Down to Earth But Heavenly Minded

What does Proverbs Chapter 30 mean?

A small number of scholars suggest that the name “Agur” was another title for Solomon. However, most believe this is a different person. His words are described as an “oracle:” as a crucially important message from the Lord. Less clear is the meaning of the first words of his message. Depending on how the Hebrew letters are divided, it could be an address to two particular men. Or, it might be a reference to personal weariness.(Proverbs 30:1).

Agur’s message begins with an extreme level of humility. The idea is so pronounced that some commentators believe it is sarcastic. This would suggest that Agur was responding to someone—such as a critic—by satirically calling himself “stupid” and his detractor “understanding.” He makes note of his own limitations, compared to God, and uses the same rhetorical device the Lord used when questioning Job (Job 38:4–5). Whether this is purely sincere, or derisive, or some combination of both, Agur’s other teachings will reinforce the need to know one’s limitations (Proverbs 30:2–4).

Part of Agur’s text is a prayer for God’s guidance away from certain errors. He proclaims the sufficiency of God’s revealed truth, warning not to tamper with that message. He prays for God to protect him from dishonesty. He also asks that God keep him from the extremes of poverty and luxury. Agur realizes that both conditions pose their own temptations. He then denounces various sins, such as rebellion, arrogance, and abuse of the weak (Proverbs 30:5–14).

The final section of Agur’s lessons frequently use a technique seen often in Scripture (Proverbs 6:16; 30:15, 18, 21, 24, 29; Job 5:19; Amos 1:3). This involves naming a number, then that number plus one, to suggest completion in the message. He explains that greed never leads to satisfaction, only to more desire. A rebellious attitude leads to disaster, exemplified by the person who curses their parents (Proverbs 30:15–17).

One of Agur’s paragraphs mentions four concepts which seem hard to connect. These are a bird’s flight in air, a snake’s path over rock, a ship’s travel by sea, and “the way of a man with a virgin.” It’s possible these are references to things which happen despite seeming inexplicable. Most likely, his point is that these are all mysterious; none leaves an immediate trace. Adultery, perhaps the final example, is not a sin which leaves obvious evidence. Agur’s next statement seems to reinforce that interpretation, as he notes how a person may sin without feeling guilt (Proverbs 30:18–20).

The next segment notes four examples of disruption caused by an out-of-place person. Agur’s lesson is not that people should never seek to improve their lives. Rather, it’s to note that suddenly thrusting a person into new circumstances can lead to disaster. Installing a slave as king means a ruler with no experience or context for that responsibility. Ungodly people whose needs are met are even more likely to ignore God. Scorned, mistreated people may bring vengeance or bitterness into a marriage. And putting a young girl in charge of her former mistress’ home is unwise (Proverbs 30:21–23).

Four examples are given of lowly creatures who succeed at impressive feats. This seems to teach that God’s creative power allows Him to achieve His will using weak, unimportant instruments. Also, it speaks to His providence. Ants are tiny, yet they find food and survive the seasons. Rock hyraxes—similar to groundhogs—cannot fight, yet they live in the cliffs men seek out as fortresses. Locusts lack leaders, but “march” and conquer like an army when they swarm. Lizards are not hard to catch, but they manage to sneak into the most secure places (Proverbs 30:24–28).

The last numbered lesson given by Agur involves the idea of things which are “stately” in their movement. This implies something confident, assured, powerful, and calm. The term is used as the proper impression to be given by kings and leaders. The ultimate example of this is the lion: unchallenged as the mightiest predator in his terrain. The final example is the king who knows his armies are loyal (Proverbs 30:29–31).

Agur ends his lessons with a warning about natural consequences. Whether one intends to, or not, thrashing milk will turn it into butter. Punching someone in the nose will make them bleed. And provoking others to anger results in anguish and controversy. For that reason, a person who realizes they’ve been acting like a fool should take steps towards self-control: even if it means clamping a hand over their own mouth (Proverbs 30:32–33).

Chapter Context
This chapter falls between a collection of Solomon’s wise sayings (Proverbs 25—29) and King Lemuel’s proverbs (Proverbs 31). Chapter 30 contains the wise sayings of Agur, who is otherwise unknown. He may have been the son of Jakeh. His teachings are called an oracle: a weighty message from God. Humility and warnings about arrogance are recurring themes in this chapter.

Verse by Verse

Verse 1. The words of Agur son of Jakeh. The oracle. The man declares, I am weary, O God; I am weary, O God, and worn out.

The words of this verse have inspired page after page of analysis and debate. Ultimately, the verse is only an introduction; its exact meaning has no practical effect on the rest of the text. Ancient languages such as Hebrew were written without punctuation, lower case letters, or even spaces between characters. As a result, some phrases can be read more than one way. Also, ancient names were phrases or combinations of common words. Usually, context makes the correct meaning clear. In others, there can be more than one reasonable meaning. When the phrase isn’t overtly connected to the rest of the text, defining an explicit meaning can be difficult.

Most modern translations render this as a reference to the names Ithiel and Ucal; these may have been students or rivals of Agur. Others split the same Hebrew letters differently, making this an expression of fatigue. Virtually all note the use of a Hebrew word, massā’, implying a burden or something of great importance. This “oracle” or “pronouncement” is profoundly serious.

Emotional and mental exhaustion seem to follow Agur’s efforts to find God by his own efforts. The natural mind cannot perceive spiritual truth without being enlightened by the Holy Spirit. That makes Agur’s exhaustion easy to understand. The apostle Paul writes: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Corinthians 2:14). In 2 Corinthians 4:4 he writes: “The god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God.”

Context Summary
Proverbs 30:1–4 introduces a new voice in the book of Proverbs. Most interpreters believe this is a reference to a person named Agur, who speaks to Ithiel and Ucal. Others interpret the Hebrew letters as references to personal weariness. The writer begins by proclaiming his own ignorance, seeming to exaggerate for the sake of effect. Agur desires to know God. The verses that follow explain how limited people can come to know the all-powerful Creator. Similar themes are seen in Psalm 8:3–4; Acts 14:15–17; and Acts 17:26–30.

Verse 2. Surely I am too stupid to be a man. I have not the understanding of a man.

