Exegetical and Hermeneutical Commentary of Psalms 111:10
The fear of the LORD [is] the beginning of wisdom: a good understanding have all they that do [his commandments]: his praise endureth forever.
10. The fear of Jehovah is the beginning of wisdom ] The fundamental principle of the ‘Wisdom’ or religious philosophy of Israel (Pro 9:10; Pro 1:7; Job 28:28; Sir 1:20 ). The A.V. reverend in Psa 111:9 obscures the close connexion between this verse and Psa 111:9. Jehovah has revealed Himself as One Who is to be feared; to fear Him therefore is the starting point of all true wisdom; and Psalms 112 developes the thought of the happiness of the man whose life is governed by this principle. In connexion with the attribute holy in Psa 111:9 c it may be noted that Pro 9:10 adds, “and the knowledge of the Holy One is discernment.”
a good understanding ] A.V. marg. good success, R.V. marg. good repute. The cognate verb often denotes success resulting from intelligence, and in Pro 3:4 the word approximates to the meaning repute, but it is best to retain the rendering understanding. Cp. Pro 13:15.
that do his commandments] Heb. that do them; i.e. all that is implied in the fear of Jehovah. Insight is the reward of obedience. Cp. Joh 7:17. R.V. restores Coverdale’s that do thereafter.
his praise standeth fast for ever ] All the attributes of Jehovah which demand man’s praise are, like His righteousness ( Psa 111:3), eternal. Thus the Psalmist rounds off his song by returning to the thought with which he began it, and gives the reason for the Hallelujah prefixed to it.
Fuente: The Cambridge Bible for Schools and Colleges
The fear of the Lord – Reverence for God; respect for his law, his will, his government, himself; the fear of offending him, which will lead us to do right. This fear is not that of a slave; it is not mere dread; it is not terror. It is consistent with love, and springs from it. It is consistent with calmness of mind, and promotes it. It does not produce terror, but rather delivers from it, and preserves the mind from alarms. The word here rendered fear is a noun of the same origin as the word rendered reverend in the previous verse. The suggestion to the mind of the psalmist that the name of the Lord was reverend, or was to be venerated, introduced this thought that such reverence is the very foundation of wisdom.
Is the beginning of wisdom – The foundation, the origin, the commencement of being truly wise. It is so. There is no true wisdom which does not recognize the being, the perfections, and the claims of God. The highest wisdom – the most lofty endowment of man – is that he may know and honor God. This, in capability, makes him wise above the brute creation; this, in exercise, makes one man more wise than another; this, when it springs up in the soul, makes a man more wise than he was before – or, is the beginning of true wisdom in the soul. Compare Pro 1:7; Pro 9:10; Deu 4:6; Job 28:28; Ecc 12:13.
A good understanding … – Margin, good success. The original word – sekel – is rendered understanding (as here) in 1Sa 25:3; Ezr 8:18; Job 17:4; Pro 3:4; Pro 13:15; Pro 16:22; wisdom in 1Ch 22:12; Pro 12:8; Pro 23:9; prudence, 2Ch 2:12; Pro 19:11 (margin); sense, in Neh 8:8; knowledge, 2Ch 30:22; and policy in Dan 8:25. It may denote, therefore, understanding, wisdom, knowledge, success, prudence; and it is true in regard to all of these – for the fear of the Lord, or true religion, produces them all. It is not necessary, therefore, to endeavor to ascertain precisely which of these is the meaning here.
That do his commandments – Margin, as in the Hebrew, do them. That do the things connected with the fear of the Lord; that is, who obey God.
His praise endureth for ever – That is, the foundation for his praise endures to all eternity; or, is unchangeable. As God is always the same, so there is, as derived from his being and perfections, always the same foundation for praise. As there will always be created beings who can and will appreciate this, so it will be literally true, as it should be, that his praise will be celebrated forever.
Fuente: Albert Barnes’ Notes on the Bible
Psa 111:10
The fear of the Lord is the beginning of wisdom.
Piety is true wisdom
I. Explain the text.
1. By the fear of the Lord, you are to understand, not merely one affection of our minds towards God; but, piety in general, the service of God, and the devotion of the heart to Him.
2. Wisdom, in the Scripture sense, is a virtue which makes a man not only skilful and intelligent, but also good and virtuous. It consists, not so much in knowledge, as in practice.
3. The fear of the Lord is the beginning of wisdom. This may signify, either that it is first in order of time–the rudiment, the foundation of wisdom; or first in point of dignity–the principal, or chief part of wisdom.
4. A good understanding have all they that do thereafter; i.e. they are truly wise, and best consult their own interests, both in this and the next world, who do such things as belong to the fear of the Lord.
II. Illustrate and confirm the truth of the text thus explained: showing, that to practise those duties, in which the fear of God consists, is to be really wise; that it is acting agreeably to our reason, and our interests.
1. Religion alone teaches what is the supreme good of man; concerning the nature of which the philosophers so much erred. It is religion that points out to us an end most excellent, most worthy of our efforts, and of such inestimable value, as to overpay all our labours in the attainment of it: and that end is,–to enjoy eternal, uninterrupted happiness, in the presence of God.
2. Religion not only shows this admirable end to us; but also teaches the means to be used by us for attaining to it; namely, faith and obedience, prayer and thanksgiving; which constitute our religious duty. (S. Partridge, M.A.)
