We know nothing about Agur except what is recorded in this prayer, where he asked for deliverance from economic extremes, Proverbs 30:1 / Proverbs 30:8-9. Agur is presumed to be a wise man of some reputation, but of unknown date.
We know that whatever he was going through, he was struggling, but his trust was in God to help him prevail. Note that some translations have the names Ithiel and Ucal, but again, no one knows who these people were, 1 Kings 4:30-31.
Clarke, in his commentary, says the following.
‘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. I believe Agur, Jakeh, Ithiel, and Ucal 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.’
God and His ways are always a mystery to men. Agur shows his wisdom by confessing his ignorance, Psalm 73:22 / Job 25:6 / Amos 7:14-15. He appears to use sarcasm here because he knows that no one knows the answers to these questions except God Himself.
Guzik, in his commentary, says the following.
‘In a section that sounds much like Job 38-39, Agur called men and women to understand their limitations in understanding God and His creation. The wise and humble answer to each of these questions is God, and not man.’
‘After challenging his readers regarding the natural world, Agur finished with a challenge regarding man’s limitations in spiritual knowledge. One can only know what His name (God’s nature, character) and His Son’s name are by God’s own revelation. In all these things, we humbly depend on God’s revelation for our knowledge.’
‘Agur knew there was something special about the Son of God. We don’t know to what extent he prophetically anticipated the Messiah, God the Son, Jesus Christ, but Agur knew that God had a Son, and the Son had a name.’
Once again, we’re reminded that God’s word doesn’t need adjusting; it doesn’t need words taken from it or added to, Deuteronomy 4:2 / 1 Corinthians 4:6 / Revelation 22:18-19 / 2 Timothy 3:16-17.
Henry, in his commentary, says the following concerning God’s word.
1. It is sure, and therefore we must trust to it and venture our souls upon it. God in his word, God in his promise, is a shield, a sure protection, to all those who put themselves under his protection and put their trust in him. The word of God, applied by faith, will make us easy in the midst of the greatest dangers, Psalm 46:1-2.
2. It is sufficient, and therefore we must not add to it.’
This prayer by Agur is the only prayer found in the Book of Proverbs. His prayer consists of three requests.
1. He wants falsehood and lies far from him.
Truthfulness should always come out of our lips.
2. He doesn’t want to be poor or rich.
Too much money can be as dangerous as not having enough. Too much money may lead to us disowning God and self-reliance, 1 Chronicles 4:10, and not enough money may lead to us stealing to survive and dishonouring God.
3. He wants just enough food for each day.
We need to trust God on a daily basis to take care of our daily needs, Lamentations 3:22-23 / Matthew 6:11 / Matthew 6:25-34.
Clarke, in his commentary, says the following.
‘Do not bring a false accusation against a servant, lest thou be found guilty of the falsehood, and he curse thee for having traduced his character, and in his turn traduce thine. In general, do not meddle with other people’s servants.’
We now enter into a series of tetrads, which is a wise saying with four lines or four elements.
Coffman, in his commentary, says the following.
‘In all of these sequences of three things, yea, four, it is the climactic fourth that is emphasised.’ This was a commonly accepted teaching device among the Jews. The first two chapters of Amos are an example of this method. Harris noted that Jesus also utilized the same device, as for example, in the Beatitudes of the Sermon on the Mount, where one finds two tetrads, Matthew 5:3-6 and Matthew 5:7-10. The evil character of the generation described here strongly resembles that which is described in the prophecy of Amos.’
There are those who curse fathers and don’t bless their mothers, Exodus 20:12 / Ephesians 6:2. There are those who think they are pure in their own eyes, Proverbs 3:7 / Proverbs 12:15, but have never been cleansed, Isaiah 1:16 / Matthew 23:27.
There are those with haughty eyes, that is, full of themselves, James 4:6 / 1 Peter 5:5, who look down on others. Notice the words, teeth and jaw, swords, and knives; these people are dangerous and take advantage of the poor for greed.
The blood-sucking horse-leech was common in Palestine, and they had two suckers to suck the blood from their prey; the people described here were just like them. However, this also reveals a common human problem, which is greed. Some people are never satisfied with what they have; they always desire more.
Those who say, ‘give, give’ are those who are always asking for favours. The eye that mocks, scorns, this is a sneering, scornful, defiant look of rebellion. Such a person will be denied a burial and their body left for the vulture birds to eat. Note that some translations have ‘eagles’.
Clarke, in his commentary, says the following.
‘The raven, those which frequent the places where dead carcasses and offal are most likely to be found. ‘The mother eagle shall scoop out such an eye, and carry it to the nest to feed her young. Many of the disobedient to parents have come to an untimely end, and, in the field of battle, where many a profligate has fallen, and upon gibbets, have actually become the prey of ravenous birds.’
The eagle is a reference to its graceful flight. The serpent is without legs, yet it still moves. The way of a ship means to stay afloat. The way of a man in the process of courtship. Each reaches its objectives in wonderful and sometimes mysterious ways. Each one has to navigate difficult situations, including the presence of a young girl.
