Verse-by-Verse Bible Commentary
Proverbs 30:8

Clarke's Commentary

Verse Proverbs 30:8. Remove far from me vanity and lies. —

1. שוא shav, all false shows, all false appearances of happiness, every vain expectation. Let me not set my heart on any thing that is not solid, true, durable, and eternal.

2. Lies, דבר כזב debar cazab, all words of deception, empty pretensions, false promises, uncertain dependences, and words that FAIL; promises which, when they become due, are like bad bills; they are dishonoured because they are found to be forged, or the drawer insolvent.

From the import of the original, I am satisfied that Agur prays against idolatry, false religion, and false worship of every kind. שוא shau is used for an idol, a false god. Jeremiah 18:15: "My people have forsaken me; they have burnt incense to VANITY;" לשוא lashshav, "to an IDOL." Psalms 31:6: "I have hated them that regard lying VANITIES;" הבלי שוא habley shave, "vain IDOLS." See also Hosea 12:11; Jonah 2:8. And כזב cazab, a thing that fails or deceives, may well apply to the vain pretensions, false promises, and deceptive religious rites of idolatry. So Jeremiah 15:18: "Wilt thou be unto me as a liar," כמו אכזב kemo achzob, like the false, failing promises of the false gods; "and as waters that fail;" לא נאמנו lo neemanu, that are not faithful; not like the true God, whose promises never fail. According to this view of the subject, Agur prays,

1. That he may be preserved from idolatry.

2. That he may put no confidence in any words but those pure words of God that never fail them that trust in him.

Give me neither poverty nor riches — Here are three requests:

1. Give me not poverty. The reason is added: Lest, being poor, I shall get into a covetous spirit, and, impelled by want, distrust my Maker, and take my neighbour's property; and, in order to excuse, hide, or vindicate my conduct, I take the name of my God in vain; תפשתי taphasti, "I catch at the name of God." Or, by swearing falsely, endeavour to make myself pass for innocent. Forswere the name of my God. - Old MS. Bible. Coverdale, "deny or apostatize from him."

2. Give me not riches. For which petition he gives a reason also: Lest I be full, and addict myself to luxurious living, pamper the flesh and starve the soul, and so deny thee, the Fountain of goodness; and, if called on to resort to first principles, I say, Who is Jehovah! Why should I acknowledge, why should I serve him? And thus cast aside all religion, and all moral obligation.

3. The third request is, Feed me with food convenient for me, הטריפני לחם חקי hatripheni lechem chukki; the meaning of which is, "give me as prey my statute allowance of bread," i.e., my daily bread, a sufficient portion for each day. There is an allusion made to hunting: "Direct so by thy good providence, that I may each day find sufficient portion to subsist on, as a hunter in the forest prays that he may have good speed." It is the province of a preacher to show the importance and utility of such a prayer, and dilate the circumstances, and expand the reasons, after the commentator has shown the literal sense.

Bridgeway Bible Commentary

30:1-31:31 OTHER COLLECTIONS OF WISE SAYINGS

The personal testimony of Agur (30:1-9)

Agur, some of whose sayings are collected here, was apparently a well known wisdom teacher in the Palestine region. He begins his instruction with a confession that though he longs to know God he cannot, because he is merely a man. No human being can do the great works God has done. Agur challenges his hearers to tell him the name of any person (or the name of that person’s son, if they prefer) who has been to heaven and returned to tell people what God is like (30:1-4). God’s words, and his only, are true, and they are always reliable. Agur has such a respect for the truth of God’s word that he does not want to teach anything that is contrary to it (5-6).
As for the comforts of life, Agur aims at moderation. He desires neither riches nor poverty, lest he be tempted to live as though independent of God (if he were rich) or tempted to steal (if he were poor). His moral values and his lifestyle were inseparable (7-9).

