These are the words, probably, of a believer in Jehovah who was a stranger in a foreign land. Among the sworn foes of Israel and her faith, we have in him an example of Puritan rectitude, of unflinching fidelity to conscience, that is highly instructive. The purity of God's eternal truth, and the safety of all believers in him (ver. 5), - this is his simple and sublime leading theme.
I. THE BEING OF GOD AN UNUTTERABLE MYSTERY. (Ver. 1.) In vain had he sought to explore the unfathomable secret of his essence, by searching to find out the Almighty unto perfection. It was higher than heaven - what could he do? deeper than Hades - what could he know? This was substantially the confession, expressed in different forms, of all the great prophets. Compare the accounts of Isaiah's consecration, Jeremiah's and Ezekiel's. True religion is rooted in this sense of the Divine mystery. All piety is shallow without it. In every conscious feeling, thought, aspiration, we are but travelling on the edge of a great abyss, moving towards an horizon which still recedes. In our deeper moments we are all mystics, and there are times when all talk about God seems babble, and we would fain take refuge in the "sacred silence of the mind."
II. THE INTELLIGENCE OF MAN DULL AND INADEQUATE IN RELATION TO DIVINE THINGS. (Vers. 2, 3.) No words are too self-contemptuous to express the sense of the immense gulf which separates our thought from God. Applied to definable objects, our intelligence scents bright and piercing; applied to the Infinite Might and Wisdom and Purity, no better than the vacant gaze of the ox in the pasture. Look into those beautiful brown eyes; there is a depth of pathos in them, but no "speculation," no power to grasp the unity and law of things that print themselves in pictures on the retina. And what are we, though raised above the "creatures that lead a blind life within the brain," but helpless gazers into infinity? Well did Sir Isaac Newton and all the great seers of science realize this feeling. Their consummate knowledge was, viewed on another side, consummate ignorance. They had not thereby attained absolute wisdom, nor "won the knowledge of the Holy." There have been, indeed, modern philosophers who have proposed an "absolute philosophy;" but time has discovered the idleness of their "o'er-vaulting ambition," and made a fable of their folly.
III. THE INACCESSIBLE IN NATURE RECOGNIZED. (Ver. 4.) One of the first principles laid down by the great Goethe was - Learn to distinguish between the accessible and the inaccessible in nature to your thought. For want of this, theologians on the one hand, scientists on the other, have rushed into presumption in seeking to wrest the inscrutable secrets of nature from the hand of God. The unknowableness of the first beginnings of things was recognized by the ancient thinker. The height of heaven, the movements of winds and waves, the changes of the earth's surface, - all may be brought under law; but the word "law" conceals the greater mystery - the nature of the Lawgiver himself. God is not identical with law, any more than we are identical with speech. Law is but the partially understood speech of God to our intelligence. Examine all the sublime names which have been given to God in the course of revelation, in the process of religious thought; behind them all ties the unutterable and unthinkable Somewhat.
IV. THE SELF-REVELATION OF GOD RECOGNIZED. (Ver. 5.)
1. To say that God is utterly unknowable is as great an error as to say that he is perfectly knowable by the human understanding: Such an admission must cut at the root of religion. On the contrary, religion implies revelation. Because God has spoken to us, we may speak to him; because he has stooped to us, we may rise towards him. In manifold ways - through nature, through inspired men, through the Son, through the conscience - God "has spoken to the world." If this be denied, religion is an entire illusion.
2. The quality of his oral revelation. The writer is thinking of the oral and written Law. Because definite, articulate, it may be spoken of as the Word of God par excellence; but by no means are the indefinable and inarticulate revelations through nature to our spirit excluded. From every sight of beauty and every sound of music in the world we may derive unspoken messages of him "whose nature and whose name is Love." And God's Word is pure. The refined silver of the furnace is a favourite image of this, its quality. From the alloy of duplicity, flattery, hypocrisy, it is free. God deals sincerely with us. And, therefore, it is purifying. We behold the true life of the soul in its mirror.
3. The practical blessing of trust in him. He who speaks to us is to be trusted. And in this trust in One who is eternal and infallible, pure arid true, we have security. The Law or Word which declares his will is like a broad hand stretched above us to command, and, in commanding, to protect, reward, and bless.
