TRUNEWS with Rick Wiles - Date: September 28, 2026 Lesson 191-2026 Proverbs 30:1-2 - The Wisdom of Knowing What You Don’t Know

Episode Date: September 28, 2026

In this edition of Morning Manna, Rick Wiles and Doc Burkhart begin Proverbs 30 and meet a new voice in the book: Agur, the son of Jakeh. Unlike Solomon, Agur begins his teaching with a startling confession: “Surely I am more brutish than any man, and have not the understanding of a man.” This is not false modesty. Agur has encountered the limits of human understanding and recognizes how little man can know apart from God’s revelation. His humility stands in sharp contrast to the person Proverbs describes as “wise in his own conceit.” The deeper our knowledge of God becomes, the more clearly we recognize how much remains beyond us. Agur begins his chapter of remarkable wisdom at the place true wisdom always begins: humility before God and a refusal to lean upon our own understanding. Lesson 191-2026 Teachers: Rick Wiles and Doc Burkhart You can partner with us by visiting MannaNation.com, calling 1-888-519-4935, or by mail at PO Box 399 Vero Beach, FL 32961 MEGA FIRE reveals the ancient recurring cycles of war and economic collapse that have shaped history for 600 years. These patterns predict America is now entering its most dangerous period since World War II. Get your copy today! www.megafire.world Get high-quality emergency preparedness food today from American Reserves! www.AmericanReserves.com It’s the Final Day! The day Jesus Christ bursts into our dimension of time, space, and matter. Now available in eBook and audio formats! Order Final Day from Amazon today! www.Amazon.com/Final-Day Apple users, you can download the audio version on Apple Books! www.books.apple.com/final-day Purchase the 4-part DVD set or start streaming Sacrificing Liberty today. www.Sacrificingliberty.com

Welcome to morning, my north. Welcome to morning, my new, Richard North. Your teachers, Rick Wiles and Dr. Burkla, get your Bible and notebook and get ready to here before. Good morning. Welcome to Morning, Matt. This is the best cafe for you to find a nourishing meal for your soul to start your day the right way. Hello, I'm Rick Wiles and my co-teaching partners, Dr. Raymond Burckhard.

And today we begin our study at Chapter 30 in the Book of Proverbs. Now, verses 1 and 2 are challenging verses for many Bible teachers, including myself. But Dr. Burkhart and I are going to give it our best shot and see what we can make of these opening proverbs in chapters. 30. If you don't know, all of our lessons are archived at manna nation.com. And today's lesson number is 191-206. 191-206. Manonation.com is also where you can show your support for this worldwide Bible teaching ministry by clicking the heart in the upper right-hand corner and giving a generous gift. we would deeply appreciate your support.

There are people all over the world who support Morning Manna. And we would like you to be one of them also. Again, manna nation.com. Let's pray and invite the Holy Spirit's presence. His inspiration, his anointing, on the teaching and the receiving of this word. We need the anointing to teach. You need the anointing.

to receive, and both of us will be blessed. Let's pray. Almighty God, our Father, in heaven, Father, we love you with all our heart, mind, and soul. We pray in the name of your son, Jesus, and we invite your Holy Spirit to lead this Bible study and teach us your word for the glory of Jesus Christ and the expansion of His kingdom. In His name, Jesus, we pray. Amen. Well, Rick, it's an exciting day as we start a brand new chapter in the book of Proverbs. Chapter 30. Chapter 30 today, it's been a long journey to get to this point. I have one more chapter after this, chapter 31, but chapter 30 is a lengthy chapter.

It's going to take a little while to get through it. And it's a little bit different than the rest of Proverbs as you'll see as we get started. But let's get started. Proverbs chapter 30, verses 1 and 2. I'm going to be reading from the King James and also the Septuagint. So let's start with King James, Proverbs chapter 30, starting at verse 1. The words of Agar, the son of Jacob, even the prophecy, the man spake unto Ithiel, even unto Ithiel and Yukal.