Coffman's Commentaries on the Bible

A PRAYER

“Two things have I asked of thee; Deny me them not before I die: Remove far from me falsehood and lies; Give me neither poverty nor riches; Feed me with the food that is needful for me: Lest I be full, and deny thee, and say, Who is Jehovah? Or lest I be poor, and steal, And use profanely the name of my God.”

The two requests are (1) that he may be kept free of falsehood and lies, and (2) that he may be spared the temptations of being either rich or poor. The first of these is a request that God will aid him in the inward purity of life, “For the removal from him of all forms of falsehood, hollowness and hypocrisy”;Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Proverbs, p. 81. and, secondly, that God will spare him the temptations identified with two extreme conditions of life, namely, poverty and riches.

Barnes' Notes on the Whole Bible

The order of the two requests is significant. The wise man’s prayer is first and chiefly, “truth in the inward parts,” the removal of all forms of falsehood, hollowness, hypocrisy.

Neither poverty ... - The evil of the opposite extremes of social life is that in different ways they lead men to a false standard of duty, and so to that forgetfulness of God which passes into an absolute denial.

Food convenient for me - literally, “give me for food the bread of my appointed portion.” The prayer foreshadows that which we have been taught by the Divine Wisdom: “Give us, day by day, our daily bread.”

Smith's Bible Commentary

Chapter 30

This is the end of the proverbs that were gathered by Hezekiah's men. Now in the thirtieth chapter we have,

The words of Agur ( Proverbs 30:1 )

Whoever he is. He tells us who he is, but it really doesn't help.

[he's a] son of Jakeh ( Proverbs 30:1 ),

But I don't know who Jakeh is.

even the prophecy: the man spake unto Ithiel, even unto Ithiel and Ucal ( Proverbs 30:1 ),

And men that I don't know. So yet God has seen fit to put this here in the scriptures. Agur declares,

Surely I am more brutish than any man, I have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy ( Proverbs 30:2-3 ).

In other words, the guy isn't making any claims for himself, Ph.D.'s or anything else. "I have not learned wisdom, nor do I have the knowledge of the holy. I'm more brutish than any man. I don't have the understanding of men." But now he asks some very searching questions.

Who hath ascended up into heaven, or descended? ( Proverbs 30:4 )

Talking about men.

who has gathered the wind in his fists? ( Proverbs 30:4 )

Surely no man.

who hath bound the waters in a garment? ( Proverbs 30:4 )

Surely no man.

who hath established all the ends of the earth? ( Proverbs 30:4 )

Not man. He's talking about God. He's talking about the things that are in God's category. Paul tells us, "He who has ascended is the same one who first of all descended. And when He ascended, He led the captives or led the captivity captive, and gave gifts unto men" ( Ephesians 4:8-9 ). So, "Who hath ascended up into heaven, or descended? Who has gathered the winds in his fists? Who has bound the waters in a garment? Who has established all the ends of the earth?"

what is his name ( Proverbs 30:4 ),

Interesting. But even more interesting, he said,

what is his son's name ( Proverbs 30:4 ),

Referring to God's Son. And so it is an interesting question. He is speaking of the characteristics and the things that belong unto God. He said, "What is His name?" The name, of course, is Yahweh. And what is His Son's name? Yahovah Shua, Jesus.

if you can tell? For every word of God is pure: he [that is, God] is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar ( Proverbs 30:4-6 ).

Don't take upon yourself to add to the Word of God.

Now in Deuteronomy after God gave the law, God gave a warning that a person wasn't to try to diminish the law. Taking away from the commandments that God had given. Or man wasn't to seek to add to it. Yet the Jews in their Talmud added some sixty volumes of interpretation to that law, the Mishnah, the Talmud. Here again, "The Word of God is pure." Now he says, "Don't add to it, lest God reproves you, and you be found a liar."

In the end of the book of Revelation, God pronounces a special curse upon any man who would add to the words of that book or take away from the words of that book. "Unto him who would dare to add to the book, to him shall be added the plagues that are in the book. He that would dare to take away from the words of the book, his name shall be taken out of the book of life" ( Revelation 22:18-19 ).