The danger and folly of living without religion
Philosophically speaking, it has been said that nature abhors a vacuum; and morally speaking, it may also be said that the absence of the fear of God is revolting to the human soul.
I. To live without the fear of God, or, in other words, without religion, must be a dangerous thing. Whether we consider the character of God, or the sinfulness of man–whether we contemplate the sacrifice which God has made, in laying a foundation for our religious homage–whether we fix our views on the riches of Gods love, or on the terrors of His wrath,–whether we look to time or to eternity, to death or to doom: Is it not, we would ask, yea, must it not be a dangerous thing to be at war with Heaven? And what, but this, is the position of man without religion? Verily, God is to be feared and held in reverence of all His creatures. His might in creation, and His majesty in providence–our own weakness and our own wants, all combine in enforcing on us this important truth. And yet how strange that we above all His other workmanship should refuse Him a willing homage! Let it not be forgotten that the want of religion is sin, and for sin the Son of God died. Can the irreligious, therefore, the sinful man, be safe?
II. To live without religion is to exemplify the very perfection of folly.
1. Is he not a fool who overlooks the end of his existence–who forgets and forgets entirely the purpose for which he was sent into the world?
2. Is he not a fool who sacrifices the ethereal, the immortal mind that is in him, to the appetites and desires of the material body in which that mind is enshrined?
3. Is he not a fool who willingly foregoes all that can give a charm to worldly prosperity–a relish to the joys that Providence dispenses in this vale of tears.
4. Is he not a fool who willingly and of his own accord, and recklessly, makes a sacrifice of all that can soothe him in sorrow–support him in trial–comfort him in adversity, or give him hope in death? (W. Craig.)
Religion the highest wisdom, and sin the greatest madness and folly
Wisdom consists in two things: choosing a right end, and using right means to obtain it. Now, what end so becoming a creature to live for ever, as everlasting happiness? And what way can it be obtained, but in the way of holiness?
I. Men will not take the safest side in religion, which their reason and self-love carry them to do in other cases. Believe and regard what God has said; be holy in all manner of conversation; strive with all your might to enter in at the strait gate; accept of Christ as your Lord and Saviour. Do this, and you are safe, let the case be as it will; there are no bad consequences that can possibly follow from this conduct.
II. Is it not the greatest folly to believe, or profess to believe, the great truths of religion, and yet act quite contrary to such a belief? Do you plead, that you intend to repent of this inconsistent conduct hereafter? But if religion is an excellent thing, as you profess to believe it, why do you not choose it now? the sooner the better. Again, is it not the greatest folly to indulge yourselves in a practice that you deliberately intend to repent of? Will you prosecute a scheme which you deliberately intend afterwards to condemn and be sorry for?
III. Is it not the greatest folly for men to pretend to love God, when their temper and conduct are inconsistent with it, and plainly evidential of the contrary? What mean thoughts must they have of God, when they think to put Him off with such an empty compliment and hypocritical profession!
IV. Is it not the greatest folly for men to hope for heaven, when they have no evidences at all of their title to it, or fitness for it? Can an illiterate rustic find pleasure in rigid mathematical demonstrations, and learned speculations, or a man of pleasure and business in the ascetic, mortified life of a hermit? Can a man, whose taste is vitiated by sickness, enjoy happiness in the entertainments of a feast? No, nothing can make a man happy, but what is suited to his relish and disposition.
V. Is it not the greatest madness to be more concerned about the affairs of time than those of eternity? If you should throw away an estate to obtain a farthing, if you should run upon a drawn sword to escape a prickle, if you should prefer pebbles to crowns and kingdoms, darkness to light, or one luxurious meal to the support of your whole life, it would not be so shocking a piece of madness.
1. Since there is so much folly in the world in matters of religion, how astonishing is it that it is not universally contemned and ridiculed, or pitied and lamented!
2. With what an ill grace do the irreligious contemn and despise those that make religion their great concern, as weak, silly creatures!
3. How absurd is it for men to pretend they will not turn their thoughts to religion, lest it should make them melancholy or distracted! Alas! sinners, you cannot be more so than you are already; and you will never come to yourselves till, with the prodigal, you determine to return to your Fathers house.
4. If the fear of the Lord, religion, is the perfection of wisdom, how unreasonably does the world charge it with making people mad!
5. Since men are such fools in matters of religion, since they censure it with so much severity and contempt, how astonishing is it that God should send down that Divine, heaven-born thing, religion, into our world, where it is so much neglected and abused! (S. Davies, M.A.)
A good understanding have all they that do His commandments.—
Keeping Gods commandments the surest evidence of a good understanding
I. Illustrate and confirm the declaration. By them, or the commandments of God, we are to understand our general duty, as His reasonable creatures; whatever He hath revealed to us as His will, whether by the light of nature or His written Word. Besides living soberly, righteously, and godly, it requireth faith in Christ, love to Him, trust in Him, an humble dependence on the help of the Holy Spirit, and a compliance with the institutions of Baptism and the Lords Supper, which are commandments of God, as being enjoined by Jesus Christ, who was a teacher sent from Him. Doing His commandments implies avoiding everything that is evil (Job 28:28). It includes also learning to do well, and practising every duty which God requiteth of us. It is not sufficient to study the commandments of God as a science, to understand their meaning and extent, and to be able to explain them with the most critical exactness. It is not sufficient to talk of them, to admire their suitableness and excellency, but we are to do them, to do them sincerely, cheerfully, and constantly, unmoved by any temptations that would lead us to neglect the observance of them. Now, they who thus do Gods commandments are said to have good understandings, that is, to be wise men.
