Proverbs Chapter 30
The Oracle of Agur (Proverbs 30)
Authorship and Compilation
The Book of Proverbs, though largely written by Solomon, concludes with two unique sections: the oracle of Agur in Proverbs 30 and the sayings of King Lemuel’s mother in Proverbs 31. Solomon, son of David and king of Israel, is described in Scripture as having spoken “three thousand proverbs, and his songs were a thousand and five” (1 Kings 4:32). The Bible records that “God gave Solomon wisdom and exceedingly great understanding, and largeness of heart like the sand on the seashore” (1 Kings 4:29). Thus, Solomon was the wisest man of his time, surpassing all the men of the East and all the wisdom of Egypt. Since Solomon reigned from approximately 971 to 931 B.C., the majority of his Proverbs were written during the 10th century B.C.
However, Proverbs chapters 25 through 29 were not compiled until the reign of King Hezekiah, around 715–686 B.C., as stated in “These also are proverbs of Solomon which the men of Hezekiah king of Judah copied” (Proverbs 25:1). Therefore, while Solomon authored these sections, the collection process spanned centuries, ultimately demonstrating God’s providence in preserving His inspired Word.
Divine Inspiration
The true Author of Proverbs, as with all Scripture, is God Himself. The Apostle Paul declared, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Timothy 3:16). The term “inspiration” (Greek theopneustos) means “God-breathed.” This means the Holy Spirit superintended the human authors so that their writings, in their original manuscripts, were without error and perfectly conveyed God’s intended message.
Paul further explained that Scripture is profitable in four distinct ways:
For doctrine – it teaches what is right.
For reproof – it exposes what is not right.
For correction – it shows how to get right.
For instruction in righteousness – it teaches how to stay right.
This fourfold framework summarizes the sanctifying power of God’s Word.
Hebrew Hermeneutics
The Hebrew approach to interpreting Scripture involves four layers of meaning, known collectively as PaRDeS, an acronym derived from the Hebrew words Peshat, Remez, Derash, and Sod. The rabbis used this system to explore the depth of God’s Word:
Peshat – the literal, straightforward meaning of the text.
Remez – an allegorical or symbolic hint of a deeper truth.
Derash – the moral, homiletical, or practical application.
Sod – the hidden or mystical meaning, discerned through divine insight.
This interpretive structure predates the twelfth century and was formally developed by Moses de León. Interestingly, the first three layers find parallels in Christian hermeneutics, though traditional Christian interpretation typically prioritizes the literal first, followed by practical, then typological understanding. Together they reflect the fullness of meaning embedded in the divine Word, while the literal interpretation always governs the others to maintain doctrinal soundness.
Proverbs 30:1
“The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal.”
The Hebrew phrase “the words of Agur the son of Jakeh” introduces a distinct collection of wisdom within the larger book. The name Agur likely comes from the Hebrew root agar, meaning “to gather” or “to collect,” thus signifying “the collector.” Some commentators believe this may be a symbolic title, much like “Koheleth” (the Preacher) in Ecclesiastes. Jewish commentators such as Rashi, and early Christian scholars like Jerome, have proposed that Agur might be another name for Solomon, emphasizing his role as a gatherer of wisdom.
Solomon, in fact, was known by several names:
Jedidiah, meaning “beloved by the Lord,” the name given by the prophet Nathan when Solomon was born (“And he called his name Jedidiah, because of the Lord” – 2 Samuel 12:25).
Lemuel, meaning “devoted to God,” possibly a poetic title used in Proverbs 31.
If Agur is indeed Solomon, then “the son of Jakeh” may represent a symbolic lineage, referring to one who “obeys” or “heeds.” Regardless of whether Agur was Solomon or another sage, the content bears the marks of divine wisdom and prophetic authority. The text refers to this section as “the prophecy,” which translates from massa’, often meaning an “oracle” or “burden.” This indicates that what follows is not mere human reflection but inspired revelation.
The recipients of this oracle are Ithiel and Ucal, whose names carry possible meanings of “God is with me” and “I am consumed” or “I am able.” While little is known about them historically, they could symbolize disciples or represent figurative audiences to whom divine wisdom is addressed.
Introduction to the Purpose of Proverbs
The purpose of all Proverbs is stated clearly at the beginning of the book:
Proverbs 1:1–6
“The proverbs of Solomon the son of David, king of Israel; To know wisdom and instruction; to perceive the words of understanding; To receive the instruction of wisdom, justice, and judgment, and equity; To give subtilty to the simple, to the young man knowledge and discretion. A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.”
This passage establishes the foundational purpose of Proverbs: to impart divine wisdom, discernment, and understanding so that believers may walk in righteousness, justice, and equity. Wisdom in Proverbs is not mere intellect or philosophy, but the practical application of God’s truth to daily life.
Proverbs 30:1 – The Dark Saying and the Mystery of Agur
“The words of Agur the son of Jakeh, even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal.”
The opening verse of Proverbs 30 introduces a profound mystery wrapped in what Scripture calls “dark sayings.” The Hebrew term for “dark sayings” is חִידָה (chiydah), which means a riddle, parable, or enigmatic saying. It conveys the sense of an obscured utterance that requires discernment to uncover. These are not meaningless puzzles but divinely veiled truths, designed to draw the hearer into deeper reflection upon God’s wisdom.
The Psalmist used the same term when declaring, “I will open my mouth in a parable: I will utter dark sayings of old, which we have heard and known, and our fathers have told us” (Psalm 78:2–3). The idea is that spiritual truth is not always presented in plain terms. God often conceals truth in parables, riddles, and symbolic language so that the sincere seeker will dig for understanding. Jesus Christ Himself followed this same divine pattern in His earthly ministry, as He frequently spoke in parables, revealing heavenly mysteries to those who believed while concealing them from the unbelieving (Matthew 13:10–17).
The Son of Jakeh
The name Jakeh comes from the Hebrew root yaqeh, meaning “carefully religious,” “obedient,” or “pious.” Thus, Agur, the son of Jakeh, can be understood as “the collector, son of the pious one.” This title hints that Agur was a man raised in reverence of God, whose wisdom was grounded in obedience and holiness. Some interpreters have viewed this as a symbolic reference to Solomon himself, identifying Jakeh with David—the pious father who raised his son in devotion to the Lord. Under this interpretation, Agur would be Solomon’s spiritual title, “the collector of wisdom,” continuing the theme of Solomon as Koheleth (the Preacher) in Ecclesiastes.
“Even the Prophecy: The Man Spake”
The Hebrew expression translated as “even the prophecy: the man spake” presents a difficult construction. The words involve a series of rich and layered Hebrew terms:
הַמַּשָּׂא (ha massa) – “the burden” or “the oracle.” The word massa often refers to a prophetic utterance or a divinely inspired “burden” of the Lord (see Isaiah 13:1; Nahum 1:1). It conveys weight—a message that presses upon the heart of the prophet.
נְאֻם (ne’um) – “oracle” or “utterance.” This is often used in the prophets to denote a divine declaration (for example, “saith the Lord”).