Surely I am more brutish than any man and have not the understanding of man. And then the Septuagint reading, thus saith the man to them that trust in God, and I cease, for I am the most simple of men, and there is not in me the wisdom of men. I will explain the difference between these two as we dive into our study today. Proverbs 30 opens a brand new section of the book, and the change is announced in the first four words,

the words of agar. Now, for 29 chapters, the material has been Solomon's, either written by him directly or from chapter 25 forward, copied out by Hezekiah scribes from Solomon's collection. This chapter has a completely different author. Agar, the son of Jacob, appears nowhere else in the Bible. Neither does his father. Neither do Ithel and Yukal, the two men addressed in verse one. And we know almost nothing about Agar, beyond. what these 39 verses contain. And what they contain is unlike anything else in the Book of Proverbs.

So what's different here about Chapter 30? Well, three things are noticeable. First of all, Solomon's literary method is completely different than Agers. Solomon states Proverbs. Agar builds numerical says. There would be three things, yay four. see a pattern like that throughout the entire chapter. He uses this form at least six different times.

Agger's tone is different. Solomon instructs from the position of a father and a king. Agar begins by confessing that really he has no standing to instruct anybody. And then his content is different. This chapter contains the only prayer, in the book of Proverbs, the only extended questions about God's identity, and a series of observations drawn from animals,

weather, and household life rather than from the royal courts and from business settings. Now, the purpose of our lesson is to introduce, first of all, the man, Agar, examine the difficult things to be endorsed one honestly, and take seriously what verse two claims because a wisdom teacher who opens by calling himself brutish

is making a theological statement not just being modest. There's a lot of ground to cover here. Rick's going to get us started here. Verse one. All right, Doc. I may have to call upon you since you're the one with the Bible training

You know, I said this is challenging for a lot of teachers. It's the King James translation that's challenging. When you read the Septuagint, oh, that's easy to teach. So the challenging part is what to make of these names that are in verse one. As you said, they don't appear anywhere else in the Bible. And Agar actually, as you said, he just comes out and says, I'm not qualified to teach this stuff. Well, what are you doing?

What are you doing here? How did you get here? Okay. But the Bible has it here for purpose. Okay. man spake unto Ithio, even unto Ithio and you cow. All right, how do we make a Bible lesson out of this law? Well, we'll start with what are the meanings of these names?

Agar means to gather or collect. Jekha means obedient, blameless. So because the names carry meanings, some Bible scholars read them symbolically and have taken Agar's son of Jacob as the title of Solomon himself, the gatherer,

the son of the obedient one. I don't have an opinion on this, Doc. How were you taught in Bible College? Is this Solomon teaching, writing under a pseudonym? Either that or her. was someone who later on took a set of collected sayings and proverbs and wisdom and put it under the name the collector.

And, you know, whether they're actual persons or not, I believe they're actual persons. But as you said, Rick, names in the Bible have meaning as well, and they're no accident. They're always deliberate. And so let's just start off by saying this is a collection or by a blameless collector. All right. A collector with an audience. So chapters 25 through 29 were the Proverbs of Solomon that had been, I guess you could say lost for a couple centuries. and the men of Hezekiah, his scribes, found them,

dusted off the manuscripts, and brought them back to life. Doc, is it possible that the book of Proverbs as written by Solomon ended with Chapter 29? Well, from that perspective, yes, but that does not mean that these Proverbs aren't valuable, of course. Oh, no, I absolutely. You're there. You're the inspired word of God.

And the fact that they're part of this collection, I think, you know, keeps that status high. You know, we're going to see a whole different tone in Chapter 31 as well. It's going to be a completely different scenario. And so it was important enough for the Lord to decide to include these sayings and these examples here that we're going to read about in Chapter 13. I like the idea of setting off, this is a blameless collection. You know, this, you know, you can trust this. Okay. And what you're going to see, the tone throughout chapter 30 is an honest man dealing with the, if you will, the integration of wisdom in his life.

