O Lord, God of vengeance,

     O God of vengeance, shine forth!

Rise up, O judge of the earth;

     repay to the proud what they deserve!

O Lord, how long shall the wicked,

     how long shall the wicked exult?

They pour out their arrogant words;

all the evildoers boast.

They crush your people, O Lord,

and afflict your heritage.

They kill the widow and the sojourner,

and murder the fatherless;

and they say, “The Lord does not see;

the God of Jacob does not perceive.”

(Psalm 94:1-7)

Notice the words of the arrogant. They truly believe that God doesn’t perceive what they do (if they believe in God at all), or they hold to a misguided notion that God doesn’t care what transpires on Earth; that humanity is left to it’s own devices. Fact is, their self-conceived notions are false. God knows every thought of man:

Understand, O dullest of the people!

Fools, when will you be wise?

        He who planted the ear, does he not hear?

He who formed the eye, does he not see?

        He who disciplines the nations, does he not rebuke?

He who teaches man knowledge—

        the Lord—knows the thoughts of man,

that they are but a breath.

(Psalm 94:8-11)

This passage should serve as a warning to anyone who exalts their own pride above God. Additionally, a reminder that God knows all serves to further the notion that judgment is reserved for God alone. It is interesting to note how God views the thoughts of man: that they are just a breath. This is the same word the writer of Ecclesiastes uses when he declares: “Vanity of vanities, says the Preacher, vanity of vanities! All is vanity” (Ecc 1:2). The same idea is used in both places, a mere breath; nothingness. In Ecclesiastes, the issue at hand pertains to life without God is a mere breath; i.e. pointless, or vain. Here in Psalm 94:11, the psalmist deftly states the thoughts of men are nothing to God; a mere breath. This very same truth is further realized in 1 Corinthians 1:18-25, where Paul explains the true wisdom of God appears as folly to the world. It is for this reason, the very next verse speaks of discipline:

Blessed is the man whom you discipline, O Lord,

and whom you teach out of your law,

        to give him rest from days of trouble,

until a pit is dug for the wicked.

        For the Lord will not forsake his people;

he will not abandon his heritage;

        for justice will return to the righteous,

and all the upright in heart will follow it.

(Psalm 94:12-15)

This discipline pertains to the life one must strive for to learn more about God. It is the same discipline that God’s Law teaches and it is this very discipline which will result in the partaking of God’s promises as outlined in verses 13-15. It is important to note that the word used for rest (v.13) does not carry the notion of a peaceful existence, or a period of peace; the idea imparts the promise of an inward peace in times of adversity. God will always remain faithful to His promises regardless to what man does; the choice is whether-or-not to delight in Him.

Who rises up for me against the wicked?

     Who stands up for me against evildoers?

If the Lord had not been my help,

     my soul would soon have lived in the land of silence.

When I thought, “My foot slips,”

     your steadfast love, O Lord, held me up.

When the cares of my heart are many,

     your consolations cheer my soul.

Can wicked rulers be allied with you,

     those who frame injustice by statute?

They band together against the life of the righteous

     and condemn the innocent to death.

But the Lord has become my stronghold,

     and my God the rock of my refuge.

He will bring back on them their iniquity

     and wipe them out for their wickedness;

     the Lord our God will wipe them out.

(Psalm 94:16-23)

The Psalm ends coming full circle back to the issue at hand: God alone is the judge of the Earth. Perfect justice can only come from a completely impartial judge, and it is this judge who alone is to be exalted in our lives.

The Lord reigns; he is robed in majesty;
the Lord is robed; he has put on strength as his belt.
Yes, the world is established; it shall never be moved.
Your throne is established from of old;
you are from everlasting.
The floods have lifted up, O Lord,
the floods have lifted up their voice;
the floods lift up their roaring.
Mightier than the thunders of many waters,
mightier than the waves of the sea,
the Lord on high is mighty!
Your decrees are very trustworthy;
holiness befits your house,
O Lord, forevermore.

(Psalm 93)

The basic thrust of Psalm 93 is that the Lord God reigns. It is continually proclaimed; it is eternally secure; and it is testified trustworthy by history itself which demonstrates everything God has decreed has come to pass in its entirety without fail. Notice the foundation, and hence continuation of, the world is not guaranteed; everything is predicated on the Lord God’s establishment of it. Derek Kidner concurs noting, “The stability envisaged here is not inherent; the physical world is established (1) only because thy throne is established (2), and the world of men in so far as that throne is acknowledged.” Praise must begin and end with He who is sovereign; God, is more powerful than the thrashing waves and more powerful then men who have chosen to rise up and rebel against Him. The outcome is has, is, and will always be in God’s favor. The fact that the Lord on high is mighty, literally carries the notion that the Creator’s majesty outshines all of Creation. If the psalm were to end here, God’s majesty and power would be well stated; but a greater lesson would be overlooked: one of truth.

