Verses 1-6: Agur speaks of himself as wanting a righteousness, and
having done very foolishly. And it becomes us all to have low
thoughts of ourselves. He speaks of himself as wanting
revelation to guide him in the ways of truth and wisdom. The
more enlightened people are, the more they lament their
ignorance; the more they pray for clearer, still clearer
discoveries of God, and his rich grace in Christ Jesus. In ver.
(4), there is a prophetic notice of Him who came down from
heaven to be our Instructor and Saviour, and then ascended into
heaven to be our Advocate. The Messiah is here spoken of as a
Person distinct from the Father, but his name as yet secret. The
great Redeemer, in the glories of his providence and grace,
cannot be found out to perfection. Had it not been for Christ,
the foundations of the earth had sunk under the load of the
curse upon the ground, for man's sin. Who, and what is the
mighty One that doeth all this? There is not the least ground to
suspect anything wanting in the word of God; adding to his words
opens the way to errors and corruptions.
Verses 7-9: Agur wisely prayed for a middle state, that he might be
kept at a distance from temptations; he asked daily bread suited
to his station, his family, and his real good. There is a
remarkable similarity between this prayer and several clauses of
the Lord's prayer. If we are removed from vanity and lies; if we
are interested in the pardoning love of Christ, and have him for
our portion; if we walk with God, then we shall have all we can
ask or think, as to spiritual things. When we consider how those
who have abundance are prone to abuse the gift, and what it is
to suffer want, Agur's prayer will ever be found a wise one,
though seldom offered. Food convenient; what is so for one, may
not be so for another; but we may be sure that our heavenly
Father will supply all our need, and not suffer us to want
anything good for us; and why should we wish for more?
Verse 10: Slander not a servant to his master, accuse him not in small
matters, to make mischief. (11-14). In every age there are
monsters of ingratitude who ill-treat their parents. Many
persuade themselves they are holy persons, whose hearts are full
of sin, and who practise secret wickedness. There are others
whose lofty pride is manifest. There have also been cruel
monsters in every age. (15-17). Cruelty and covetousness are two
daughters of the horseleech, that still cry, "Give, give," and
they are continually uneasy to themselves. Four things never are
satisfied, to which these devourers are compared. Those are
never rich that are always coveting. And many who have come to a
bad end, have owned that their wicked courses began by despising
their parents' authority. (18-20). Four things cannot be fully
known. The kingdom of nature is full of marvels. The fourth is a
mystery of iniquity; the cursed arts by which a vile seducer
gains the affections of a female; and the arts which a vile
woman uses to conceal her wickedness. (21-23) Four sorts of
persons are very troublesome. Men of low origin and base spirit,
who, getting authority, become tyrants. Foolish and violent men
indulging in excesses. A woman of a contentious spirit and
vicious habits. A servant who has obtained undue influence. Let
those whom Providence has advanced from low beginnings,
carefully watch against that sin which most easily besets them.
(24-28). Four things that are little, are yet to be admired.
There are those who are poor in the world, and of small account,
yet wise for their souls and another world. (29-33). We may
learn from animals to go well; also to keep our temper under all
provocations. We must keep the evil thought in our minds from
breaking out into evil speeches. We must not stir up the
passions of others. Let nothing be said or done with violence,
but every thing with softness and calmness. Alas, how often have
we done foolishly in rising up against the Lord our King! Let us
humble ourselves before him. And having found peace with Him,
let us follow peace with all men.