1. They understand the nature of things best, and judge rightly of their essential difference.
2. They understand the nature and will of God best.
3. They understand this world best. They consider it, not as their home and portion, but as a distant land; a school of education; a state of trial for another world.
4. They understand themselves and their own interest best. They know, and consider, that they were formed for God; for His service and honour. Therefore their first inquiry is, Where is God my Maker? What doth He require of me, and how is His favour to be obtained? They know, from reflecting upon their own natures, that they were not formed to scrape together the riches of earth, to indulge its pleasures, and to gratify every craving appetite. Therefore, whilst others are cumbered about many things, their attention is fixed upon the one thing needful. They know that to fear God, and keep His commandments, is thewhole duty and interest of man, and therefore they do this.
II. Apply it in some useful reflections and advices.
1. Let us be thankful for the Divine commandments, which are adapted to exalt us to such dignity and felicity.
2. We may hence learn to judge, who are truly wise, and have good understandings.
3. Here is the true test of orthodoxy. There is no error or heresy so opposite to the Gospel as a wicked life. There are many, saith Mr. Flavel, who hate doctrinal errors, yet perish by practical ones; who hate false doctrine, yet perish by a false heart.
4. Let us all make it our great care and business to do the commandments of God. Let us study this as the most important branch of science; mind this as the great concern of human life. Here let your labour and zeal be employed. (Job Orton, D.D.)
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Psa 112:1-10
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. The fear of the Lord is the beginning of wisdom] The original stands thus: reshith chokmah, yirath Yehovah, The beginning of wisdom is the fear of Jehovah. Wisdom itself begins with this fear; true wisdom has this for its commencement. It is the first ingredient in it, and is an essential part of it. In vain does any man pretend to be wise who does not fear the Lord; and he who fears the Lord departs from evil: he who lives in sin neither fears God, nor is wise.
A good understanding have all they that do his commandments] These last words we add as necessary to make up the sense; but there is no need of this expedient, as the words of the original literally read thus: “The beginning of wisdom is the fear of Jehovah; good discernment to the doers.” That is, They who act according to the dictates of wisdom, the commencement of which is the fear of Jehovah, have a sound understanding, discern their duty and their interest, and live to secure their own peace, their neighbour’s good, and God’s glory.
ANALYSIS OF THE HUNDRED AND ELEVENTH PSALM
It is supposed that this hymn was set by the author to be sung at the passover; and that it might be the more readily learned and remembered, the colons are in number as many as, and arranged in the order of, the letters of the Hebrew alphabet. It is an exhortation to praise God for his wonderful benefits bestowed on the world at large, and especially on Israel and the Church.
There are three parts in this Psalm: –
I. A resolution of the psalmist to praise God; the manner in which he would do so; and the company with whom he would do it, Ps 111:1.
II. An expression of the reasons which moved him to praise God, viz., his admirable benefits, special and general, Ps 111:2-9.
III. An inference from the premises by way of sentiment in which he commends the fear of God, Ps 111:10.
I. The title of this Psalm is, “Hallelujah, praise ye the Lord;” and he adds, –
1. “I will praise the Lord.” And shows how it should be done.
2. Not hypocritically; not with the lips only, but “with the heart.”
3. “With the whole heart.”
4. Not only secretly, but also “in the assembly of the upright,” c. 1. Both in the assembly, where these good and upright men are. 2. And also in a mixed multitude, and secretly among good men.
II. And, having made a pious confession of his readiness to practise the duty, he next sets down the ground and matter of his praise.
First. His works of power, in the creation and conservation of the world, or the favours shown to the Church: “And these works of the Lord are great.” 1. Great, not only for variety and beauty, but also in base creatures his wisdom is admirable, and to be admired. 2. Great for it was great to take to himself a people out of another people, to make a covenant with them, and to reveal his promises, and give them a law, to settle among them a policy for Church and state. 3. Fools and impious men, indeed, but little consider these works; they think not of their Author: but in the eyes of all wise men “they are sought out,” c.
Secondly. His works of wisdom, in governing the creatures he has created, and in guiding and collecting his Church. 1. It is honourable and much more so its Author. 2. And glorious; far above the works of princes. 3. And righteous: “He is a righteous God, and his righteousness endureth for ever.” For he never departs from the exact rule of justice.
Which record must be kept: –
“He hath made his wonderful works,” c. As in the Jewish hosts.
Thirdly. His works of mercy. They proceed from mere mercy: “For the Lord is gracious,” c. 1. “Gracious,” in doing these works. 2. “Full of compassion,” as a father towards his children.
Of these the prophet gives several instances: –
1. “He hath given meat,” &c. He nourished his people for forty years in the wilderness, giving them meat from heaven.
2. “He will ever be mindful,” &c. Notwithstanding their provocations.
3. “He hath showed his people,” &c. As in the turning of Jordan backwards, overthrowing Jericho, staying the sun and moon, &c.
