The Fear of God (1:7)

Introduction

Introduction

Introduction

Making decisions is hard, especially when there are a lot of potential options. The Venezuelan ice cream shop, Heladería Coromoto, boasts of having 860 different flavors. And all of a sudden Baskin Robbins 31 flavors seems to fall short. I struggle trying to pick which bag of M&M’s I’m going to choose from the Dollar General. I love the classic milk chocolate, but some of those bags mix caramel, mint, peanuts . . . It’s simply too much!

Our decisions in life can often feel that way as well. When we are confronted with decisions a little more serious than whether you’re going to get double stuffed or mint oreo’s, we tend to feel the weight and anxiety of multiple options.

One of the really helpful realities in the book of Proverbs is that it never gives you more than two options. The challenge though is that one decision leads to life and blessing and the other leads to destruction and death. Yikes! You better be careful with those decisions.

presents the reader with a father and a son. The father, longing to rear a godly son, instructs him in the way of wisdom. These first nine chapters inform the son of two possible paths that he may take: one is the way of wisdom and the other is the way of folly. He must take an initial step; and that step must be in the right direction or he will find himself on a permanent path away from his goal. The step that must first be taken is to obtain a fear of the Lord. “Before we even start to take hold of wisdom we must recognize the one who has control of our lives and approach Him in faith and reverence.”[1] “For the LORD gives wisdom; from his mouth come knowledge and understanding” ( ESV).

Authors. Although we are able to read the entire book of Proverbs as one complete unit, this has not always been the case. This book is a collection of writings from a number of men. With that said, it is clear that the majority of the book is either written by or offered by Solomon. The first line of Proverbs reads, “The proverbs of Solomon, son of David, king of Israel” ( ESV). The first section, which consists of the first 9 chapters of the book, is written in the format of wisdom poems. These are different than the short pithy statements many of us think of when we think of a proverb. These instead present wisdom teaching as a fully developed poem. The second section of Solomon’s collection begins in chapter 10, ends at the end of chapter 24, and takes on the more familiar format of short concise proverbial statements. Most of these seem to find their origin in Solomon, although there are a few collections of “sayings of the wise” that Solomon includes in this section (starting in 22:17 and 24:23).

Hezekiah’s scribes. Starting in chapter 25, “these also are proverbs of Solomon which the men of Hezekiah king of Judah copied” ( ESV). Similar to the preceding proverbs, these are individual proverbs organized into small collections.

Lemuel and Agur. The last two chapters of the book of Proverbs were written by Agur, son of Jakeh, and King Lemuel concerning what his mother taught him.

Genre of Proverbs. The book of Proverbs is included in a broad genre of wisdom literature. It is true that Israel’s wisdom literature is one of many collections of wisdom literature, but we approach it with the confidence that it has a unique divine author, that being God. There are a few dynamics present within wisdom literature that will be helpful for us to consider as we meditate on Proverbs. (1) Wisdom literature deals with the black and white (wisdom vs. foolishness). There are never three options for a decision offered in Proverbs. You either follow wisdom or folly. You are either wise or a scoffer. You either love wisdom or you hate wisdom. You either receive life or you receive destruction. It is this type of writing that leads us to understand that (2) wisdom literature approaches each decision as if it were the last. You may at times feel like the book of proverbs doesn’t seem to offer much grace or hope to those who make a bad decision. We, unlike the proverbs, tend to caution others with potentiality instead of certainty. “If you follow this course of action you could end up being destroyed.” On the other hand, Proverbs presents consequences as certain. “If you follow this course of action you will be destroyed.” The proverbs don’t allow you to underestimate the potential danger in any decision. No decision is light. Every decision could be your last, so make it carefully. (3) Choices determine character which determine consequences.[2] This reality can be clearly seen in chapters 1 through 9 in which the Father shares two potential paths with his son. If the naïve son chooses to follow after the rebellious characters in chapter one or the foolish but tempting woman of chapter 7, he will become a proud individual who scoffs at the truth and is destroyed. On the other hand, if he follows after lady wisdom displayed in the second half of chapter 1 and chapter 8, he will become wise and will possess life.