He asks some honest questions. He asked some, you know, some tough questions. And then, but also makes it easy for you to consider the wisdom as well. And so really in a lot of ways, Rick, he's in the same seat as you and I. He's observed all these sayings of King Solomon. Now he's saying, okay, how do I live this out? What are some of the questions I have? What are some examples that I can use to help me create a picture of how wisdom

has applied. To me, it's going to be a fascinating study here, chapter 3. Oh, it is. So if we take the position that Agar is, was a real person, this is not a pseudonym for Solomon, because it is written differently, different style. Then Solomon signed off in chapter 29 and verse 27 by saying, basically, look, if you do everything I just told you in these 29 chapters, here's the reality you've got to face. If you live righteously, there are going to be some people who aren't just not going to like you.

Right. That was the message of verse 27 in chapter 29. So now we're over here, chapter 30, and Agar comes on the sea. I mentioned anywhere else in the Bible. We have no idea who this guy is. But he says, the words of Agar,

the son of Jacob, even the prophecy. Prophecy, even the prophecy. The Hebrew word is Massa. It has two meanings that translators must choose between. It can mean a burden, something carried, and then is lifted.

it. This is the, this is used in the old covenant scriptures talking about loads of like merchandise being carried by animals, say mules and donkeys. But the same word can also mean an oracle of prophetic utterance, such as words from Isaiah, Nalachi. Malachi, it said the burdens of the law, the burden of Ninnelah. I mean, Jeremiah said in chapter 20, verse 9, that God's word was in mine heart as a burning fire and shut up in my bones. And I was weary with forbearing and I could not stay. It's a burden. Right.

So this word Massa can mean a burden carried like a load, being carried by animals in ancient times. It can also mean a burden carried by a prophet that he's got to deliver this message. He can't get rid of it. It's a burden in his heart. The King James says, even the prophecy.

Now, the ancient Aramaic Shida Bible translation says, the burden. So essentially, both of those translations are saying that Agar delivered something he was carrying. Yes. And the second half of this first verse contains some more difficult translation challenges here. it says the man spake unto Ethel even unto Ithiel and Yatheal. So two readings have been proposed.

Both are held by serious interpreters of various couple camps. The first one takes Ithiel and Yucal as personal names. Like this was as if this was a letter addressed to Ithiow and Yucal. Okay, two men that Agar address, maybe there were students, maybe there were sons, maybe there was just someone seeking wisdom. So this is the way the King James reads it, and it's probably the most straightforward

handling of the consonants as they stand. Now, the second divides the Hebrew letters differently. Okay, understand that Hebrew, ancient Hebrew, had no vowels, no vowels at all. And so you were dealing with a strictly consonant-based language. Sometimes words were combined to make names, and the same consonants separated at different points can be read as a sentence. Okay? So in this particular camp of interpretation,

instead of saying these names, it says, it reads it like, a sentence. It's, I'm weary of God, I am where you God, and I am consumed. Or something along that line. If you read some modern translations,

you'll see this version. Now, consider what the second reading does. It turns that list of names into a confession of exhaustion. And that reading actually

allows for a transition into verse 2 really well. Since a man who has just said, I'm weary and consumed, naturally continues with, surely I'm more brutish than any man. You understand what we're saying here. So the Septuagin appears to have read the passage with the thinking along those second lines. Now, we use the Breton's Septuagint translation.

And Britain translates like this, Thus saith the man to them that trust in God and I cease. That and I cease in the Greek, it's the Kai Ptoeomai, carries that sense, if you will, of stopping, of leaving off, of coming to an end. In other words, the Septuagint doesn't recognize it as a name. Okay. so the Greek translators were working with the text

they understood as describing a man at the end of something now I should get our classmates a word of caution here the Bible does contain a small number of passages where the Hebrew is genuinely uncertain and this is definitely one of them

that uncertainty touches the identity of the two men mentioned once and nothing else in the chapter or even in the entire Bible. But keep in mind that no matter what translation that we're looking at, whether it's King James or the Septuagint,

both readings share a particular viewpoint or a particular biblical posture here. Here's a man speaking from his weakness rather than authority. Solomon spoke from authority. here you have a man that is speaking from his self-confessed weakness in this

that he's learning this information either to he's confessing this either to named hearers or if you want to use modern translations out of his own exhaustion I'm weary I'm weary I've come to the end of the road and verse two is going to stay that postule without any ambiguity at all as we get into it.

