John Gill's Bible Commentary Ver. 8. Remove far from me vanity and lies , etc.] 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, ( 2 Samuel 7:13) ( <19A312> Psalm 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 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 f847 , I neither love to be rich, “nor desire it; but to live on a little, having no evil;” so Martial f848 . 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” f849 ; 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 Matthew 6:11 Timothy 6:8). 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 f850 ; yet with this Agur could be content.
Matthew Henry Commentary
Verses 7-9 - Agur wisely prayed for a middle state, that he might be kept at distance from temptations; he asked daily bread suited to his station his family, and his real good. There is a remarkable similarity betwee this prayer and several clauses of the Lord's prayer. If we are remove 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, an 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 suppl all our need, and not suffer us to want anything good for us; and wh should we wish for more?
Original Hebrew שׁוא7723 ודבר1697 כזב3577 הרחק7368 ממני4480 ראשׁ7389 ועשׁר6239 אל408 תתן5414 לי הטריפני2963 לחם3899 חקי׃2706