It is here in the final verse of the psalm that the connection between the Creator of Creation, and the Creator of Decrees is bridged. The majesty and greatness inherent in the world is due to God’s establishment of it, just as every decree pronounced by God carries the same majesty and greatness. It is for this reason alone God is trustworthy. This truth got me thinking, if God is so trustworthy then why do people choose everlasting death over life? Earlier this week I read Andy Andrews little book “How Do You Kill 11 Million People?: Why the Truth Matters More Than You Think,” where he basically lays out how citizens willingly allow the ruling government to lead them to death. From Germany to Russia, Andrews posits, “What we need to understand is how … people allow themselves to be killed.” The answer is simple: Lie to them.

Coupling this with the issue at hand, since God’s decrees are trustworthy and they bring with them everlasting life, why do people willingly choose death? As with the answer above: they are lied to. It is against this lie which Psalm 93 sits. Alone, God is to be exalted; and when people choose to exalt anything else they are willingly choosing death. From false religions to atheism to universalistic idealism, people are being lied to constantly. Due to a desire to remain in our sins these lies are clung to more tightly than anything. People trust a lie which allows them to live their live as they see fit over the truth that will provide everlasting life. This is what occurred in Genesis 3, and it is what continually transpires today.

Thankfully, the Lord God’s house is adorned with holiness. This holiness is able to change the lives of those who exalt God alone and shift their views from the lie to the truth which saves. The Lord reigns eternally and it is His majesty alone that outshines human understanding. This is why in God alone truth is found.

—–

1. Derek Kidner. Psalms 73-150: An Introduction and Commentary. TOTC (Downers Grove: InterVarsity Press, 1975) 371.
2. Andy Andrews. How Do You Kill 11 Million People?: Why The Truth Matters More Than You Think (Nashville: Thomas Nelson, 2011) 19.

“If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.”

- John 11:48-50

Self preservation always gets in the way of doing the right act. The classic example is Caiaphas, who schemed to kill our Lord and Savior in order to preserve his ideal lifestyle. Now to be perfectly clear, the following verses reminds us that God was, is, and will be always in control of events: “He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, and not for the nation only, but also to gather into one the children of God who are scattered abroad” (John 11:51-52).

In today’s society, we are constantly bombarded with arguments that justify the actions of those around us. In popular movies, novels, and even in the nightly news we hear that the ends justify the means. While this mentality can often make a good story, is it ever correct? In his book Just War as Christian Discipleship, Daniel M. Bell Jr. states this matter best,

Only modern Christians have dared to argue that it is right to do an evil, even only a lesser evil, for the sake of a good result. While this kind of consequentialist thinking–that the ends justify the mean, especially when the end is a greater good–may be rather commonplace today, especially in our political and economic life, it is alien to the majority of the Christian tradition. Indeed, it is the logic of those who crucified Christ (John 11:49; 18:14) and a logic that St. Paul spares no words in denouncing when he says of those who endorse evils for the sake of good, “Their condemnation is deserved!” (Rom. 3:8).

-Daniel M. Bell Jr., Just War as Christian Discipleship, pp. 34-35.

In a world that is getting ever more relativistic, Christians must stand firm against such arguments. The ends never justify the means, there is God’s way and all other ways. God never distinguishes between greater and lesser evils; sin is sin, there is always an absolute line between God’s way and sin (all other ways). We are called to stand firm and do what is right.

I will leave you with this fabulous quote by Tim Challies, “God does not draw a necessary correlation between God-glorifying means and God-glorifying results; God does not necessarily place his stamp of approval on our actions when he uses them in a positive way. We do not absolve ourselves of responsibility if, in his providence, God uses our unwise or sinful actions to bring about positive results” (Sinful Means to a Glorious End).

All of our earthly giving amounts to nothing eternally. The writer to the Hebrews explains it best when he wrote:

For since the Law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins? But in these sacrifices there is a reminder of sins every year. For it is impossible for the blood of bulls and goats to take away sins.

(Hebrews 10:1-4)

You see, the giving of a sacrifice at the alter only foreshadowed the truth of the True Sacrifice. As the writer of Hebrews correctly notes the continual giving did not make perfect those who did them. He even goes to the very root of the issue noting that these sacrifices could not possibly take away sin, even hypothetically. Therefore, our sins continue to weigh heavily on us even as we do our best to present good works–sacrifices, if you will–to God in the hope that we perform enough good to tip the scales in our proverbial favor. Sacrifice is a good thing when done for the right reasons. Additionally, the same is true for all our good deeds. One then cannot forget, as the writer of Hebrews correctly interjects, that by these sacrifices one is reminded of their sins. And it is there that the truth of the matter lies. All the good deeds in the world only amount to reminding us of our bad deeds, our sins. Our generosity, kindness, and selflessness can never coverup what transgressions we have done. But this would not be a very good Christmas story if it were to end in such a despairingly state.

