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Proverbs 30:8
Verse
Context
The Words of Agur
7Two things I ask of You— do not refuse me before I die: 8Keep falsehood and deceitful words far from me. Give me neither poverty nor riches; feed me with the bread that is my portion. 9Otherwise, I may have too much and deny You, saying, ‘Who is the LORD?’ Or I may become poor and steal, profaning the name of my God.
Sermons







Summary
Commentary
- Jamieson-Fausset-Brown
- John Gill
John Gill Bible Commentary
Remove far from me vanity and lies,.... This is the "first" request, to be preserved from sin, in general; which is a vain, lying, and deceitful thing; promising pleasure, profit, liberty, and impunity, which it does not give. Agur desires to have vain thoughts removed out of his mind, vain words from his mouth, and vain actions from his life and conversation; to have his eyes turned from beholding vanity, and his feet from walking in it; and his affections taken off from the vain things of the world, the lusts, pleasures, profits, and honours of it; as well as to be kept from all errors and false doctrines, which are lies in hypocrisy; with which men that lie in wait to deceive would, if it were possible, deceive the very elect: Agur conscious of his own weakness, and proneness to evil, desires the Lord would not lead him into temptation, but deliver him from all evil, doctrinal and practical. Some understand this of the forgiveness of sin; which is sometimes expressed by a putting or removing it away, Sa2 7:13, Psa 103:12; give me neither poverty nor riches; this is the "second" request, not to be extremely poor nor too rich; but to be in a middle state between both, neither rich nor poor; which Horace (b) calls the golden mean, and which Agur wisely judged to be the happiest state; most free from care, least liable to temptation, and the best situation to serve the Lord in: a like wish was made by Theognis (c), I neither love to be rich, "nor desire it; but to live on a little, having no evil;'' so Martial (d). Both riches and poverty are of God; men are rich or poor, as the Lord pleases; he suffers poverty in some, and gives riches to others: Agur deprecates both, as having their separate, peculiar, snares and temptations; though no doubt this request was made with submission to the will of God; and not as considering either of them as evils in themselves, but as they might be attended with bad consequences, and what is next mentioned being more eligible; feed me with food convenient for me; not merely what was agreeable to his palate, suitable to his constitution, and sufficient for nature; nor for him personally, but for his family also; and what was proper and suitable to the condition and circumstances in which he was, and to the rank and quality he held, whether in a more private or in a more public capacity. Some render it, "the food of my allowance" (e); what is allotted and appointed for me It seems to be the same which Job calls his "necessary food", and Christ "our daily bread": it takes in both food and raiment, which having, men should be contented with; see Job 23:12. The allusion seems to be to the stated measure of food allowed to servants by the day, or rather by the month, called "demensum", and which was but small and scanty (f); yet with this Agur could be content. (b) Camin. l. 2. Ode 10. v. 5. (c) Sententiae, v. 1151, 1152. (d) "Nunquam divitias deos rogavi, contentus modicis, meoque laetus; paupertas, veniam dabis, recede", Epigr. l. 4. Ep. 65. (e) "panem statuti mei", Montanus; "demensi mei", Tigurine version, Junius & Tremellius, Piscator, Mercerus, Cocceius, Michaelis, Schultens. (f) Vid. Juvenal. Sat. 14. v. 126. & Not. in ibid.
Proverbs 30:8
The Words of Agur
7Two things I ask of You— do not refuse me before I die: 8Keep falsehood and deceitful words far from me. Give me neither poverty nor riches; feed me with the bread that is my portion. 9Otherwise, I may have too much and deny You, saying, ‘Who is the LORD?’ Or I may become poor and steal, profaning the name of my God.
- Scripture
- Sermons
- Commentary
(God and Man) Three Tenses of Salvation
By Zac Poonen2.7K1:08:38GEN 2:9GEN 2:17PRO 30:8ROM 6:14ROM 13:11HEB 8:102PE 3:9In this sermon, the speaker emphasizes the influence of Satan in various aspects of the world, including entertainment, music, medicine, and education. He urges listeners not to be deceived by the devil and to stand as a light in this world. The speaker also highlights the importance of having knowledge of good and evil and making choices based on that knowledge. He encourages believers to be long-suffering with others, just as God is long-suffering with us. The sermon concludes with a prayer for radical change and a plea for individuals to live their lives seriously for God.
No Room for Vanity and Pride
By Joshua Daniel67753:22PSA 39:5PSA 119:37PRO 30:8DAN 4:34This sermon emphasizes the fleeting nature of human achievements and the vanity of worldly success, drawing from Psalms 39 and the story of King Nebuchadnezzar. It highlights the importance of humility, righteousness, and mercy, urging listeners to turn away from vanity and lies, and to seek God's ways. The message warns against pride and the pursuit of material wealth, calling for a return to God's truth and judgment.