4. “That he might give them,” &c. By the expulsion of the Canaanites: “The works of the Lord are great,” &c.
He now uses an acclamation: “The works of his hands are,” –
1. Verity. Making good his promise to Abraham.
2. Judgment. Executed on idolaters and profane persons.
And shows unto all the world that, –
1. “All his commandments are sure.” That his laws, especially his moral laws, are of everlasting obligation on all.
2. That these commands “stand fast for ever” for they are established in truth, equity, justice, and reason.
The prophet next speaks of a mercy far exceeding all the rest, the work of human redemption by Christ. This may be thus expounded, and better than in reference to the redemption of Israel out of Egypt.
1. “He sent redemption,” c. A Redeemer so long promised.
2. “He hath commanded his covenant,” &c. Which is still extant.
III. The prophet, having enumerated many of God’s works of power, wisdom, and mercy, concludes the Psalm with three acclamations.
“Holy and reverend,” &c. Either in his service, or whenever he is signified.
1. Holy – unpolluted by hypocrisy. The command is, “Be ye holy, for I am holy.”
2. Reverend – not rashly or negligently performed. Or, as some read it, terrible and it is a fearful thing to fall into the hands of the living God.
The second acclamation follows upon the preceding: –
1. This fear “is the beginning of wisdom.” For these men begin to be wise “to eschew evil, and do good.”
2. This fear, if it be right, will be practical: “For a good understanding,” c.
The third acclamation is, “His praise endureth for ever.” Which some refer to God, others to man but both are true. For the praise must continue for ever: “His power, mercy,” c.
If referred to man then the sense will be, –
1. “His praise.” For “they that dwell in thy house,” &c., Ps 84:4.
2. Or “His praise.” The commendation of a good man “will be had in everlasting remembrance,” Ps 112:6. “The name of the wicked shall rot,” &c. Pr 10:7. “Well done, thou good and faithful servant,” c. Mt 25:21. His praise is in this world lasting, but in the world to come everlasting.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The fear of the Lord; piety or true religion, which consists in the fear or worship and service of God.
Is the beginning of wisdom; is the only foundation of and introduction to all true wisdom. Or, is the chief part of wisdom; those things which are most excellent in their kinds being off said to be first, to wit; in dignity, as Num 24:20; Deu 18:4, &c., and in other authors. And the first command, Mar 12:28, is called the greatest command, Mat 22:36.
That do his commandments, Heb. that do them, to wit, Gods commands, or the things which the fear of God requireth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. And hence love and fear ofsuch a God is the chief element of true wisdom (compare Pro 1:7;Pro 9:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The fear of the Lord is the beginning of wisdom,…. The fear of the Lord, whose name is revered, is not a fear of his judgments here or hereafter, but of his goodness and grace; it is a reverential affection for him, a fiducial fear of him, a fear of offending so good a Being as he is; and it includes all religious worship of him, inward and outward, private and public; and at this true wisdom begins; a man begins to be wise when he fears the Lord, and not till then; this is his highest wisdom, and this is, as it may be rendered, “the chief of wisdom” i, the principal part of it; see Pr 9:10.
A good understanding have all they that do his commandments; or “that do them” k; the fear of the Lord and wisdom; that exercise them, that do as they oblige and direct to; so R. Moses in Aben Ezra connects the words; such have a good understanding of the Lord, know him as the object of their fear and reverence, and of their duty to him, and of their own interest, it being their wisdom to fear him; since by attending to their duty, to the word and ordinances of God, such arrive to a greater degree of knowledge and understanding of divine things. Some render it “good success l” or “prosperity”, as Kimchi; such usually have prosperity in soul and body, in things temporal and spiritual; see Jos 1:8.
His praise endureth for ever; or “its praise” m; the praise of the fear of the Lord, of divine wisdom, and of a good understanding; just as of circumcision in the heart, Ro 2:29 or the praise of him that does the above things, that does the commandments of God, or acts under the fear of God, and as a wise man, 1Co 4:5 or rather the praise of God, which shall be given him by angels and men now and for evermore, as it ought to be; and to stir up to which is the design of the psalm throughout; and which men are encouraged to from the works and word of God, from his name, nature, and covenant, and from his blessings and acts of grace and goodness.