Graciously, God has provided a means of gaining entrance into heaven through His Son Jesus Christ; who, as the Apostle John describes, came to provide for us grace upon grace (John 1:16). It is this gift of grace the writer of Hebrews describes which has now replaced the Law. The sacrifices of the Old Testament were to be physically done, as are good deeds today, for they point toward a greater truth. The physical action of performing a sacrifice was required by God because of obedience. Obedience and love for God was shown by trusting Him and doing what He required, which was why it was a sweet savor for Him. Yet, when sacrifices were not given with a loving obedient heart the real purpose of sacrifice becomes readily apparent. Consider the words of the Lord spoken through prophet Isaiah, “When you come to appear before me, who has required of you this trampling of my courts? Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations–I cannot endure iniquity and solemn assembly.” (Isaiah 1:12-13). The Lord explains it best, “For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings” (Hosea 6:6).

It is only through the gift of Jesus Christ who serves as a propitiation for all sin can we discover true forgiveness. It is this precious gift that He has chosen to provide, and that we must consciously receive. The gift of His righteous sacrifice for us on the blood stained cross nearly 2,000 years ago is the only gift that has ever and could ever allow us entrance into heaven and provide eternal everlasting life.

The coming of the Christ and His subsequent death on the cross perfectly appeased sin:

And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified.

And the Holy Spirit also bears witness to us; for after saying, “This is the covenant that I will make with them after those days, declares the Lord: I will put my laws on their hearts, and write them on their minds,” then he adds, “I will remember their sins and their lawless deeds no more.”

Where there is forgiveness of these, there is no longer any offering for sin.

(Hebrews 10:11-18)

The good deeds of this world are never a means of gaining access to God and they never were. However, this fact by no means implies that we should not do good. For those who have accepted the most gracious gift must give of themselves sacrificially. Not in some cultic way that attempts to give to others in order to payback a gift that was given with strings attached! By all means, no. For the gift was given to each of us unmerited; a gift which is impossible to repay. No, Christians give because they love He who first loved them. A Love that is displayed through obedience and sacrificial giving. Giving that results in strengthening the body of Christ.

Near the end of Paul’s journey he spoke to the believers in Ephesus, the Apostle Luke documented:

And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified. I coveted no one’s silver or gold or apparel. You yourselves know that these hands ministered to my necessities and to those who were with me. In all things I have shown you that by working hard in this way we must help the week and remember the words of the Lord Jesus, how he himself said, ‘It is more blessed to give than to receive.’

(Acts 20:32-35)

Give sacrificially during the Christmas season as we all should every season. Yet, don’t loose perspective. For that baby whose birth we celebrate at this yearly time was, is, and will be forever the greatest and most sacrificial gift of all time.

~~Merry Christmas, 2009

Transgression speaks to the wicked deep in his heart;
there is no fear of God before his eyes.
For he flatters himself in his own eyes
that his iniquity cannot be found out and hated.
The words of his mouth are trouble and deceit;
he has ceased to act wisely and do good.
He plots trouble while on his bed;
he sets himself in a way that is not good;
he does not reject evil.

(Psalm 36:1-4)

It is highly important to note that David is not sprouting random philosophical theories on how God works. May one never think that! As statement of life, one should never ignore God. Absolute facts do exist and to proudly hold on to a notion that being a “good person“ will earn you entrance into heaven completely misses the truth that salvation comes only through faith in Christ. We have lost our fear in God, we have moved our faith into a false sense of security that denies God actively works in our lives and sees our every action. Yet, David does not just state this fact and leave us with no hope:

Your steadfast love, O Lord, extends to the heavens,
your faithfulness to the clouds.
Your righteousness is like the mountains of God;
your judgments are like the great deep;
man and beast you save, O Lord.
How precious is your steadfast love, O God!
The children of mankind take refuge in the shadow of your wings.
They feast on the abundance of your house,
and you give them drink from the river of your delights.
For with you is the fountain of life;
in your light do we see light.

(Psalm 36:5-9)

Faith is lived out through a proper fear of God. For his love and faithfulness have no barriers; his righteousness and judgments no depths. All creation lives within God’s boundless grace and omniscience. Nothing escapes His notice. It is only through the sin of pride that one even partially fathoms that his sins could remain hidden. In the end he is left holding on to a flawed philosophical theory which carries him down to the grave. Only the truth will save.

David concludes this ancient hymn tying everything together:

Oh, continue your steadfast love to those who know you,
and your righteousness to the upright of heart!
Let not the foot of arrogance come upon me,
nor the hand of the wicked drive me away.
There the evildoers lie fallen;
they are thrust down, unable to rise.

(Psalm 36:10-12)

It is imperative that we avoid philosophical answers to difficulties in the Bible. Never let us slip into the arrogance of the world around us. Our faith can only be tended to while in a state of worship. And I would submit that true worship cannot occur unless you properly fear Him. Only when we realize that God knows and understands us better that we even know ourselves will we remain upright in heart and not let the evil around us drive us away from Him who loves us. We must live out a life of fear.