So that gives us kind of the framework language-wise. Don't lose faith over this, folks, okay? It's nothing to, it's not, I don't want to say it's not a big deal, but it is the Word of God. But the Septuagint translators had access to more information than later constructors of the Masoretic text did by hundreds of years. And so we may or may not have access to those Hebrew texts

that the Greek Septuagint translators had access to and more available information. I'll say again, the Septuagint is the Greek scriptures that Jesus and the Apostles, quoted at length. And so you have an implied endorsement of the Greek translation. You know, I wouldn't go so far as to say that the translation itself is inspired, but I do think the translators were operating under the inspiration of the Holy Spirit

and had access to more information than later translators of the Hebrew text did. All right. Now, stay with this, folks. I know we're getting, this is, verse one of chapter 30 is, you know, theologically dry, but it gets better as we go to stay in there with us. So verse two says, surely I am more brutish than any man and have not the understanding of a man. This is getting easier to teach. So the word that's translated rootish comes from R.

The English translation softens it. The word is related to another word that represents cattle, A beast of burdens They're back to that burden again Verse one We're talking about a burden. Now, brutish does not mean stupidity.

You know, if you say somebody's a brute, okay, it doesn't mean that they're a big, dumb, stupid animal, okay? But it does refer to the animal kingdom. Animals operating without the reason reasoning faculty that distinguishes humans from livestock.

You think about in Psalm 73, verse 12, so foolish was I and ignorant. I was as a beast before the Psalm 49, 20, man that is in honor and understanding not is like the beasts that perish. So, Agar is not saying he is less educated. than other people. He is saying that on a scale which separates men from cattle, he belongs on the wrong side.

Amen, yeah. And have not the understanding of a man, the discernment of a human being. He denies possessing the faculty that defines the species.

He does not say, he does not merely say he is brutish. He says he is more brutish than any other man. He's comparing himself to other humans. He says on the level of humanity, I am more like an animalistic brute than any other person. He's not saying he is an animal. He's just saying on that scale,

I'm leaning towards the brute side more than anybody else. So consider this is an extraordinary way to open a chapter in a book about wisdom. Consider how the rest of Proverbs opens by comparison. Chapter 1 announced the purpose of wisdom studying the book of Proverbs, to know wisdom and instruction, to perceive the words of understanding. Solomon wrote as a king dispensing what he possess. Agger writes as a man announcing that he possesses nothing.

I mean, it's like, why would we listen to a teacher who says, hey, I'm basically on the animal level here. I'm not qualified to be here talking. But Adam Clark, theologian in the 1700s, he said that Agar's self-assessment, it is not a rhetorical posture but a real conclusion. And that a man or woman who has genuinely reached toward the knowledge of God and found the reach insufficient, will say something like this. So, Doc, what he's saying is, the more I study the ways of God, the more I realize, I'm closer to being a brute than I am an angel. Right.

And Rick, isn't that the conclusion that we've come to at this point of chapter 30? You and I, we've taught Proverbs before. And now we've gone through this time. Isn't that conclusion that you come to? Really? I don't know anything. I thought I knew something. I really thought I knew wisdom.

Then I study it again. I come to the conclusion, you know what? I got a long way to go. I think that's where Agar has ended up here, Rick. And so the significance here of verse two is not just modesty that we're talking about. Agar is making a claim about the limits of human capacity here.

Now, if we read forward two verses, the point's going to become really, really clear. In verse three, it says, I have neither learned wisdom nor have knowledge of the holy. And then verse four then asked, Who hath ascended up into heaven or descendant? Who hath gathered the wind in his fist? What is his name?