Scripture often uses a technique called “hyperbole:” exaggeration for effect. Such phrases are meant to be understood as excessive, yet the point is clear. In English, parents may claim “I’ve told my children a million times,” using this same poetic style. Here, Agur expresses his lack of wisdom, because he understands that God is perfectly wise (Proverbs 30:3–4). Compared to God, Agur’s mind is nothing. He realizes his understanding is closer to that of an animal: the phrasing used here is applied in other Scriptures to mean something animalistic (Psalm 73:22). Alternatively, if Ithiel and Ucal (Proverbs 30:1) are challenging Agur, he may be sarcastically saying they are much smarter than he is.

The real point of these words is the impossibility of understanding God and spiritual truth using nothing more than one’s own flawed wisdom. Nicodemus was a learned rabbi and a leader among the Jews. But he could not comprehend spiritual truth. Jesus asked him, “Are you the teacher of Israel and yet you do not understand these things?” (John 3:10). Left to himself, every unbeliever is blind to spiritual truth (1 Corinthians 2:14).

Verse 3. I have not learned wisdom, nor have I knowledge of the Holy One.

Scholars typically interpret this verse in one of two ways. The first is hyperbole: an exaggeration for effect. This would be Agur’s way of expressing humility. He knows his knowledge is nothing compared to that of God. Whatever he may claim to know can only be a fraction of all there is to know about the Lord. The other possibility is sarcasm, if the introductory verse mentions those who criticized Agur’s beliefs (Proverbs 30:1). In that case, Agur is mockingly claiming he knows nothing about God—satirically suggesting his critics know everything. The “surely you know” comment in the next verse (Proverbs 30:4) resembles God’s sardonic remark to Job (Job 38:4–5).

True wisdom (Proverbs 1:7) escapes human beings until they repent and trust in Jesus, who said, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). Man is capable of great things, and great learning, but understanding spiritual truth is only possible with the aid of the Holy Spirit (1 Corinthians 2:14).

The men on Mars Hill were highly intelligent, but they did not know the true God. They erected idols throughout their city to honor false gods. They even constructed an altar with the inscription, “To the unknown god” (Acts 17:23). All their human wisdom did not lead them to the knowledge of the true God. Paul told them about the true God and His Son Jesus. He urged them to repent, “because he [God] has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead” (Acts 17:31).

Verse 4. Who has ascended to heaven and come down? Who has gathered the wind in his fists? Who has wrapped up 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? Surely you know!

Prior verses used the concept of “hyperbole,” meaning deliberate, obvious exaggeration. This verse uses the “rhetorical question:” a statement framed as a question, only because the reply should be apparent. The five questions asked here all have the same, intentionally obvious answer. Only God transcends heaven and earth. Only God can control the wind. Only God formed the clouds. Only God placed the earth in its place. Only God possesses the character of Deity. His Son is Jesus, who descended from heaven and returned to heaven. God’s Son Jesus can control the wind (Matthew 14:32–33). God’s Son created the heavens and the earth (John 1:3). And God’s Son possesses all the nature of God the Father (Colossians 1:15–19). Sarcastic or serious, Agur’s question points to a crucial reality about God’s plan for salvation.

By stating, “Surely you know!” after asking these five questions, Agur may be continuing his poetic turn of phrase. Or he may be challenging those who criticized his beliefs. When God finally spoke to Job, He sarcastically suggested Job knew what it was like to create the world (Job 38:4–5). Of course, Job did not. Agur may be countering someone’s claim to greater spiritual knowledge (Proverbs 30:2–3). Or, he may simply be expressing his desire to know God by literally “begging” for an answer.

Verse 5. Every word of God proves true; he is a shield to those who take refuge in him.

Agur (Proverbs 30:1) implied that his natural mind could never hope to understand God (Proverbs 30:1–4). Scripture indicates that all people can know certain things about their Creator (Romans 1:18–20; Psalm 19:1). However, we cannot know everything about God simply by observing nature. In this verse, Agur notes that God’s Word—His teaching as recorded in Scripture—is the perfect source of those deeper truths. We should respond to God’s general revelation by seeking Him more directly (Matthew 7:7–8).

The most important expression of this knowledge is knowing God personally through faith in His Son Jesus (John 14:6). Jesus asked the Father to sanctify believers in truth, and added, “Your word is truth” (John 17:17). Many of the psalms acknowledge the truth of God’s Word. For example, Psalm 119:142 notes, “Your righteousness is righteous forever, and your law is true.”

Those who rely on God, as He is explained in His own Word, find Him a source of strength and salvation. This verse affirms that God protects those who rely on Him. The Lord is portrayed as a “shield,” as mentioned in Psalm 3:3. Genesis 15:1 records God’s promise to Abram after Abram refused a reward offered by the king of Sodom. God promised Abram, “Fear not, Abram, I am your shield; your reward shall be very great.” This is not a pledge of perfect earthly safety, but a guarantee that God’s will cannot be undone (Romans 8:31–39).

Context Summary
Proverbs 30:5–14 continues the “oracle” attributed to Agur. He begins by praising God’s Word as true. He warns against adding to what God says. Agur then prays asking for God’s protection from certain spiritual errors. He then begins making wise observations about life and certain kinds of bad behavior. Several comments in this passage include the phrase “there are those,” commenting on various common sins. Agur’s humility and desire for honesty shine through in this passage of Scripture.

Verse 6. Do not add to his words, lest he rebuke you and you be found a liar.

Agur (Proverbs 30:1) has expressed the limits of his own understanding (Proverbs 30:1–4) and pointed to God’s written Word as the ultimate source of truth (Proverbs 30:5). If Scripture is the Word of God, trying to modify those words means overriding the Lord’s own message. It is wrong to add human speculation to what God has said. No one can improve on God’s Word. It does not need to be amended. It should be believed and obeyed! The Lord told Joshua: “This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it” (Joshua 1:8).

Agur’s caution here is relatively mild. Those who warp God’s Word can anticipate His rebuke and correction, as well as being outed as liars. In the New Testament, the apostle John provides a more dire notice: “I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book” (Revelation 22:18).

What we see in nature and experience is meant to point us towards God (Romans 1:18–20; Psalm 19:1). However, only the influence of the Holy Spirit can bring us to full understanding of truth (1 Corinthians 2:14). We are meant to seek more about God based on what we see in everyday life (Matthew 7:7–8). Where we seek that information is key: it is imperative to ground knowledge of God and His will from His Word, not from the opinions or preferences of man.

Verse 7. Two things I ask of you; deny them not to me before I die:

Humbly, Agur (Proverbs 30:1) asks the Lord for two things. The following verses name those things and why he thinks they are important (Proverbs 30:8–9). Specifically, he asks to be free from deceit and to have exactly the right amount of resources. More broadly, Agur is asking God to provide spiritual guidance, to meet his basic needs, and to keep him from the temptations of excess.