Why should I fear in times of trouble,
when the iniquity of those who cheat me surrounds me,

(Psalm 49:5)

This psalm is all about having the right type of fear. It’s a psalm that many of us can relate to under the current economic and political scene. Yet, fear in this psalm is more than mere worry, it is fear that one has when they face a life threatening situation. This fear is the opposite of the fear found in Proverbs 1:7. To better place this fear into context note the beginning of the psalm:

Hear this, all peoples!
Give ear, all inhabitants of the world,
both low and high,
rich and poor together!
My mouth shall speak wisdom;
the meditation of my heart shall be understanding.
I will incline my ear to a proverb;
I will solve my riddle to the music of the lyre.

(Psalm 49:1-4)

The riddle here is the difference between life and death. The psalmist expresses that his heart shall have understanding and his mouth will speak wisdom. Which only can come from a proper fear placed in God. Additionally, it must be noted that this proclamation is a call to all people everywhere. This call is nearly identical to Micah’s prophetic warning: “Hear, you peoples, all of you; pay attention, O earth, and all that is in it” (Micah 1:1). The psalm is a warning to every person on the earth. Fear is the result one has when they focus on what the psalmist calls the riddle. Daniel J. Estes rightly comments, “That is a fear that disorients one from the only fear that belongs to faith.”  You see, there are only two types of fear.  A disorienting fear distracts us from God; while a reverential fear allows God to guide our every step.

Just as the psalmist asks what value wealth has, he continues positing that the rich cannot buy their entrance into heaven and even they see “that even the wise die; the fool and the stupid alike must perish and leave their wealth to others” (Psalm 49:10). Notice the contrast concerning wealth: “Truly no man can ransom another, or give to God the price of his life, for the ransom of their life is costly … But God will ransom my soul from the power of Sheol, for he will receive me. Selah” (Psalm 49:7-8a, 15). The psalmist is referring to those who have misplaced their fear in God for that which surrounds them. They believe their wealth will protect them. However, wealth will not protect them; for the psalmist notes:

This is the path of those who have foolish confidence;
yet after them people approve of their boasts. Selah
Like sheep they are appointed for Sheol;
death shall be their shepherd,
and the upright shall rule over them in the morning.
Their form shall be consumed in Sheol, with no place to dwell.

(Psalm 49:13-14)

The way of the righteous is diametrically opposed to the unrighteous. It is not having wealth which is the problem; placing your trust in it is. Furthermore, the contrast does not stop with mere words, but a powerful illustration accompanies it. A shepherd, but not one as found in Psalm 23. A shepherd which leads his sheep into sheol. Once again the question presents itself, asking the listener to consider which type of fear directs their life: a guided, reverential fear; or one focused on wealth and false security? Having stated all of this, the psalmist concludes reassuring us that wealth itself is not the problem; only trusting wealth is.

Be not afraid when a man becomes rich,
when the glory of his house increases.
For when he dies he will carry nothing away;
his glory will not go down after him.
For though, while he lives, he counts himself blessed
—and though you get praise when you do well for yourself—
his soul will go to the generation of his fathers,
who will never again see light.

(Psalm 49:16-19)

Wealth cannot go with us into our eternal state. The only thing that we can pass on form generation to generation is our faith. Whether that is faith in riches, that is “the path who have foolish confidence” (v.13), or faith in God. Grace cannot be passed on from generation to generation (it is not hereditary); yet, leaving a model founded in a proper fear of God can be lived. Remember, “The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction” (Proverbs 1:7). Similarly:

Man in his pomp yet without understanding is like the beasts that perish.

(Psalm 49:20)

—–Reference—–

1. Daniel J. Estes, “Poetic Artistry in the Expression of Fear in Psalm 49,” Bibliotheca Sacra, Volume 161 (2004), 56.

When we are confused, something in our life is not right. We get out of the will of God. The further our life gets away from what God wants for us the more confused we get. This confusion comes from the battle between wanting our own way and the holy spirit convicting us of what we know is right. We know the difficulty and work and humility it would take to get back on the right path and yet we dont really want that path anyway. We selfishly want what we want. and then we wonder why we are never happy and we begin to complain and struggle. Our walk with God gets distant and we start to question what we know to be truth.

BUT the true character of a person is shown when they are in that exact place and choose the right path even when it contradicts their strong desire to do what they want. As they have strayed it may seem almost impossible to find their way back, like being lost in the woods at night and not knowing which way to turn. But they put in the work, and dont just quit the walk altoghether. Their true character is shown when they have the humility to admit they were wrong and the willingness to put in the work to get right. They are not stopped by their fear of a person’s reaction that they have gotten close to, afraid they may be offended. But when they do begin the correct path, and get right with God, and turn from their selfishness, and make the difficult decision, the confusion leaves and one will realize that feelings FOLLOW our actions not LEAD our actions. Our feelings are not solid and change with the wind. If we act based on them, then we will in the end feel guilty and miserable. But if we act correctly and wisely even though our feelings are strongly fighting us we will in the end be more joyful and fulfilled knowing we are in the center of God’s will. Thus right feelings FOLLOW right actions.