And what is his son's name as thou can. tell. And so really what's happening here, this structure that's being built here is an argument. Agar confesses his incapacity and then demonstrates that the incapacity is universal by asking questions that no one can really answer. Now, he's not unusually ignorant. that's going to be evident throughout chapter 30 here he is honestly ignorant about things that concern everyone and he says so this is the humble posture that the

Bible consistently identifies as the precondition for receiving revelation so let me translate that for you you can only begin to learn the things of God when you realize that you have no capacity within yourself to learn the things of God except by God revealing them to you. An example of this is Isaiah. Isaiah saw the Lord.

What did he say in Isaiah 6.5? He saw the Lord. He said, woe is me, for I am undone. He's a prophet now, a respected prophet, an honored prophet. Job, after, have you ever studied the book of Joe, 38 chapters. He's arguing with his friends, so-called friends, 38 chapters, and after the end of 38 chapters, Joe declares, I have heard of thee by the hearing of the ear, but now my eye seeth thee.

Wherefore I abhor myself. That's Job 42, 5, and 6. He had heard everything. He heard the wisdom. He heard all these things. But now he sees it. And then in the New Testament, Peter seeing a miracle in his own boat, called Jesus, perform a miracle.

What did Peter cry out in Luke 5.8? He said, depart from me, for I am a sinful man. Oh, Lord. Now, none of these men were actually describing a low opinion of their abilities. What each one was doing was recording an accurate measurement taking against something vastly larger. And, you know, Rick, even though you and I, we've studied the Word of God for decades. I've been in ministry for more than 45 years. I'm at a point in my life right now

at 62 years of age, 45 plus years of ministry. And I'm realizing I've got a lot more to learn. A lot more to learn. A lot more. I have come to the conclusion like Isaiah, like Joe, like Peter, and now like Agar.

What I thought I do, is just insignificant to the revelation that God is willing to provide those that seek his willful. That's right, Tom. And, you know, personally for me, as those of you who have followed me for years, you know this story. That in 1998, when I was working for TVN in Irving, Texas, that the Lord gave me a life-changing vision. I'm not somebody that has visions every week. And some of these people I see on YouTube,

they get prophetic words and knowledge and visions every day. You know, I've had very few in my lifetime. But there was one in 1998, and it happened in the TV and Chapel. I'm not going to go through all of it. But the one thing I want to point out, you quoted Isaiah saying, you know, whoa with me, I'm undone,

I'm an unclean man. That's exactly how I felt at that moment. When I walked into the chapel, I was the only person there. I didn't see God. I did hear God. But His holiness was in the room. And, Doc, I felt like I was naked

standing there in the presence of a holy God. and I trembled. I trembled. It's the most powerful experience I've ever had in the presence of God, other than being saved and filled with the Holy Spirit and being baptized. That moment, that vision was the most powerful experience I ever had since myself. salvation because I was I was helpless doc and I knew better better keep my mouth shut the holiness of God is in this room right now and I he's here he's present and you feel like you're naked like you're hiding behind a tree like Adam in the garden and you just you realize you're it doesn't matter how much you know about the Bible,

how much ministry you've done, suddenly, you feel like, hey, I'm down here at the animal level. The creator's presence is here. And I think this is what Agra is saying, is, hey, you know, the more I learn, the more I realize, I'm just one step above an ox. and all I'm saying. So isn't that where we've come to here at the beginning of chapter 30?

And like I said, we have taught this before. We've been through this chapter before. Now, after going through this session of teaching Proverbs, I'm like going, I don't know anything about Proverbs. My dog knows. about as much as I do about Proverbs. So, Doc, this lines up with this sermon on the Mount where Jesus starts with bless are below in spirit, poor in spirit, bless are the poor in spirit.

What does that mean? It means you realize you're spiritually bankrupt. You bring nothing to the table except your sins. And so this lines up. And so Proverbs opened up chapter 1, verse 7, The Fear of the Lord is the beginning of knowledge. Proverbs 9, 10, repeated that message. Proverbs 3,5 said,

Lean not unto thine own understanding. So Agar is a man who took Proverbs 3,5. Seriously enough to say it about himself in the first person. So Proverbs 26, verse 12. Seeest now a man, wise in his own conceit? There is more hope of a fool than of him. Proverbs 26, verse 16, the sluggard is wiser in his own conceit than seven men can render a reason. Agar is the inversion of that man.