הַגֶּבֶר (ha-geber) – “the mighty man.” It implies not merely human strength but one speaking with divine authority.
When combined, these elements can be rendered: “The mighty oracle prophesied…” or “The burden of the mighty man.” It identifies Agur as one speaking under divine inspiration, delivering an oracle heavy with spiritual significance.
The Names Ithiel and Ucal
Agur’s words are directed to Ithiel and Ucal, two names rich with theological meaning.
Ithiel (אִיתִיאֵל) means “God comes,” “God is with me,” or “God has arrived.” This name parallels Immanuel—“God with us”—as found in Isaiah 7:14 and 8:8. It emphasizes the nearness and presence of God with His people.
Ucal (אוּכָל) appears to derive from the Hebrew root ’ukhal, meaning “to be consumed” or “to be able.” When combined, these names suggest a profound message: “God comes to be consumed,” or “God arrives and gives Himself.”
This reading, while poetic, finds remarkable correspondence in the New Testament revelation of Jesus Christ, the Word made flesh.
The Prophetic Foreshadowing of Christ
If the phrase is taken symbolically, the verse could be paraphrased as follows: “The words gathered of the wise son of the pious father, the prophecy of the mighty oracle: that El (God) arrives to be consumed.” This prophetic utterance foreshadows the incarnation of Jesus Christ, who came in human flesh as the living bread to be given for the life of the world.
Jesus declared, “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world” (John 6:51). The Jews, not understanding the spiritual depth of His words, responded with confusion: “How can this man give us his flesh to eat?” (John 6:52). But Christ continued: “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him” (John 6:53–56).
In this profound teaching, Christ revealed the mystery of divine life communicated through His sacrifice. He continued, “As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever” (John 6:57–58).
Thus, what Agur expressed enigmatically—“God arrives to be consumed”—finds its fulfillment in the incarnation and atonement of Jesus Christ. The “dark saying” becomes illuminated in the light of the Gospel. The living God entered human history not merely to teach wisdom but to give Himself as the sustenance of eternal life.
The Wisdom of Agur
A. Agur the Man
Proverbs 30:1
“The words of Agur the son of Jakeh, his utterance. This man declared to Ithiel—to Ithiel and Ucal.”
This verse introduces a unique section in the book of Proverbs, attributed to Agur the son of Jakeh, a man otherwise unknown in Scripture. His words, described as “his utterance” or “oracle” (Hebrew massa), bear the tone of a divinely inspired message—one that carries both weight and authority. When the men of Hezekiah compiled additional proverbs during their reign (Proverbs 25:1), they included this distinctive portion attributed to Agur. Apart from this chapter, there is no further biblical reference to him.
Solomon, though the principal author of Proverbs, was not the only man endowed with divine wisdom in his generation. Scripture states, “Solomon’s wisdom excelled the wisdom of all the men of the East and all the wisdom of Egypt. For he was wiser than all men—than Ethan the Ezrahite, and Heman, Chalcol, and Darda, the sons of Mahol; and his fame was in all the surrounding nations” (1 Kings 4:30–31). This establishes that others, like Agur, were recognized as men of understanding even if their writings were not as extensive as Solomon’s.
Some Jewish traditions, as recorded in the Midrash, suggest that Agur was another name for Solomon. However, the textual evidence does not support this. The distinct style, language, and tone of Proverbs 30 set it apart from Solomon’s earlier works. As Adam Clarke noted, “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.” Clarke concludes that Agur was a teacher, with Ithiel and Ucal likely being his pupils.
Charles Bridges wisely cautioned against speculation beyond what Scripture reveals: “Nothing definite is known about the writers, and it is vain to speculate where God is silent. It is much better to give our full attention to the teaching than to indulge in unprofitable speculation about the writers.”
The phrase “his utterance” carries prophetic weight, indicating a Spirit-inspired oracle. Like Solomon before him, Agur recognized that true wisdom comes from God alone, as it is written, “For the Lord gives wisdom; from His mouth come knowledge and understanding” (Proverbs 2:6). Thus, Agur’s sayings, though distinct in style, bear the same divine authority as the rest of inspired Scripture.
Agur’s words to Ithiel and Ucal represent a transfer of spiritual wisdom to trusted hearers. Although these men are not mentioned elsewhere, their names have symbolic meaning: Ithiel signifies “God is with me” and Ucal means “I am able” or “consumed.” Some commentators, such as John Trapp, saw these as veiled allusions to Christ, noting their similarity to Immanuel (“God with us”). However, Matthew Poole argued against this interpretation: “If he had meant this of Christ, why should he design Him such obscure and ambiguous names, as if he would not be understood?” The safer conclusion is that Ithiel and Ucal were historical persons—likely disciples of Agur—who received this inspired instruction firsthand.
Kidner observed that Agur invites the reader “to look again at our world with the eye of a man of faith who is an artist and an observer of character,” similar to the Psalmist’s meditation, “I muse on the work of Your hands” (Psalm 143:5). Agur’s writings stand as the reflections of a devout and humble sage, whose reverence for God shaped his view of all creation.
B. Agur’s Humble Introduction
Proverbs 30:2–3
“Surely I am more stupid than any man, and do not have the understanding of a man. I neither learned wisdom nor have knowledge of the Holy One.”
Agur begins with profound humility, acknowledging his limitations before the majesty of divine wisdom. His statement, “Surely I am more stupid than any man,” is an expression of poetic self-deprecation, not self-hatred. It reflects the same spirit of humility found in David’s confession, “So foolish was I, and ignorant; I was as a beast before You” (Psalm 73:22). Similarly, Job declared concerning man, “How much less man, who is a maggot, and a son of man, who is a worm?” (Job 25:6). Agur’s humility contrasts sharply with the pride of those who claim wisdom apart from God.
When Agur says, “I neither learned wisdom,” he admits that his understanding was not derived from formal instruction or human philosophy. As Poole explained, “I have not been taught in the schools of wisdom, as the sons of prophets were, but must own myself to be an unlearned man, as the prophet Amos was” (Amos 7:14–15). The prophet Amos likewise confessed his simplicity, saying, “I was no prophet, nor was I a son of a prophet, but I was a herdsman and a tender of sycamore fruit.” Both men underscore the truth that God’s revelation does not depend on academic training but on divine illumination.
Charles Spurgeon insightfully observed, “Philosophy had failed him, and revelation was his sole confidence.” This captures the essence of biblical wisdom—it is not discovered through human reasoning but received through divine revelation. The apostle Paul echoed this truth, saying, “For the wisdom of this world is foolishness with God” (1 Corinthians 3:19).
Agur concludes his introduction with the confession, “Nor have knowledge of the Holy One.” He does not deny knowing God altogether, but rather expresses awe at how little he knows in comparison to the infinite wisdom of the Almighty. His humility is both intellectual and spiritual, acknowledging that true knowledge of the Holy One transcends human comprehension.
As Bruce Waltke aptly summarized, “Earthbound mortals cannot find transcendent wisdom apart from the transcendent Lord. Real wisdom must find its starting point in God’s revelation; in His light, we see light.” This echoes Psalm 36:9, “For with You is the fountain of life; in Your light we see light.”
