I. THE WAY OF LIFE: TRUTH IS THE MEAN BETWEEN TWO EXTREMES. (Ver. 8.) Extremes exist in logic; life shows that extremes meet, and that the path of sense in opinion and of safety in conduct lies intermediate between them.
II. GREAT INCHES ARE NOT IN THEMSELVES DESIRABLE. Not by the wise and religious man. They bring perils to the soul. Full of his gifts, it is tempted to deny the Giver. The deepest atheism springs from self-sufficiency. Prospering in the flesh, men are often impoverished in the spirit. "How deep a knowledge of the heart is implied in the petition of the Litany, 'In all time of our wealth, good Lord deliver us'!" (Bridges).
III. EXTREME POVERTY MAY BE EQUALLY INJURIOUS TO THE SPIRITUAL LIFE. It tempts to dishonesty, even to perjury. "Too poor to be honest" is a cynical saying which points out a real danger. The old proverb, "It is hard for an empty sack to stand on end," points the same way. More stinging still is the word, "Poor men have no souls."
IV. THE GOLDEN MEAN IS THEREFORE TO BE DESIRED AND SOUGHT. (Comp. Philippians 4:11, 12; 1 Timothy 6:6-10.) Horace says, "Whoever loves the golden mediocrity is safe, free from the sordid misery of the tumble down dwelling, free from the envied hall in his sobriety" ('Carm.,' 2:10). But let us be careful to note that the true state is to be found in the spirit itself - the inward, not the outward sufficiency. "I have learned in whatsoever state I am, therewith to be content." Rich in estate, yet poor in spirit; poor in estate, yet rich in grace; - this is the true solution of the problem, the true object of pious prayers. - J.
Two things have I required of Thee; deny me them not before I die.
Agur seems to allude to the ancient custom of feeding slaves in great families. They had a certain measure of food daily allowed them. He may also have had in view the manner in which God fed the people of Israel in the wilderness with manna, of which they were commanded to gather daily a certain measure, but none for the morrow. That God would thus supply his wants from day to day was his modest petition. We should interpret the prayer of this wise man in a favourable and candid manner, as put up by one who was religious and humble, and disposed to submit his own will to the will of God. It is a prayer of choice, or a comparative prayer. Riches, poverty, and a competency — these are things which cannot be accurately fixed without reference to the state and condition of men. Food convenient for a man is such a competency as will maintain him in that order, degree, or calling in which God hath placed him. The moderation of Agur's prayer is highly commendable if we consider that he lived at a time when temporal blessings were more expressly promised, and spiritual blessings less clearly propounded, than under the gospel. A competency, or a middle state between want and superfluity, deserves to be preferred as the best and happiest condition. The wiser Gentiles were of this opinion, but their reasons are reasons of convenience; but Agur gives for his choice a religious and pious reason. If we carefully examine the political laws of Moses, we shall find that the Divine providence intended the Jewish people for that very situation between poverty and riches which was the object of Agur's wish. The means of accumulating great wealth by an extensive commerce, by circulating large sums of money upon large interests, by extending their dominions, and by planting colonies abroad, were withholden from them; and their lands, industriously cultivated, would, by the blessing of God, furnish them with the necessaries, though not the superfluities, of life. Vows of poverty are made on the basis of our Lord's counsel to the young ruler. But that was, clearly, an extraordinary case. The practice of the first Christians, who sold their lands and possessions, is alleged in favour of voluntary poverty. But there is nothing commendable in superstitious and affected poverty. Agur represents poverty as a state which exposes to the temptations of dishonesty and perjury, and prays that he may not be exposed to it, and to the temptations which accompany it. No doubt he added endeavours to his petitions. It is not unlawful to possess riches. They are of their own nature indifferent. Many good men mentioned in sacred history were rich; but none of them are said to have been desirous of riches. Agur was apprehensive lest wealth should make him irreligious. Great wealth and power and honours bring with them a variety of business, draw after them a multitude of flatterers, nourish pride and conceit, and afford continual means and opportunities of pursuing all sorts of pleasures; so that what with the cares, and what with the diversions of life, no time is left for God and religion. There is, then, a plain and good reason why God for the most part withholds a great abundance of outward things from those whom He most loves, namely, lest by enriching the man He should lose the servant. It is very imprudent, therefore, in men earnestly to pursue that which so much endangers their welfare. They to whom wealth hath presented itself, either unsought, or honestly obtained, ought to be very cautious and considerate. Their state is exposed to danger, and yet it is possible to be wise and happy and safe in it, if proper means be used.