4. The duty of strict reverence and loyalty towards his words. (Ver. 6.) Much they leave unsaid, which it is not for us to supply. The general lesson seems to be respect for that element of reserve and mystery which lies behind all that is or may be known. We may "lie" against God by saying more than he has actually said to us by any channel of knowledge. To exceed or exaggerate seems ever a readier temptation than to keep within the modest bounds of positive declaration. And certain penalties await all distortions of the truth of every kind; they work themselves out in the conscience and the course of history. - J.
The words of Agur the son of Jakeh.
— Who Agur was is not known.
I. A DEVOUT PHILOSOPHER.
1. He was conscious of his ignorance. The first lesson for every man who would get knowledge to learn is that he knows nothing.
2. He was conscious of universal mystery. Compare Job 7:9, 12. He must be God Himself who could wholly comprehend the works of God.
II. AN INTELLIGENT BIBLEIST. He was more than a naturalist; he was a Bibleist.
1. He regarded the Word of God as pure. Pure in its essence and in its influence. It commends itself to universal conscience.
2. He regarded it as trustworthy. God's Word is Himself — Himself revealed; he who trusts it is in safe keeping.
3. He regarded it as sufficient. It is like a vital germ — you can neither attempt to add anything to it nor take anything from it without injuring it.
III. AN ENLIGHTENED SUPPLICANT. He asks —
1. Deliverance from moral evil.
2. A moderate amount of worldly goods. The man was fully alive to the power of circumstances upon character, and devoutly desired that his external circumstances should be such as to conduce to spiritual excellence.
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People
Agur,
Ithiel,
Jakeh,
Massa,
UcalPlaces
JerusalemTopics
Affirmation, Agur, Burden, Consumed, Declaration, Declared, Declares, Full, Gatherer, Ithiel, Ith'i-el, Jakeh, Massa, Myself, O, Obedient, Oracle, Prophecy, Says, Spake, Spoke, Ucal, Uttered, Wearied, WearinessOutline
1. Agur's confession of his faith7. The two points of his prayer10. The meanest are not to be wronged11. Four wicked generations15. Four things insatiable24. four things exceeding wise29. Four things stately32. Wrath is to be preventedDictionary of Bible Themes
Proverbs 29:27 5350 injustice, hated by God
7150 righteous, the
8275 honesty
Proverbs 29:26-27
5361 justice, human
Library
A Homily for Humble Folks
A Sermon (No. 2140) delivered on Lord's Day, April 27th, 1890 by C.H. Spurgeon at the Metropolitan Tabernacle, Newington. "Surely I am more brutish than any man, and have not the understanding of a man."--Proverbs 30:2. Sometimes it is necessary for a speaker to refer to himself, and he may feel it needful to do so in a way peculiar to the occasion. When Elihu addressed himself to Job and the three wise men, he commended himself to them saying, "I am full of matter, the spirit within me constraineth …
C.H. Spurgeon—Sermons on ProverbsTemporal Advantages.
"We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content."--1 Tim. vi. 7, 8. Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times, but I suppose one of those sins which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,--ambition and covetousness …
John Henry Newman—Parochial and Plain Sermons, Vol. VII
Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that …
J. W. McGarvey—The Four-Fold Gospel
The Tenth Commandment
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour's.' Exod 20: 17. THIS commandment forbids covetousness in general, Thou shalt not covet;' and in particular, Thy neighbour's house, thy neighbour's wife, &c. I. It forbids covetousness in general. Thou shalt not covet.' It is lawful to use the world, yea, and to desire so much of it as may keep us from the temptation …
Thomas Watson—The Ten Commandments
Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in …
John Bunyan—The Works of John Bunyan Volumes 1-3
Vehicles of Revelation; Scripture, the Church, Tradition.