Agur’s humility forms the proper foundation for divine revelation. Only when man acknowledges his ignorance can he begin to grasp the wisdom of God. The fear of the Lord is indeed the beginning of knowledge (Proverbs 1:7), and Agur’s opening confession serves as a model for all who seek to understand divine truth.
B. Agur’s Wisdom
Proverbs 30:4
“Who has ascended into heaven, or descended? Who has gathered the wind in His fists? Who has bound the waters in a garment? Who has established all the ends of the earth? What is His name, and what is His Son’s name, if you know?”
This verse contains one of the most profound theological meditations in the entire book of Proverbs. Agur turns the reader’s eyes heavenward and calls attention to man’s smallness in light of the vastness of divine power. His series of rhetorical questions demonstrates that there is no man who possesses divine authority or creative ability. The only proper answer to each question is God Himself.
Agur’s words echo the Lord’s rebuke to Job, when God said, “Where were you when I laid the foundations of the earth? Tell Me, if you have understanding” (Job 38:4). Just as Job was humbled before the Creator, Agur seeks to humble all who presume to understand divine wisdom. Humanity cannot ascend into heaven to gain divine perspective, nor can it descend to govern creation’s foundations. Only the Creator Himself can “gather the wind in His fists” and “bind the waters in a garment.” These images symbolize divine sovereignty over nature—the wind, the seas, and the stability of the earth itself are under His command.
As Matthew Poole remarked, “Where is there a man that can do this? None but He who made and governs all the creatures can know and teach these things.” This recognition of divine transcendence reinforces the humility introduced in verses 2–3. Agur’s wisdom begins not in self-confidence but in reverent submission.
“What is His name, and what is His Son’s name, if you know?”
Agur now moves from nature to revelation. He not only acknowledges God’s creative power but also hints at the mystery of God’s self-disclosure. To ask “What is His name?” is to inquire into His character, nature, and revealed identity. In Scripture, the “name” of God represents His person and attributes. Moses asked a similar question when he said, “Indeed, when I come to the children of Israel and say to them, ‘The God of your fathers has sent me to you,’ and they say to me, ‘What is His name?’ what shall I say to them?” (Exodus 3:13). God replied, “I AM WHO I AM” (Exodus 3:14), declaring His self-existence and eternal nature.
But Agur goes further: “What is His Son’s name?” This question is astonishing for an Old Testament writer, suggesting a prophetic awareness of a divine Son distinct from, yet one with, God the Father. Agur likely did not fully grasp the incarnation, but through divine inspiration, he foresaw a unique filial relationship within the Godhead.
The Christian reader cannot miss the connection to the New Testament revelation of Jesus Christ, the eternal Son of God. John declared, “No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven” (John 3:13). Likewise, Jesus said, “He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. And what He has seen and heard, that He testifies” (John 3:31–32).
The Son’s name is none other than Jesus, meaning “The Lord saves.” Agur, by divine foresight, spoke of truths that would later be revealed in full clarity. As one commentator notes, “Since God is the only possible answer to the questions here, it is striking that the text speaks of His ‘Son.’”
Thus, Proverbs 30:4 foreshadows the revelation of the triune nature of God—Father, Son, and Spirit—and exalts the Son who would one day descend to earth, reveal the Father, and ascend again to heaven (John 3:31–33).
Proverbs 30:5–6
“Every word of God is pure; He is a shield to those who put their trust in Him. Do not add to His words, lest He rebuke you, and you be found a liar.”
Agur transitions from the mystery of divine revelation to the reliability of divine communication. Having acknowledged humanity’s inability to ascend to heavenly knowledge, he turns to the one source that bridges the divide—the Word of God.
“Every word of God is pure”
The Hebrew term for “pure” carries the idea of refined metal—purged of all impurities through intense fire. Adam Clarke wrote, “Every inspiration which the prophets have received is pure, without mixture of error, without dross. Whatever trials it may be exposed to, it is always like gold: it bears the fire, and comes out with the same lustre, the same purity, and the same weight.” God’s Word is flawless, enduring, and eternally trustworthy.
As the Psalmist declared, “The words of the Lord are pure words, like silver tried in a furnace of earth, purified seven times” (Psalm 12:6). Because of this purity, Scripture needs no human improvement or philosophical enhancement. Charles Bridges affirmed, “Nothing is learned solidly by abstract speculation. Go to the Book. Here all is light and purity. While the secret things belong to the Lord our God, yet the things that are revealed are our holy directory.”
“He is a shield to those who put their trust in Him”
The Word of God not only enlightens the mind but also protects the heart. God Himself becomes a shield to those who trust in Him. Faith in the Word leads to security in the God of the Word. The shield imagery recalls “You are my hiding place and my shield; I hope in Your word” (Psalm 119:114) and “You, O Lord, are a shield for me, my glory and the One who lifts up my head” (Psalm 3:3).
As Derek Kidner observed, “The aim of revelation is to promote trust, not bare knowledge—and trust that goes behind the words to the Speaker.” The purpose of divine revelation is not academic curiosity but relational confidence in the One who speaks.
“Do not add to His words”
Having affirmed the purity of God’s Word, Agur issues a solemn warning: mankind must neither add to nor take away from divine revelation. Scripture is sufficient as it stands. This principle is reaffirmed throughout the Bible: “You shall not add to the word which I command you, nor take from it, that you may keep the commandments of the Lord your God” (Deuteronomy 4:2), and “If anyone adds to these things, God will add to him the plagues that are written in this book” (Revelation 22:18–19).
Adam Clarke denounced the folly of those who corrupt God’s Word: “How amply has this been fulfilled in the case of the Romish Church! It has added all the gross stuff in the Apocrypha, besides innumerable legends and traditions, to the Word of God! They have been tried by the refiner’s fire and have been reproved and found to be liars.”
Paul warned against such presumption when he wrote, “that you may learn in us not to think beyond what is written” (1 Corinthians 4:6). John Trapp described such distortion vividly: “They wrest and rack the Word, making it speak that which it never thought, gnawing and tawing it to their own purposes, as the shoemaker taws upper leather with his teeth.”
The danger of adding to God’s Word is not merely academic—it is spiritual deceit. Those who presume to improve upon divine revelation will ultimately be rebuked and exposed as liars, for God alone is true (Romans 3:4).
C. Agur’s Prayer for Integrity
Proverbs 30:7–9
“Two things I request of You (Deprive me not before I die): Remove falsehood and lies far from me; Give me neither poverty nor riches—Feed me with the food allotted to me; Lest I be full and deny You, and say, ‘Who is the Lord?’ Or lest I be poor and steal, and profane the name of my God.”
These verses present one of the most spiritually balanced prayers in all of Scripture. Agur’s humility and self-awareness stand in sharp contrast to the self-sufficient tone of worldly men. His requests demonstrate a wise understanding of human frailty and a deep desire to walk in truth and contentment before God.