A life that honors the Lord exhibits honesty and gratitude. When believers contemplate death, they are motivated to honor God before they go to be with Him. The apostle Paul underwent a lengthy and dangerous courtroom trial. He hoped he would not be ashamed but would honor Christ, whether the authorities granted him life or sentenced him to death (Philippians 1:20). He testifies, “For to me to live is Christ, and to die is gain” (Philippians 1:21). Eventually, he was released from prison, took another missions trip, but was apprehended again. As he faced execution, he looked beyond death: “Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day, and not only to me but also to all who have loved his appearing” (2 Timothy 4:8). Every believer should honor the Lord in life and death.

Verse 8. Remove far from me falsehood and lying; give me neither poverty nor riches; feed me with the food that is needful for me,

In the prior verse, Agur (Proverbs 30:1) indicated he would make two requests of God (Proverbs 30:7). Here, those are described, and in the next verse, he will explain their importance (Proverbs 30:9). In literal terms, Agur asks to be kept from deceptive attitudes. He also requests a balanced lifestyle: free from the hardship of poverty and the risks of wealth. In a more general sense, he prays for God’s provision of spiritual guidance and material needs.

The Lord detests deceitful attitudes. Proverbs 12:22 tells us that a lying lips are an abomination to Him, and the ninth commandment explicitly forbids giving false testimony (Exodus 20:16). The apostle Paul commanded the Colossian believers, “Do not lie to one another, seeing that you have put off the old self with its practices” (Colossians 3:9). Scripture repeatedly contrasts godliness with a lying, crooked lifestyle (Proverbs 2:15; 11:20; 12:20). Those who struggle with poverty—or perceived poverty—may be tempted to lie, cheat, or steal to improve their situation (Proverbs 30:9).

Agur also asks the Lord to keep him from the extremes of poverty and wealth. That he would pray not to be poor seems obvious: few people desire to struggle to meet their daily needs. However, Agur also asks to be kept from excessive wealth. This reflects understanding that money brings unique temptations (Matthew 19:23). Among these are spiritual numbness (Proverbs 30:9). So, he puts his needs in God’s hands. The writer to the Hebrews echoes Agur’s sentiment: “Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you.’ So we can confidently say, ‘The Lord is my helper; I will not fear; what can man do to me?’” (Hebrews 13:5–6).

Verse 9. lest I be full and deny youand say, “Who is the Lord?” or lest I be poor and stealand profane the name of my God.

Agur (Proverbs 30:1) has prayed for two things from God (Proverbs 30:7). Broadly interpreted, these imply God’s material and spiritual provision (Proverbs 30:8). God’s hatred for deceptive attitudes explains the desire to be honest (Proverbs 12:22). Avoiding both poverty and extreme wealth are tied to the unique temptations of those conditions.

Of course, many wealthy people have chosen to follow Jesus, and have used their wealth for His glory. Yet the rich can also become smug and feel self-sufficient. Being able to solve many problems with money makes a person feel more in control than they really are. Surrounded by possessions, he might see no need of God, and he might credit his own strength and wisdom as the sole reason for his success. Jesus told the story of a rich man who anticipated a lavish lifestyle for his future years. Instead, God called him a fool and noted the man’s life was destined to end the very night he was boasting (Luke 12:16–21). In another example, a rich man rejected following Christ because he put more importance on being wealthy (Luke 18:22–23). Jesus commented on the spiritual numbness caused by money (Luke 18:24–25).

Poverty creates its own, more obvious temptations. Among those are the temptation to steal or lie to improve one’s lifestyle.

Verse 10. Do not slander a servant to his master, lest he curse you, and you be held guilty.

This teaching functions much like a heading for the next several verses. In the widest sense, the lesson is to “mind your own business.” Interpreters see two ways to render this verse; both imply the dangers of criticizing others without exceptionally good cause (Proverbs 24:28; 26:17). The more common reading condemns false accusations about a servant. The master is likely to recognize the lies as false and react with offense. The other interpretation is that one should not encourage a servant to speak poorly of their master, with the same risks.

“Slander” is criticism which is untrue and harmful (Proverbs 10:18; Leviticus 19:16; Mark 7:22). This includes exaggerating a situation or misrepresenting it with the intent of causing harm. Lying about something a servant has done only makes their difficult life that much harder. Their master is liable to “curse” the critic and even take them to court for a false accusation. Such punishment would be well deserved. In the same way, it is wrong to tempt servants—or employees, or workers—to invent gossip about their supervisors. Some commentators have linked the principle of this proverb to the idea of being a “tattletale:” one who unnecessarily magnifies minor concerns.

Apparently, slander and bickering were common in the Galatian churches. The apostle Paul specifically commanded the Galatians to serve one another through love (Galatians 5:13). He warned, “But if you bite and devour one another, watch out that you are not consumed by one another” (Galatians 5:15). Writing to the Ephesians, Paul exhorts: “Be kind to one another, tenderhearted” (Ephesians 4:32). It has been observed that the only bit that can bridle the tongue (James 1:26) is love.

Verse 11. There are those who curse their fathers and do not bless their mothers.

Prior lessons in the book of Proverbs mentioned the danger of “cursing” one’s parents, rather than honoring them (Proverbs 20:20). This reflects a general disrespect for authority, which can lead to dire consequences (Proverbs 30:17). The Hebrew phrasing used here is broad, using on the word dor’ which is translated as “there are those,” or “there is a kind who.” This might refer to specific persons from Agur’s experience (Proverbs 30:1). Or this might be a general reference to the world at large.

Thankless, unruly people exist in every generation; a great many developed that attitude as children. Paul notified Timothy that a generation in the last days would be “lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power” (2 Timothy 3:2–5). Such disrespect of parents reveals an evil disposition and total disregard for the commandment: “Honor your father and your mother” (Exodus 20:12). Ephesians 6:1–2 gives the same command: “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother’ (this is the first commandment with a promise).”

Verse 12. There are those who are clean in their own eyes but are not washed of their filth.

Several lessons in this passage begin with the translated phrase “there are those.” This can also be translated as “there is a generation,” and comes from a single Hebrew word. This may have meant the people Agur (Proverbs 30:1) saw in his culture, or mankind at large.