()
People
Agur,
Ithiel,
Jakeh,
Massa,
UcalPlaces
JerusalemTopics
Death, Deny, Die, Refuse, Request, Required, WithholdOutline
1. Agur's confession of his faith7. The two points of his prayer10. The meanest are not to be wronged11. Four wicked generations15. Four things insatiable24. four things exceeding wise29. Four things stately32. Wrath is to be preventedDictionary of Bible Themes
Proverbs 30:7-8 8636 asking
Proverbs 30:7-9
5555 stealing
Library
A Homily for Humble Folks
A Sermon (No. 2140) delivered on Lord's Day, April 27th, 1890 by C.H. Spurgeon at the Metropolitan Tabernacle, Newington. "Surely I am more brutish than any man, and have not the understanding of a man."--Proverbs 30:2. Sometimes it is necessary for a speaker to refer to himself, and he may feel it needful to do so in a way peculiar to the occasion. When Elihu addressed himself to Job and the three wise men, he commended himself to them saying, "I am full of matter, the spirit within me constraineth …
C.H. Spurgeon—Sermons on ProverbsTemporal Advantages.
"We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content."--1 Tim. vi. 7, 8. Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times, but I suppose one of those sins which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,--ambition and covetousness …
John Henry Newman—Parochial and Plain Sermons, Vol. VII
Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that …
J. W. McGarvey—The Four-Fold Gospel
The Tenth Commandment
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.' Exod 20: 17. THIS commandment forbids covetousness in general, Thou shalt not covet;' and in particular, Thy neighbour's house, thy neighbour's wife, &c. I. It forbids covetousness in general. Thou shalt not covet.' It is lawful to use the world, yea, and to desire so much of it as may keep us from the temptation …
Thomas Watson—The Ten Commandments
Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in …
John Bunyan—The Works of John Bunyan Volumes 1-3
Vehicles of Revelation; Scripture, the Church, Tradition.
(a) The supreme and unique revelation of God to man is in the Person of the Incarnate Son. But though unique the Incarnation is not solitary. Before it there was the divine institution of the Law and the Prophets, the former a typical anticipation (de Incarn. 40. 2) of the destined reality, and along with the latter (ib. 12. 2 and 5) for all the world a holy school of the knowledge of God and the conduct of the soul.' After it there is the history of the life and teaching of Christ and the writings …
Athanasius—Select Works and Letters or Athanasius
Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in …
Hugh Binning—The Works of the Rev. Hugh Binning
"Wash You, Make You Clean, Put Away the Evil of Your Doings from Before Mine Eyes; Cease to do Evil,"
Isaiah i. 16.--"Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil," &c. If we would have a sum of pure and undefiled religion, here it is set down in opposition to this people's shadow of religion, that consisted in external ordinances and rites. We think that God should be as well-pleased with our service as we ourselves, therefore we choose his commands which our humour hath no particular antipathy against and refuse others. But the Lord will not …
Hugh Binning—The Works of the Rev. Hugh Binning
Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life
Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in …
John Bunyan—Grace Abounding to the Chief of Sinners
Further Incidents of the Journey to Jerusalem - the Mission and Return of the Seventy - the Home at Bethany - Martha and Mary
ALTHOUGH, for the reasons explained in the previous chapter, the exact succession of events cannot be absolutely determined, it seems most likely, that it was on His progress southwards at this time that Jesus designated' [3870] those seventy' [3871] others,' who were to herald His arrival in every town and village. Even the circumstance, that the instructions to them are so similar to, and yet distinct from, those formerly given to the Twelve, seems to point to them as those from whom the Seventy …
Alfred Edersheim—The Life and Times of Jesus the Messiah
A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1] …
John Bunyan—The Works of John Bunyan Volumes 1-3
Thoughts Upon Worldly Riches. Sect. I.
HE that seriously considers the Constitution of the Christian Religion, observing the Excellency of its Doctrines, the Clearness of its Precepts, the Severity of its Threatnings, together with the Faithfulness of its Promises, and the Certainty of its Principles to trust to; such a one may justly be astonished, and admire what should be the reason that they who profess this not only the most excellent, but only true Religion in the World, should notwithstanding be generally as wicked, debauched and …
William Beveridge—Private Thoughts Upon a Christian Life
Councils of Ariminum and Seleucia.
Part I. History of the Councils. Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians. 1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects …
Athanasius—Select Works and Letters or Athanasius
A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN …
John Bunyan—The Works of John Bunyan Volumes 1-3
Concerning the Scriptures.
Concerning the Scriptures. From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of Truth, which contain, I. A faithful historical account of the actings of God's people in divers ages; with many singular and remarkable providences attending them. II. A prophetical account of several things, whereof some are already past, and some yet to come. III. A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations, …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity
Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew …
John Edgar McFadyen—Introduction to the Old Testament
Links
Proverbs 30:7 NIVProverbs 30:7 NLTProverbs 30:7 ESVProverbs 30:7 NASBProverbs 30:7 KJV
Proverbs 30:7 Bible AppsProverbs 30:7 ParallelProverbs 30:7 Biblia ParalelaProverbs 30:7 Chinese BibleProverbs 30:7 French BibleProverbs 30:7 German Bible
Proverbs 30:7 Commentaries
Bible Hub