This is a description of the person who acts like an adulterous woman. They are unconcerned and claim innocence; she regards sexual intercourse as casually as eating a meal, Proverbs 9:17; she is totally unconcerned about her conduct.
This is dealing with the imbalances which occur in society with intolerable consequences. Some believe these are sarcastic words and not to be taken seriously.
Clarke, in his commentary, says the following.
‘A slave, when he comes to bear rule, is an unprincipled tyrant. The intellectually weak man, who has everything at his command, has generally manners which none can bear and, if a favourite with his master, he is insupportable to all others.’
‘An ill-tempered woman, when she gets embarrassed with domestic cares, is beyond bearing. A servant maid, when, either through the death of the mistress, or the sin of the husband, she is in fact exalted to be head over the family, is so insolent and impudent, as to be hateful to everyone, and execrated by all.’
The reference to the unloved woman possibly refers to her as unloved because she was unattractive and unpopular. When she gets a husband, she appears to become arrogant, Genesis 16:5 / Genesis 21:10.
The focus in these verses isn’t for scientific purposes, but to observe the lessons relevant to human life. Each is small but great; these tiny creatures demonstrate great wisdom!
Notice each line begins with a limitation which, in turn, overcomes. The ants are used in reference to preparation. The hyraxes are used in reference to building. The locusts are used in reference to co-operation and order. The lizards are used in reference to fearlessness.
Note that some translations have the word ‘badgers’ for ‘conies’ or ‘hyraxes’ or ‘rock-rabbits,’ ‘mormats,’ or ‘the rabbit.’ Some also have the word ‘spider’ instead of ‘lizard’. These creatures are skilful and resourceful in gaining security. They are organised and disciplined, not dependent on external forces to make them work.
Each of these, in its own way, set forth a positive example of leadership. In other words, the lesson here is that foresight and planning are needed to meet our future needs.
Clarke, in his commentary, says the following.
1. The ant.
The ants show their wisdom by preparing their meat in the summer; seeking for it and storing it when it may be had; not for winter consumption, for they sleep all that time; but for autumn and spring. Proverbs 6:6. The ants are a people; they have their houses, towns, cities, public roads, c. I have seen several of these, both of the brown and large black ant.’
2. The rabbit.
The rabbits act curiously enough in the construction of their burrows, but the word shaphan probably does not here mean the animal we call coney or rabbit. It is most likely that this is what Dr Shaw calls the Daman-Israel; a creature very like a rabbit, but never burrowing in the ground, but dwelling in clefts and holes of rocks.’
3. The locusts.
These surprising animals we have already met and described. Though they have no leader, yet they go forth by troops, some miles in circumference, when they take wing.
4. The spider.
This is a singularly curious animal, both in the manner of constructing her house, her nets, and taking her prey. But the habits of these and such like must be sought in works on natural history.
This chapter closes with another warning to the person who has allowed themselves or will soon allow themselves to become proud and over-confident. There are four examples given: a lion, a strutting cock, a he-goat and a king.
Clarke, in his commentary, says the following.
1. Nothing can be more majestic than the walk of the lion.
It is deliberate, equal, firm, and in every respect becomes the king of the forest.
2. The greyhound.
The girt in the loins, but what this beast is we do not distinctly know. It is most likely that this was the greyhound, which in the East is remarkably fine and very fleet. Scarcely anything can be conceived to go with greater fleetness, in full chase, than a greyhound with its prey in view: it seems to swim over the earth.
3. The goat.
This is generally allowed to be the he-goat; and how he walks, and what state he assumes, in the presence of his part of the flock, everyone knows, who has at all noticed this animal. The ram, also, which some suppose to be intended, is both fierce and majestic at the head of the sheep.
4. A king.
And a king, against whom there is no rising up. That is, a king whose court, counsels, and troops are so firmly united to him as to render all hopes of successful conspiracy against him utterly vain. He walks boldly and majestically about, being safe in the affections of his people.
Coffman, in his commentary, says the following.
‘Strutting cock’ replaces ‘greyhound’ in many of the ancient versions, and the RSV has followed them. However, ‘greyhound’ and ‘war-horse’ are also legitimate renditions.’
Agur is simply saying, we need to shut up, or someone will give you a bloody nose. The point is simply this: do not provoke others because it will result in serious trouble and conflict, Proverbs 27:3.
Coffman, in his commentary, says the following.
‘Forcing wrath’ is a reference to ‘harping on a matter,’ continual complaining, criticising, or in any other manner prosecuting another with exhibitions of one’s displeasure or animosity. To do such a thing brings forth violence and strife just as naturally as churning brings forth butter, or wringing the nose makes it bleed. The antidote for this type of disaster is in the first three lines: ‘Lay thy hand upon thy mouth.’ Many an altercation, and some which have issued in fatal consequences, could have been easily avoided if all men could learn the wisdom of keeping their mouths shut. This proverb is an eloquent plea for exactly that grace to be adopted and practised by men.’