i “caput sapientiae”, Junius Tremellius “vel praecipuum”, Cocceius; “summa”, Michaelis. k “facientibus ea”, Pagninus, Montanus, Junius Tremelilius, c. l “successus optimus”, Junius & Tremellius so Ainsworth. m “quorum laus”, Tigurine version i.e. “uniuscujusque facientium”, Gejerus, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
10. The fear of Jehovah Having treated of the kindness of God, and paid a well-merited tribute to the law, the prophet goes on to exhort the faithful to reverence God, and be zealous in the keeping of the law. In calling the fear of God, The beginning or source of wisdom, he charges with folly those who do not render implicit obedience unto God. As if he should say, They who fear not God, and do not regulate their lives according to his law, are brute beasts: and are ignorant of the first elements of true wisdom. To this we must carefully attend; for although mankind generally wish to be accounted wise almost all the world lightly esteem God, and take pleasure in their own wicked craftiness. And as the very worst of men are reputed to be superior to all others in point of wisdom; and, puffed up with this confidence, harden themselves against God, the prophet declares all the wisdom of the world, without the fear of God, to be vanity or an empty shadow. And, indeed, all who are ignorant of the purpose for which they live are fools and madmen. But to serve God is the purpose for which we have been born, and for which we are preserved in life. There is, therefore, no worse blindness, no insensibility so grovelling, as when we contemn God, and place our affections elsewhere. For whatever ingenuity the wicked may possess, they are destitute of the main thing, genuine piety. To the same effect are the words which immediately follow, a good understanding have all they who keep God’s commandments. There is great emphasis upon the qualifying adjunct טוב, tob; because the prophet, in inveighing against the foolish opinion to which we have already adverted, tacitly condemns those who delight in their own wicked craftiness. His meaning is, I admit, that they are usually deemed wise who look well to their own interests, who can pursue a temporising policy, who have the acuteness and artifice of preserving the favorable opinion of the world, and who even practice deception upon others. But even were I to grant that this character belongs to them, yet is their wisdom unprofitable and perverse, because true wisdom manifests itself in the observance of the law. Next he substitutes the keeping of God’s commandments for the fear of God. For though all men, without exception, boast that they fear God, yet nothing is more common than for them to live in the neglect of his law. Hence the prophet very properly inculcates upon us the voluntary assumption of his yoke, and submission to the regulations of his word, as the most satisfactory evidence of our living in the fear of God. The term beginning (340) has misled some, leading them to imagine that the fear of God was denominated the entrance of wisdom, as it were the alphabet, because it prepares men for true piety. Such an opinion is scarcely deserving of notice, seeing that, in Job 28:28, it is called “wisdom.” In this passage fear is not to be understood as referring to the first or elementary principles of piety, as in 1Jo 4:18, but is comprehensive of all true godliness, or the worship of God. The conclusion of the psalm requires no explanation; it being the object of the prophet simply to inculcate upon the faithful, that nothing is more profitable for them, than to spend their lives in the celebration of the praises of God.
(340) “ The beginning, — the word, so translated, also signifies the prime, the chief part, the perfection; a sense which it may very well bear in this place: comp. Deu 10:12 ” — Cresswell. “ ראשית this word may signify, the first in time, and so it may denote the foundation of any thing; hence the meaning of the Psalmist here is, that the foundation of all wisdom is the fear of the Lord. But ראשית has also the sense of being first in dignity, as well as in order of time; thus ראשית חכמה , wisdom is the chief thing, Pro 4:7. Here it may be understood in the same manner; i.e. , the fear of the Lord is the chief wisdom.” — Phillips.
Fuente: Calvin’s Complete Commentary
(10) A good understanding . . .Better, a good estimation have all they that do them. The parallelism here, as the context of Pro. 3:4, decides for this rendering against that of the margin, a good success. Not only is piety the beginning of wisdom, but righteousness wins good esteem. For by his praise we must certainly understand the praise of the good man.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. The beginning of wisdom Not only in the sense of order of time, but also as chief or first in dignity. See Pro 1:7; Pro 4:7, where the same word, “beginning,” occurs. Understanding must here be taken in its ethical sense of wisdom, prudence, discretion; which was always looked upon as the gift of God and the guaranty of success and happiness. Job 28:28; Pro 13:15.
His praise endureth Whose praise? Some suppose the praise of the wise man, who keeps the commandments, is meant, as in Psalms 112. But Jehovah in his works is the theme of the psalm, and the pronoun more properly refers to “Lord” in the first member of the verse, to whom all praise is due.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 111:10. The fear of the Lord is the beginning Or, as the original word reishith also signifies the first, the principal point. A good understanding have all they, &c. That is, “it is the surest mark of a good judgment, to apply one’s self to the strict observance of God’s commandments:” or, according to the original, A good understanding have all they that do it; i.e. who constantly observe this wisdom, this fear of the Lord: this will give them a better understanding of what is good for them, than any politic maxims can infuse into them. The next words may be rendered, the praise of it; i.e. of the wisdom and good understanding of those who fear the Lord: this will procure them such a substantial happiness, as nothing sub-lunary can possibly bestow upon them. This wisdom is called the fear of God, because deduced from the sovereign right of the Creator to demand the regard and obedience of his creatures: but it is such a fear, as is founded on a belief of, and attention to, all the attributes of the Deity, his goodness and mercy, as well as his justice and power, particularly as they are revealed to us in and through Jesus Christ: it is therefore often in scripture called, the love of God, and trust in God; it is a fear of displeasing him; a desire of imitating him; an affectionate sense of his adorable excellencies; a resolution of conforming ourselves to his will; and, in consequence, a satisfactory confidence of enjoying his protection in all events. The fear of God, thus understood and practised, turns the most awful of the divine attributes into the most consolatory articles of belief. The infinite power of God is no longer terrifying, when through Christ it is disarmed of vengeance; nay, is even matter of joy and delight, when considered as engaged in our behalf. The terrors of his justice need not make us afraid, when not offended by our wilful provocations, and satisfied by the atoning blood; yea, they are converted into supports of our expectations, when we reflect on the security and condition of the divine promises. His holiness will not make us fly his presence, when through Almighty Grace we have endeavoured to cleanse ourselves from all filthiness, perfecting holiness in the fear of God. Then all his gracious attributes of goodness to all, of patience and longsuffering to sinners, of mercy to returning penitents, appear mere exceeding gracious, and fill that soul with joy unspeakable, and full of glory, which is conscious of the divine favour through the gracious Redeemer, and has habitually and uniformly endeavoured to please and obey its Maker and Saviour: “Happy is the man that thus feareth alway.” Pro 28:14. See Dodwell’s sermon on Psa 34:11.