Self-righteous individuals think they are morally and spiritually clean. Yet their self-centered, pretentious attitude makes them filthy in God’s sight. The Israelites in Isaiah’s day thought adherence to religious ceremonies and sacrifices made them acceptable to God, but they were mistaken. God said they were sinful and loaded down with iniquity (Isaiah 1:4). He commanded: “Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause” (Isaiah 1:16–17). He issued an invitation to reasonable thought and repentance (Isaiah 1:18).

The Pharisees in Jesus’ day are perhaps the most famous example of self-righteous individuals unwashed from their spiritual filth. Jesus compared them to graves painted on the outside but filled with rot and death (Matthew 23:27). He compared their outward façade to their real hearts, marked by hypocrisy and rebellion against God (Matthew 23:28).

Verse 13. There are those — how lofty are their eyes, how high their eyelids lift!

Agur (Proverbs 30:1) is relating various sinful attitudes (Proverbs 30:11–12). Each statement is more poetic than the last. Here we find an image commonly associated with arrogant people. In modern expressions they are described as “turning up their nose,” or depicted with raised brows and closed eyes. This verse mentions them holding their eyes high and raising their eyelids.

Pharisees, depicted in the New Testament, fit the description of haughtiness and hypocrisy. Jesus told a story about two men who entered the temple to pray. One was a Pharisee; the other was a tax collector. The Pharisees were known for their legalism and devotion to the Mosaic law. Tax collectors were despised as dishonest puppets of the Romans. According to Jesus’ story, the Pharisee stood in the temple and made a prayer which was nothing but self-congratulations. He “thanked” God for what he thought was spiritual excellence. He extolled his adherence to the law and boasted about his tithing.

But God did not see the Pharisee as righteous. Instead, God honored the prayers of the tax collector. The tax collector “would not even lift up his eyes to heaven”—a direct contrast to the lifted face of this proverb. Humbly, the tax collector beat his chest and confessed that he was a sinner in need of God’s mercy, and he received it. The humble tax collector, not the proud Pharisee, went home justified (see Luke 18:9–14).

Verse 14. There are those whose teeth are swords, whose fangs are knives, to devour the poor from off the earth, the needy from among mankind.

Each proverb in this section (Proverbs 30:11–13) becomes more extravagant in depicting certain sins. Here, Agur (Proverbs 30:1) describes those who take advantage of the weak as vicious, terrible predators. The Hebrew terms used here apply to more than just those with financial hardship. These are the afflicted, the hurting, and the powerless. Rather than caring for the needs of those who suffer (Proverbs 14:31; 29:7, 14), the evil men depicted by Agur prey on them like wild animals.

The psalmist asks: “Have they no knowledge, all the evildoers who eat up my people as they eat bread and do not call upon the Lᴏʀᴅ?” (Psalm 14:4). He points out that God is present among the righteous and defends the poor. He writes: “God is with the generation of the righteous. [Evildoers] would shame the plans of the poor, but the Lᴏʀᴅ is his refuge” (Psalm 14:5–6).

Someday, Jesus will make things right. When He reigns on earth, He will judge the poor with righteousness. He will also “strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked” (Isaiah 11:4).

Verse 15. The leech has two daughters: Give and Give. Three things are never satisfied; four never say, “Enough”:

A leech thrives on blood. It attaches itself to the skin and sucks life from its host. This proverb notes that being a metaphorical “leech” does not make a person satisfied. It only results in greater demands. The word repeated here for “give” is in the “imperative” tense. It is intended as a demand, or instruction. “Give me more, give me even more” is where a greedy attitude leads. It is never satisfied with any amount of money or any number of possessions. It always wants to extract more and more. It never says, “That’s plenty for me, now I’m satisfied.”

In parallel with that idea, Agur (Proverbs 30:1) refers to four concepts which exhibit this same problem. Poetically, the list is introduced as “three things…four,” in keeping with common literary styles of that era (Proverbs 6:16; Job 5:19; Amos 1:3). These are listed in the following verse (Proverbs 30:16).

The apostle Paul reminds the Thessalonian believers that his ministry was free from greed. He writes that he did not resort to flattery or some pretext for greed (1 Thessalonians 2:5). But this is not true of all. Paul wrote to the Philippians of those who preached the gospel out of envy or rivalry with him (Philippians 1:15–18). He spoke of enemies of the cross whose belly was their god (Philippians 3:19). He warned Timothy that in the last days “people will be lovers of self, lovers of money … among them are those who creep into households and capture weak women … these men also oppose the truth, men corrupted in mind and disqualified regarding the faith” (2 Timothy 2:2–8). The apostle Peter exhorts the elders to shepherd the flock of God “not for shameful gain, but eagerly” (1 Peter 5:2).

Context Summary
In Proverbs 30:15–31 Agur (Proverbs 30:1) gives several numerical observations. He lists four things which never lead to satisfaction, only increased desire. Another four ideas are said to be “wonderful,” here meant in the sense of being hard to grasp. Next are four examples of the dangers of putting people in sudden positions of power. Then, four seemingly humble animals who achieve great tasks. The last is a series of examples showing the “stately” nature of confidence.

Verse 16. Sheol, the barren womb, the land never satisfied with water, and the fire that never says, “Enough.”

The prior verse mentioned the leech: a life-draining parasite which is never satisfied. Greed never leads to satisfaction—only to greater and greater hunger (Proverbs 30:15). Agur (Proverbs 30:1) now points out four other things which exhibit that same, insatiable nature.

First is sheol, the generic Hebrew term for death or the grave. Each day, thousands of people die. Hebrews 9:27 assures us, “It is appointed for man to die once, and after that comes judgment.” It is possible to miss a doctor’s appointment or some other appointment, but no one will miss the appointment to die unless he or she is a Christian who is alive at the time of the rapture (1 Thessalonians 4:16–17). Scripture only ever offers two examples of those who left earth without dying: Enoch (Genesis 5:24) and Elijah (2 Kings 2:11–12). Judgment, however, is never presented with even a single exemption.

Agur also writes that the barren womb is never satisfied. In most cases, a married woman longs for a child. She wants to become pregnant. Hannah was barren. First Samuel 1:10 says she was deeply distressed and prayed to the Lord with weeping. She asked the Lord to take pity on her affliction—her barrenness—and grant her a son (1 Samuel 1:11).

Third, the land seems to never tire of receiving rain. In Agur’s context, the land was dry, compared to other places in the world. Whatever rain fell was usually soaked up quickly, and more was often welcomed. Land is never “satisfied” with a certain amount of rain. Eventually, the soil dries and needs to be replenished with moisture. It needs a constant input of rain to remain fertile for crops.

