The fear of Yahweh is the beginning of wisdom. The knowledge of the Holy One is understanding.
Parallel Translations
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The fear of Yahweh is the beginning of wisdom. The knowledge of the Holy One is understanding.
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The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.
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The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding.
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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (10)
Passages linked to Proverbs 9:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 111:10 The fear of Yahweh is the beginning of wisdom. All those who do his work have a good understanding. His praise endures forever!
- Job 28:28 To man he said, ‘Behold, the fear of the Lord, that is wisdom. To depart from evil is understanding.’ ”
- Proverbs 1:7 The fear of Yahweh is the beginning of knowledge; but the foolish despise wisdom and instruction.
- Ecclesiastes 12:13 This is the end of the matter. All has been heard. Fear God and keep his commandments; for this is the whole duty of man.
- Proverbs 2:5 then you will understand the fear of Yahweh, and find the knowledge of God.
- John 17:3 This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ.
- 1 John 5:20 We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God and eternal life.
- 1 Chronicles 28:9 You, Solomon my son, know the God of your father, and serve him with a perfect heart and with a willing mind; for Yahweh searches all hearts, and understands all the imaginations of the thoughts. If you seek him, he will be found by you; but if you forsake him, he will cast you off forever.
- Proverbs 30:3 I have not learned wisdom, neither do I have the knowledge of the Holy One.
- Matthew 11:27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain He showeth what true understanding is, to know the…
He showeth what true understanding is, to know the will of God in his word which is meant by holy things.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 9:10 The fear of the LORD [is] the…
Pro 9:10 The fear of the LORD [is] the beginning of wisdom: and the knowledge of the holy [is] understanding.
Ver. 10. The fear of the Lord.] {See Trapp on "Pro 1:7"} Here it is given as a reason why wise men are the better for sharp and seasonable admonition, because the fear of the Lord is in them. This makes them, when they are reproved of all, "fall upon their faces, worship God, and say, God is in you of a truth." {1Co 14:26} What shall we say unto my lord? What shall we speak? How shall we justify ourselves? "God hath found out the iniquity of thy servants," &c. {Gen 44:16}
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And the knowledge of the holy.] That is, Of the holy God. Holy is here in the plural number, importing the Trinity of Persons, as likewise Jos 24:19. Howbeit we may well take in here holy angels and saints, whose kingdom is in Daniel said to be the same with the kingdom of God, {Dan 7:22; Dan 7:27} and whose knowledge is the right understanding of God’s will revealed in his word.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Of the holy; either,
Of the holy; either,
1. Of holy men, whether such as all saints learn, or rather such as the holy men of God, the servants of this wisdom, teach from God’s word; or rather,
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2. Of holy things, the Hebrew word being here taken in the neuter gender, as it is Num 5:17, and elsewhere; for this seems best to answer to
the fear of the Lord in the other branch.
Is understanding; is the only true, and necessary, and useful knowledge.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain The fear of the Lord is the beginning of…
The fear of the Lord is the beginning of wisdom,.... This shows who the wise men are, and in what true wisdom lies; no man is wise till he fears the Lord, and he that does so is a wise man, at least then he begins to be one; this is the principal part of wisdom, Pro 1:7; and is at the first of it; it is the beginning of grace; it is the first act of wisdom, or grace; or which appears as soon as a man is converted and caused to know wisdom in the hidden part; as repentance, faith, and love, quickly show themselves in one act or another, so does the fear of God; for the former are never without the latter; for fear is an awe and reverence of the divine Being, joined with love to him, trust in him, and a desire to serve and worship him in a right manner; no sooner is a man converted, but presently there is in him a fear of offending God, from a principle of love to him; for not a slavish but a filial fear is here intended;
and the knowledge of the Holy is understanding: either the knowledge of the Holy Ones, as the three divine Persons in the Godhead, who are so called, Jos 24:19; the knowledge of God the Father, who is holy in his nature and works; not a mere natural knowledge of him by the light of nature; nor a mere notional knowledge of him by revelation; not a legal knowledge of him as a lawgiver, and an offended Judge; but an evangelical knowledge of him in Christ, as his God and Father; and as the God of all grace in him; so as to have faith and hope in him, access unto him, and communion with him; this is right understanding: so the knowledge of Christ, God's Holy One; a knowledge of him in his person, offices, and grace; an inward knowledge of him, a spiritual acquaintance with him, so as to approve of him, believe in him, and appropriate him to