Purpose Statement: Wisdom is acquired by fearing God. Too often we foolishly fear man instead of God.

We must fear God alone.

“The righteous/wise way of life begins by fearing God, that is, recognizing his superiority, and responding in awe, humility, worship, love, trust, and obedience to God.” [3]

As we fear God we will attain Wisdom. “The fear of the LORD is the beginning of knowledge” (). “The fear of the LORD is the beginning of wisdom” (). It is these two verses which make up the inclusio of ‘fearing Yahweh’ in chapters one through nine.

The focus of such fear is towards God. Is this not a rather obvious statement? What is the alternative? Fear of man. We may clearly know that we should be driven by a fear of God and yet every day we are tempted to succumb to a fear of man - what man might think of me, what man might do to me, what man might take away from me. Too often our decisions are directed by the fear of man. “The person who fears God will fear nothing else.”[4]

“If everything in the universe is dependent upon Yahweh, the sovereign creator, then nothing should be interpreted independently from him.” [5] “[I]t is consequently impossible to obtain an understanding of man’s place in the design and purpose of living without a humble approach to Him.”[6] The first appearance of such fear is seen in , and the end of this section is as well bookmarked by the same theme. “The fear of the Lord is the beginning of wisdom” ( ESV). Therefore, it is vital that all those seeking wisdom first fear the Lord.

Fear of God may be the dread of disappointing and disobeying God. “To fear the Lord does not mean to live in terror of the Lord, but neither is the phrase to be weakened by any lip service about awe or reverence that does not bring the heart into total submission to God.” [7] It is true that we ought to stand in terror at the wrath of God, if we stand there as an unbeliever. The apostle John writes, “whoever does not obey the Son shall not see life, but the wrath of God remains on him” ( ESV). Paul as well writes, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth” ( ESV).

It is also true that a believer does not need to stand in terror of God’s wrath. begins with “whoever believes in the Son has eternal life.” It is only then that he goes on to talk about those who do not believe in the Son. And once again, Paul adds, “Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God” ( ESV). But there is still a healthy fear of God due to the fact that we realize the Lord disciplines his children. “For the Lord disciplines the one he loves, and chastises every son whom he receives” ( ESV).

Fear of God is characterized by awe and reverence for Him. The motivation for fearing God is similar in all people. As someone learns a truth concerning God, it affects them, but the manner in which it affects them is dependent on their position with God. For instance, if a believer and an unbeliever hear and understand that God is righteous, they are both going to fear God. Their fear, though, is going to be expressed very differently. The unbeliever will stand in terror of God’s righteousness as he realizes his own unrighteousness. A believer will worship God due to his knowledge that he possesses the righteousness of God found in Christ. They both fear, but their fear is exhibited dramatically different.

📷

The phrase, “fear of God” is the theme for the book of Proverbs. It is not only used in and 9:10 but as well in twelve other verses. Throughout wisdom literature, the fear characterized by awe and reverence is the basis for wisdom.

Praise the LORD! Blessed is the man who fears the LORD, who greatly delights in his commandments! ().

Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding ().

The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding ().

The fear of the LORD is instruction in wisdom, and humility comes before honor ().

This Old Testament pattern is as well preserved throughout the New Testament. “for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation ( ESV). Paul exhorts the Corinthian believers in his second epistle to them that they are to cleanse themselves “bringing holiness to completion in the fear of God” ().

Fear of God is first and prominent. (1) Chapter one uses reshit. “First, beginning, choicest, first/best of a group . . . it appears fifty times in nearly all parts of the OT. The primary meaning is "first" or "beginning" of a series . . . but it also refers to a foundational or necessary condition as the reverence or fear of God . . .”[8] (2) Chapter nine uses tehilla. “This feminine noun . . . is used twenty-two times in three categories, First, it marks the first of a series of occurrences, the outset, as of a journey (; ) or the first in order of attack (). Secondly, and most commonly, it refers to the "beginning" of a specified time . . . Thirdly, in an abstract sense, it denotes the "first principle" of wisdom, which is the fear of the Lord ().”[9]