REFLECTIONS.We here find the Psalmist,
1. Professing his purpose to praise God with his whole heart, with unfeigned sincerity, and warm affection, in the assembly of the upright, and in the congregation, in social worship, or the courts of the sanctuary.
2. He would take the matter of his song from the works of the Lord, the works of creation, providence, and redemption, which are each of them so great and wonderful, and sought out of all them that have pleasure therein; who make these the delightful subjects of their contemplation, and long to increase their knowledge of them, that they may be more enlarged in love and praise. His work is honourable and glorious in itself, and suited to exalt the glory of the Divine artificer: his righteousness endureth for ever; all the dispensations of his providence and grace are altogether and everlastingly righteous and true, and especially that Divine work of redemption which Jesus wrought out for believers, to justify all who trust in it from every condemnation. He hath made his wonderful works to be remembered; they well deserve to be treasured up in our memories; and God hath graciously been pleased to transmit to us, in his word, his wonders of old time, to excite still our wonder and praise: the Lord is gracious and full of compassion, as sinners, to their unutterable comfort, experience in the salvation of Jesus Christ, and in the great and precious promises which are in him; and as appears also in all the instances of his providential care: for he hath given meat unto them that fear him, or, a prey; the spoil of the Egyptians; and, rather than they should want, hath provided in the wilderness, for Israel, bread from heaven; and still he continues to feed his believing people daily with that better bread from heaven, which giveth life unto the world: he will ever be mindful of his covenant, none of the promises of it shall ever fail, nor any of the blessings of it be withheld from his faithful people; and therefore they are bound to say Hallelujah, for mercies so inestimably precious, so gracious, and so free.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 686
THE FEAR OF THE LORD
Psa 111:10. The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: His praise endureth for ever.
OF all attainments that are made by man, wisdom is confessedly the highest: and well does it deserve the highest place in our esteem, because it elevates and ennobles him in whom it is found. This is true even of human wisdom: how much more, then, of that which is divine! But where shall divine wisdom be found? or who can ever estimate it aright, when found? These are questions propounded by holy Job; and they deserve our most attentive consideration. Where, says he, shall wisdom be found? and where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. The depth saith, It is not in me: and the sea saith, It is not in me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious onyx and the sapphire. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. No mention shall be made of coral or of pearls: for the price of wisdom is above rubies. The topaz of Ethiopia shall not equal it; neither shall it be valued with pure gold [Note: Job 28:12-19.]. Having stated all this, he again asks the question, Whence then cometh wisdom? and where is the place of understanding? He then answers, that it is hid from the eyes of all living: that God alone understandeth it: and that he hath declared where and what it is: Unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding [Note: Job 28:20-21; Job 28:24; Job 28:27-28.]. Now, rich and determinate as this passage is, it does not equal the declaration of David, who says, The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever. Here he not only identifies the fear of the Lord with wisdom, but carries on the comparison from the beginning to the end, from the first formation of them in the soul to their final completion in glory.
To enter fully into his meaning, we shall consider the fear of the Lord,
I.
As existing in the soul
Man is born like a wild asss colt, and is as destitute of true wisdom as he. The fear of the Lord is the very beginning of wisdom; and then only does wisdom exist in the soul, when the fear of the Lord is implanted in it. But,
What do we understand by the fear of the Lord?
[This needs not to be stated at any length, because a very few words will suffice to explain it. The fear of the Lord is here put for true religion; even for such religion as manifests itself by a deep humiliation before God, a simple affiance in the Lord Jesus Christ, and an unreserved obedience to his will. This is well understood amongst you, and therefore needs not to be insisted on. You all know that it does not consist in a mere assent to Christianity as true, or a profession of it as the only true system: you are fully aware that there is comprehended in it a real surrender of ourselves to God as his redeemed people.]
This, when existing in the soul, is true wisdom
[There is no true wisdom where this fear is not; for without this fear, a man views nothing aright, and does nothing aright. Earthly things have in his eyes an importance which does not properly belong to them and heavenly things are in no respect appreciated according to their real worth But when God has put his fear into our hearts, our misconceptions are removed, and our mistakes rectified. Sin is no longer that light and venial evil which we before supposed it to be; nor is salvation judged to be of so small consequence, that we can any longer neglect it. The salvation of the soul becomes from that moment the one thing needful; and all the concerns of time are swallowed up in those of eternity This may be accounted folly: yea, it is so accounted by an ignorant and ungodly world: but God declares it to be wisdom; and such it will prove itself to be in the issue ]
But trace it,
II.
As operating in the life
In all its bearings, and in all its operations, the fear of the Lord approves itself to be true wisdom. Mark it as operating,
1.
In the different ages and relations of life
[Of whatever age a person be, whether young or old, the fear of the Lord will dictate to him such a deportment as befits him. And in every relation of life it will exalt his character. Husband or wife, parent or child, master or servant, magistrate or subject, all will know their place; all will fulfil their duties; all will execute their respective offices with care. In nothing will the operation of this principle more clearly appear, than in stimulating every one to discharge with diligence and propriety the duties of his own peculiar calling ]
2.