Of Remedies Against Covetousness
By William Gouge0GEN 22:8PSA 4:6PSA 55:22PSA 119:36PRO 11:4PRO 30:8MAT 6:21JHN 9:32PHP 4:11COL 3:21PE 5:7William Gouge emphasizes the importance of preventing and addressing covetousness by following specific rules: understanding true happiness and the deceitfulness of riches, setting our hearts on heavenly blessings, placing our confidence in God's providence, moderating our desire for riches, and praying against covetousness as it is a deeply rooted sin that requires divine intervention for healing.
The Eighth Commandment
By A.W. Pink0StewardshipTheftEXO 20:15PRO 30:8A.W. Pink emphasizes the significance of the Eighth Commandment, 'Thou shalt not steal,' highlighting that theft originates from discontent and covetousness. He explains that this commandment governs not only our actions but also our hearts, urging us to respect both our own and our neighbor's property. Pink illustrates the various forms of theft, including dishonesty in business, idleness, and even spiritual theft against God. He encourages believers to engage in honest labor, promote the welfare of others, and cultivate contentment to avoid the pitfalls of theft. Ultimately, he calls for a deeper understanding of stewardship and the importance of restitution for wrongs committed.
Oh How Sweet Is!
By Thomas Brooks0ContentmentRighteousnessGEN 32:10PSA 37:16PRO 30:8ECC 1:2Thomas Brooks emphasizes the profound value of the little that the righteous possess compared to the vast wealth of the wicked, illustrating that true contentment and peace come from God's love and provision. He contrasts the humble satisfaction of a godly man, who finds joy in even the smallest mercies, with the endless dissatisfaction of the wicked, who are ensnared by their desires for worldly riches. Brooks highlights that the righteous man's contentment is rooted in gratitude and a deep awareness of God's care, while the pursuit of wealth leads to pain and unrest. Ultimately, he concludes that a simple meal enjoyed in peace is far more fulfilling than the riches of the wicked, which are fraught with troubles.
A Sacred Calling
By Allen R. Moore0PRO 30:8MAT 9:37ACT 6:41TI 4:122TI 2:2Allen R. Moore preaches about the need for more efficient and dedicated preachers in the church, emphasizing the divine call to the ministry and the importance of faithful men who are able to teach others. He addresses the challenges faced by both churches without preachers and preachers without churches, highlighting the need for a better method to bring them together. Moore discusses the qualities a preacher should possess, focusing on faithfulness, teaching ability, and true manhood, rather than external attributes like wealth or eloquence.
Of the Nature of Covetousness
By William Gouge0PRO 30:8MAT 6:19LUK 12:151TI 6:9HEB 13:5William Gouge preaches on covetousness as an immoderate desire for riches, emphasizing that it consists of an unsatiable desire for more than what God provides. He distinguishes between a lawful desire for riches, which can be prayed for, and covetousness, which is an immoderate desire for excess wealth beyond what is necessary. Gouge highlights that covetousness is a sin of the heart, not dependent on one's material possessions, and warns against the dangers of desiring superfluity.
Helpful Hints in the Study of God's Word
By George Mueller0Spiritual NourishmentMeditation on ScripturePSA 119:23PSA 119:81PRO 30:8ISA 26:9JER 36:8DAN 3:17JHN 16:131CO 10:112TI 3:16JAS 1:5George Mueller emphasizes the importance of meditation on God's Word as a means to nourish the inner man and strengthen prayer. He encourages believers to seek wisdom from God and to trust in His ability to provide guidance and understanding through the Scriptures. Mueller highlights that daily reading and meditation on both the Old and New Testaments is crucial for spiritual growth and understanding. He reminds us that the Holy Spirit is our teacher, helping us to grasp the truths of Scripture and apply them to our lives. Ultimately, he calls believers to find joy and nourishment in God's Word, which is essential for their spiritual well-being.
Deuteronomy 8:11
By Chuck Smith0National PerilTrust in GodDEU 8:11PRO 30:8Chuck Smith warns about the national peril that arises from forgetting God, especially during times of prosperity. He emphasizes that while people often fear external threats, the true danger lies in the complacency that comes with abundance, leading to misplaced trust in wealth and personal achievements. Smith highlights the importance of recognizing God's role in our success and warns against the temptation to credit ourselves for our prosperity. He calls for a return to acknowledging God in all aspects of life, especially as society increasingly strays from biblical values.
Does God Still Heal?