“Two things I request of You (Deprive me not before I die)”
Agur begins his prayer with an earnest appeal—two petitions he desires to be granted within his lifetime. The prayer is both practical and eternal in focus. It reveals a man who has thought deeply about his weaknesses and desires divine help before facing eternity. As Garrett observes, “The author recognizes his weaknesses, both in his tendency to forget God when life is too easy and to turn in desperation away from God when life is too hard.” Agur’s humility drives him to prayer rather than pride.
His desire is not for comfort, wealth, or recognition, but for truth and balance in life—things that preserve the soul and honor God. The phrasing “Deprive me not before I die” expresses the urgency of sanctification in this life, showing that Agur values spiritual formation over material success.
“Remove falsehood and lies far from me”
The first request concerns personal integrity. Agur recognizes that deceit and falsehood corrupt the soul and sever fellowship with the God of truth. He desires to be far removed from any form of dishonesty, whether in word, motive, or deed. This petition parallels Psalm 119:29, “Remove from me the way of lying, and grant me Your law graciously.”
Since “Every word of God is pure” (Proverbs 30:5), Agur desires that his own speech and character reflect that purity. To pray for truthfulness is to align oneself with God’s very nature, for “It is impossible for God to lie” (Hebrews 6:18). The Christian who prays this way seeks holiness in both the tongue and the heart.
Garrett insightfully noted that the phrase “falsehood and lies” may also encompass the deceptiveness of both wealth and poverty. Riches can deceive a man into thinking he needs nothing from God, while poverty can deceive him into thinking God has abandoned him. Both distort one’s view of God’s goodness. Thus, Agur prays for deliverance not only from moral deceit but from circumstantial deception as well.
“Give me neither poverty nor riches—Feed me with the food allotted to me”
The second petition is a request for contentment and moderation. Agur asks God to place him in a state of sufficiency—neither excessive wealth that might lead to pride, nor desperate poverty that might lead to dishonor. His prayer echoes the spirit of the Lord’s Prayer, “Give us this day our daily bread” (Matthew 6:11), reflecting a dependence on God’s daily provision rather than worldly abundance.
The phrase “Feed me with the food allotted to me” refers to the portion that God, in His wisdom, appoints for each individual. It implies trust in divine providence rather than striving for excess. As F. B. Meyer beautifully wrote, “But there is other food which is needful. The daily bread of love, of hope, of holy thought, and fellowship. There is other hunger than that of the body. But this also will be provided, according as each day requires.”
True wisdom recognizes that both wealth and poverty carry dangers, and that peace is found only in trusting God’s allotment. The Apostle Paul understood this principle when he wrote, “I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound” (Philippians 4:11–12).
“Lest I be full and deny You, and say, ‘Who is the Lord?’ Or lest I be poor and steal, and profane the name of my God.”
Agur concludes by revealing the spiritual motivation behind his requests—the glory of God’s name. He fears two possible outcomes that might cause him to dishonor his Lord.
If he were to become wealthy, he might fall into self-sufficiency and forget God, echoing the warning of Deuteronomy 8:12–14: “When you have eaten and are full… and all that you have is multiplied; when your heart is lifted up, and you forget the Lord your God.” Prosperity can easily lead to spiritual amnesia, producing the arrogant question, “Who is the Lord?”—a phrase reminiscent of Pharaoh’s defiance in Exodus 5:2.
Conversely, poverty can also be a spiritual snare. Desperation might drive a man to steal, thereby bringing reproach upon God’s name. Agur’s fear is not primarily personal loss, but divine dishonor: “And profane the name of my God.” To “profane” means to treat as common what is sacred. Stealing out of unbelief would publicly imply that God cannot provide, thus dishonoring His character before men.
John Trapp wisely noted, “Even an Agur full fed may grow wanton, and be dipping his fingers in the devil’s sauce; yea, so far may he forget himself, as to deny the Lord.” Likewise, Bruce Waltke observed, “In sum, the glory of God, not his personal need, motivates Agur’s requests.”
This prayer, therefore, teaches that true spirituality seeks God’s honor above self-interest. It is a model for every believer who desires a balanced life marked by truth, contentment, and reverence for the divine name.
D. Speaking Ill of Others
Proverbs 30:10
“Do not malign a servant to his master, lest he curse you, and you be found guilty.”
This proverb warns against unjustly criticizing or accusing others, especially those in a position of service or subordination. To “malign” is to slander or harm another’s reputation by spreading ill words behind their back. Agur condemns this act as both unethical and dangerous.
Adam Clarke explains, “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.” Even in the case of a servant, slander is condemned; how much more grievous is it when directed toward equals or superiors.
Garrett points out that this command implicitly affirms the dignity of laborers: “Behind this injunction is a demand that one respect the person of the menial worker. His work relationship with his master is between the two of them; one should no more interfere here than one would interfere in a matter involving a superior or an equal.”
The warning concludes with a consequence: “Lest he curse you, and you be found guilty.” A false accuser exposes himself to divine judgment. As Kidner notes, “If the servant is innocent, his curse will count (cf. Proverbs 26:2), for there is a Judge.” God Himself will vindicate the oppressed and expose the malicious.
Thus, Agur’s wisdom here teaches respect for others’ reputations and restraint in speech. The fear of the Lord should govern not only what we believe but also what we say about others.
Proverbs 30:11–15a
“There is a generation that curses its father, and does not bless its mother. There is a generation that is pure in its own eyes, yet is not washed from its filthiness. There is a generation—oh, how lofty are their eyes! And their eyelids are lifted up. There is a generation whose teeth are like swords, and whose fangs are like knives, to devour the poor from off the earth, and the needy from among men. The leech has two daughters—Give and Give!”
Agur, in his God-given insight, vividly portrays the moral decay of successive generations. These verses are not merely social commentary but divine warning. Each “generation” he describes reveals a progressive deepening of human sin, from dishonor and self-deception to pride, greed, and exploitation. His words echo the moral cycle described throughout Scripture, showing that every generation apart from God repeats the same rebellion in new forms.
“There is a generation that curses its father, and does not bless its mother.”
This first generation defies God’s commandment to honor one’s parents. The Law clearly states, “Honor your father and your mother, that your days may be long upon the land which the Lord your God is giving you” (Exodus 20:12), and the apostle Paul affirms it, “Honor your father and mother, which is the first commandment with promise” (Ephesians 6:2). To curse one’s father and withhold blessing from one’s mother is to reject the God-ordained structure of authority and gratitude.
Charles Bridges described this rebellion as manifold: “Many are the forms in which this proud abomination shows itself: resistance to a parent’s authority, contempt of his reproof, shamelessly defiling his name, needlessly exposing his sin, coveting his substance, denying his obligation.” Such behavior destroys both home and society, for the breakdown of family respect is the foundation of moral collapse.
This “generation” symbolizes the spirit of lawlessness that grows in societies which despise parental correction and elevate self-will. When a people no longer honor those who gave them life, they have lost the fear of God.
“There is a generation that is pure in its own eyes, yet is not washed from its filthiness.”
