The fear of the LORD is the beginning of wisdom, and knowledge of the Holy One is understanding. Sermons
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; Job 35:6-9; Romans 11:35; Revelation 22:11, 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.
The fear of the Lord is the beginning of wisdom. 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 God's 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.) 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.) I. WHAT IS "THE FEAR OF THE LORD"? 1. The right knowledge of Him in what He is — (1) (2) (3) 2. And, consequent upon this — (1) (2) (3) (4) 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 (Luke 10:42; 2 Timothy 3:15). 4. We seek to know and carefully follow His holy will (Ephesians 5:17). 5. We walk in a sure path of peace and safety (chap. Proverbs 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 child's heart; hence the parent's encouragement to pray, and to use teaching in faith and perseverance. (C. J. Goodhart, M.A.) 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 God's 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. 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