Provérbios 30:7-9

DISCOURSE: 824
AGUR’S WISH

Provérbios 30:7. Two things have I required of thee; deny me them not before I die: Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me: lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain.

IT is the privilege of man to make known his requests to God in prayer, and to solicit from him whatever may conduce to his real good. Even temporal things may be asked, provided it be in subserviency to our spiritual interests, and with entire submission to the Divine will. Who Agur was, we cannot certainly determine; but he was evidently an inspired person [Note: His words are called “prophecies.” ver. 1.]; and his prayer in reference to his condition in this world is an excellent pattern for our imitation. He entreated the Lord with very great earnestness; yet he considered his condition in this world as altogether subordinate to his eternal welfare; and therefore in what he asked for his body, he consulted only the good of his soul.

We propose to consider,

I. His request—

Some interpret the former of his petitions as expressing a wish to be kept from error and delusion in spiritual matters; but we apprehend that the things which he requested were,

1. A removal from the temptations of an exalted state—

[He justly characterizes the pomp and splendour of the world as “vanity and lies;” “vanity,” because they are empty and unsatisfying; and “lies,” because they promise happiness to their possessors, but invariably disappoint them. In this light they are frequently represented in Scripture [Note: Salmos 119:37; Salmos 62:9.]; and they who have been most competent to judge respecting them, have been most forward to declare them mere vanity and vexation of spirit [Note: Eclesiastes 2:11.].

Agur doubtless beheld them in this view, and therefore rather deprecated them as evils, than desired them as objects of his ambition.]

2. A mediocrity of state and condition—

[He did not, through a dread of wealth, desire to be reduced to poverty: he wished rather to stand at an equal distance from each extreme; and to enjoy that only which God should judge “convenient for him.” It is not easy for us to say precisely what a competency is; because it must vary according to men’s education and habits; that being poverty to one, which would be riches to another: yet the line drawn by Agur, seems to mark the limits most agreeably to the mind of God, because it exactly corresponds with the views of patriarchs [Note: Gênesis 28:20.], of prophets [Note: Jeremias 45:5.], of Apostles [Note: 1 Timóteo 6:8.], and particularly with the prayer which our blessed Lord himself has taught all his followers to use [Note: Mateus 6:11 and the first clause of ver. 13. between which and Agur’s prayer there is a remarkable agreement.]

In urging his request, Agur manifested great zeal and earnestness: his whole soul appeared to be engaged in it: we are therefore interested in inquiring into,

II.

The reasons with which he enforced it—

He was not actuated by any carnal motives, though he was praying about carnal things. It was not the incumbrances of wealth, or the hardships of poverty that he dreaded; he considered only the aspect of the different states upon his spiritual advancement; and deprecated them equally on account of the temptations incident to both.

1. On account of the snares of wealth—

[Riches foster the pride of the human heart, and engender a haughty and independent spirit. This was the effect of opulence on God’s people of old [Note: Deuteronômio 32:15.Oséias 13:6.]; and the same baneful influence is observable in our day. The great consider it almost as an act of condescension to acknowledge God. Scarcely one of them in a thousand will endure to hear his name mentioned in private, or his will propounded as the proper rule of his conduct. The atheistical expressions in the text are indeed the language of his conduct, if not also of his lips [Note: See Êxodo 5:2.Salmos 12:4.]. It is on this, as well as other accounts, that our Lord has spoken of riches as rendering our salvation difficult, yea impossible, without some signal interposition of divine grace [Note: Mateus 19:23.]. And therefore every one who values his soul may well deprecate an exalted state.]

2. On account of the snares of poverty—

[Poverty has its snares no less than wealth: where its pressure is felt, the temptations to dishonesty are exceeding great. Even those who are in ease and affluence are too easily induced to deviate from the paths of strict integrity, especially when there appears but little probability of detection: how much more strongly then may a dishonest principle be supposed to operate, when called forth by necessity and distress! God appointed that a person suspected of theft should clear himself by an oath before a magistrate [Note: Êxodo 22:7 and 1 Reis 8:31.]; but this was a feeble barrier against dishonesty; for he that will cheat, will lie; and, if urged to it, will rather perjure himself to conceal his crime, than expose himself to shame by confessing it. Thus one sin leads to another; and a soul, that is of more value than ten thousand worlds, is bartered for some worthless commodity. Justly then may that state also be deprecated, which exposes us to such tremendous evils.]

This subject may teach us,
1.

Contentment with our lot—

[Whatever be the means used, it is God alone that fixes our condition in the world: and, if we be Christians indeed, we may be sure that our lot is that which, all things considered, is most for the good of our souls. If any variations in it have taken place, such changes have been sent to teach in that contentment, which St. Paul so richly experienced, and which it is no less our privilege than our duty to learn [Note: Filipenses 4:11.]. If we have that which is best for our souls, then we have that which is really best.]

2. Watchfulness against our besetting sins—

[Every situation of life has its peculiar temptations. Youth or age, health or sickness, riches or poverty have their respective snares. It is our wisdom to stand on our guard against the difficulties to which we are more immediately exposed [Note: 2 Samuel 22:24.]; and rather to seek for grace that we may approve ourselves to God in the station to which he has called us, than to desire a change of circumstances, which will change indeed, but not remove, our trials.]

3. Solicitude for spiritual advancement—

[It was sin, and sin only, that Agur feared: and doubtless sin is the greatest of all evils. Let the same mind then be in us that was in him. Whether we have poverty or riches, or whether we be equally removed from both, let us endeavour to improve in spirituality and holiness. Then will the wisdom of God, in appointing such a variety of states, be made manifest: and the collective virtues of the different classes will then shine with combined lustre, and, like the rays of the sun, display the glory of Him from whom they sprang.]