Here Agur exposes the hypocrisy of self-righteousness. This generation imagines itself morally pure, yet remains stained with sin. It represents those who claim outward morality or religious observance while their hearts remain unclean. Jesus condemned the same hypocrisy among the Pharisees: “For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness” (Matthew 23:27).
As Bruce Waltke observed, “Anyone who thinks he is pure apart from God’s divine cleansing conceals an unsuspected depth of depravity.” Similarly, Proverbs 3:7 warns, “Do not be wise in your own eyes; fear the Lord and depart from evil.”
Isaiah rebuked such false purity, saying, “Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Cease to do evil” (Isaiah 1:16). True cleansing comes only through repentance and divine forgiveness, not self-deception.
As Allen Ross noted, “There is a generation, a group of people, who may observe all outer ritual but pay no attention to inner cleansing. Such hypocrisy is harmful in every walk of life.” This verse pierces the heart of all religious pretenders—those who profess faith but deny its transforming power.
“There is a generation—oh, how lofty are their eyes! And their eyelids are lifted up.”
This third description reveals a generation marked by pride and arrogance. They exalt themselves above others and scorn humility. Their lifted eyelids portray contempt, a haughty disposition that God detests. Scripture consistently warns that pride leads to destruction: “Pride goes before destruction, and a haughty spirit before a fall” (Proverbs 16:18).
James and Peter both echo this principle: “God resists the proud, but gives grace to the humble” (James 4:6; 1 Peter 5:5). The proud man’s eyes are fixed on himself rather than on God. He elevates his own wisdom, status, or intellect, forgetting that every good thing he has is from above.
Poole describes such individuals as “proud and insolent, advancing themselves, and despising all others in comparison of themselves, and showing the pride of their hearts in their countenances and carriages.” Pride is the root sin of Satan (Isaiah 14:13–14) and of fallen humanity; it blinds men to their need for grace.
“There is a generation whose teeth are like swords, and whose fangs are like knives, to devour the poor from off the earth, and the needy from among men.”
This final description in the sequence presents a generation of cruelty and greed. Their greed is predatory, their appetites insatiable. Agur’s imagery of teeth and fangs depicts individuals and systems that consume others for personal gain. They prey upon the poor and defenseless, exploiting them without mercy.
The prophet Amos warned of similar oppression in Israel’s history: “They sell the righteous for silver, and the poor for a pair of sandals. They pant after the dust of the earth which is on the head of the poor” (Amos 2:6–7).
Garrett comments, “These cruel oppressors are marked by pitiful cowardice. They vent their wantonness only where there is little or no power of resistance as they devour the poor.”
Such a society mirrors our modern age, where power, wealth, and exploitation often dominate over compassion. Agur’s words remind us that greed is not merely an economic sin but a spiritual disease.
“The leech has two daughters—Give and Give!”
To illustrate this greed, Agur uses the image of a leech, a blood-sucking creature that never ceases to consume. Its two “daughters” are personified as Give and Give, representing insatiable desire. Waltke explains, “It personifies the blood-sucking horseleech, which had two sucking organs at each end, one to suck blood, the other to attach itself to its host. This leech could be found in all stale waters of Palestine and attached itself above all in nostrils and palate of drinking horses.”
This image captures the essence of greed—a continual cry for more. The leech’s appetite is never satisfied, reflecting the spiritual truth that covetousness can never be quenched. Waltke further notes, “Implicitly, just as the parasitical, loathsome leech must be quickly eliminated from doing more damage, so also the wise must either exercise precaution to avoid the greedy or take quick and decisive action to get rid of them and so preserve his life and health.”
Thus, Agur’s description of these four generations culminates in a warning: unchecked sin, left unrestrained, produces an insatiable generation—one that devours both people and principles.
F. Things That Are Never Satisfied
Proverbs 30:15b–16
“There are three things that are never satisfied, four never say, ‘Enough!’: The grave, the barren womb, the earth that is not satisfied with water—And the fire never says, ‘Enough!’”
The imagery of the leech leads Agur to identify four examples from nature that illustrate the futility of human greed and the unending appetite of fallen creation.
The phrase “three things... four” follows a poetic pattern common in Hebrew wisdom literature (see Proverbs 6:16). It suggests that the list is illustrative rather than exhaustive—examples meant to awaken reflection.
“The grave, the barren womb”
The grave (Sheol) symbolizes death’s relentless appetite. Humanity continually dies, yet the grave is never full. Isaiah echoes this image: “Therefore Sheol has enlarged itself and opened its mouth beyond measure” (Isaiah 5:14). Death consumes continually, never satisfied until the final resurrection victory of Christ (1 Corinthians 15:54–55).
The barren womb likewise symbolizes an unfulfilled longing. In the ancient world, childlessness was viewed as a deep sorrow, often producing anguish and desperation. Trapp noted, “Barren women are most desirous of children, which yet are certain cares, but uncertain comforts. How impatient was Rachel! how importunate was Hannah!” Rachel cried to Jacob, “Give me children, or else I die!” (Genesis 30:1).
Both the grave and the barren womb illustrate unmet desire—one for life taken, the other for life never conceived.
“The earth that is not satisfied with water—and the fire never says, ‘Enough!’”
The earth continually drinks the rain that falls upon it but is never permanently satisfied; it always thirsts for more. Similarly, fire represents consumption without contentment. As long as fuel remains, fire burns. These images demonstrate that certain forces in creation mirror human desire in its fallen state—always taking, never filled.
Together, these four insatiable elements—the grave, the barren womb, the thirsty earth, and the unquenched fire—portray the boundless hunger of sin and the futility of human striving apart from God. Only in Christ can the heart find rest, for He alone satisfies: “He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (John 6:35).
Proverbs 30:17
“The eye that mocks his father, and scorns obedience to his mother, the ravens of the valley will pick it out, and the young eagles will eat it.”
This proverb continues Agur’s theme of moral decay and the judgment that follows those who dishonor their parents. Here he paints a vivid, poetic picture of divine retribution against arrogance and rebellion.
“The eye that mocks his father”
The “eye” symbolizes attitude, pride, and the inward disposition of the heart. The person who mocks or despises his parents reveals through his eyes a heart full of contempt. Such mockery directly violates the Fifth Commandment, “Honor your father and your mother” (Exodus 20:12), and stands as a visible act of defiance against God’s ordained authority.
Waltke aptly observes, “His eye reveals his inner cast of mind.” In other words, the contemptuous look betrays the condition of the soul. To mock one’s father and scorn one’s mother is to overthrow the moral foundation of family and society. Scripture teaches that this rebellion leads to ruin: “The eye that mocks his father and despises his mother—the lamp of the wicked will be put out” (Proverbs 20:20).
In both Old and New Testaments, honoring parents carries not only moral but spiritual weight. Paul reminded the Ephesians, “Honor your father and mother, which is the first commandment with promise: that it may be well with you and you may live long on the earth” (Ephesians 6:2–3). Those who reject this divine order invite judgment, not merely from men, but from God Himself.
“The ravens of the valley will pick it out, and the young eagles will eat it.”