one's self; this is to attain to a good degree of understanding: as likewise the knowledge of the Holy Spirit, the author of sanctification; of his person, and operations of grace; as a convincer and comforter; as a Spirit of illumination and faith, of regeneration and sanctification; and as the Spirit of adoption, and the earnest of glory; this is another branch of spiritual understanding. Moreover, such knowledge which holy men have, and which makes them so; and which holy men of God, moved by the Holy Ghost, have communicated in the sacred Scriptures, of which they are the penmen. The knowledge of holy things may also be meant; of the holy mysteries of religion, of the holy doctrines of the Gospel, which are all according to godliness, and teach men to live in a holy manner: the faith once delivered to the saints is a most holy faith, encourages and promotes holiness of heart and life; as the doctrines of God's everlasting love; eternal election; the unconditionality of the covenant of grace; redemption by Christ; conversion by efficacious grace; justification by Christ's righteousness; pardon by his blood; satisfaction by his sacrifice; and perseverance by his power: and now a knowledge of these things, not notional, but experimental, is understanding indeed; as well as a knowledge of holy and gracious experiences.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 10. The fear of the Lord] See on…
Verse 10. The fear of the Lord] See on Pr 1:7. The knowledge of the holy; קדשים kedoshim, of the holy ones: Sanctorum, of the saints. - Vulgate. βουλη αγιων, the counsel of the holy persons.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 9:10-12. The fear of the Lord, &c. —…
Pro 9:10-12. The fear of the Lord, &c. — The very first, and, indeed, the principal thing which is to be instilled into all men’s minds, (without which they will make no progress in true wisdom,) is a serious sense of the Divine Majesty, and an awful regard toward him. And next, that no knowledge deserves the name of understanding but that which disposes us to devote ourselves, in holy obedience, to God; or the knowledge and practice of true religion, and the duties of it: see notes on Job 28:28; Psa 111:10; Pro 1:7. If thou be wise, thou shalt be wise for thyself —
Thou dost not profit me, but thyself by thy wisdom. I advise thee for thine own good. But if thou scornest — If thou despisest and deridest the advice which I give thee, thou alone shalt bear it — The blame and mischief of it will fall wholly upon thee, not upon me, or my word, or ministers, who have warned thee.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The holy - The word in the Hebrew is…
The holy - The word in the Hebrew is plural, agreeing, probably, with אלהים 'elohı̂ym understood (so in Pro 30:3). The knowledge of the Most Holy One stands as the counterpart to the fear of Yahweh.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain The repetition of this weighty sentence (Pro 1:7 .…
The repetition of this weighty sentence (Pro 1:7 . Job 28:28 . Psa 111:10 ) deepens our estimate of its importance. The fear of the LORD was a lovely grace in the perfect humanity of Jesus. (Isa 11:2-3 .) Let it be the test of our "predestination to be conformed to his image." (Rom 8:29 .) It is the genuine spirit of adoption. The child of God has only one dread — to offend his Father; only one desire — to please and delight in him. Thus is the fear of the LORD connected with his love. ’The heart that is touched with the loadstone of Divine love, trembles still with godly fear.’†1 If this temper is the beginning, it is also (as the word imports) the head — of wisdom — not only its first rudiment, but its matured exercise. It is obviously combined with the knowledge of the Holy One.†2 For if men did but know his holiness — "who would not fear thee, O Lord?" (Rev 15:4 .) Days multiplied were the Old Testament reward. (Pro 3:2, Pro 3:16 ; Pro 4:10 ; Pro 10:27 .) And truly the value of life is only realized in the knowledge and service of God. Inconceivably joyous to us is the prospect of years of life increased into a boundless eternity — infinite desires; fully satisfied, yet excited unceasingly to more full and heavenly enjoyment.
Footnotes:
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†1 Leighton on 1Pe 2:17 .
†2 The parallelism with the former clause seems to demand this meaning. The application of the plural number to the sacred name is elsewhere used by Solomon (Pro 1:1-20 . Ecc 12:1 ) as well as by others of the inspired Writers. Gen 1:26 . Job 35:10 . Isa 54:5 . Compare the Hebrew of Hos 12:1 . Jos 24:19 . Bishop Horsley remarks — ’God is the only Being, to whom the same name in the singular and in the plural may be indiscriminately applied. And this change from the one number to the other, without any thing in the principles of language to account for it, is frequent in speaking of God in the Hebrew tongue, but unexampled in the case of any other Being.’ Sermon 29 on the Watchers. The reason of this peculiar usage — we may add — is obvious to any one, who receives with implicit and reverential faith the Scriptural revelation of the Divine Essence.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Prudence. Or "prudence is the science of the saints,"…
Prudence. Or "prudence is the science of the saints," (Haydock) directing what to choose on all occasions to obtain heaven. (Calmet) --- The knowledge contained in the holy Scriptures, and possessed by the saints, is superior to all other sciences. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain (Compare Pro 1:7).