It is a very heavy thing for a man to presume to speak for God. And God gives some very serious warnings to anyone who would presume to speak for God. "Woe unto them who say, 'Thus saith the Lord,' when I have not spoken, saith the Lord of hosts." And God tells all the things He'll do to that person who dares to speak in the name of the Lord when God hasn't really spoken.

Now in Peter's epistle, he said that, "God hath given to us all that pertains to life and to godliness" ( 2 Peter 1:3 ). Really, you don't need any more than the Word that God has already given. All that we need for life and for godliness has already been given to us in the Word of God. We don't need some modern day revelation from God.

Now the problem of men speaking for God, as there are men who purport that they do, the Catholic Church has placed an aura around the Pope and the papal infallibility so that he supposedly is speaking for God. And his word is acknowledged as being the Word of God. Or with the Mormons, their prophets and their president speaks the word of God. And they have to accept it as scripture, and they can give you argumentation, "Why should God quit speaking to men?" and so forth. And you know, that God is speaking to us today through the prophets and all. The thing is, as is declared here, "Lest he reprove thee and thou be found a liar." Now those men who have purportedly spoken for God, the thing that happens is that the next guy comes along and oftentimes will disclaim what they have said. And he's speaking for God when he disclaims that the previous person said.

Brigham Young, one of the prophets and the leaders of the Mormon Church, supposedly speaking for God said an awful lot of radical things that the church denies today. The Mormon Church denies much of the doctrine that Brigham Young proclaimed. He actually proclaimed that Adam was their God. The only God with whom they had to do. He proclaimed that there are some sins for which the blood of Jesus Christ cannot atone; a person has to shed their own blood to atone for particular sins. The blood of Christ is not sufficient. And he preached this in many a sermon; how you can do those friends a favor by shedding their blood in order that their sins might be expiated.

Now the Mormons today deny this kind of a shedding your own blood for the atonement of your own sins. But yet, one of their prophets declared it speaking for God. Now God doesn't change His mind. Thus, when a man purports to be speaking for God when God hasn't spoken, that man is usually discovered to be a liar. So the Word of God is pure. It doesn't change. It isn't altered. But men so often purportedly speak for God when indeed God hasn't spoken.

Two things have I required of thee; deny me them not before I die: Remove far from me vanity and lies ( Proverbs 30:7-8 ):

Now this is more or less the prayer of this Agur unto God. "Just two things, Lord, I desire. Don't deny me them before I die. Remove me far from vanity and lies."

give me neither poverty nor riches; feed me with food that is 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 ( Proverbs 30:8-9 ).

He's really seeking just sort of a moderate kind of a life. "I don't want riches, lest I would say, 'Who is God?' And deny God. Or I don't want to be poor either that I would be tempted to go out and steal in order to take care of my needs. So God, just give me that in-the-middle average life."

Don't accuse a servant to his master, lest he curse you, and you be found guilty. Now there is a generation that curses their father, and does not bless their mother. There is a generation that are pure in their own eyes, and yet they are not really washed from their filthiness. There is a generation, O how lofty are their eyes! and their eyelids are lifted up. There is a generation, whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men ( Proverbs 30:10-14 ).

A wicked generation indeed from verse Proverbs 30:11-14, the different generations that do these wicked things.

Now the horseleach has two daughters, crying, Give, give. And there are three things that are never satisfied, yes, there are four things that say not, It is enough ( Proverbs 30:15 ):

Four things that you can't really satisfy.

