Proverbs 30:3
I neither learned wisdom, nor have the knowledge of the holy.
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(3) The knowledge of the holy—i.e., the Holy One, God. (Comp. Proverbs 9:10.)

30:1-6 Agur speaks of himself as wanting a righteousness, and having done very foolishly. And it becomes us all to have low thoughts of ourselves. He speaks of himself as wanting revelation to guide him in the ways of truth and wisdom. The more enlightened people are, the more they lament their ignorance; the more they pray for clearer, still clearer discoveries of God, and his rich grace in Christ Jesus. In ver.He found, when he looked within, that all his learning was as nothing. He had heard of God only "by the hearing of the ear" Job 42:5, and now he discovered how little that availed.

The holy - The Holy One. Compare Proverbs 9:10.

2-4. brutish—stupid, a strong term to denote his lowly self-estimation; or he may speak of such as his natural condition, as contrasted with God's all-seeing comprehensive knowledge and almighty power. The questions of this clause emphatically deny the attributes mentioned to be those of any creature, thus impressively strengthening the implied reference of the former to God (compare De 30:12-14; Isa 40:12; Eph 4:8). I neither learned wisdom; I have not been taught in the schools of wisdom, as the sons of prophets were, but must own myself to be an unlearned man, as the prophet Amos was, Amos 7:14,15. Or, I have not learned it, neither by my own understanding and study, nor by the help of other men.

Of the holy; either,

1. Of the holy angels, who are called holy by way of eminency, as Deu 33:2 Job 15:15 Daniel 4:13,17,23 8:13. But it was vain to deny that angelical knowledge to be in him, which no man imagined to be in him, and which was not in Adam fix the state of innocency. Or,

2. Of the holy prophets. So the sense is, I have not such Divine inspirations as prophets strictly so called have received, whereby I should be enabled to know or explain those great mysteries wherein you desire information from me. Or,

3. Of holy things, of the mind and will of God concerning man’s salvation, and the way which leads to it; not that he denieth that he had any knowledge of these things, but only a full, and comprehensive, and perfect knowledge, which they falsely supposed to be in him. I neither learned wisdom,.... Natural wisdom or philosophy, so as to understand the nature of things, and reason about them in a philosophical manner; or political wisdom, so as to know how to govern states, and manage the affairs of kingdoms; or in a lower sphere to transact the affairs of life to any peculiar advantage; he had not a polite or liberal education: or spiritual and evangelical wisdom; that is, not of himself through the mere strength and force of his genius and natural capacity, or of others; he was not the son of a prophet, nor brought up in the schools of the prophets; he did not learn it, nor was he taught it by men; for this is not acquired by human teaching; it is what comes from above, from heaven, and by the revelation of God;

nor have the knowledge of the holy; or "holies" (s); either of holy persons, such knowledge as holy men of God had; or of the holy angels, not of their nature, capacities, influence and operations; nor such as they have: or rather of the holy Persons in the Trinity, Father, Son and Spirit; their nature modes of subsisting, perfections, purposes, and the like; at least not a full and comprehensive one: or of holy things, of the holy Scriptures, and the holy doctrines of them; however, not what is perfect and complete. It may be rendered, "but I have the knowledge of the holy" (t), though he had not the advantage of human literature, nor had ever been under the instructions of men on one account or another, and therefore what he knew, or was about to discourse of, was from God. Some understand this verse and Proverbs 30:2 of Ithiel, or Christ (u), as in the esteem of men, 1 Corinthians 1:23.

(s) "sanctorum", V. L. Pagninus, Montanus, Vatablus, Junius & Tremellius, Piscator, Mercerus, Gejerus, Cocceius, Schultens. (t) "ad cognitionem sanctorum novi", Michaelis; "expers sum humanarnm artium, et divinarum guarus sum", Vatablus in Gejerus. (u) Teelman. Specimen. Explicat. Parabol. p. 391.

I neither learned wisdom, nor have the knowledge of the holy.
3. the holy] Rather, the Holy One. See Proverbs 9:10 note.Verse 3. - I neither learned wisdom. With all my eager longing and striving I did not attain to such wisdom, that I should have the knowledge of the Holy One (Revised Version margin); k'doshim, plural of "excellence," like elohim (Proverbs 9:10; Hosea 12:1 (Hebrew); see note on Proverbs 1:20; and comp. Ecclesiastes 5:8; Ecclesiastes 12:1). The knowledge of the all holy God was beyond his grasp (Job 11:7, etc.). Theology is a higher science than metaphysics, and cannot be reached by that ladder. The LXX. gives an affirmative sense to this verse, "God hath taught me wisdom, and I know the knowledge of the holy (ἁγίων)." 24 He that taketh part with a thief hateth himself;

     He heareth the oath and confesseth not.

Hitzig renders the first member as the pred. of the second: "he who does not bring to light such sins as require an atonement (Leviticus 5:1.), but shares the secret of them with the sinner, is not better than one who is a partner with a thief, who hateth himself." The construction of the verse, he remarks, is not understood by any interpreter. It is not, however, so cross, - for, understood as Hitzig thinks it ought to be, the author should have expressed the subject by שׁמע אלה ולא יגיד, - but is simple as the order of the words and the verbal form require it. The oath is, after Leviticus 5:1, that of the judge who adjures the partner of the thief by God to tell the truth; but he conceals it, and burdens his soul with a crime worthy of death, for from a concealer he becomes in addition a perjured man.

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