The sluggard, who knows nothing, believes he has outreasoned seven wise men. anger, who is about to deliver a chapter of penetrating observations, he opens up the chapter by saying, he's more like an animal than any other man. So, you know, the people who actually, Rick, the people who actually know the most are consistently the ones who describe their knowledge most modestly. And the reason is not humility.

as a social convention, not just to be, well, I don't know anything. No, it's that the more person genuinely learned, this applies directly to Scripture, the more accurately he perceives the size of what he has not learned. First Corinthians, chapter 8, verse 2, says, and if any man think that he knoweth anything, he knoweth nothing yet as he ought to know. I think I'm going to read that again.

This is the Apostle Paul. He says, and if any man think that he knoweth anything, he knoweth nothing yet as he ought to know. This is agon right here. And so the believer who has concluded that his understanding of God is adequate, that it's just enough, that he's learned all he needs to learn,

by that conclusion that he's demonstrated just how lacking he is Rick. I mean, he really is. And once again, you know, the more Rick and I study the scriptures

and teach the scriptures, I just come away with saying, Lord, I never understood how vast the knowledge and wisdom of who you are really is. The more I learn, the more I don't know. That doesn't mean I don't have the knowledge and the

spiritual insight to apply it to my life. It's just that there are worlds yet to explore, Rick, worlds of wisdom of God do explore. Amen. And I think about what you know, you quoted 1st Corinthians 8, verse 2, Paul saying, and if any man think that he knoweth anything, He knows of nothing, yet is he out to know. This is coming from the great Apostle Paul, the man who had been caught up into heaven. Got a glimpse of heaven. And he's there writing saying,

You all don't know anything. If you think you know everything, you don't know nothing. Okay? So it seems like this is a theme that runs throughout the Bible. The closer you get to God, the more you know less. The closer you get to God, the more you realize how less you know. Because God is so great that we cannot comprehend him. And the more you discover about him, the more you realize how little you know about it.

Amen. Amen. That's what makes him so exciting. It's impossible to completely know him. Do you realize that after Christ comes, this is my opinion, this, after Christ returns,

and we're in his presence, I don't think we're all, I don't think we're going to know him in the beginning, everything about it. I think we're going to have eternity to learn about it. That's how long it's going to take. Eternity. There's not even going to be days.

I'm going to say every day, but there are no days, but you're going to be constantly learning more about God. Because you can't observe it at one time. Even when you're in his presence, he's so deep, so rich. All right, let's take a look at

how does the Septuagin handle verses 1 and 2. Read to King James, the words of Agar, the son of Jekha, even the prophecy, the man spake unto Ithiel, even under Ithiel and you cow. Surely I am more brutish than any man and have not the understanding of a man. How is it said in the Greek Septuagin? Thus saith the man to them that trust in God and I cease.

For I am the most simple of all men and there is not in me the wisdom of men. Now that's easier for me to teach. So the Septuagin's handling of this passage, differs substantially from the King James. First, the placement. In the Greek ordering, this material does not even appear in verse one. However, it's woven into the section following chapter 24. Right.

It serves as an explanation of what you just read, that this was a collection or whatever you want to call it, but it does it at the end. Right. So the Septuagint arranges several portions of proverbs differently from the King James translation. The Septuagint and the King James translations preserve the same material, but in different sequence.

And neither ordering affects the contents of what Agar says. The second difference between the King James and the Septuagint is the rendering itself. Brenton, the man who translated the Greek situagintin into English, back in the 1800s, he said, thus sayeth the man to them that trust in God and I cease, for I am the most simple of all men, and there is not in need of wisdom of men.