(Compare Pro 1:7).
of the holy--literally, "holies," persons or things, or both. This knowledge gives right perception.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10. The fear of the Lord is the beginning…
10. The fear of the Lord is the beginning of wisdom — See on Pro_1:7; Pro_2:5. As in the beginning of this introductory discourse (or lecture, as we would call it in modern phrase,) the author commenced with this maxim, expressed in somewhat different form, as his motto or text, so now, in drawing to a conclusion, he returns to it, and repeats it with some modification and addition. In Pro_1:7 the form is יראת יהוה ראשׁית דעת, yirath Yehovah reshith da’hath, the fear of Jehovah is the beginning of knowledge. Here the form is, תחלת חכמה יראת יהוה, tehhillath hhokmah yirath Yehovah, the beginning of wisdom is the fear of Jehovah. The proposition being a convertible one, the subject and predicate exchange places. Possibly nothing more was intended than variety of expression. In our way it may be stated thus: To fear the Lord is the first and most important thing in order to obtain knowledge. Pro_1:7. The first and most important thing in order to be wise is to fear the Lord. Pro_9:10.
In the next member we find a synonymous parallelism.
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And the knowledge of the Holy is understanding — Literally, the Holy Ones; but this is undoubtedly a plural of excellency or intensity — the Most Holy One. The sentiment of the verse is: Even a beginning cannot be made in true wisdom without piety. Scorners and wicked persons, therefore, cannot attain unto it. Some commentators, and the Geneva Bible, render קדשׁים, (kedhoshim,) holy things. But the other sense, given above, is better, and more generally approved.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. the beginning of wisdom] See Pro_1:7, note, where…
10. the beginning of wisdom] See Pro_1:7, note, where however the Heb. word for “beginning” is different. Between the antagonistic companies (dealt with in Pro_9:7-9) of “her children” (Mat_11:19), who have already accepted her invitation, and who love her for her reproofs and profit by her instruction (Pro_9:8-9), and of the “scorners” and “wicked,” who hate and defame her (Pro_9:7-8), there is the as yet neutral company of the “simple,” to whom Wisdom now resumes her direct appeal. And in doing so she reverts to first principles, and lays down again the essential condition on which alone wisdom can be attained.
the holy] Rather, the Holy One. The word is plural, the plural of excellence or dignity. The parallel between the clauses of the verse is thus preserved. The same word occurs in Pro_30:3; Hos_11:12 [Heb_12:1], where it is rendered, as it is here, the Holy One, in R.V.
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The A.V., in its rendering of the phrase, follows the LXX. (βουλὴ ἁγίων) and Vulg. (scientia sanctorum).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) The fear of the Lord . . .—Comp.…
(10) The fear of the Lord . . .—Comp. Isa_11:2, where the “spirit of knowledge” and of the “fear of the Lord” is counted as the gift of God. (For the general sense of the passage, see above, on Pro_1:7.)
Knowledge of the holy—i.e., “the Holy One,” as in Pro_30:3.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Wisdom returns to the first apothegm and principle of…
Wisdom returns to the first apothegm and principle of the whole book. (Pro_1:7) Without the fear of God no teaching is of any avail. The knowledge of the holy is understanding. The word translated "the holy" is a plural of excellence (see on Pro_30:3) like Elohim, and equivalent to "the Most Holy One," Jehovah, to which it answers in the first hemistich. God is called "Holy, holy, holy", (Isa_6:3) in his threefold nature, and as majestic beyond expression. The only knowledge worth having, and which is of avail for the practical purposes of life, is the knowledge of God. (see on Pro_2:5) Septuagint, "The counsel of the holy (agiwn ) is understanding," with the explanatory clause; "for to know the Law is the character of good thought." This occurs again at Pro_13:15, though in the Hebrew in neither place.
Vers. 10-12. Recurrence to first principles.
