agur was known as a faithful, God-fearing believer. What defamation he would cast on the Name of God if he were to steal. He emphatically calls God “my God”, indicating that he lives in a personal and living relationship with Him. Therefore, he cannot bear the thought of profaning his confession of that Name by a sinful act. For this reason, he asks God not to put him in such a situation of poverty. As with the danger of riches, we see that with the danger of poverty, his thinking revolves around God.

Agur is the rare example of someone who knows his weakness and openly confesses it. He expresses that he does not trust himself. We are quite capable of speaking in general terms and saying that man cannot be trusted, but it is another thing to say: ‘I do not trust myself.’ Agur did not trust himself, but he did trust God.

We have seen that Agur acknowledges his own ignorance (Pro 30:2-3) and that he appeals to God’s Word for the safety in life (Pro 30:5-6). We have also seen that he prays that God will keep him from falling into temptation (Pro 30:7-9). He has spoken of his ignorance, but his appeal to God’s Word and his prayer demonstrate great wisdom and knowledge. In this he is much wiser and has much more knowledge than man in general. He recognizes the danger of poverty and he knows the grave dangers of riches, on which man so easily relies and which makes him forget that he owes everything to God.

This prayer is reminiscent of that of Jabez (1Chr 4:10), but as an opposite prayer. Perhaps we should admit that we are more inclined to pray the prayer of Jabez than this prayer of Agur.