📷

The focus of chapter one seems to be on the fact that the fear of the Lord is not only the beginning of wisdom but also the foundation for wisdom. Upon wisdom are all other decisions and steps in life taken. Chapter one focuses on fear being the necessary foundation while chapter nine focuses on fear being the first in an order. This word is illustrated by comparing this initial step with the outset of a journey. Understanding as a picture of two possible journeys, this definition fits in well with such symbolism. While there does seem to be some distinction in the Hebrew (the LXX uses the same word, arche) clearly both verses establish the ‘fear of the Lord’ as the principle/necessary foundation for wisdom. This necessary foundation is a ‘fear of Yahweh.’ The journey or the foundation will never begin without a true awe and reverence for God. If this foundation is laid, the result is wisdom gained. The two verses also use two different words to explain wisdom and knowledge.

Fear of God is taught and learned. “When used in connection with the word ‘God’, ‘fear’ referred to a standard of moral conduct known and accepted by men in general . . . The concept of ‘fearing Yahweh’ thus included every aspect of Israel’s relationship to him: obedience, loyalty, worship, sacrifice and love”[10] Most importantly, specifically in wisdom literature, the “fear of Yahweh” is closely tied to Israel’s education. is the instruction of a father to his son; and in this context, one must understand that the “fear of Yahweh” must be taught and learned. Once it is taught and acquired, the pupil will display it through their obedience, worship, sacrifice and love. “Come, O children, listen to me; I will teach you the fear of the LORD” ( ESV).

And when he sits on the throne of his kingdom, he shall write for himself in a book a copy of this law, approved by the Levitical priests. 19 And it shall be with him, and he shall read in it all the days of his life, that he may learn to fear the LORD his God by keeping all the words of this law and these statutes, and doing them,

and that their children, who have not known it, may hear and learn to fear the LORD your God, as long as you live in the land that you are going over the Jordan to possess.

The initial observation of most simpletons is that they neither shrink back from God’s power and justice nor reverence Him for His greatness. God is ever present but never visually seen. God is ever active but not tangible. He is all powerful, but since His work is spiritual it is easy for man to dismiss it. This dismissal will most definitely result in destruction, because the initial step to wisdom will never be taken. Man must realize who God is, through his general as well as special revelation, and in awe of His most awesome power, shrink back in fear and place all hope for success in Him. If man never comes to this realization he will most definitely depend solely on himself, and in the end suffer a tragic defeat. If he comes to know God and fears Him, this fear will produce wisdom and abhorrence of evil.

Our Fear of God Will Result In Wisdom and Hatred of Sin.

A moment ago, we established that wisdom literature approaches each decision as if it were the last. The decision maker is presented with two options, wisdom and folly. Proverbs goes into great detail concerning the clear distinction between these two paths. If folly is chosen, the naïve becomes the fool who becomes the scoffer who is destroyed. This destruction may be avoided if the initial decision is made to follow wisdom. To follow wisdom, the initial step has already been established as fear of Yahweh. The question is then posed, what is the outcome for those who fear Yahweh? Those who fear Yahweh, will find knowledge and will abhor evil.

We will be blessed with wisdom. (1) Knowledge (yada) in chapter one can speak of the ability to distinguish between good and evil. (2) Wisdom (hokma) in chapter nine often refers to “godly cleverness and skill.” The two words can carry very similar meanings; in fact the LXX uses the same Greek word ‘sophias’. Those that obtain this wisdom or knowledge have the ability to practically discern what path to take in particular decisions. The two verses teach that those people who revere and stand in awe of God have laid the necessary foundation to receive the practical knowledge that will allow them to discern between conflicting decisions.

For those who desire wisdom, the goal and the means by which to reach that goal is presented. Throughout Proverbs wisdom is established as the ultimate goal for followers of Yahweh. This discernment (wisdom) can only come when one forsakes their own personal desires and fleshly bents, and focuses on knowing and following God. As they learn more about God, they will be laying the foundation and taking the initial steps in the journey towards wisdom.