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Life is made up of circles. We are ever coming back to whence we started. As history repeats itself, so must morality and religion. The shining points of wisdom appear and reappear with the regularity of the heavenly bodies. The vault of heaven has its analogue in the star-besprinkled vault of the moral relations. Iteration and repetition of first principles are constantly necessary, ever wholesome, peculiarly characteristic of Semitic thought. Wherever life is bounded to a small circle of interests, the same truths must be insisted on "over and over again.
I RELIGION A FIRST PRINCIPLE.
1. Religion characterized. The fear of Jehovah. In other words, reverence for the Eternal One. We may unfold the definition, but can we substitute a better for it? It is a relation to the eternal and unseen, to a supersensual order, as opposed to that which is visible and transient. It is deep-seated in feeling. Reverence is the ground tone in the scale of religious feeling; we descend from it to awe and terror, or rise to joy and ecstasy. It is a relation, not to ourselves, or a projection of ourselves in fancy, but to a personal and holy Being.
2. Its connection with intelligence firmly insisted on. It is the beginning, or root principle, of wisdom, and "acquaintance with the Holy is true insight" (ver. 10). The question, often discussed, whether religion is a matter of feeling, knowledge, or will, arises from a fallacy. We may distinguish these functions in thought; but in act they are one, because the consciousness is a unity, not a bundle of things, a collocation of organs. In feeling we know, in knowledge we feel, and from this interaction arise will, acts, conduct. Hence so far as a man is soundly religious, he is likewise soundly intelligent. In the truest conception religion and wisdom are identical.
II WISDOM A FIRST PRINCIPLE. (Ver. 11) Here we come down from the region of speculation to that of practical truth.
1. The "will to live" is the very spring of our activity.
2. Only second to it in original power is the wish to be well, i.e. to have fulness, energy of life, consciousness. The extensive form of this wish is naturally the earlier, the more childlike to enjoy many years, to live to a green old age, etc. The intensive form is later, and belongs to the more reflective stage of the mind. "Non vivere, sed valere, est vita" (Martial). "Tis "more life and fuller that we want" (Tennyson). "One hour of glorious life is worth an age without a name." This view comes more home to the modern mind than to that of the monotonous East, where the like fulness of interest was not possible. We say, "Better twenty years of Europe than a cycle of Cathay.
III PERSONALITY A FIRST PRINCIPLE. (Ver. 12)
1. We have a distinct individual consciousness. "I am I, and other than the things I touch." I know what my acts are as distinguished from my involuntary movements, my thoughts as distinct from the passive reflection of perceptions and phantasies unbegotten of my will.
2. Our wisdom or folly is our own affair, both in origin and consequences. We begot the habit, and must reap as we sow, bear the brunt of the conflict we may have provoked.
3. Neither our wisdom can enrich nor our folly impoverish God. (Job_22:2, 3 35:6-9 Rom_11:35 Rev_22:11, Rev_22:12)
(1) It is a solemn thought; the constitution of our being reveals the decree of God, and may be thus interpreted: "Let him alone!" We are not interfered with. We are suffered to develop in the air and sun. Woe to us if we pervert the kindly gifts of God, and turn his truth into a lie!
(2) "Take heed to thyself." The effects of our acts may extend to others, but we cannot make others answer for them in the end. J.
Vers. 10, 11. Digging deep rising high, lasting long.
See homilies on Pro_1:7 and Pro_3:1-4. The fact that we meet with the opening sentence of the text in no less than three other places, (Job_27:23 Psa_111:10 Pro_1:7) gives to it a peculiar significance. It indicates that the Divine Author of the Bible would impress deeply on our minds the truth
I THAT ON THE FEAR OF GOD, AS ON A SOLID ROCK, ALL HUMAN WISDOM RESTS. Nothing which a man can have in his outward circumstances or in his mind will compensate for the absence of this principle from the soul. He may have every conceivable advantage in his surroundings; he may have all imaginable shrewdness, dexterity, cleverness, acuteness of intellect; but if everything be not based on the fear of the living God, his character must be fatally incomplete, and his life must be a deplorable mistake. Reverence of spirit, devotion of habit, the obedience of the life,-this is the solid ground on which all wisdom rests. Let a man be ever so learned or so astute, if this be absent Wisdom itself writes him down a fool.