The final comparison is to fire. Once a fire is lit, it will continue to burn so long as there is something to consume. Fires that smolder out simply run out of fuel. Fires which are extinguished are deprived of oxygen: part of their fuel source. A fire can never be “filled” such that it stops burning. It can be “starved,” but until then flames will rage, consuming everything in their path.

Each of these images is meant to explain the nature of greed: it is never completed. Greed is never content with what it has; it will always want more and more, forever.

Verse 17. The eye that mocks a fatherand scorns to obey a mother will be picked out by the ravens of the valley and eaten by the vultures.

Proper burial was an important part of ancient culture. Especially degrading was leaving a body to be slowly eaten by scavengers. This is the fate predicted by Agur (Proverbs 30:1) for those who show no respect for their parents. In this context, his reference is not narrowly reserved for that sin. Nor is the gruesome image meant to be taken as a literal prophecy. Rather, the mocking, scoffing attitude is associated with those who are rebellious and stubborn. Those who constantly reject authority set themselves up for dire consequences (Proverbs 1:8; 13:1; 19:26). A similar sin was mentioned earlier in Agur’s wise words (Proverbs 30:11).

Natural consequences for sin—basic cause and effect—can be severe. Beyond that, God punishes sin. Romans 6:23 assures us that “the wages of sin is death.” Consider the death of Absalom, David’s rebellious son. Second Samuel 18:9–15 reveals that Absalom’s mule went under the branches of an oak tree. Absalom’s hair got tangled in the branches and he was suspended above the ground. When Joab, leader of King David’s forces, heard this, he went to Absalom and threw three javelins into Absalom’s heart. Then Joab’s armorbearers surrounded Absalom, struck him, and ensured he was dead.

Verse 18. Three things are too wonderful for me; four I do not understand:

Agur (Proverbs 30:1) confesses that he does not understand four things. This applies a literary counting technique commonly seen in ancient writing (Proverbs 6:16; Job 5:19; Amos 1:3). In the early part of his teaching, Agur humbly admitted his own limitations (Proverbs 30:2–3). Of course, some of that might have been a sarcastic reply to a critic. However, he was not pretending to be perfect in his understanding. His prayer was for God’s will to be done in his life (Proverbs 30:7–8).

The world is full of mysteries. Who can understand the complexities of God’s creation? We know plants grow from seeds, but do we understand the process? When we learn how one mechanism works, we discover even deeper and more complex processes. We know birds migrate, but do we understand how they know to go to their precise destination? We know salmon swim upstream to their spawning location, but we do not understand how they know how to go there. We know all creation operates by established laws, but do we understand how God created all things and governs its existence? All these mysteries are understood only by our Lord, “in whom are hidden all the treasures of wisdom and knowledge” (Colossians 2:3).

Verse 19. the way of an eagle in the sky, the way of a serpent on a rock, the way of a ship on the high seas, and the way of a man with a virgin.

These concepts are the four ideas Agur noted in the prior verse (Proverbs 30:18). Each is a mystery for its own reasons. Commentators differ on whether the four share a common theme. If so, it might be how each example manages a task which seems impossible. Or, in the idea of movement other than along a clear road on the ground. It’s also possible that each example is meant to stand alone as evidence of the Creator’s amazing handiwork (Psalm 19:1). An especially popular view is that each of the examples is something which—at least at first—leaves no trace. Birds through air, snakes across rocks, and ships through the ocean all happen without leaving obvious, immediate traces. Sex, illicit or legitimate, likewise leaves no easily-seen traces that others might detect.

Agur observed an eagle soaring in the sky and was amazed by it. An eagle flies high and swiftly. It is depicted in Scripture as swooping down (Deuteronomy 28:49), as stirring her nest (Deuteronomy 32:11), as hurrying to her prey (Job 9:26), and as making her nest up high (Jeremiah 49:16). The eagle is mysterious in her flight path and majestic in her appearance. That birds fly, at all, is an amazing effect of their divine design.

Second, Agur is impressed by the motion of a snake across rock. Having no legs or feet, how does a snake travel? Obviously, it twists and curls, but the method is much more complex than it might seem.

A ship on the high seas also earns Agur’s admiration. A ship maneuvers in the ocean, although high waves buffet it. Such a massive object can be guided using wind and the influence of a small rudder (James 3:4). Sea travel can be dangerous, especially in the ancient world. But that relatively simple boats could navigate safely, at all, is remarkable.

Modern art often speaks of love and romance as the ultimate mystery. Agur, as well, struggles to understand the interplay between men and women. However, many commentators note that the terminology he uses seems to suggest physical intercourse, more so than courtship. He seems to be referring to something sinful, rather than a man and woman consummating their marriage. He may be comparing the lack of signs which each example leaves. In that sense, two people can come together sexually and no one would know, at first. Beyond pregnancy or simpler evidence, the act in and of itself doesn’t result in “tracks” which can be easily followed.

The following verse (Proverbs 30:20) makes note of how those engaged in sexual sin can brush it off as meaningless. If that lesson was meant to connect to this verse, it’s more likely Agur was comparing the lack of evidence in his four examples.

Verse 20. This is the way of an adulteress: she eats and wipes her mouth and says, “I have done no wrong.”

The primary meaning of this verse stands alone, regardless of how one interprets the prior passage. In the last several verses, Agur (Proverbs 30:1) noted several ideas which are mysterious (Proverbs 30:18–19). One common understanding of those examples is they all leave no immediate trace: birds in flight, snakes on rocks, boats in rough water, and “the way of a man with a virgin.” Taken in this way, the implication is that sexual intercourse leaves no obvious, clear evidence in the moments after it has occurred. If, indeed, that was Agur’s point, then this verse reinforces a similar idea.

In this context, an “adulteress” suggests a woman who makes a habit of sexual immorality. However, she is not the least bit concerned about her sinful behavior. The commandment, “You shall not commit adultery” (Exodus 20:14) means nothing to her. She has such a casual attitude about her sexual liaisons that they are as meaningless as eating and wiping her mouth. She commits adultery routinely and brushes off the sin she has committed.

It is possible for a sinner to sear his conscience. Paul described certain false teachers as having a seared conscience (1Timothy 4:2). Punishment awaits an adulteress who does not repent. Jude 1:7 mentions a punishment of eternal fire for the inhabitants of Sodom and Gomorrah, who “indulged in sexual immorality.” He writes that they serve as an example of punishment. A casual approach to sin will come to an abrupt and terrifying halt.