Agur employs striking imagery to show the consequences of such rebellion. The ravens of the valley and the young eagles (vultures) are scavengers that feed on the dead. The fool who mocks his parents is portrayed as morally and spiritually dead long before physical death arrives. His rebellion leads to isolation, ruin, and divine abandonment, making him a fitting prey for the birds of the wilderness.
John Trapp commented, “The ravens of the valleys or brooks are said to be most ravenous; and the young eagles or vultures smell out carcasses, and the first thing they do to them is to pick out their eyes.” The very organ of mockery—the eye—is targeted in poetic justice. He was blind in his scorn for authority, and his punishment mirrors his blindness.
Adam Clarke adds a sobering reflection: “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.”
Agur’s warning, therefore, is both literal and spiritual. Those who despise parental authority endanger their lives, their reputations, and their eternal souls.
H. Four Amazing Things
Proverbs 30:18–19
“There are three things which are too wonderful for me, yes, four which I do not understand: the way of an eagle in the air, the way of a serpent on a rock, the way of a ship in the midst of the sea, and the way of a man with a virgin.”
In contrast to the judgment of the previous verse, Agur now turns his attention to wonder. He marvels at four mysteries of creation—phenomena that surpass the grasp of human understanding and invite humble contemplation of the Creator’s wisdom.
“Three things which are too wonderful for me, yes, four which I do not understand”
Agur does not attempt to explain these wonders but simply acknowledges their beauty and mystery. His tone is one of reverent amazement. The Hebrew word for “wonderful” (pala) means “extraordinary, beyond comprehension.” These examples remind us that not all knowledge is accessible to man; some truths must simply be worshiped rather than explained.
As Kidner noted, “The way of all four wonders move in and cleave to their appropriate and difficult environments according to an invisible course in an easy, intriguing, gracious, undulating manner, without leaving a trace and without being taught, and yet reaching their goals.”
Each example shares a common quality—movement through an element that resists control (air, rock, sea, and human passion). They show how God’s design provides mastery and purpose even in the midst of mystery.
“The way of an eagle in the air”
The eagle’s flight symbolizes majesty and effortless power. Soaring on unseen air currents, it rises higher and glides farther than any other bird, its path invisible yet perfectly controlled. The Psalmist used the eagle as a metaphor for divine renewal: “Who satisfies your mouth with good things, so that your youth is renewed like the eagle’s” (Psalm 103:5).
The eagle’s way declares the wisdom and power of the Creator—an emblem of strength that moves freely in an element that should not sustain it, yet does.
“The way of a serpent on a rock”
The serpent glides silently across rough stone without limbs or visible means of propulsion. Its movement defies mechanical explanation. It adapts with uncanny precision to the surface beneath it, symbolizing instinctive mastery. The serpent is both feared and admired for its subtlety, and here it represents the mystery of motion and grace without apparent effort.
The believer can reflect that just as the serpent leaves no trace on the rock, so the workings of God’s providence often move unseen—perfectly coordinated yet imperceptible.
“The way of a ship in the midst of the sea”
The ship’s course across the vast sea is another wonder. It moves over an unstable, formless medium and yet arrives safely at its destination. The sea, often a symbol of chaos, is subdued by man’s God-given wisdom to navigate it. Even as the waves conceal the ship’s trail, its direction is governed by unseen principles—currents, wind, and the skill of its pilot.
This image illustrates human ingenuity as a reflection of divine wisdom, for it was God who gave man the capacity to harness the elements for travel and trade (Psalm 107:23–24).
“The way of a man with a virgin”
The final example is the most intimate and mysterious of all. Agur marvels at the mystery of love—particularly the awakening of affection between a man and a woman. The attraction, pursuit, and union between them reflect not only human emotion but divine design. Marriage and intimacy are sacred institutions, created by God as the highest expression of human relationship.
Ross explains, “This mystery might begin with the manner of obtaining the love of the woman but focuses on the most intimate part of human relationships. So the most intimate moments of love are at the heart of what the sage considers to be wonderful.”
Van Leeuwen calls this verse “a delicate song of praise to God for the glories of creation, especially for sexual love.” In contrast, Waltke observes that Agur’s awe for pure love “stands in contrast to the adulteress, who sees nothing wrong with demeaning her sexuality with another sexual partner, reducing it to nothing more than eating a meal” (Proverbs 30:20).
The way of a man with a virgin thus symbolizes love as God intended it—holy, mysterious, and powerful, not merely physical passion but covenantal union.
Proverbs 30:20
“This is the way of an adulterous woman: She eats and wipes her mouth, and says, ‘I have done no wickedness.’”
Agur, continuing his observations on human nature and morality, now turns his attention to the corruption of sexual sin. The verse presents not only the depravity of the adulterous woman but also her hardened conscience—her ability to commit sin and yet feel no guilt.
“This is the way of an adulterous woman”
Agur’s teaching, like Solomon’s before him, is addressed primarily to young men. His focus on the adulterous woman serves as both a warning and an illustration of sin’s deceitful nature. Though the proverb uses feminine imagery, its principle applies equally to both men and women who commit adultery. The problem lies not in gender, but in moral blindness and rebellion against God’s law.
Kidner remarks, “The fifth, and unnatural, marvel (verse 20) is that of a person utterly at ease and in her element in sin; an act of adultery is as unremarkable to her as a meal.” This captures the horrifying spiritual state of one whose conscience is seared (1 Timothy 4:2).
This woman is not merely guilty of adultery; she has become desensitized to it. Sin has become habitual, normal, and meaningless to her. The same spirit pervades modern society, which glorifies immorality and dismisses fidelity as outdated.
“She eats and wipes her mouth”
Agur uses the metaphor of eating to describe the act of adultery. The adulteress “eats” in the sense that she gratifies her carnal appetite, then wipes her mouth as if nothing significant has occurred. In doing so, she treats the sacred bond of marriage with the same casualness as finishing a meal.
This poetic imagery is deliberate. Proverbs 9:17 uses eating similarly to describe stolen pleasure: “Stolen water is sweet, and bread eaten in secret is pleasant.” The adulteress, like the foolish woman of Proverbs 9, views sin as nourishment for her desire rather than poison for her soul.
Waltke notes, “The adulteress lacks any conscience against smashing the very foundations of an ordered society, because, for her, gratifying her sexual appetite is no different from gratifying her gastronomical appetite.” Garrett adds, “Wiping her mouth after eating means that the adulteress treats sexual liaisons the same way she does eating: she just finishes up and goes home without a care and certainly without a sense of guilt.”
This metaphor highlights how moral decay begins when sin is trivialized—when adultery becomes “normal” and no longer shocking. The adulterous woman represents a culture that has lost its ability to blush (Jeremiah 6:15).
“And says, ‘I have done no wickedness’”
The final phrase reveals the most dangerous aspect of sin: self-justification. The adulterous woman’s denial of guilt shows a hardened conscience and a complete loss of moral awareness. This is not ignorance, but willful blindness. Her heart is so corrupted that she perceives her wickedness as innocence.