In the different circumstances in which it may be placed
[Are we in prosperity? this will keep us humble, and watchful against the temptations to which prosperity will expose us. Are we in adversity of any kind? this will support us from fainting and murmuring, on the one hand; and from a contemptuous apathy on the other. It will cause us to acknowledge a divine agency in every thing that occurs: and to make such an improvement of it, as that God may be glorified in all.
Of course, I must not be understood to say that the fear of the Lord will enlarge a mans intellectual powers, any more than it will increase his bodily stature; at least, not to such a degree as to divest a man of his natural weakness. A man who is of slender capacity will continue so; and he will be liable to misapprehensions as arising out of that circumstance. A person of a weak mind will betray that weakness in any thing that may engage his attention: and, if it betray itself in his religious deportment, it will be very unjust to ascribe that to religion which proceeds only from his own imbecility, and would equally shew itself in any other occupation or pursuit. But this I will say, that this divine principle will go far to direct him, where his judgment, not so regulated, would err: and that, consequently, he will on the whole excel in wisdom those whose capacity and attainments are in other respects on a level with his own. I will further say, that, in proportion as he advances in true piety, his profiting in wisdom also will appear unto all.]
Let us view this principle yet further,
III.
As completed in a better world
The applause which ungodly men gain from their blind companions is of very short continuance. But that which piety secures will endure for ever.
The man who fears the Lord is not without applause in this world
[What if he be derided by some? it is only by those who know not what true wisdom is: and who, if they acted in reference to earthly things as they do in relation to their heavenly concerns, would themselves be regarded by all mankind as fools and idiots. By every man whose good opinion is worth having, the godly man is loved and honoured yea, and God himself also honours him with the richest manifestations of his presence and love ]
And how is he honoured in the eternal world!
[Thither the angels of God bear him on their wings, exulting in the office assigned to them of ministering unto him. And no sooner is he arrived at the portals of heaven, than he is welcomed by God himself, who, in the presence of all the heavenly host, addresses him, Well done, good and faithful servant, enter thou into the joy of thy Lord. Behold the crown prepared for him! the throne also made ready for his reception! Behold the kingdom awarded to him as his inheritance, of which he takes possession as an heir of God, and joint-heir with Christ! Yes, truly, this is his praise; and will be so when they who here despised him shall awake to shame and everlasting contempt. This praise, too, endureth for ever. Whilst his once contemptuous enemies are weeping and wailing and gnashing their teeth in hell, he will be in the full enjoyment of glory and honour and immortality, in the bosom of his God.]
Address
1.
Those who despise religion
[Whence is it that ye despise it? Your contempt of it is altogether founded on your own ignorance and wickedness. Satan has blinded your eyes, and hardened your hearts, and is leading you captive at his will. And how long, think you, will you retain your present opinions? If God Almighty ever have mercy on your soul, your eyes will be opened to see your folly and impiety: but, if this mercy never be vouchsafed to you, not a minute will intervene between your departure hence and a total change of your views. You will then be perfectly like-minded with those whom you now despise: but who can express the regret which you will then feel at the review of your conduct? But then your regrets will be in vain: your day of grace will have for ever passed away; and you will for ever reap the bitter fruits of your wickedness ]
2.
Those who are afraid of confessing Christ by reason of the contempt which they shall thereby encounter
[It was not thus that your Saviour dealt with you. He knew to what shame and ignominy he should be exposed for you; and yet, for the joy of saving your souls, he endured the cross and despised the shame, and is now set down at the right hand of the throne of God. The same blessed issue is reserved for you also, if you approve yourselves faithful unto him: If you deny him, he will deny you: but, if you submit willingly to suffer with him, you shall also be glorified together [Note: Rom 8:17 and 2Ti 2:12.]. Regard not, then, the scoffs of an ungodly world; but rejoice rather that you are counted worthy to endure them. But, after all, what is it that you are afraid of? an unkind look? an opprobrious name? or the finger of scorn? Truly you have but little pretence to wisdom, if by such things as these you can be deterred from confessing Him who lived and died for you.]
3.
Those who by reason of indiscretion give occasion to the adversary to speak reproachfully
[It is greatly to be lamented that all who profess godliness do not act so wisely as they ought. There are many who, by the extravagance of their notions, or the absurdity of their deportment, cause religion itself to be reproached, and the way of truth to be evil spoken of. But I must declare to all such professors, that they incur a fearful responsibility before God; and that for every one who falls over the stumbling-blocks which are thus laid in his way, they must give account in the day of judgment. See to it then, Brethren, that ye walk in wisdom towards those that are without; and that instead of giving occasion of offence by any unwise conduct on your part, ye put to silence the ignorance of foolish men by your well-doing. Never forget that wisdom is identified with religion. It admits of nothing that is foolish or extravagant in any respect. Prudence, sobriety, soundness of judgment, and true discretion, are inseparable from it: and if we would adorn our profession, or be accepted of our God, we must walk wisely before him in a perfect way [Note: Psa 101:2.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
This verse comes in very properly after the former, to point out the leading principles in those who are the happy partakers of the unspeakable mercy of God in Christ; and this forms one of the Lord’s marks and characters, whereby his people are known: I will make (saith the Lord) an everlasting covenant with them, that I WILL NOT turn away from them, to do them good; but I will put my fear in their hearts, that THEY SHALL NOT depart, from me. Jer 32:40 .