(a) The supreme and unique revelation of God to man is in the Person of the Incarnate Son. But though unique the Incarnation is not solitary. Before it there was the divine institution of the Law and the Prophets, the former a typical anticipation (de Incarn. 40. 2) of the destined reality, and along with the latter (ib. 12. 2 and 5) for all the world a holy school of the knowledge of God and the conduct of the soul.' After it there is the history of the life and teaching of Christ and the writings …
Athanasius—Select Works and Letters or Athanasius
Of the Name of God
Exod. iii. 13, 14.--"And Moses said unto God, Behold, when I come unto the children of Israel and shall say unto them, The God of your fathers hath sent me unto you and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." We are now about this question, What God is. But who can answer it? Or, if answered, who can understand it? It should astonish us in …
Hugh Binning—The Works of the Rev. Hugh Binning
"Wash You, Make You Clean, Put Away the Evil of Your Doings from Before Mine Eyes; Cease to do Evil,"
Isaiah i. 16.--"Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil," &c. If we would have a sum of pure and undefiled religion, here it is set down in opposition to this people's shadow of religion, that consisted in external ordinances and rites. We think that God should be as well-pleased with our service as we ourselves, therefore we choose his commands which our humour hath no particular antipathy against and refuse others. But the Lord will not …
Hugh Binning—The Works of the Rev. Hugh Binning
Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life
Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in …
John Bunyan—Grace Abounding to the Chief of Sinners
Further Incidents of the Journey to Jerusalem - the Mission and Return of the Seventy - the Home at Bethany - Martha and Mary
ALTHOUGH, for the reasons explained in the previous chapter, the exact succession of events cannot be absolutely determined, it seems most likely, that it was on His progress southwards at this time that Jesus designated' [3870] those seventy' [3871] others,' who were to herald His arrival in every town and village. Even the circumstance, that the instructions to them are so similar to, and yet distinct from, those formerly given to the Twelve, seems to point to them as those from whom the Seventy …
Alfred Edersheim—The Life and Times of Jesus the Messiah
A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1] …
John Bunyan—The Works of John Bunyan Volumes 1-3
Thoughts Upon Worldly Riches. Sect. I.
HE that seriously considers the Constitution of the Christian Religion, observing the Excellency of its Doctrines, the Clearness of its Precepts, the Severity of its Threatnings, together with the Faithfulness of its Promises, and the Certainty of its Principles to trust to; such a one may justly be astonished, and admire what should be the reason that they who profess this not only the most excellent, but only true Religion in the World, should notwithstanding be generally as wicked, debauched and …
William Beveridge—Private Thoughts Upon a Christian Life
Councils of Ariminum and Seleucia.
Part I. History of the Councils. Reason why two Councils were called. Inconsistency and folly of calling any; and of the style of the Arian formularies; occasion of the Nicene Council; proceedings at Ariminum; Letter of the Council to Constantius; its decree. Proceedings at Seleucia; reflections on the conduct of the Arians. 1. Perhaps news has reached even yourselves concerning the Council, which is at this time the subject of general conversation; for letters both from the Emperor and the Prefects …
Athanasius—Select Works and Letters or Athanasius
A Defence of the Doctrine of Justification, by Faith in Jesus Christ;
SHEWING, TRUE GOSPEL-HOLINESS FLOWS FROM THENCE; OR, MR. FOWLER'S PRETENDED DESIGN OF CHRISTIANITY, PROVED TO BE NOTHING MORE THAN TO TRAMPLE UNDER FOOT THE BLOOD OF THE SON OF GOD; AND THE IDOLIZING OF MAN'S OWN RIGHTEOUSNESS AS ALSO, HOW WHILE HE PRETENDS TO BE A MINISTER OF THE CHURCH OF ENGLAND, HE OVERTHROWETH THE WHOLESOME DOCTRINE CONTAINED IN THE 10TH, 11TH, AND 13TH, OF THE THIRTY-NINE ARTICLES OF THE SAME, AND THAT HE FALLETH IN WITH THE QUAKER AND ROMANIST, AGAINST THEM. BY JOHN BUNYAN …
John Bunyan—The Works of John Bunyan Volumes 1-3
Concerning the Scriptures.
Concerning the Scriptures. From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of Truth, which contain, I. A faithful historical account of the actings of God's people in divers ages; with many singular and remarkable providences attending them. II. A prophetical account of several things, whereof some are already past, and some yet to come. III. A full and ample account of all the chief principles of the doctrine of Christ, held forth in divers precious declarations, …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity
Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew …
John Edgar McFadyen—Introduction to the Old Testament
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