First, the eye that mocketh at his father, and despiseth to obey his mother ( Proverbs 30:17 ),

I beg your pardon. I just jumped. Four things that say, 'It isn't enough.' The first is:

The grave ( Proverbs 30:16 );

Never says it's enough. People are dying everyday. The second thing:

the barren womb; the earth that is not filled with water ( Proverbs 30:16 );

The dry parched earth.

and the fire, none of them say, It is enough. Now the eye that mocks his father, and despises to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it. Now there are three things that are too wonderful for me, yea, four which I know not: the way of an eagle in the air; the way of a serpent upon a rock; the way of a ship in the midst of the sea; and the way of a man with a maid. Such is the way of an adulterous woman; she eats, and wipes her mouth, and says, I have done no wickedness. There are three things on the earth that are disquieted, and for four which it cannot bear ( Proverbs 30:16-22 ):

Four odious things.

The servant when he reigns; a fool when he is filled with meat; an odious woman when she is married; and a handmaid that is the heir to her mistress. There be four things which are little upon the earth, but they are exceeding wise ( Proverbs 30:22-24 ):

Or wiser than wise. Four little things yet so very wise. Wise beyond their own wisdom.

The ants are a people not strong, yet they prepare their meat in the summer; the conies are but a feeble folk, yet they make their houses in the rocks; the locusts have no king, yet they go forth all of them by bands; the spider takes hold with her hands ( Proverbs 30:25-28 ),

Or the gecko.

and is in the kings' palaces ( Proverbs 30:28 ).

From the ant we learn the wisdom of preparing for the future. How that it lays up its food in the summer. Because somehow the ant has an awareness that the time is coming when it won't be able to get out and lay up food, so it stores up the food while it has the opportunity to do so.

Jesus said in an interesting parable, "Make use of the unrighteousness of mammon, so that when they fail, you will be received into the everlasting kingdom" ( Luke 16:9 ). In other words, use what you have now for your eternal benefit. That's wise. Many people don't have that wisdom. The ant teaches us the wisdom of preparation for the future.

The coney, the little hyrax, teaches us the wisdom of recognizing our own weakness and feebleness and to take shelter in that which is stronger than we are. Makes his home in the rocks. Recognize our own weakness and hide ourselves in that rock, Jesus Christ.

The locust shows wisdom in his cooperative efforts. By himself, the locust can do no harm. As he goes forth in bands, he can be devastating. Oh, that the church would learn the lesson of working together, cooperative endeavors for the kingdom of God.

And finally, the gecko shows its wisdom by taking hold with his hands and as the result, dwells in king's palaces. Even as we are to take hold of the promises of God as they of the Old Testament did, that we might dwell one day in the King's palace.

There are three things which go well, yea, four are beautiful in their going: the lion which is the strongest among beasts, and doesn't turn away for any; the greyhound; and the goat also; and a king, against whom there is no rising up. If you have done foolishly in lifting up yourself, or if you have thought evil, lay your hand upon your mouth. Surely the churning of milk bringeth forth butter, and the wringing of the nose bringeth forth blood: so the forcing of wrath will bring strife ( Proverbs 30:29-33 ).

And such are the words of Agur. Agur, who is the son of Jakeh, who makes no claims for himself. "

Dr. Constable's Expository Notes

VI. COLLECTION 6: THE WISDOM OF AGUR CH. 30

Chapters 30 and 31 form a distinct section in Proverbs, because neither Solomon (Proverbs 1:1 to Proverbs 22:16; chs. 25-29), nor the unnamed sages (Proverbs 22:17 to Proverbs 24:34), wrote them. Two other wise men, whose names the text records, did. Some expositors speculate that because these men’s discourses occur at the end of the book, the writers probably lived later than the men of Hezekiah. [Note: E.g., Toy, p. 517.] Nevertheless who Agur and Lemuel were, as well as when and where they lived, remain mysteries.

The most distinctive features of Agur’s proverbs are his numerical style of grouping similar items, his picturesque speech, and a unique phrase he used. This phrase, "There are three things . . . even four," occurs with minor changes five times (Proverbs 30:15; Proverbs 30:18; Proverbs 30:21; Proverbs 30:24; Proverbs 30:29; cf. Proverbs 30:11-14).