This attitude mirrors the spiritual blindness described by Isaiah: “Woe to those who call evil good, and good evil; who put darkness for light, and light for darkness” (Isaiah 5:20). The adulteress’ self-righteousness is the mark of reprobation. Her conscience no longer convicts her; she walks in self-deception, considering herself morally upright.
This same condition is seen in modern culture’s normalization of sin. When society redefines moral evil as personal freedom, it repeats the very pattern Agur condemns. The adulteress, both ancient and modern, symbolizes a people who sin without shame and justify their wickedness under the guise of self-expression.
J. Four Unbearable Things
Proverbs 30:21–23
“For three things the earth is perturbed, yes, for four it cannot bear up: For a servant when he reigns, a fool when he is filled with food, a hateful woman when she is married, and a maidservant who succeeds her mistress.”
Agur now turns from moral corruption to social disorder. In these verses, he lists four conditions that disturb the moral and societal balance of the world—circumstances that cause turmoil because they invert the natural order God established.
“For three things the earth is perturbed, yes, for four it cannot bear up”
This is another use of the “three and four” Hebrew idiom, previously used in verses 15 and 18. The structure signifies completeness and emphasis. The phrase “the earth is perturbed” means the natural order is shaken or disturbed. These four situations are unbearable because they represent the misplacement of power, privilege, and relationship.
When God’s design for authority, humility, and character is overturned, society loses its foundation.
“For a servant when he reigns”
This phrase does not condemn humility or the rise of a virtuous servant like Joseph, who became a ruler through divine wisdom (Genesis 41:41). Instead, it refers to an unfit person—a man with a servile, unprincipled disposition—who suddenly gains authority. When such a man reigns, he governs not with justice but with arrogance, vengeance, or ignorance.
Garrett explains, “A servant who gains authority over others has neither the training nor disposition to rule well.” Waltke clarifies further: “The proverb does not have in view a slave like Joseph who rose to power through wisdom.”
This proverb therefore warns of leadership without moral foundation—when those unprepared for authority are thrust into it, disaster follows.
“A fool when he is filled with food”
The fool, when given satisfaction or abundance, becomes more foolish. His prosperity amplifies his folly. Instead of gratitude, he exhibits arrogance; instead of wisdom, he pursues indulgence. Prosperity does not reform fools—it empowers them to sin more freely.
Charles Bridges commented, “Can we wonder that he causes trouble and is a curse, since he gives full rein to his appetite and becomes even more devoid of understanding than before?” The fool’s fullness does not lead to contentment but to excess. Like the prodigal son before his downfall, his abundance leads him farther from wisdom and closer to ruin.
“A hateful woman when she is married”
This refers to an unpleasant, quarrelsome, or odious woman who, through some twist of providence, finds herself married. Such a situation is described as “unbearable” because her disposition makes life miserable for her husband and family.
Waltke explains, “Points to an odious, quarrelsome, unlovable woman whom society rejects, the opposite of a prudent wife.” Kidner adds, “The implication may be that she is naturally unpleasant, or that she is merely old-maidish, and her success has gone to her head.”
Marriage to such a woman disrupts harmony in the home, turning what should be a sanctuary into a battlefield. Proverbs 21:9 echoes the sentiment: “Better to dwell in a corner of a housetop, than in a house shared with a contentious woman.”
“A maidservant who succeeds her mistress”
This scenario parallels the first—when the social order is upended and those unprepared for power assume control. The maidservant who supplants her mistress becomes arrogant and vengeful, abusing her newfound position.
Ross observes, “The tension from the threat of Hagar in Genesis 16:5 and 21:10 shows how unbearable this could be.” Indeed, Sarah’s maidservant Hagar, after conceiving Ishmael, looked with contempt on her mistress, resulting in strife and sorrow.
When envy and ambition overturn divine order, chaos ensues. Whether in homes, institutions, or nations, authority misplaced in the hands of the unqualified leads to ruin.
K. Four Small Yet Wise Creatures
Proverbs 30:24–28
“There are four things which are little on the earth, but they are exceedingly wise: The ants are a people not strong, yet they prepare their food in the summer; the rock badgers are a feeble folk, yet they make their homes in the crags; the locusts have no king, yet they all advance in ranks; the spider skillfully grasps with its hands, and it is in kings’ palaces.”
Agur turns his attention from great and majestic things to small and seemingly insignificant creatures. He highlights four examples from nature that embody divine wisdom despite their frailty. These creatures demonstrate that God’s creation contains profound lessons about foresight, cooperation, adaptability, and diligence.
“There are four things which are little on the earth, but they are exceedingly wise.”
These small creatures—ants, rock badgers, locusts, and spiders—show that greatness is not a matter of size, but of wisdom. The Hebrew phrase translated “exceedingly wise” (chakam me’od) expresses more than natural cleverness; it points to divinely endowed skill in survival and order. Waltke observes, “They are wise uniquely, using ‘wise’ for animals to denote their skill to cope and their masterful cunning to survive in spite of their severe limitations that expose them to threats that endanger their very existence.”
Their example teaches that God grants wisdom even to the lowliest of His creatures, and that men—who are made in His image—should observe and learn.
“The ants are a people not strong, yet they prepare their food in the summer.”
The first lesson is industry and foresight. Ants are small and weak, yet they are tireless workers who gather food in the proper season. Their wisdom is revealed in their diligence and preparation. They labor while conditions are favorable, storing up against the coming winter.
This principle is echoed elsewhere: “Go to the ant, you sluggard! Consider her ways and be wise, which, having no captain, overseer, or ruler, provides her supplies in the summer, and gathers her food in the harvest” (Proverbs 6:6–8).
Charles Bridges draws a powerful application: “A quickening sermon do these little insects preach to us as they prepare for the coming winter. What must be the thoughtlessness of men who make no provision for the coming eternity!” Just as the ant prepares for future need, so believers are called to live with eternity in view, storing up spiritual treasures that will endure.
“The rock badgers are a feeble folk, yet they make their homes in the crags.”
The second lesson is security through refuge. The rock badgers (or conies) are small, defenseless creatures unable to stand against predators. Their wisdom lies in knowing where their safety is found—they make their homes in the rocks.
This portrays a spiritual truth. As the conies hide in the clefts of the rock for protection, so the believer finds refuge in Christ, the Rock of Ages. Trapp applies it beautifully: “It shall be our wisdom to work ourselves into the Rock Christ Jesus, where we shall be safe from hellish hunters.”
The Psalmist expressed the same thought: “Be my strong refuge, to which I may resort continually; You have given the commandment to save me, for You are my rock and my fortress” (Psalm 71:3). The weak who dwell in Christ’s strength become unshakable.
“The locusts have no king, yet they all advance in ranks.”
The third lesson is unity and cooperation. Locusts have no visible ruler, yet they move together in perfect order, swarming across the earth with astonishing discipline. Though individually weak, together they are unstoppable.
Their coordination without centralized control mirrors the church of Jesus Christ—many members, but one body (1 Corinthians 12:12). True spiritual order is not achieved by domination, but by shared obedience to God’s unseen authority.