We will be blessed with a hatred of evil. As we fear God we will come to abhor evil. “The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate” (). The wise person, in his desire to follow Yahweh, desires to please Him by making the right decision. He not only desires to make the right decision, he hates the alternative. To hate something is to despise, loathe, and avoid it at all costs. The hated thing or position is considered the enemy and is found utterly unappealing. This hatred within the wise is aimed specifically at sin or ‘evil.’ A person cannot fear God and then defiantly disobey His direct commands. When someone fears Yahweh, they will not only gain wisdom, but they will abhor that which contradicts that wisdom, specifically evil.

Conclusion

An awe and reverence of Yahweh will result in an ability to choose between right and wrong and a hatred for that which is in opposition to Yahweh. We should examine ourselves for all of us would be able to admit that we don’t hate evil like we ought. Christians may desire wisdom to some degree, but they often do not despise that which defies God. (1) To know God is to fear Him. (2) To fear God is to gain wisdom or the practical ability to choose between right and wrong. (3) This ability drives us to make right decisions and hate evil choices.

The simple fact is that most people have not reached the point in which they hate evil. These verses have taught that a fear of God is the foundation and also the driving force behind wisdom and knowledge. In this self-examination, a person must realize that some may have already laid the foundation and built upon that foundation (journeyed further down the road towards wisdom); while others are in need of laying the initial foundation. The key is in realizing where they are on their journey towards wisdom, and then taking steps to solidify their foundation in God. If their initial decision was towards foolishness, although wisdom literature does not allow for a change in direction, God does; and still desires that they fear Him. They also can begin their journey towards wisdom and all that wisdom has to offer.

[1] Louis Goldberg, The Practical Wisdom of Proverbs (Grand Rapids, MI: Kregel Publications, 1990), 25.

[2] Even though I couldn’t find them in the syllabus, I believe this statement came from Dr. Charles McLain’s syllabus notes on Proverbs from Calvary Theological Seminary. They may have come from something he said. I did find this statement, “Choices have consequences and determine destinies” (pg. 118).

[2] Even though I couldn’t find them in the syllabus, I believe this statement came from Dr. Charles McLain’s syllabus notes on Proverbs from Calvary Theological Seminary. They may have come from something he said. I did find this statement, “Choices have consequences and determine destinies” (pg. 118).

[3] Roy B. Zuck ed., Learning From the Sages: Selected Studies on the Book of Proverbs (Grand Rapids, MI: Baker Book House, 1995), 107.

[3] Roy B. Zuck ed., Learning From the Sages: Selected Studies on the Book of Proverbs (Grand Rapids, MI: Baker Book House, 1995), 107.

[4] Edward Welch, When People are Big and God is Small, 96.

[4] Edward Welch, When People are Big and God is Small, 96.

[5] Daniel J. Estes, hear, my son: Teaching and Learning in (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997), 36.

[5] Daniel J. Estes, hear, my son: Teaching and Learning in (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997), 36.

[6] A. Cohen, Proverbs: The Soncino Books of the Bible, (London: Soncino, 1952), 3.

[6] A. Cohen, Proverbs: The Soncino Books of the Bible, (London: Soncino, 1952), 3.

[7] Louis Goldberg, The Practical Wisdom of Proverbs (Grand Rapids, MI: Kregel Publications, 1990), 25.

[7] Louis Goldberg, The Practical Wisdom of Proverbs (Grand Rapids, MI: Kregel Publications, 1990), 25.

[8] J. R. Bartlett, "The use of the Word varo as a Title in the Old Testament, " VT 19:1-10, THAT, II, pp. 701-14. W.W.

[8] J. R. Bartlett, "The use of the Word varo as a Title in the Old Testament, " VT 19:1-10, THAT, II, pp. 701-14. W.W.

[9] Sheldon H. Blank, ", and the Profanation of the Name," HUCA 25:1-8. Richardson, TWB, p. 272. THAT, I, pp. 570-75. D.J.W.

[9] Sheldon H. Blank, ", and the Profanation of the Name," HUCA 25:1-8. Richardson, TWB, p. 272. THAT, I, pp. 570-75. D.J.W.

[10] R. N. Whybray, Wisdom in Proverbs (Naperville, ILL: Alec R. Allenson, Inc., 1965), 96-97.

[10] R. N. Whybray, Wisdom in Proverbs (Naperville, ILL: Alec R. Allenson, Inc., 1965), 96-97.