"The purpose of such a device may be simply to indicate that the list is not exhaustive, though specific (see Amos 1:3; Amos 1:6). Or the purpose may be to emphasize the fourth item on the list." [Note: Jensen, p. 105.]

Dr. Constable's Expository Notes

B. Wisdom about God 30:2-9

Agur began with three declarations. The subject of each is God.

Dr. Constable's Expository Notes

Agur asked God not to lead him into temptation (Matthew 6:13). He had more concern for his purity before God than about his place among people. Poverty and wealth both bring with them certain temptations that the middle-class citizen does not face, at least as strongly. Abundance tempts us to feel unrealistically self-sufficient (cf. Deuteronomy 8:11-14; John 15:5). Need tempts us to stop trusting God and to resort to acts that harm others.

"Agur’s exemplary prayer in Proverbs 30:7-9, the only prayer in Proverbs, continues his autobiography and functions as a janus [transition] to his numerical sayings." [Note: Waltke, The Book . . . 31, p. 478. R. W. Byargeon, "Echoes of Wisdom in the Lord’s Prayer," Journal of the Evangelical Theological Society 41:3 (September 1998):353-65, noted similar structure and theology in the Lord’s Prayer.]

Gill's Exposition of the Whole Bible

Remove far from me vanity and lies,.... 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

Psalms 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 b 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 c, I neither love to be rich,

"nor desire it; but to live on a little, having no evil;''

so Martial d. 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" e; 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. 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 f; yet with this Agur could be content.

b Camin. l. 2. Ode 10. v. 5. c Sententiae, v. 1151, 1152. d "Nunquam divitias deos rogavi, contentus modicis, meoque laetus; paupertas, veniam dabis, recede", Epigr. l. 4. Ep. 65. e לחם חקי "panem statuti mei", Montanus; "demensi mei", Tigurine version, Junius & Tremellius, Piscator, Mercerus, Cocceius, Michaelis, Schultens. f Vid. Juvenal. Sat. 14. v. 126. & Not. in ibid.

Henry's Complete Commentary on the Bible

      7 Two things have I required of thee; deny me them not before I die:   8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:   9 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.

      After Agur's confession and creed, here follows his litany, where we may observe,

      I. The preface to his prayer: Two things have I required (that is, requested) of thee, O God! Before we go to pray it is good to consider what we need, and what the things are which we have to ask of God.--What does our case require? What do our hearts desire? What would we that God should do for us?--that we may not have to seek for our petition and request when we should be presenting it. He begs, Deny me not before I die. In praying, we should think of dying, and pray accordingly. "Lord, give me pardon, and peace, and grace, before I die, before I go hence and be no more; for, if I be not renewed and sanctified before I die, the work will not be done after; if I do not prevail in prayer before I die, prayers afterwards will not prevail, no, not Lord, Lord. There is none of this wisdom or working in the grave. Deny me not thy grace, for, if thou do, I die, I perish; if thou be silent to me, I am like those that go down to the pit,Psalms 28:1. Deny me not before I die; as long as I continue in the land of the living, let me continue under the conduct of thy grace and good providence."

