What is the meaning of "give me neither poverty nor riches" (Proverbs 30:8)?

"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."

The dependent spirit of a creature of God is seen in its simplicity here. Conscience is in true exercise, and a discerning distrust of the flesh. First, vanity is the very realm in which the entire world moves. Living only for the present, man has no substance that he can really grasp as his own: the objects of his labor and desire are but beautifully adorned bubbles, empty and ready to burst. It is simply "the lust of the flesh, the lust of the eyes, and the pride of life"; and devoid of all substantial, eternal reality. "Lies" are added in connection with this, for these too have far too strong influence in all of society, and only a true dependence upon God in prayer will preserve the child of God from either vanity or lies. Let us echo such a prayer as this from earnest lips, that such things should be far removed from us.

But he prays also that God would supply him with necessities, but allow him neither poverty nor riches. Agur has spoken of his ignorance, but certainly this prayer is far wiser than what generally characterizes men. He knows the serious dangers of wealth, wherein men too often trust, and in doing so, show little regard for the God who has blessed them. Even Solomon, with all his wisdom, proved to be unequal to the trust committed to him in the way of riches and honor. He used it to allow his own heart to he led astray.

On the other hand, poverty too is not good. This has no doubt been occasioned by sin, and many nations of the world today suffer because they have chosen a path of self-will rather than bowing to the Lord Jesus Christ. The answer here again is a true, real faith that trusts the Living God. And this is expressed in this beautiful and honest prayer. The danger of stealing and taking God's Name in vain he recognizes, and will not trust himself, but his trust is in God. If men steal to satisfy their hunger they often use God's Name as justifying this, but this is false, an outrage against that Name. We may easily understand a man's feelings in his stealing in such a case; but honest prayer to God would result in a righteous answer, however hopeless the condition seemed to be. Can we not be absolutely certain that a prayer like this will be definitely answered? It is manifestly a prayer of faith.

That in the next place the Word of God is mentioned, that is the written revelation of God, is not without meaning. Man needs this revelation to know the Lord, and have the question answered which human speculation and scientific research can never answer. On account of the statement "add thou not unto His words" critics have surmised that the canon of the Old Testament must have been completed when this chapter was written. They have put the date long after the exile. But such a conclusion is unwarranted. God had commanded long before that nothing should be added to His words (Deut. 4:2). The prayer of Agur in verses 7-9 is closely linked with the foregoing verses. He prays for deliverance from vanity and lies, that he may have a true and honest heart, so necessary for the reception of the truth of God; then he prays to have neither poverty nor riches. Poverty might induce to steal and take the name of God in vain, then His Word would be rejected by him; and riches would mean the same, as it might lead him to say, Who is the Lord?

The Lord's anger burned against this illustrious king who turned against God in spite of the Lord appearing to him twice, commanding him specifically not to follow other gods. It seems unthinkable that a believer would sink to such a level as Solomon did, but wealth and ease can be a terrible snare even to one who is born of God. It is little wonder that Agur, whose words appear in a book written by Solomon, writes, "Give me neither poverty nor riches" (Prov.30:8). He realized he could not trust himself with such riches.

Many pray Agur's first prayer, "Give me not poverty," but few pray his last prayer, "Give me not riches" (Prov. 30:8).

Such also, I might add, was Agur in the Book of Proverbs. He was godly, and of a lowly, self-judging spirit. He makes a good confession of human blindness and pravity, of the unsearchable glories of God, the purity and preciousness of His word, and of the security of all who trust in Him. Prov. 30:1-9. He was a man of God, and walked in a good spirit. But he was not a devoted man. He did not know how to abound and how to suffer need. He dreaded poverty lest he should steal, and riches lest he should deny God. He was not prepared for changes. Neither was Job. But Paul was. He had surrendered himself to Christ, as they had not. According to the power that wrought in his soul, Paul was a dead and risen man. He was ready to be "emptied from vessel to vessel." He was instructed both to be full and to be hungry. He could do all things through Christ strengthening him. See that devoted man, that dead and risen man, in the closing chapters of Acts. 20 - 28. He is in the midst of a weeping company of brethren at Miletus, and in the bosom of a loving Christian household at Tyre. But were those, the greenest spots on earth to a saint, where if any where, the foot of the mystic ladder is felt to rest, and the fond heart lingers and says, Let us make tabernacles here, able to detain him? No. Even there, the dear, devoted Apostle carried a heart thoroughly surrendered to Christ. "What mean ye," says he, "to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." He would not be kept. And on from thence he goes, along the coast of Syria up to Jerusalem, and then for two long years, apart from brethren, in perils by sea and land, under insults and wrongs, a single heart and devoted affection bearing him through all.