So two things stand out. The Greek has no Ithio and no you cow. Instead, it says them that trust in God. So in the Greek translation, Agers, hearers, the people that hear Agar are described by their disposition rather than by their names. It's the people who trust in God.

That can be anybody, instead of just one or two specific people as mentioned in King James. So this is a meaningful difference. That's why we take time to explain these things and how these translations occurred. Under this reading from the Septuagint, the chapter is addressed not to two individuals, but really to believers generally.

Okay. If you think of it in those terms, they're for believers anyway. but the Septuagint really kind of brings that out, which makes the material more universal rather than saying, hey, Ithel and UKI, you need to learn this stuff. No, what it's really, it's, hey, Rick and Doc, you need to learn this stuff.

It makes the material universal rather than just personal correspondence. Now, there was a phrase in there says, and I cease, the Kai Khoama. Now, the Greek translators read the devil, difficult Hebrew as a statement of stopping, of leaving off, of coming to an end. And when you read that alongside verse two, it's the senses of a man who's exhausted his own resources and has finished attempting the matter by his own strength. And then you also have the Greek word for most simple, the Afro bestotos.

that's the superlative of the Greek word afron which means without mind senseless now it's interesting right that it's the same root Christ uses in Luke 1220 for the rich man Afron

thou fool this night thy soul shall be required now Agar applies to himself the word Christ applied to the man who had gotten everything wrong. In other words, Agar, I can't keep him back to this, Agar thought he knew something, but he came to a point of saying,

really, I don't know anything. Now, if you put the two traditions together, you know, they still supply the same posture. They're just looking at it from different angles here way. The King James says he is British as cattle. The Situagint says he's the most senseless of men and has come to a stock. But both of them, no matter which way you look at it, both of these describe a man who has reached the end of what his own faculties can produce,

which is precisely the setup that we're going to examine. in our next morning matter lesson in verses three and four, Rick. That's right. And I promise our class, this was the toughest lesson in chapter 30. Okay. That's right. This is the tough one, but it's a good one. It's a good one.

It's the toughest one to teach. And you know what, Rick, I come away with this beginning of chapter 30, even more confident in the word of God. Not a question about it, but more confident in it in that, you know, God used really both pathways of understanding on this passage to give us a complete and total picture of where true wisdom seekers come to a point. You know, Rick, you and I, we've observed people that have sought wisdom, have sought knowledge about how to operate in the world,

and use things they learn from the Bible and apply. it to the world. And, you know, you'll see books in the back when you used to have bookstores. Wisdom for the businessman or wisdom for the homemaker or wisdom for the

student, you know, taking this wisdom, which is good. It's not bad wisdom. It's good wisdom. Drawn from Proverge itself. But then you come to a point in time where the wisdom

itself, the information of wisdom is not enough. You come to a point where you say, what does it all mean? What is it? How does this work going forward? And that, moving to that next step, requires a revelation from God. You have to move beyond the information of wisdom to the revelation of wisdom. That only comes through the Holy Spirit. Amen. You know, Charles Spurgeon, he said that the deepest knowledge of God

invariably produces the lowest estimate of self. And that Isaiah, Job, and Peter all said in different words what Agar said, that each of them took account, took an accurate measurement against something that was vastly larger than them, and namely, Almighty God. And so this is a theme throughout the Bible, that as you, the more you, the more you observe God, the more you meditate on him,

the more, the bigger he is, the greater he is, the more wonderful he is. And what are you doing? You're magnifying him. Let us magnify the Lord. Anything that you magnify, it gets bigger. And the more you magnify the Lord, the more you see yourself in your right position. That's right. That's what Aguirre is teaching us here. Okay, we've got to go. We'll be

back here tomorrow with the next lesson in chapter 30. Take care. Thank you for watching Morning Manor. We hope your soul has been nourished today. We welcome and appreciate your prayers and financial support for our international Bible teaching ministry. Visit manor nation.com and kindly send a gift of appreciation and encouragement for our work for Christ and His kingdom, manor nation.com, where souls are nourished. Goodbye. Please return for more soul food. We love you.