By Denis Lyle0DEU 8:18PRO 30:8MAT 6:19PHP 4:111TI 6:17Denis Lyle preaches against the 'Name it and claim it' prosperity gospel, comparing it to cargo cults that worship material possessions and promise believers financial prosperity and perfect health. He highlights the flawed arguments, verbal manipulations, and Christological misconceptions propagated by this movement, emphasizing the importance of seeking God's kingdom first and being content with His provision. Lyle warns against allowing materialism to enslave the heart and stresses the need for God to be the master of everything in our lives.
The Good Shepherd and His Work
By J.C. Philpot0PSA 51:17PSA 103:1PRO 30:8ISA 57:15ISA 66:2EZK 34:16EZK 34:22HOS 11:4JHN 6:51HEB 4:9J.C. Philpot preaches about the heavy charges brought against the false shepherds of Israel, highlighting their sins of commission and omission, including greediness, selfishness, cruelty, and violence. The consequences of these sins led to the scattering of the sheep, making them easy prey for wild animals. However, God promises to search for His lost sheep, bring them back, bind up the injured, and strengthen the weak. He also denounces the fat and strong, warning of destruction for those who are self-sufficient and unrepentant, feeding them with judgment by leaving them in their delusions.
That Is All They Have to Enjoy
By C.H. Spurgeon0Spiritual FocusThe Dangers of VanityPSA 119:37PRO 30:8ECC 1:2MAT 6:19ROM 12:22CO 4:18PHP 3:19COL 3:2JAS 4:41JN 2:15C.H. Spurgeon emphasizes that true comfort for Christians cannot be found in worldly pleasures, which he refers to as vanity. He acknowledges that while ungodly individuals may seek happiness in earthly delights, Christians are called to seek joy in a higher, spiritual realm. Spurgeon illustrates this with the story of a godly wife who, recognizing her husband's spiritual state, strives to make his earthly life as pleasant as possible. He warns that indulging in vain amusements can lead to spiritual starvation and vulnerability to temptation. The sermon concludes with a heartfelt plea for divine assistance to turn away from vanity and lies.
- Jamieson-Fausset-Brown
- John Gill
John Gill Bible Commentary
Remove far from me vanity and lies,.... This is the "first" request, to be preserved from sin, in general; which is a vain, lying, and deceitful thing; promising pleasure, profit, liberty, and impunity, which it does not give. Agur desires to have vain thoughts removed out of his mind, vain words from his mouth, and vain actions from his life and conversation; to have his eyes turned from beholding vanity, and his feet from walking in it; and his affections taken off from the vain things of the world, the lusts, pleasures, profits, and honours of it; as well as to be kept from all errors and false doctrines, which are lies in hypocrisy; with which men that lie in wait to deceive would, if it were possible, deceive the very elect: Agur conscious of his own weakness, and proneness to evil, desires the Lord would not lead him into temptation, but deliver him from all evil, doctrinal and practical. Some understand this of the forgiveness of sin; which is sometimes expressed by a putting or removing it away, Sa2 7:13, Psa 103:12; give me neither poverty nor riches; this is the "second" request, not to be extremely poor nor too rich; but to be in a middle state between both, neither rich nor poor; which Horace (b) calls the golden mean, and which Agur wisely judged to be the happiest state; most free from care, least liable to temptation, and the best situation to serve the Lord in: a like wish was made by Theognis (c), I neither love to be rich, "nor desire it; but to live on a little, having no evil;'' so Martial (d). Both riches and poverty are of God; men are rich or poor, as the Lord pleases; he suffers poverty in some, and gives riches to others: Agur deprecates both, as having their separate, peculiar, snares and temptations; though no doubt this request was made with submission to the will of God; and not as considering either of them as evils in themselves, but as they might be attended with bad consequences, and what is next mentioned being more eligible; feed me with food convenient for me; not merely what was agreeable to his palate, suitable to his constitution, and sufficient for nature; nor for him personally, but for his family also; and what was proper and suitable to the condition and circumstances in which he was, and to the rank and quality he held, whether in a more private or in a more public capacity. Some render it, "the food of my allowance" (e); what is allotted and appointed for me It seems to be the same which Job calls his "necessary food", and Christ "our daily bread": it takes in both food and raiment, which having, men should be contented with; see Job 23:12. The allusion seems to be to the stated measure of food allowed to servants by the day, or rather by the month, called "demensum", and which was but small and scanty (f); yet with this Agur could be content. (b) Camin. l. 2. Ode 10. v. 5. (c) Sententiae, v. 1151, 1152. (d) "Nunquam divitias deos rogavi, contentus modicis, meoque laetus; paupertas, veniam dabis, recede", Epigr. l. 4. Ep. 65. (e) "panem statuti mei", Montanus; "demensi mei", Tigurine version, Junius & Tremellius, Piscator, Mercerus, Cocceius, Michaelis, Schultens. (f) Vid. Juvenal. Sat. 14. v. 126. & Not. in ibid.