All of this confusion is now replaced with inexplicable peace.

-Michelle Habing

In the previous essay, the first half of Proverbs 1:7 was explored concluding that the fear of the Lord is a reverential attitude which is the foundation of — and continuing framework through — acquiring and understanding wisdom. However our understanding must not stop with only half a statement; for the verse continues: “…fools despise wisdom and instruction.” At this juncture it is important to note the impact this phrase has on the first half of the verse, and why these acts are foolish. Once these aspects are examined I will then turn to a question which was left unanswered in the previous essay: if one’s knowledge of creation directly relates to their responsiveness toward their creator, then how is it possible that unregenerate man has been known to possess and utilize truth as effectively as believers?

To begin with, Delitzsch proposes that a contrast exists between what is attained through fear or lack thereof. Noting the inverted placement of the words in this phrase, he explains the idea behind wisdom and instruction appears to imply those who fear the Lord strive towards these values; hence the beginning of knowledge. While those who are foolish despise these same values—a clear black and white contrast. While simplistic, a clear connection is presented between the two phrases and the reason why these acts are foolish is presented accurately.

A Second view exposes this phrase as a reoccurring cliché of Wisdom literature. This view, while keeping the verse as an important theme in the book, repositions its significance from the essence of the entire book down to a reoccurring sub-theme. Snell presents this argument, explaining the repeated patterns found through use of dissimilar words throughout the entirety of Proverbs—the meanings are identical, the word use is different. The primary problem with this view pertains to not taking each proverb as an individual entity and instead summarizing the ideas and relegating them to the category of cliché. Whereas the fear of the Lord does appear multiple times throughout Proverbs, each instance presents a separate aspect of God and therefore should not be summarized.

Bruce Waltke explains that the fool is incapable of proper reverence. Agreeing with Delitzsch, this view also presents the fool as one opposed to fearing God. However, Waltke takes this notion one step further holding that the fool is incapable of revering God due to his inherent pride. He draws the correlation from the Psalms and 2 Samuel; those who are foolish are full of contempt and pride. While I personally like the straight forwardness of Delitzsch’s position, the additional point that Waltke makes is also true.

At this point, before presenting a definitive statement explaining the second half of Proverbs 1:7, we shall explore how it is possible that unregenerate people have been known to possess and utilize truth as effectively as believers. The answer to this apparent dilemma comes from a lack of foundation. Think about it this way, a fool who despises wisdom still has a measure of wisdom, and can in fact act highly moral. This person can even achieve great gains for humanity on numerous social, moral, or economic issues; however, their foundation is rooted in pragmatic folly. The idea that people chose to not murder each other on the basis that it was “good” for society is therefore an alterable “moral” standard. Yet, if one’s foundation is God there are no arbitrary standards. Mark A. Snoeberger correctly asserts, “The fool, that is, the one who tries to establish his own autonomy in the face of God’s sovereignty, pragmatically employs a measure of wisdom and knowledge for his own survival, all the while despising it. He possesses knowledge, but does so illegitimately: the fear of the Lord is the beginning of knowledge.”

Therefore, the phrase “fools despise wisdom and instruction” further explains “The fear of the Lord is the beginning of knowledge” through a clear black and white contrast. The fool is completely incapable of properly revering their creator. Regardless as to how many apparently good works are done, “all our righteous deed are lake a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away” (Isaiah 64:6b-7). Without belief founded in our creator our good deeds are nothing, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Ephesians 2:8-9).

“What the alphabet is to reading, notes to reading music, and numerals to mathematics, the fear of the Lord is to attaining the revealed knowledge of this book.” – Bruce K.Waltke

—–References—–

1. C.F. Keil and F. Delitzsch. Commentary on the Old Testament, Volume 6 (Grand Rapids: Eerdmans, 1996), 58-59.
2. Daniel C. Snell. Twice-Told Proverbs (Winona Lake: Eisenbrauns, 1993), 48.
3. Bruce K Waltke. The book of Proverbs Chapters 1-15. NICOT (Grand Rapids: Eerdmans, 2004), 181.
4. Mark A. Snoeberger. “Noetic Sin, Neutrality, and Contextualization: How Culture Receives the Gospel.” Detroit Baptist Theological Seminary Journal 9 (Detroit: Detroit Theological Seminary, 2004), 361.

Proverbs 1:7 states, “The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.” While the main thrust of this verse is clear, defining exactly what fearing the Lord entails, is not. This phase is quintessential to correctly understanding the Book of Proverbs, as well as numerous other passages where this phrase is mentioned. Furthermore, this phrase pertains to knowledge proper; hence, this phrase aims itself at Christians as well and should therefore be viewed as trans-dispensational.