REFLECTIONS
BEHOLD, my soul, how Jesus, going before thee in all the paths of duty, as well as fulfilling all righteousness, calls up thy love, thy praise, thy thankfulness, in his lovely example. And did Jesus, in his zeal for his Father’s glory, thus delight to do his will, and to praise the Father for redemption; and shall not all thy affections be exerted to the same? Wilt thou not sing Hallelujah, and praise the Lord in the assembly of the upright?
Oh! holy Father! holy indeed and reverend is thy name. Thy covenant faithfulness, and love, and truth, to a thousand generations, may well call forth the song of every redeemed heart; for it is thou that hast sent redemption unto thy people, and sent it in the person of thy dear and ever-blessed Son; thereby making redemption infinitely more precious, and endearing it to our hearts by a thousand ties of affection, love, and duty.
Oh! Lord! give to me that holy fear, and put it in my heart, that I may never depart from thee; and cause me to take pleasure in the contemplation of all thy works. May it be my morning delight, my noon day rejoicing, and my evening song, to search out thy gracious dealings towards the children of men. And chiefly; Lord! let my thoughts be all engaged in contemplating the person, work, offices, character, and relation of Jesus. Here, blessed Jesus! may my whole soul centre as the bee upon the sweetest flower; for my meditation of thee shall be sweet.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 111:10 The fear of the LORD [is] the beginning of wisdom: a good understanding have all they that do [his commandments]: his praise endureth for ever.
Ver. 10. The fear of the Lord is the beginning of wisdom ] Or the principal point and chief perfection. See Pro 1:7 Job 28:28 . See Trapp on “ Pro 1:7 “ See Trapp on “ Job 28:28 “
A good understanding have all they
His praise endureth for ever
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fear = reverence.
beginning. Not wisdom itself, or its end, but only the beginning of it. See notes on Job 28:28. Pro 1:7.
Fuente: Companion Bible Notes, Appendices and Graphics
fear
Also; Psa 112:1. (See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
fear: Job 28:28, Pro 1:7, Pro 9:10, Ecc 12:13
a good understanding: or, good success, Psa 1:3, Deu 4:6, Jos 1:7, Jos 1:8, Pro 3:4, 2Ti 3:15-17
do his commandments: Heb. do them, Joh 13:17, Rev 22:14
his praise: Mat 25:21, Mat 25:23, Joh 5:44, Joh 12:43, Rom 2:7, Rom 2:29, 1Co 4:5, 2Co 4:17, 1Pe 1:7
Reciprocal: Gen 22:12 – now Deu 6:2 – fear Deu 28:1 – If thou shalt Jos 24:14 – fear 1Sa 12:24 – fear the Lord Psa 19:9 – enduring Psa 25:12 – What Psa 34:11 – I will Psa 53:2 – any that Psa 112:1 – Blessed Psa 112:3 – and his Psa 119:34 – Give me Psa 119:73 – Thy hands Psa 119:100 – because Pro 14:8 – wisdom Pro 15:21 – a man Pro 15:33 – fear Pro 23:17 – be thou Isa 50:10 – is among Mal 3:16 – that feared Mat 7:24 – a wise Luk 1:17 – to make Act 9:31 – and walking Act 10:35 – feareth Eph 5:17 – understanding 1Pe 2:17 – Fear
Fuente: The Treasury of Scripture Knowledge
Psa 111:10. The fear of the Lord That is, piety, or true religion, which consists in the fear, or worship and service of God; is the beginning of wisdom Is the only foundation of, and introduction to, all true wisdom: or, is the chief part, the first and principal point of wisdom. A good understanding have all they that do his commandments That conscientiously walk according to them; for the practice of them, as Bishop Patrick observes, gives men a better understanding of what is good for them, than any politic maxims can infuse into them. His praise endureth for ever Let the Lord be for ever praised, who hath given us these good and wholesome laws, and thereby shown us the way to eternal honour and happiness. But the Hebrew may be rendered, the praise of it, that is, of the wisdom and good understanding of those that fear the Lord, endureth, or standeth fast, as , signifies, for ever: this will procure them such a substantial happiness as they can never be deprived of, either in this world or the next.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
111:10 {e} The fear of the LORD [is] the beginning of wisdom: a good understanding have all they that {f} do [his commandments]: his praise endureth for ever.
(e) They only are wise who fear God and none have understanding but they who obey the word.
(f) That is, his commandment as in Psa 111:7.
Fuente: Geneva Bible Notes
3. Concluding wisdom 111:10
The writer may have quoted Job 28:28, Pro 1:7 or Psa 9:10, or Ecc 12:13.
"This famous saying is virtually the motto of the Wisdom writers, where its truth appears in various forms . . ." [Note: Kidner, Psalms 73-150, p. 398.]
In view of God’s great acts and faithfulness, fearing Him is the better part of wisdom. Obedience expresses reverential trust. Continuing worship is also appropriate. Some interpreters take the last clause as a prayer rather than a statement. [Note: E.g., Dahood, 3:125.]
God’s people should commit to memory the great characteristics and works of their God so they will remember to trust and obey Him.