II THAT SACRED TRUTH IS THE LOFTIEST AND WORTHIEST SUBJECT OF HUMAN STUDY. It is well worth our while to give our careful and continuous thought to scientific, economical, historical, political truth. These will repay our study; they will enlarge our mind and heighten our understanding. But worthy as they are, they yield in importance to the truth which is sacred and, in an especial sense, Divine. To "understand and know God," who he is, what is his character, what are the conditions of his abiding love; to know man, who and what he is, what constitutes the real excellence and nobility of human character, what are the perils which threaten and what the habits which elevate it; to know the "path of life," the way back to God, to holiness, to heaven; this is wisdom indeed. The knowledge of the holy is understanding. All other learning is slight in comparison with this supreme attainment.
III THAT THE SERVICE OF GOD IS INSEPARABLY CONNECTED WITH THE LASTING WELL-BEING OF MAN. (Ver. 11)
1. Obedience to Jehovah would have given a prolonged and enduring life to the Jewish nation in their own favoured land. Conformity to Divine Law, the practice of truth, purity, uprightness, simplicity of life and manners, these will go far to ensure long life to any nation now.
2. Obedience to Divine Law, especially to one commandment, (Exo_20:12) gave good hope of longevity to the children of the Law. (ver. 11; Pro_3:2, Pro_3:16) Piety and virtue now have promise of life and health. The sober, the pure, the diligent, those mindful of God"s will, are likely to have their days multiplied and the years of their life increased.
3. To the true servants of Christ, who are faithful unto death, there is assured a "crown of life". C. (Rev_2:10)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The fear of the Lord is the beginning of…
Pro_9:10
The fear of the Lord is the beginning of wisdom.
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A just conception of God
There are two things which sincere religion can never fail of attaining, one of which is the greatest ingredient--nay, the very foundation of all happiness in this world, and the other is the happiness and immortality which wait for us in the world to come. The latter we can only enjoy now through faith and hope; but the former is present with us, the certain consequence and necessary attendant upon a mind truly virtuous and religious. I mean, the ease and satisfaction of mind which flow from a due sense of God and religion, and the uprightness of our desires and intentions to serve Him.
I. A just conception of God, of his excellences and perfections, is the true foundation of religion. Fear is not a voluntary passion. We cannot be afraid or not afraid of things just as we please. We fear any being in proportion to the power and will which we conceive that being to have either to hurt or to protect us. The different kinds of fear are no otherwise distinguishable from one another than by considering the different conceptions or ideas of the things feared. The fear of a tyrant and the fear of a father are very different passions; but he that knows not the difference between a tyrant and a father will never be able to distinguish these passions. A right and due fear of God presupposes a right and due conception of God. If men misconceive concerning God, either as to His holiness and purity, or to His justice and mercy, their fear of Him will not produce wisdom. The proposition of the text is equivalent to this--a just notion and conception of God is the beginning of wisdom. We experience in ourselves different kinds and degrees of fear, which have very different effects and operations. The fear of the Lord is not an abject, slavish fear; since God is no tyrant. The properties of religious fear, as mentioned in Scripture, are various. It is clean. It is to hate evil. It is a fountain of life. In it is strong confidence. The fear of God signifies that frame and affection of soul which is the consequence of a just notion and conception of the Deity. It is called the fear of God because, as majesty and power are the principal parts of the idea of God, so fear and reverence are the main ingredients in the affection that arises from it. It follows that none should be void of the fear of God, but those who only want right notions of God.