There are two main aspects surrounding the first half of verse seven: 1) defining the fear of the Lord; and 2) once defined, how fearing the Lord relates to knowledge. Additionally, the second half presents further delemas: 1) the relationship to the initial phrase which begins the verse; and 2) the reason why these actions are foolish. While a definitive meaning is to be sought, introductory related issues further affect the understanding of this phrase; for how one views the overall cohesion of the book directly affects how one interprets each individual proverb. Therefore, the various views presented below will take not only lexical data into account but also authorship and textual criticism, in order to arrive at the fundamental and theological structure behind The fear of the Lord is the beginning of knowledge.

One main view understands “The fear of the Lord is the beginning of knowledge“ as to obey this God and none other. Best expressed by Richard J. Clifford, he notes that the traditional translation fear of the Lord is unsatisfactory and holds that this phrase carries the implied understanding that obeying the God of the Hebrews is a wise choice. He comes to this conclusion explaining that Yahweh signifies a proper name and ‘fearing’ a god does not carry any emotional or reverential attitude. Further, he notes that in the ancient culture of the Near East the purpose of humans was seen as serving the gods. This particular deity is therefore to be feared, and it is wise then to perform his rituals and obey his commands. This view of Proverbs is rooted in how one approaches the historical context of the book. Clifford explains that these Proverbs were collected by the scribes during the reign of Hezekiah (see Prov 25:1). He continues holding that the cohesion found throughout Proverbs is due to the fact that these royal scribes worked together; therefore “it is their work and their idea of wisdom that we are reading.” A problem now arises within this view; for if, as Clifford claims, the book of Proverbs is a collection of scribal wisdom, then the statement the fear of the Lord is the beginning of Wisdom, must then pertain to the Hebrew God Jehovah as stated above. Yet, this view does not take the religious-cultural situation of the Jews into account. The Hebrew people were different than all of the other cultural groups around them. Their culture was directly tied to their religion; everything they did was a result of their God directing them. Additionally, the notion that fearing directly equates to obedience is unsubstantiated when compared to the rest of the Scriptures. In conclusion, this view does not adequately explain Proverbs 1:7.

A second view, held by Peter A. Stevenson, maintains that a feeling of dread is not the proper understanding of the phrase the fear of the Lord is the beginning of Wisdom; instead, he asserts that the use of the covenant name Yahweh directly calls for a reverential response. Support for this view comes from drawing upon other areas of the text. There are various aspects to fearing the Lord, from walking in an upright way to allowing submission to guide one away from evil. In the end, Stevenson explains that how one maintains their relationship to God affects their way of life; proper fear will result in a blessed life. While on a theological level this concept is true, the problem appears when this phrase is placed into its surrounding context; for the beginning of knowledge must then be the result of living a godly life. While the end result may be a Godly life; contra to Stevenson, right morals are not the beginning of knowledge—they are the result of that knowledge. This view does not adequately explain the connection between fearing God and knowledge; and in conclusion, explains the end result prior to explaining how one actually arrives at a proper fear of the Lord.

Bruce Waltke holds that this verse is the quintessential expression of the book. He asserts, “Both in form and in content Prov. 1:7 distinguishes itself from the purpose constructions of the preamble’s aim (vv. 2-6) and from the address, ‘my son,’ that begins the prologue … It stands in front of the rest of the collection as the quintessential expression of the basic spiritual grammar for understanding the book.” The connection between the beginning of knowledge and the fear of the Lord is the strength of this view. Additionally, “is the beginning” expresses a temporal quality—it is the first thing; a philosophical aspect exists which carries the notion of being the principal part. He concludes therefore, that either the temporal of philosophical meaning behind “is the beginning” must be the correct view, but not both. Waltke argues that this temporal aspect carries the correct meaning; fearing God is the literal first step of true wisdom. Contrary to Waltke’s argument I wonder if both meanings are possibly intended; for not only is the fear of the Lord the first in order of wisdom, but its also the foundation of true wisdom. In conclusion, the fear of the Lord is the beginning of wisdom summarizes the entire book of Proverbs—it is the teaching of the book. Unfortunately, this view falls short at presenting a description of what fearing the Lord entails.

Proverbs 3:7 attests, “Be not wise in your own eyes; fear the Lord, and turn away from evil.” Here one can clearly see that selflessness is key; trusting is anything but the Lord Himself is unwise. Additionally, one must keep in mind that the goal of wisdom literature is to direct one on how to properly enjoy life under God’s care and to utilize His creation properly. Therefore fearing God has implications on everyday life. Grant Osborne explains it best when he wrote, “this very practical aspect makes wisdom literature so valuable for the modern Christian who seeks a relevant religion.” As an aside, it is my estimation this was what the writer of Ecclesiastes was getting at when he exclaimed, “all is vanity” (Ecclesiastes 1:2b); life without God is just that: meaningless. Basically, it is not too much of a stretch to assert that one’s response toward God directly relates back to their knowledge of God’s creation. Still, it is often noted that unregenerate have possessed and utilized truth just as effectively as believers. I will cover that argument in the next essay, for an answer is to be found in the second half of Proverbs 1:7.