Waltke remarks, “They are well known for their amazing ability to form gigantic swarms that can wreak devastation of a scale almost beyond imagination. Highly reliable eyewitness accounts of modern locust plagues border on the incredible.”
The wisdom of the locusts reminds believers that cooperation under divine direction achieves far more than self-directed effort.
“The spider skillfully grasps with its hands, and it is in kings’ palaces.”
The fourth lesson is persistence and ingenuity. The Hebrew word translated “spider” may also refer to a small lizard (gecko). Whether spider or gecko, the meaning is clear: through skill, patience, and determination, this small creature reaches even the palaces of kings.
Waltke, Ross, and Kidner all note that “spider” may be better read as “lizard.” Yet the symbolism remains the same—this tiny creature, unwelcome in most homes, survives and thrives even in the highest places.
Trapp insightfully comments, “If we take it for the spider, she doth her work painfully and curiously, spins a finer thread than any woman can do, builds a finer house than any man can do, in manner and form like to the tent of an emperor. This base creature may teach us this wisdom, saith one, not to be bunglers or slubberers in our works, but to be exact in our trades, and labour so to excel therein, that our doings may be commendable and admirable.”
The spider or lizard teaches perseverance in one’s calling—faithfully using the abilities God provides can bring one into great places.
L. Four Examples of Majesty
Proverbs 30:29–31
“There are three things which are majestic in pace, yes, four which are stately in walk: A lion, which is mighty among beasts and does not turn away from any; a greyhound, a male goat also, and a king whose troops are with him.”
Agur concludes his reflections by turning from the small to the great, from humble wisdom to majestic bearing. Just as he earlier marveled at four creatures of wisdom, he now lists four beings that inspire awe through their confidence, courage, and composure.
“There are three things which are majestic in pace, yes, four which are stately in walk.”
For the fourth and final time in this chapter, Agur uses the poetic “three and four” pattern. He identifies creatures and persons whose bearing commands respect. Their “stately walk” represents authority, strength, and grace. True majesty is not rooted in appearance alone, but in the natural dignity that reflects the Creator’s order.
“A lion, which is mighty among beasts and does not turn away from any.”
The lion is the first and greatest example of majesty. It is mighty and fearless, retreating before none. The lion symbolizes courage and authority, ruling the animal kingdom by natural strength.
Scripture often uses the lion to represent regal power and divine sovereignty: “The lion has roared—who will not fear? The Lord God has spoken—who can but prophesy?” (Amos 3:8). Likewise, Christ is called “the Lion of the tribe of Judah” (Revelation 5:5), the ultimate fulfillment of fearless majesty.
Majesty, therefore, is displayed in unflinching confidence founded in righteousness and strength.
“A greyhound, a male goat also, and a king whose troops are with him.”
The remaining three examples highlight different aspects of majesty.
The greyhound (or “strutting rooster,” according to some translations) displays graceful agility. Adam Clarke writes, “It is most likely that this was the greyhound, which in the East are 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.” Whether a swift animal or a proud bird, the idea is the same—beauty and precision in motion.
The male goat exhibits persistence and leadership. Known for its sure footing on mountain terrain, the male goat walks with a confident gait. Clarke remarks, “How he walks, and what state he assumes, in the presence of his part of the flock, every one knows who has at all noticed this animal.” The goat’s steady determination makes it a picture of resilient leadership.
Finally, the king whose troops are with him represents authority in unity. A king in command of loyal troops embodies both strength and composure. His stately walk comes not merely from power, but from confidence in the loyalty of his people. His majesty is magnified by the harmony of his kingdom.
Together, these four images—lion, greyhound, goat, and king—portray different forms of greatness: fearless courage, graceful movement, determined leadership, and authoritative harmony. All are expressions of divine order reflected in creation and human government.
M. The Foolishness of Self-Exaltation
Proverbs 30:32–33
“If you have been foolish in exalting yourself, or if you have devised evil, put your hand on your mouth. For as the churning of milk produces butter, and wringing the nose produces blood, so the forcing of wrath produces strife.”
Agur closes his discourse with a solemn warning against pride, arrogance, and wrath. Having begun the chapter with humility, confessing his ignorance before God (Proverbs 30:1–4), he now ends with an admonition that preserves the same spirit. These final verses serve as both counsel and correction for those who would stir up trouble through self-promotion and unbridled anger.
“If you have been foolish in exalting yourself”
The sin of self-exaltation is at the heart of human pride. It was pride that led Lucifer to rebel against God (Isaiah 14:12–15) and pride that brought ruin to Adam and Eve in the Garden (Genesis 3:5–6). Agur identifies such arrogance as foolishness, for man has nothing to boast in apart from the grace of God.
He calls his readers to humility, echoing the same spirit found in James 4:10, “Humble yourselves in the sight of the Lord, and He will lift you up.” The wise man leaves promotion to God, while the fool grasps for honor prematurely. The proper response to pride’s stirring is restraint—“put your hand on your mouth.” This gesture symbolizes repentance and silence, much like Job, who said, “Behold, I am vile; what shall I answer You? I lay my hand over my mouth” (Job 40:4).
Charles Bridges writes, “A humble heart will repress the sparks of this unholy fire.” The humble man, conscious of his weakness and sin, suppresses pride before it inflames into open arrogance.
“Or if you have devised evil, put your hand on your mouth.”
To devise evil is to employ the mind for wicked intent—to use one’s God-given intellect as an instrument of sin. The same admonition applies: stop at once, before word or action gives birth to destruction. Silence here is not cowardice but wisdom. As James wrote, “So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath” (James 1:19).
Evil begins as a thought and grows through speech. To “put your hand on your mouth” is to choke sin at its root—to stop the tongue before it unleashes damage. The one who restrains his words protects himself and others from calamity (Proverbs 10:19).
“For as the churning of milk produces butter, and wringing the nose produces blood, so the forcing of wrath produces strife.”
Agur concludes with vivid, earthy imagery drawn from everyday life. The Hebrew verb translated “churning,” “wringing,” and “forcing” is the same in each phrase—meaning to press, to push, or to agitate. The principle is simple: when you keep pressing something, it produces a reaction.
Just as persistent churning turns milk into butter, and constant wringing of the nose brings blood, so continual provocation and anger inevitably lead to conflict. Kidner notes, “‘Churning… wringing… forcing’ all translate one recurring word—pressing or squeezing.” The pattern is predictable: press too hard in argument or anger, and you will bring forth strife.
Garrett adds a touch of irony: “Those who make trouble get into trouble…. Hidden in the second simile, however, is the warning that those who make trouble are liable to get punched in the nose!” The point is clear—those who provoke others will often suffer the consequences of their own agitation.
Ross summarizes the moral thrust: “The intent of this concluding advice is to strive for peace and harmony through humility and righteousness.” Similarly, Trapp remarks, “Too much stirring in an offensive matter bringeth forth brawling, lawing, warring, fighting.”
This final proverb reinforces the biblical call to humility, patience, and restraint. The proud heart and the wrathful spirit both destroy peace, while the humble and self-controlled bring blessing.