II. The just conception of God is the right rule to form our judgments by, in all particular matters of religion. Wisdom here means true religion. There is religion which is folly and superstition, that better suits with any other name than that of wisdom. If the fear of God only in a general way shows us the necessity of religion, and leaves us to take our chance in the great variety of forms and institutions that are to be found in the world, it may be our hap to learn folly as well as wisdom, upon the instigation of this principle. But the fear of God further teaches us wherein true religion consists. In natural religion this is evidently the case, because in that state there is no pretence to any other rule that can come into competition with this. It is from the notion of a God that men come to have any sense of religion. When we consider God as lord and governor of the world, we soon perceive ourselves to be in subjection, and that we stand obliged, both in interest and duty, to pay obedience to the Supreme. Take from the notion of God any of the moral perfections that belong to it, and you will find such alteration must influence religion likewise, which will degenerate in the same proportion as the notion of God is corrupted. The superstitious man, viewing God through the false perspectives of fear and suspicion, loses sight of His goodness, and sees only a dreadful spectre made up of anger and revenge. Hence religion becomes his torment. That only is true religion which is agreeable to the nature of God. Natural religion is the foundation upon which revelation stands, and therefore revelation can never supersede natural religion without destroying itself. The difference between these two is this: in natural religion nothing can be admitted that may not be proved and deduced from our natural notions. Everything must be admitted for some reason. But revelation introduces a new reason, the will of God, which has, and ought to have, the authority of a law with us. As God has authority to make laws, He may add to our duty and obligations as He sees fit. It is not therefore necessary that all parts of a revelation should be proved by natural reason: it is sufficient that they do not contradict it; for the will of God is a sufficient reason for our submission. The essentials of religion, even under revelation, must be tried and judged by the same principle. No revelation can dispense with virtue and holiness. All such doctrines and all such rites and ceremonies as tend to subvert true goodness and holiness are not of Gods teaching or introducing. The way to keep ourselves stedfastly in the purity of the gospel is to keep our eye constantly on this rule. Could enthusiasm, or destructive zeal, ever have grown out of the gospel had men compared their practices with the natural sense they have of God? Could religion ever have degenerated into folly and superstition had the true notions of God been preserved, and all religious actions been examined in the light of them? Some, taking religion to be what it appears to be, reject all religion. Could men have judged thus perversely had they attended to the true rule, and formed their notions of religion from the nature and wisdom of God, and not from the follies and extravagances of men? How can the folly and perverseness of others affect your duty to God? How came you absolved from all religion, because others have corrupted theirs? Does the error or ignorance of others destroy the relation between you and God, and make it reasonable for you to throw off all obedience? The fear of God will teach you another sort of wisdom. (Thomas Sherlock, D. D.)
The fear of the Lord
I. This principle will prepare you for discharging in an acceptable manner the duties which you owe more immediately to your Maker. It is the fear of the Lord alone that can inspire and animate your devotions. The sense of His glorious presence will inspire a higher tone of adoration, will give a deeper humility to your confessions, and add a double fervour to your prayers.
II. This principle will have a most salutary influence on the whole tenor of your conduct. The dictates of reason and conscience, considered as the commands of God, acquire thereby the force of a law; the authority of the lawgiver is respected, and it becomes a powerful motive to obedience.
III. But will not this year of the Lord abridge the happiness of life? The impression that we act continually under the inspection of an Omniscient Judge--will it not impose a restraint on our conduct? Will it not check the gaiety of our hearts and diffuse a gloom over the whole of our existence? If, indeed, the Almighty were a capricious tyrant, who delighted in the miseries of His creatures, if the fear of the Lord were that servile principle which haunts the minds of the superstitious, then you might complain, with justice, that the yoke of religion was severe. But it is a service of a more liberal kind which the Ruler of the world requires. It is a restraint to which, independently of religion, prudence would admonish you to submit. It is not a restraint from any innocent enjoyment, but from misery and infamy and guilt. (W. Moodie, D. D.)
The beginning of wisdom
This text occurs several times in the Old Testament, showing its importance; and it really sums up the teaching of the Bible for all classes and ages, and is one strikingly adapted for urging upon us the early religious education of our children.
I. What is the fear of the Lord?
1. The right knowledge of Him in what He is--
(1) In creation.
(2) In providence.
(3) As revealed in His Word.
2. And, consequent upon this--
(1) Reverence of Him.
(2) Belief in His Word.
(3) Love for Him as a Father.
(4) Obedience to Him as a Master (Mal_1:6).
Mark how a child, as it learns its duty to an earthly parent, is thus trained in its relation to its heavenly Father.
II. This is true wisdom, which means here the knowledge of Divine things, rightly used. When we fear the Lord we are wise, because--
1. The heart is then taught by the Holy Ghost.
2. We set a right value on things temporal and eternal.
3. We listen to the words of Jesus and of the Scriptures, and repent and believe the gospel (Luk_10:42; 2Ti_3:15).
4. We seek to know and carefully follow His holy will (Eph_5:17).
5. We walk in a sure path of peace and safety (chap. 3:17).
III. But our text states that this fear of the Lord is the beginning of wisdom.
1. It is at the root of all true wisdom; for we are never truly wise till we begin here, and only then do we know how to deal rightly with all things.
2. It is only reasonable then, and our solemn and bounden duty, to teach our children these blessed things early.
3. And God has confirmed the truth of the text by making this thoroughly practicable. Mark how the relations and circumstances of a child prepare it for learning: What God is as a Father. What Christ is as a Saviour. What the Holy Ghost is as a Teacher. Also what repentance, faith, obedience, etc., are, and the opposite of all these. Note the parables of Scripture.