Verse 21. Under three things the earth trembles; under four it cannot bear up:

Agur (Proverbs 30:1) once again uses the poetic “number plus one” structure for his teaching (Proverbs 30:15, 18, 24, 29). This is a technique used often in the Bible (Proverbs 6:16; Job 5:19; Amos 1:3). He implies that these four items are disruptive: they are said to shake the earth. Poetically, this implies the people of a land, more so than the physical terrain itself. The deliberate exaggeration shows the seriousness of the concerns. All four issues (Proverbs 30:22–23) involve instability caused by something being moved out of its “proper” place. The implication is not that the persons—a slave, a fool, an unloved woman, and a female servant—are destined for their roles and should never improve them. Rather, the point is that suddenly transposing an unqualified person to authority brings unwanted consequences.

Next come descriptions of these four situations which cause people to tremble and collapse. In any era, people are troubled by perilous situations that seem to threaten stability. No one is comfortable in a civilization on the verge of collapse. Both the northern kingdom of Israel and the southern kingdom of Judah eventually collapsed under invasions by Assyria and Babylonia.

Verse 22. a slave when he becomes king, and a fool when he is filled with food;

These are the first two of four examples which bring instability and disruption (Proverbs 30:21). All four involve persons suddenly placed in situations for which they are not qualified. Agur (Proverbs 30:1) does not mean all persons should accept their state and never seek improvement. Rather, he means that suddenly thrusting a person into an unsuitable situation leads to disaster.

The first is a slave who becomes king; in Agur’s context, this suggests a sudden or immediate rise to power. Rapidly gaining authority can mean being unprepared for associated challenges. If a person literally went from slave to king, in a moment’s time, he would obviously lack necessary experience, knowledge, and context. No matter how moral, or wise, that person would be prone to exercise poor judgment. Those bad decisions would weigh heavily on those whom he governs, putting the nation in severe jeopardy.

Agur also insists that a fool who is entirely satisfied puts others at risk. The word “fool” identifies a person without spiritual perception or sensitivity (Proverbs 1:7, 22). When someone lacking good sense is provided with their every need, they become even less sensitive to God’s will. That includes apathy for the needs of other people. In western fiction, this is often represented in a “spoiled rich child” figure. Jesus warned that material comfort tempts us to spiritual apathy (Mark 10:25). As with the other three examples in Agur’s lesson, this leads to poor decisions, strife, and instability.

Verse 23. an unloved woman when she gets a husband, and a maidservant when she displaces her mistress.

Agur introduced this section by referring to ideas which create instability and chaos (Proverbs 30:21). His broader point was about inserting someone into a situation for which they are not prepared. The first involved a slave becoming king: someone with no knowledge or experience of ruling suddenly gaining power. The second was a wisdom-deprived “fool” (Proverbs 1:7, 22) experiencing material comfort, furthering their insensitivity to God’s will.

The third thing identified as extremely unsettling is an unloved woman who gets married. The implication is a woman who feels rejected or scorned, causing her bitterness. When she eventually finds a husband, she may carry that cynicism with her. Or she may be prone to lashing out at those who ignored her in the past. Or the arrangement may be a disruption to family dynamics, which were extremely important in a communal society like Israel. Leah, the first wife of Jacob, seems to have been such an “unloved” woman (Genesis 29:16–17). Her father tricked Jacob into marrying her (Genesis 19:25–26). Seeing that Leah was unloved, God gave her children. Rachel, Jacob’s preferred wife, was barren (Genesis 29:31). A rivalry between the sisters ensued, even including their maidservants and their children.

First Samuel 1:1–8 informs us that Hannah was barren. Her husband, Elkanah, loved her, even giving her a double portion at the annual sacrifice. Elkanah’s other wife, Peninnah, provoked Hannah “grievously to irritate her.” As a result of the insults and her barrenness, Hannah wept and would not eat. However, she did not take revenge on her rival. Instead, she carried her burden to the Lord and asked him for a son (1 Samuel 1:9–11).

Agur also points to turmoil caused when a female servant “displaces” the master’s earlier wife. This may carry the sense of a scandal, resulting in hurt feelings and infighting. Hagar and Sarai are somewhat of an example of this type of situation. When Abram and Sarai continued with no child, Sarai gave her maidservant Hagar to Abram to bear a child. When Hagar conceived “she looked with contempt on her mistress.” Sarai “dealt harshly with her, and [Hagar] fled from her.” The angel of the Lord met Hagar in the desert, and she returned to Abram and Sarai (Genesis 16). Abram and Sarai, whose names were changed to Abraham and Sarah, did conceive and give birth to a son named Isaac (Genesis 21). After Isaac was weaned, Sarah saw Hagar’s son mocking her son, “So she said to Abraham, ‘Cast out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac’” (Genesis 21:10). Rivalry seems inevitable when two women share the same husband. Other examples in this section have hinted at unprepared persons suddenly thrust into power. The “mistress” of a house was expected to be responsible and oversee affairs of the home (Proverbs 31:30–31). If a young servant were unexpectedly put in charge of the home, her inexperience would create uncertainty.

Verse 24. Four things on earth are small, but they are exceedingly wise:

Agur continues his list of numbered things. The four examples given in this section (Proverbs 30:25–28) are labeled as “wise.” In the Book of Proverbs, “wisdom” is typically associated with God’s will and the capacity to act on that knowledge (Proverbs 1:7, 22). However, it can also refer to something like common sense or sound judgment. Each of the four instances Agur lists accomplishes something impressive, despite being “small,” or lowly, in the eyes of the world. The Hebrew root word qātān is also used to mean “insignificant” or “unimportant.” The various animals mentioned are individually insignificant, but they perform tasks worthy of human notice.

This statement strengthens the biblical idea that “wisdom” is ultimately superior to raw physical strength, or massive wealth, or political power. The story of David and Goliath illustrates this truth. David was young when he defended God’s honor against the giant Goliath. King Saul warned, “You are not able to go against [Goliath] to fight with him, for you are but a youth, and he has been a man of war from his youth” (1 Samuel 17:33). Nevertheless, young David defeated the mighty giant (1 Samuel 17:45–49) using the practical techniques he’d learned as a shepherd. He trusted that God would give him the victory and told Goliath that the victory would be “that all the earth may know that there is a God in Israel, and that all this assembly may know that the Lᴏʀᴅ saves not with sword and spear. For the battle is the Lᴏʀᴅ, and he will give you into our hand” (1 Samuel 17:46–47).

