Proverbs 30: Stupidity, Wisdom, and Hermeneutics ~ Part 2

Our  last post was the first of three in which I'm sharing an article I've prepared for another purpose, but decided to kill two birds with one stone and post it here as well. If you haven't read that post, I recommend doing so before attempting to make sense of this one.
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⁴Who has ascended into heaven and descended?
Who has gathered the wind in His fists?
Who has wrapped the waters in His garment?
Who has established the ends of the earth?
What is His name or His son's name
Surely you know!

The next part in our chapter, verse 4, is composed of five different questions, and ends with one final statement. We will deal with this verse as a whole, without taking time to examine each individual component or investigate other intricacies we might stumble across therein. First, we must observe that, after stating his ignorance in the previous verses, it was only fitting for Agur to occupy this verse with questions and no articulated answers. Further, it is in perfect consistence with his initial statement in verse 2 that he ends verse 4 by differing to his audience. (Given such a conclusion to verse 4, we may be able to observe a chiasm of sorts beginning in verse 2A and now ending here in 4E. However, we will not explore this possibility at the present.)

Again, without a thorough investigation of this verse, it will suffice for now to note Whom these questions direct our minds toward: the Creator. Now then, notice what Agur has done here - he has taken his readers' attention, discredited his own personal intellectual worth, credibility, and, consequently, independent reliability, and has now directed the mind of his audience towards God, particularly with regard to His sovereignty over creation. It would not be a difficult stretch from this passage, then, to make note of Agur's genuine humility, and not guess at a manufactured one which bemoans one's own inability. He has skillfully presented this oracle such that we have first considered him, then we were prompted to remove any unwarranted stock we might have had in the author himself, then he turned our thoughts to consider God both in His sovereignty over creation, and His identity (name), which remained mysterious to Agur.

So, up to this point, we have been presented with either questions (vs.4) or else statements of stupidity, lack of wisdom, and the like (the one exception being Agur's exclamation at the end of verse 4, which itself was not one of personal credibility). But, as we enter verse 5, we are going to encounter something entirely different. Having clarified his personal foolishness, Agur now turns to pen one thing he knows for certain. There is no doubt here. There is no alternative possibility. There is no need nor is there room for improvement.   

"Every word of God is tested, He is a shield to those who take refuge in Him."

Finally now, we encounter something that can be relied on. Here, at last, is something that is stated with full confidence of adequacy, in stark contrast to Agur's sorry psyche. In this verse there are two things Agur affirms as trustworthy: God, and God's words. After establishing his own fallibility, Agur moves on from that to consider God's solidity, both in Himself and His words. Now, we need to notice something about this statement. We are not told that "every word of God needs testing", or "each individual needs to validate God's words for themselves before putting any significant stock in them". No, on the other hand, we are informed that God's words are already tested. They are already verified - the audience of His address need not harbor any doubt as to their trustworthiness. The word "tested", in Hebrew, is used to describe refining by smelting, as a silversmith would to to a precious metal¹. As far as God's words are concerned, then, that has already been done and they don't need anymore verification. They are trustworthy, they are inerrant and, as we will see in a bit, they are sufficient the way they are. None of this is at all said Agur's words, but is now asserted as simple fact and with full confidence of God's.

So then, what can Agur, is all his fallibility, resort to? What's left that he can hope in? Well, it's a very simple equation at this point: 1) not rely on himself, his wisdom, or whatever sources from him, and 2) do rely on God, and God's words. The former would prove disappointing if reliance was devoted to them for security or dependability. However, if full credence and refuge was sought in God, then God Himself would be "a shield", protection, a defense. We can't escape the fact that God would be the shield, not the man himself. Further, God is not said to be a shield to those who are self-reliant, but to those who "take refuge in Him". This is reality explicitly true not just for Agur, but anyone who confides in their Creator ("those who..." is plural and not in the first person). This leaves us with little wonder as to why Agur said what he did about himself in the opening verses. He guided the reader through a butchering process, terminating any hope in his own self to have wisdom. He then directs the audience towards their Maker, and declares with great confidence not only the tested integrity of His words, but His capability to guard the one who abandons shelter elsewhere, including his own self, and seeks it in God.

But there's something else God protects. It's not only His people, but His word.  

"Do not add to His words or He will reprove you and you will be proved a liar."

Based on this instruction, we would do well to observe that God's words are good enough the way they are, and are not open to contribution nor are they in need of assistance. Not only are they inerrant, but they are sufficient. To put is simple - God's words simply don't need any help. Further, any attempt to do so is a very dangerous endeavor, because the Author of the message is also the Protector of the message. His words are sufficient in and of themselves the way He gave them - they are to be left alone. Anyone who ventures to contribute to what God has said will himself become subject to testing. And, unlike the Lord's words, he will be demonstrated to be a liar.

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¹Koehler & Baumgartner The Hebrew and Aramaic Lexicon of the Old Testament