At one period of Solomon's life he perceived the danger of riches. "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 Jehovah? or lest I be poor, and steal, and take the name of my God in vain" (Prov. 30:7-9). As we follow the history of his reign we find the love of riches growing upon Solomon. God was too kind to His frail servant, and it cost him his soul. He had fleets at sea which brought him gold and silver in abundance. Gold was so common that he "made 200 targets of beaten gold: 600 shekels of gold went to one target. And he made 300 shields of beaten gold: three pounds of gold went to one shield" (1 Kings 10:16-17). Surely these were not for use in war; just ornaments. But these costly ornaments were lost in war by Rehoboam, who in his vanity made shields of brass in their stead, and caused them to be brought out in display when he went into the house of Jehovah (1 Kings 14:25-28). Oh, the pitiful vanity of poor flesh; appearances must be kept up even after the reality has departed. Blessed contrast when God restores His people in grace "For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thy rulers righteousness" (Isa. 60:17). All sham will be banished, and repentant Israel will enjoy God's exceeding grace.

Doth God give us a Christ, and will He deny us a crust? If God doth not give us what we crave, He will give us what we need.

Prosperity often deafens the ear against God. "I spake to thee in thy prosperity, but thou saidst, I will not hear" (Jer. 22:21). Soft pleasures harden the heart. Prosperity has its honey, and also its sting. Anxious care is the evil spirit that haunts the rich man; when his chests are full of money, his heart is full of care. Sunshine is pleasant, but sometimes it scorches. The spreading of a full table may be the spreading of a snare. Many have been sunk to hell with golden weights. "They that will be rich fall into many hurtful lusts, which drown men in perdition" (1 Tim. 6:9). The world's golden sands are quicksands. What if we have less food we have less snare; if less dignity, less danger. As we lack the rich provisions of the world, so we lack the temptations. To give us Christ is more than if God had given us all the world. He can make more worlds, but He has no more Christs to bestow. If you have but daily bread enough to suffice nature, be content. Consider it is not having abundance that always makes life comfortable. A staff may help the traveller, but a bundle of staves will be a burden to him. The world is but a great inn. If God give you sufficient to pay for your charges in your inn, you may be content, you shall have enough when you come to your own country.

Whatever be the means of one who fears God, self-indulgence is unworthy of one who now lives in a scene where we have the poor always with us, and many and sudden reverses to call forth special compassion. What a lesson for the Christian when on the two occasions the Lord fed the multitude miraculously, it was on barley loaves and small fishes. How far from show or appetizing! And the prayer taught the disciples to ask for "sufficient bread." The full soul is unworthy of His name, and the honeycomb he loathes convicts him of following the Lord of glory afar off. It is happy when one is hungry enough to relish every bitter thing put before us by our God and Father.

Riches, too, and poverty, are alike at His disposal: "The Lord maketh poor, and maketh rich; He bringeth low, and lifteth up." He gives the one or the other as suits His purpose. The knowledge of this should keep the rich humble, and make the poor content. Beloved fellow-believer, let us, as Scripture admonishes us, "be content with such things as we have," for our God, who has revealed Himself to us in grace, has said, "I will never leave thee, nor forsake thee" (Heb. 13:5).

Then comes a petition expressive of dependence on God for our ordinary need. "Give us our needed bread for each day." It takes up the pure and simple need of the body. The word "daily" is a very imperfect expression in English of the original term. Ἐπιούσιος really means our "sufficient" bread (seemingly a word expressly formed for this idea in contrast with superfluity). One cannot without slighting the wisdom of the Lord ask for more than sufficiency. One ought not to look for more, even from the Lord of heaven and earth. He bids me ask for bread enough for each day's wants.283 Yet it is thoroughly the spirit of the One Who, after He had fed five thousand men with the five loaves and the two fishes, bade the disciples gather up the fragments which remained, that nothing might be lost. And then and thus twelve baskets were in fact filled. How easy it might have seemed for Him by Whom all was supplied to have exerted His power afresh! He would not have an atom to be thrown away because He had unlimited power. What a lesson for us!