      II. The prayer itself. The two things he requires are grace sufficient and food convenient. 1. Grace sufficient for his soul: "Remove from me vanity and lies; deliver me from sin, from all corrupt principles, practices, and affections, from error and mistake, which are at the bottom of all sin, from the love of the world and the things of it, which are all vanity and a lie." Some understand it as a prayer for the pardon of sin, for, when God forgives sin, he removes it, he takes it away. Or, rather, it is a prayer of the same import with that, Lead us not into temptation. Nothing is more mischievous to us than sin, and therefore there is nothing which we should more earnestly pray against than that we may do no evil. 2. Food convenient for his body. Having prayed for the operations of divine grace, he here begs the favours of the divine Providence, but such as may tend to the good and not to the prejudice of the soul. (1.) He prays that of God's free gift he might receive a competent portion of the good things of this life: "Feed me with the bread of my allowance, such bread as thou thinkest fit to allow me." As to all the gifts of the divine Providence, we must refer ourselves to the divine wisdom. Or, "the bread that is fit for me, as a man, a master of a family, that which is agreeable to my rank and condition in the world." For as is the man so is his competency. Our Saviour seems to refer to this when he teaches us to pray, Give us this day our daily bread, as this seems to refer to Jacob's vow, in which he wished for no more than bread to eat and raiment to put on. Food convenient for us is what we ought to be content with, though we have not dainties, varieties, and superfluities--what is for necessity, though we have not for delight and ornament; and it is what we may in faith pray for and depend upon God for. (2.) He prays that he may be kept from every condition of life that would be a temptation to him. [1.] He prays against the extremes of abundance and want: Give me neither poverty nor riches. He does not hereby prescribe to God, nor pretend to teach him what condition he shall allot to him, nor does he pray against poverty or riches absolutely, as in themselves evil, for either of them, by the grace of God, may be sanctified and be a means of good to us; but, First, He hereby intends to express the value which wise and good men have for a middle state of life, and, with submission to the will of God, desires that that might be his state, neither great honour nor great contempt. We must learn how to manage both (as St. Paul, Philippians 4:12), but rather wish to be always between both. Optimus pecuniæ modus qui nec in paupertatem cedit nec procul à paupertate discedit--The best condition is that which neither implies poverty nor yet recedes far from it. Seneca. Secondly, He hereby intimates a holy jealousy he had of himself, that he could not keep his ground against the temptations either of an afflicted or a prosperous condition. Others may preserve their integrity in either, but he is afraid of both, and therefore grace teaches him to pray against riches as much as nature against poverty; but the will of the Lord be done. [2.] He gives a pious reason for his prayer, Proverbs 30:9; Proverbs 30:9. He does not say, "Lest I be rich, and cumbered with care, and envied by my neighbours, and eaten up with a multitude of servants, or, lest I be poor and trampled on, and forced to work hard and fare hard;" but, "Lest I be rich and sin, or poor and sin." Sin is that which a good man is afraid of in every condition and under every event; witness Nehemiah (Proverbs 6:13; Proverbs 6:13), that I should be afraid, and do so, and sin. First, He dreads the temptations of a prosperous condition, and therefore even deprecates that: Lest I be full and deny thee (as Jeshurun, who waxed fat and kicked, and forsook God who made him,Deuteronomy 32:15), and say, as Pharaoh in his pride, Who is the Lord, that I should obey his voice? Prosperity makes people proud and forgetful of God, as if they had no need of him and were therefore under no obligation to him. What can the Almighty do for them?Job 22:17. And therefore they will do nothing for him. Even good men are afraid of the worst sins, so deceitful do they think their own hearts to be; and they know that the greatest gains of the world will not balance the least guilt. Secondly, He dreads the temptations of a poor condition, and for that reason, and no other, deprecates that: Lest I be poor and steal. Poverty is a strong temptation to dishonesty, and such as many are overcome by, and they are ready to think it will be their excuse; but it will not bear them out at God's bar any more than at men's to say, "I stole because I was poor;" yet, if a man steal for the satisfying of his soul when he is hungry, it is a case of compassion (Proverbs 6:30; Proverbs 6:30) and what even those that have some principles of honesty in them may be drawn to. But observe why Agur dreads this, not because he should endanger himself by it, "Lest I steal, and be hanged for it, whipped or put in the stocks, or sold for a bondman," as among the Jews poor thieves were, who had not wherewithal to make restitution; but lest he should dishonour God by it: "Lest I should steal, and take the name of my God in vain, that is, discredit my profession of religion by practices disagreeable to it." Or, "Lest I steal, and, when I am charged with it, forswear myself." He therefore dreads one sin, because it would draw on another, for the way of sin is downhill. Observe, He calls God his God, and therefore he is afraid of doing any thing to offend him because of the relation he stands in to him.