Similarly, God uses things the world considers weak or cheap to accomplish His will (1 Corinthians 1:27–28). Through the despised death of Jesus, God triumphed over the skewed wisdom of the world.

Verse 25. the ants are a people not strong, yet they provide their food in the summer;

Ants are Agur’s first example (Proverbs 30:24) of insignificant creatures which still accomplish great things. Ants demonstrate their “wisdom”—here meaning common sense or application of knowledge—by preparing for cold weather by storing food in the summer. This was used as a direct contrast to the foolishness of lazing around when one ought to be preparing fields for a harvest (Proverbs 6:6–11). Ants are relatively tiny; even a colony makes up less weight than a small person. Yet these creatures survive and provide for their young all the same.

Typically, an ant can lift as much as twenty times its own weight. A colony of ants can produce thousands of workers whose main job is to gather food for the next generation. Although they cannot “hear,” in the same way as other animals, ants interpret vibrations they feel from the ground through their feet. Agur marveled at the wisdom of these industrious little creatures. This is part of a wider biblical theme: that God can accomplish great things using the meekest of instruments (1 Corinthians 1:27–28).

Verse 26. the rock badgers are a people not mighty, yet they make their homes in the cliffs;

This verse describes an animal using the Hebrew word sāphān, which is not clearly defined. Translations use terms such as “rock badger” or “coney” or “hyrax” (Leviticus 11:5; Deuteronomy 14:7). Many commentators associate it with the species hyrax syriacus: the rock hyrax. These mammals look somewhat like a combination of rabbit, guinea pig, and meerkat. American readers would likely associate them with groundhogs, also called “woodchucks.” These animals were famous for their social structure and using rock crevices to hide from predators.

In Agur’s era (Proverbs 30:1), homes and fortresses built on high, rocky terrain were excellent choices for defense. Groups who could conquer and settle such locations were considered “mighty” as a result (Obadiah 1:2–3). Rock hyraxes were not mighty, at all—they were weak and could only hide from enemies. Yet they populated the most “secure” places in the ancient middle east. That irony is used in other passages to explain God’s ability to provide protection even for the vulnerable (Psalm 104:18).

Also noteworthy is how a rock hyrax community will actively look out for danger. Their habitat allows relatively clear views. If they see an enemy approaching, they make warning sounds and hide under rocks. A bird of prey might see a rock badger yet find it extremely difficult to catch. Wise Christians, like rock badgers, should be aware of their enemy, the Devil, and cling to the Rock of Ages for protection (1 Peter 5:8–9).

Verse 27. the locusts have no king, yet all of them march in rank;

The world typically thinks small or unimportant things are irrelevant. Agur (Proverbs 30:1) has been noting several counterexamples. Each is humble, in its own way, yet achieves something impressive (Proverbs 30:24). This corelates with the idea that God can use things dismissed by the world to further His will (1 Corinthians 1:27–28). Tiny ants gather food and survive from generation to generation. Hyraxes live in the cliffs and rocks humans run to for shelter.

Now, the given example is the locust. A locust swarm has no meaningful leadership. There is no leading them, yet they can advance and “conquer” lands as a unified army. When humans organize to march in lines, the space between each man is closed. A horde of locusts also moves shoulder-to-shoulder, or so it seems. In the ancient world, military tactics greatly relied on men moving as a single unit. The locust swarm’s devastation is the ultimate example of a single “unit” made powerful by the combined action of many members.

Locusts are also mentioned by the prophet Joel (Joel 1:4). He describes the locusts coming in waves, utterly destroying the crops. He describes a swarm so massive that it blocks out the sun (Joel 2:2, 10). That same passage compares the movement of the locusts to that of a well-organized army (Joel 2:4–5). God used the destructive power of locusts as one of the plagues against Egypt (Exodus 10:3–6). Revelation 9:7–11 compares a certain type of demonic being to locusts.

Verse 28.the lizard you can take in your hands, yet it is in kings ‘ palaces.

Here, Agur (Proverbs 30:1) uses a Hebrew word derived from the root semāmit, which has some connection to the idea of “desolation.” That, in turn, might be a reference to the wilderness or to something like poisoning. Some translators have rendered the word as “spider,” but most indicate it as some kind of lizard. This is the last of four examples showing that small, insignificant things can accomplish amazing feats. Tiny ants can gather food. Hyraxes can live in cliffs and rocks. Locusts swarm and conquer like organized armies.

Semi-tropical climates around the world are filled with examples of small reptiles who manage to get into homes despite efforts to keep them out. The lizard noted here seems to be small, possibly like a gecko. As it happens, such lizards are excellent climbers, finding their way into almost any open space. A person would be hard-pressed to sneak into a king’s palace; the lizard does it with relative ease. This is especially ironic since they are not difficult to catch by hand. However, they can also harbor bacteria or fungus which easily infect a bite; while not literally “venomous,” they might be thought of that way.

This demonstrates God’s providential care of the animal kingdom as well as human beings. Human beings are frail and mortal, but God loves all human beings and gave His Son to provide for their salvation. It is wise to trust in God not only for salvation but also for our daily needs. Jesus taught us to put God and His kingdom first, promising, “and [life’s essentials] will be added to you” (Matthew 6:33). The apostle Paul promises, “And my God will supply every need of yours according to his riches in glory in Christ Jesus” (Philippians 4:19).

Verse 29. Three things are stately in their tread; four are stately in their stride:

This passage repeats the poetic “number, plus one” technique seen elsewhere in Scripture (Proverbs 6:16; 30:15, 18, 21, 24; Job 5:19; Amos 1:3). Agur (Proverbs 30:1) uses the term “stately,” from the Hebrew root word yatab. This is used for many ideas, all related to something beautiful or pleasing. This word was used for the way queen Jezebel arranged her hair prior to meeting her doom (2 Kings 9:30). Here, it implies something similar, as “stately” is a term often used of confident, collected leaders. The ideal image of a leader is one who is calm, controlled, and reassured. Agur will note four instances which exhibit this dignified, imposing way of movement: lions, roosters, rams, and a king at the head of a loyal army. These form an interesting contrast to the humble animals noted in the prior verses (Proverbs 30:24–28).

Agur’s own humility (Proverbs 30:2), as well, is on display in his keen observations of nature. David also paid attention to animals and came away with a humbling sense of his own dependence on God (Psalm 23). He also marveled at God’s creative power as displayed in nature (Psalm 8:3–4).