4. And the Holy Ghost can reach a childs heart; hence the parents encouragement to pray, and to use teaching in faith and perseverance. (C. J. Goodhart, M.A.)
True religion the evidence of a good understanding
We all naturally desire happiness. We all know that obtaining it greatly depends on a wise choice of our conduct in life; and yet very few examine, with any care, what conduct is likeliest to procure us the felicity that we seek. There is deeply rooted in the heart of man an inbred sense of right and wrong, which, however heedlessly overlooked or studiously suppressed by the gay or the busy part of the world, will from time to time make them both feel that it hath the justest authority to govern all that we do, as well as power to reward with the truest consolation and punish with the acutest remorse. Some see the absolute necessity of bringing virtue and duty into the account when they deliberate concerning the behaviour that leads to happiness; but they affect to set up virtue in opposition to piety, and think to serve the former by deprecating the latter. Perhaps only relatively few venture to deny the existence of a First Cause. If there exists a Sovereign of the universe, almighty and all-wise, it cannot be a matter that we are unconcerned in. He must have intended that we should pay Him those regards which are His due--a proper temperature of fear and love: two affections which ought never to be separated in thinking of God; whichever is expressed implies the other. This is the true wisdom of man. Consider its influence--
I. On the conduct. God has not planted in us passions, affections, and appetites, to grow up wild as accident directs, but to be diligently superintended, weeded, and pruned, and each confined to its proper bounds. It would both be unjust and unwise to reject the smallest inducement to any part of goodness; for we greatly need every one that we can have. But it is extremely requisite to observe where our chief security lies, and place our chief trust there. The reasonableness, the dignity, the beauty of virtue are doubtless natural, and ought to be strong recommendations of it. No motive, however, is at all times sufficient, excepting only the fear of God, taught as the truth is in Jesus. This is one unchangeable motive, level to the apprehension of every person, extending to the practice of every duty, including at once every moral disposition of heart and every prudent regard to our own good. The fear of God can pierce the inmost recesses of our minds and search the rightness of our most secret desires. Reverence of Gods authority will make us fear to injure the meanest of our fellow-creatures, and hope of sharing in His bounty will teach us to imitate it by the tenderest exercise of humanity and compassion.
II. What effect the fear of God must have on the enjoyment of our lives. It will make bad people uneasy. It restrains persons from dissolute pleasures. It gives a peculiar seriousness and awe to the minds of men. It moderates the liveliness of over-gay dispositions. As to the sufferings of life, religion prevents many and diminishes the rest. True religion being of such importance, there are some things which may justly be expected of mankind in its favour.
1. That they who have not yet carefully searched into the grounds of it should not take upon them to treat it with scorn or even disregard.
2. It may be expected also that they who profess to examine should do it fairly.
3. They who are so happy as to believe should secure and complete their happiness by what alone can do it--a suitable behaviour. On all accounts, therefore, it is our most important concern to cultivate and express the affections of piety, which are indeed the noblest movements of our souls towards the worthiest object, towards the attainment of the most blessed end. (Archbp. Secker.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Psa 19:9")
fear
(See Scofield "Psa 19:9")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
These verses finish the message of Wisdom.
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The fear of Yahweh
See how you translated this phrase in Proverbs 1:7.
through me your days will be multiplied
This may be put into active form. AT: "I will multiply your days" or "I will cause you to live many more days" (See: Active or Passive)
through me
Wisdom, personified as a woman, continues to speak here. (See: Personification)
your days will be multiplied, and years of life will be added to you
These two phrases basically mean the same thing and are used to emphasize the great benefits wisdom has. (See: Parallelism)
years of life will be added to you
Wisdom speaks of years of life as if they were physical objects. This can be stated in active form. AT: "I will add years of life to you" or "I will add years to your life" or "I will enable you to live longer" (See: Metaphor and Active or Passive)
If you are wise ... and if you mock
These two statements seem to mean that wise people gain advantages for themselves because of their wisdom, and mockers suffer because of their behavior.
you will carry it
This speaks of the consequence of one's bad behavior as if it were a heavy load that one had to carry on his back. (See: Metaphor)
translationWords
fear
Yahweh
wise
know
Holy One
life
mock
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 9:10-12 Fear of the Lord: See study note on…
9:10-12 Fear of the Lord: See study note on 1:7.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.