I would therefore posit an amalgamation of the second and third view presented above. The fear of the Lord elicits a direct reverential response; this proper response is rooted in instruction—or more specifically how one responds to God’s instruction. This reverential response is the beginning of knowledge; the meaning encompasses both temporal and philosophical. Therefore, a proper reverential response towards God is not only the foundation, but also the first step in attaining wisdom.

Next, Asserting foolishness and despising correction

—–References—–

1. Richard J. Clifford. Proverbs (Louisville: Westminster John Knox Press, 1999), 35-36.
2. Peter A. Stevenson. Proverbs (Greenville: BJU Press, 2001), 7-8.
3. Bruce K Waltke. The book of Proverbs Chapters 1-15. NICOT (Grand Rapids: Eerdmans, 2004), 180-181.
4. Grant Osborne. The Hermeneutical Spiral (Downers Grove: InterVarsity Press, 2006), 242.

For who is God, but the Lord?
And who is a rock, except our God?
the God who equipped me with strength
and made my way blameless.
He made my feet like the feet of a deer
and set me secure on the heights.
He trains my hands for war,
so that my arms can bend a bow of bronze.
You have given me the shield of your salvation,
and your right hand supported me,
and your gentleness made me great.
You gave a wide place for my steps under me,
and my feet did not slip.
I pursued my enemies and overtook them,
and did not turn back till they were consumed.
I thrust them through, so that they were not able to rise;
they fell under my feet.
For you equipped me with strength for the battle;
you made those who rise against me sink under me.
You made my enemies turn their backs to me,
and those who hated me I destroyed.
They cried for help, but there was none to save;
they cried to the Lord, but he did not answer them.
I beat them fine as dust before the wind;
I cast them out like the mire of the streets.
You delivered me from strife with the people;
you made me the head of the nations;
people whom I had not known served me.
As soon as they heard of me they obeyed me;
foreigners came cringing to me.
Foreigners lost heart
and came trembling out of their fortresses.

(Psalm 18:31-45)

Notice how David praises God for the direct intervention throughout his life. God equipped him with strength and made his way blameless, He made David’s feet like those of a deer, trained his hands for war, gave him the shield of His salvation, and supported him with His right hand. A number of these verbs are in the imperfect tense. This means that David not only praised God for what He has done, but also for what He will continue to do. One such instance may be found in verse 35, “you have given me the shield of your salvation.” David knows that God will continue to provide for him, and that this is something that will never cease for him or for those who follow God. It further speaks to the fact that David’s righteousness and greatness only come from the graciousness of his Lord.

Additionally, the God of the Hebrews is the God of history. The “theology” found in the pages of Scripture is a series of actual historical events which prove their God is the true God. This history, furthermore, is ingrained into their very being. To be Israeli, is to be part of this rich God directed history. Everything that David recounts here is that history. “For who is God but the Lord” (v. 31) starts this personal yet historical overview of accomplishments. Each and every thing that has been accomplished is credited to God who directed the history of His people and their king. This is why David can end this personal presentation of deliverance with “Foreigners lost heart and came trembling out of their fortresses” (v. 45). The fact that God directed and saved His people was known and feared by Israel’s surrounding neighbors, even they knew their defeat was due to God’s intervened and provided for his chosen. Therefore, David concludes with a doxology praising his Savior:

The Lord lives, and blessed be my rock,
and exalted be the God of my salvation—
the God who gave me vengeance
and subdued peoples under me,
who delivered me from my enemies;
yes, you exalted me above those who rose against me;
you rescued me from the man of violence.
For this I will praise you, O Lord, among the nations,
and sing to your name.
Great salvation he brings to his king,
and shows steadfast love to his anointed,
to David and his offspring forever.

(Psalm 18:46-50)

Clearly, David viewed God as his one and only Savior.

Click to read his article: The End of Evangelical Innocence

The Lord dealt with me according to my righteousness;
according to the cleanness of my hands he rewarded me.

(Psalm 18:20)

What a tremendous statement! Remember, David wrote this psalm near the end of his life, as a summation of God’s accomplishments in his life. How could David then declare he is righteous, that his hands were clean? Has David so quickly forgotten his sin with Bathsheba or against Uriah? Look closely as he continues:

For I have kept the ways of the Lord,
and have not wickedly departed from my God.
For all his rules were before me,
and his statutes I did not put away from me.
I was blameless before him,
and I kept myself from my guilt.
So the Lord has rewarded me according to my righteousness,
according to the cleanness of my hands in his sight.

(Psalm 18:21-24)

Can anyone truly say these things and believe them? Yes, unashamedly yes! King David is not physically claiming he is righteous; for David himself wrote, “there is none who does good” (Psalm 14:1). He is claiming positional righteousness. A righteousness that has been given to him through his personal relationship with Yahweh. David understood he was a sinner and that only God provides the means by which he is considered holy. I believe Spurgeon states it best, “God first gives us holiness, and then rewards us for it. We are his workmanship, vessels made to honor; and when made, the honor is not withheld from the vessel, though, in fact, it all belongs to the Potter upon whose wheel the vessel was fashioned.”

