Salmos 111:10

DISCOURSE: 686
THE FEAR OF THE LORD

Salmos 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: Jó 28:12.].” 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: Jó 28:20; Jó 28:24; Jó 28:27.].” 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 ass’s 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 man’s 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: Romanos 8:17 and 2 Timóteo 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: Salmos 101:2.].”]