Verse 30. the lion, which is mightiest among beasts and does not turn back before any;

Agur cites the lion as the most intimidating of animals. In the modern world, the term “apex predator” refers to an animal which is not hunted by any others. In general, lions don’t concede territory or food to other beasts. During the Old Testament era, lions were native to Canaan. Wise people take care to avoid these creatures (1 Peter 5:8). This is the first of four examples of things that have a “stately” way about their movement (Proverbs 30:29). Later examples similarly refer to confidence, but with less justification (Proverbs 30:31).

Lions are impressive predators, so dealing with them immediately implies impressive ability. Samson’s encounter with a lion was among his most impressive feats (Judges 14:5–6). David’s rescue of a lamb from a lion foreshadowed his military skill (1 Samuel 17:34–36). The roar of a lion was symbolic of great terror (Proverbs 19:12; Amos 3:8; Ezekiel 22:25).

In Revelation 5:5 Jesus is called “the Lion of the tribe of Judah.” He alone is mighty and deserving enough to open the seven-sealed scroll which brings judgments to the world. Just as the lion does not retreat from any adversary, so Jesus faced even death, the last enemy, and conquered it (Romans 4:24–25; 1 Corinthians 15:3–5, 25–27, 55–57). Hebrews 7:25 declares: “He is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.”

Verse 31. the strutting rooster, the he-goat, and a king whose army is with him.

This concludes Agur’s list of four things that show confident majesty in their walk (Proverbs 30:29). First listed was the lion, the unchallenged pinnacle of their terrain (Proverbs 30:30). That example seems valid, while the first two named here are not quite as impressive.

Animal terms can be especially tied to a particular era and language. For example, an American might see the hyrax mentioned in an earlier verse (Proverbs 30:26) and call it a “woodchuck.” A person living in the European mountains might identify that as a “marmot.” Those in South Africa might call it a “dassie.” One North American animal is infamously known as either a “puma,” “mountain lion,” “cougar,” or “catamount,” despite being the same thing. On the other hand, the word “eagle” is used in many areas to refer to birds of entirely different species. Here, the phrasing used by Agur leaves non-ancient-middle-easterners a bit puzzled.

The first example is from a phrase which literally means “girded loins.” That might suggest a sleek runner such as a greyhound or hunting dog. Other commentators have suggested an armored war-horse, but this is a less likely option. A traditional translation is “rooster,” partly inspired by the proud, confident walking implied in the passage. The second instance is the Hebrew word tā’yis, which means “to butt,” as in running into something. Both phrases might be local expressions for certain animals, as referenced earlier.

Agur’s last example is that of a king who is confident in the loyalty and power of his army. The original phrasing suggests someone ingrained within the people or deeply aligned with them. This contrasts to a hated or mistrusted ruler (Proverbs 12:7; 14:11). The beloved king can walk with the same reassured confidence as the lion.

Verse 32.
If you have been foolish, exalting yourself, or if you have been devising evil, put your hand on your mouth.

Prior verses in the book of Proverbs noted the dangers of unwise, ungodly, or uncontrolled speech (Proverbs 4:24; 14:3; 16:27). The text connects true wisdom with an appreciation for God’s truth (Proverbs 1:7, 22). Ignoring that comes with negative consequences (Proverbs 3:5–6; 8:33–36). Speaking in sinful or unwise ways leads to quarrels, resentment, retaliation, and other kinds of trouble. The following verse speaks of those exact results (Proverbs 30:33).

Agur (Proverbs 30:1) includes the idea of arrogance and bragging in his warning. In this case, the Hebrew word used is a verb: the reference is to someone who has been “acting like a fool” or “being foolish.” It is spiritually immature to strut around boasting about oneself. It is also foolish—ungodly and unwise—to think up evil schemes.

Agur’s suggestion for someone who realizes they’ve been acting in this way is both abrupt and simple: do what it takes and do it quickly. In literal terms, to clamp your own mouth shut with your hand. In the ancient world, to “put your hand over your mouth” was something like the modern English expression “shut up.” This appears in certain conversations in the book of Job (Job 21:5; 40:4).

That physical act is not, itself, the ultimate cure for foolish talk. The point is that unwise speech is dangerous enough that a person should make great effort to avoid it. Joseph’s choice to run from a temptress, leaving a piece of clothing behind (Genesis 39:12), typifies taking strong measures to avoid sin (Matthew 18:7–9).

Context Summary
Proverbs 30:32–33 completes Agur’s contribution. He warns the person who realizes they are speaking foolishly to stop—even if that means clamping a hand over their own mouth. Such things naturally lead to disruption and disaster. This is as natural and as certain as churning milk makes butter and striking a person’s nose draws blood.

Verse 33. For pressing milk produces curds, pressing the nose produces blood, and pressing anger produces strife.

Agur’s last teaching (Proverbs 30:1) in this passage speaks about the expected outcomes of certain actions. Whether one wants that result is irrelevant. Each of the three components of this teaching use the same Hebrew word: miyts. This refers to forceful handling: as one would “churn” milk or “twist” someone’s nose or “agitate” a person’s anger. Modern readers also miss a subtle wordplay: the Hebrew word for “anger” is a reference to flaring nostrils, so it begins with the syllable used for the word “nose.”

Much of the book of Proverbs warns about the consequences of natural cause-and-effect (Proverbs 8:33–36; 10:16; 14:24; 18:6; 19:23). Agur’s warning is that stirring up anger leads to controversy and unhappiness. That’s not merely one possible outcome—it’s the natural result of those actions. If you thrash milk, it turns into butter. Whether you intended to make butter or not, that’s what happens. Wrenching on a person’s nose or punching them squarely in the face causes a nosebleed. Likewise, agitating other people’s anger leads to conflict (Proverbs 10:12; 29:22). A person cannot provoke someone else and be shocked when they react angrily. For that reason, it’s worth taking strong measure to avoid sin (Proverbs 30:32).

“Pressing” people into anger is usually driven by some level of arrogance. In his teaching, Agur has insisted that humility is far superior to slander and cursing (Proverbs 30:10–11). He rebukes those who use threatening words. He compares their words to the use of swords and knives (Proverbs 30:14). In the New Testament, the apostle Paul decries uncontrolled anger (Colossians 3:8), and associates it with a pre-salvation, unconverted way of life (Colossians 3:9). Writing to the Corinthians, Paul speaks of love’s patience (1 Corinthians 13:4). He points out further that love “does not insist on its own way; it is not irritable or resentful” (1 Corinthians 13:5).

End of Proverbs 30

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.