Following this expression of truth, David completes the mid-section of this psalm with praise for what God has accomplished in his life.

With the merciful you show yourself merciful;
with the blameless man you show yourself blameless;
with the purified you show yourself pure;
and with the crooked you make yourself seem tortuous.
For you save a humble people,
but the haughty eyes you bring down.
For it is you who light my lamp;
the Lord my God lightens my darkness.
For by you I can run against a troop,
and by my God I can leap over a wall.
This God—his way is perfect;
the word of the Lord proves true;
he is a shield for all those who take refuge in him.

(Psalm 18:25-30)

May we all boldly proclaim such a personal relationship! Nothing physical or spiritual can prevent protection or provision from the elect of God. For His word is true and His way is perfect.  May we all rightly echo as David does, “according to the cleanness of my hands he rewarded me.”

In 1 Corinthians the Apostle Paul writes, “What then, brothers? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. If any speak in a tongue, let there be only two or at most three, and each in turn, and let someone interpret” (1 Corinthians 14:26-27).

While I understand Paul was correcting the church in Corinth on the misuse of tongues, on a practical level this verse speaks to churches who are allowing and encouraging Twitter in their services as well. Paul is reminding the Corinthians that God is a God of order and not chaos. Therefore, services are to be orderly. Displaying a few hundred messages on screen behind the pastor during a sermon or prayer, is anything but orderly. In fact, it would be highly distracting and utterly chaotic.

Additionally, Paul notes, “If a revelation is made to another sitting there, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged, and the spirits of prophets are subject of prophets” (1 Corinthians 14:30-32). One might argue that a tweet is not prophecy; however think about it, a proclamation about how the Spirit is moving you at that very time is a form of prophecy. This is the basis on which many charismatic churches function. Some of the more Biblically minded ones adhere to Paul’s command of one at a time. My point is that no difference exists between an elation of prophetic utterance in church to sending a Twitter message to the whole congregation to see.

Last, Paul explains that “the spirits of prophets are subject to prophets.” Therefore, anything and everything that is placed before the church body must first be carefully scrutinized by the lens of Scripture. Messages such as “I think my thumbs are going to be sore” and “so glad they are doing Lenny Kravitz” have nothing at all to do with the Bible and shoudn’t even be shown on screen.

If the purpose of a sermon is to get one to think about their relationship with God and teach them about God’s Holy character, then following the tweets behind the pastor only detracts from the message at hand; namely, the Gospel itself: “For God is not a God of confusion but of peace” (1 Corinthians 14:33).

First, I don’t have a problem with Twitter. However, I’m fairly sure that during a church service is not the place and furthermore during prayer is definitely not. Which makes me very worried when I read, “At Next Level Church, outside Charlotte, N.C., it’s not only O.K. to fuse social-networking technology with prayer; it’s desirable.” Corporate prayer is an excellent body-unifying practice that should be held often; yet tweeting about ones prayers in order to achieve a feel-good-spiritual-high is exactly what the enemy wants. Take this insightful thought from E.M. Bounds:

“The process of hindering prayer by crowding it out is simple and goes in stages, one after the other. First, one hurries through prayer. Unrest and agitation, which are fatal to all devout exercises, come in. Then the time one spends on prayer is shortened, while one’s inclination for the exercise dwindles. Then prayer is crowded into a corner and depends on fragments of time for its exercise. Its value depreciates. By this point, the duty has lost its importance. It no longer commands respect or brings any benefit. It has fallen out of esteem, out of the heart, out of the habits, out of the life. When one ceases to pray, he ceases to live spiritually.”

The crowding out of prayer is now happening in church! As nice as it sounds to display people’s 140 character prayers before the congregation, prayer should be for prayer. Tweeting ones prayers even for the supposed benefit of others only devalues prayer. Instead of focusing ones heart on God, small hurried thoughts are instead placed before Him: 1) Pray about something; 2) Twitter it; 3) read others tweets; then 4) repeat. This minimizing of prayer is a disgrace to the Christian faith. True devotion is what is needed.

Second, Rochman notes, “If worship is about creating community, Twitter is an undeniably useful tool.” I’d agree if worship was really about creating a community, but it isn’t. Missions and evangelization creates the community; worship edifies and solidifies it. Should I be surprised that the news media confuses the two? Not really. But shouldn’t a pastor understand? I find it quite sad that someone whose job it is to shepherd the people of God chooses to succumb to the culture around them. I’m not saying that the church should be anti-culture. But claiming that the church must engage the broader culture in-order to be relevant completely misses the truth behind the Gospel itself. The Gospel is relevant for all and to all regardless of culture or time. Until these churches realize that, it doesn’t matter what they do in their services. Twitter in church might be the next great fad, but it doesn’t win souls and it definitely doesn’t prepare her members to engage the surrounding culture with truth.