Proverbs chapter 1, we introduced the book last week by simply focusing on verse 1 in light of 1 Kings chapter 3. Proverbs of Solomon, the son of David, king of Israel. So we looked at 1 Kings 3 to see the credentials of the man who instructs us in terms of God's wisdom. And certainly Solomon was in fact the wisest man on the face of the earth, only outdone and outshined by that greater than Solomon, even our Lord Jesus Christ. And so tonight we'll look at the purpose of the book of Proverbs in verses 2 to 7. Beginning in verse 1, notice we read the Proverbs of Solomon, the son of David, king of Israel. To know wisdom and instruction, to perceive the words of understanding, to receive the instruction of wisdom, justice, judgment, and equity. To give prudence to the simple, to the young man knowledge and discretion. A wise man will hear and increase learning, and a man of understanding will attain wise counsel. To understand a proverb and an enigma, the words of the wise and their riddles. The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction. Amen. Well, let us pray. Father, thank you for the written word of the living God. Thank you for Solomon, and thank you for the greater than Solomon, even our Lord Jesus Christ, that one in whom is hid all the treasures of wisdom and knowledge. And how we thank you that you sent him to die for us and to rise again, and as well to instruct us by the word of truth. And we pray tonight that as the prophet Christ rules and reigns at the right hand of the Father, we would know by the Spirit what the Word of God has for us tonight. May these things strengthen us, may these things conform us more unto the image of our beloved Savior. And God, we do pray for our children, as one of the primary focuses of the book is to instruct little ones in the fear of the Lord. God, I pray that you'd open ears and open hearts, that you would guide us by the Spirit, and we pray these things through Jesus Christ our Lord. Amen. Well, as I said last week, when we looked at Solomon in 1 Kings chapter 3, God indeed answered his prayer. God asked him, what is it that you want Solomon? Solomon didn't ask for riches. He didn't ask for wives. He didn't ask for cars or houses or summer homes. Rather, he asked for wisdom. And this petition pleased God. God indeed endowed him with a great deal of wisdom. In fact, 1 Kings 3, 1 Kings 4, 1 Kings 10 tell us and describe for us the kind of wisdom that Solomon had. This is certainly a book, the bulk of which are indeed the Proverbs of Solomon. Some other contributions as well, but the bulk of the book is indeed the Proverbs of Solomon. as well the book of Ecclesiastes, most accept that he indeed wrote the book of Ecclesiastes, and there again he evidences a great deal of wisdom. So Solomon, the son of David, the king of Israel, has given us this particular book, and the purpose is stated in verses 2 to 6, and then the prerequisite for Proverbs is stated in verse 7. In other words, we have the purpose, and then we have what is sort of a principal part or a foundational issue or something that is absolutely necessary, a prerequisite to a rightful reception of the Proverbs, and that is found in verse 7. But note in the first place in terms of the purpose, the general purpose is specified here in verses 2 and 3, to know wisdom and instruction. That is the goal that God has for us as his people. We bear the image of God. We're studying Genesis in our Bible study on Wednesday evening, and in the creation account, there's only one entity that does bear the image of God. There is only one creature that is in the image of God, and that is man. And one aspect of the image of God in man is rationality. Certainly, animals, the lower animals, they all breathe, and they have circulatory systems, and they eat food, and they expel waste, and they do the same sorts of things that man does, but man bears the image of God. Man has a rational capacity that the animals do not. Animals function by instinct. Man functions by discursive learning, by the reception of knowledge, and by putting those things into practice. And God calls us, specifically in the commandment, to love Him with all our heart, with all our soul, with all of our mind, and with all of our strength. And so the book of Proverbs is addressed to us so that we will know wisdom and instruction. Secondly, we are to perceive the words of understanding. In other words, knowledge, perception, and then reception, according to verse three, to receive the instruction of wisdom. One man describes wisdom this way. It means generally masterful understanding, skill or expertise. We might say very simply that wisdom is taking the knowledge that one possesses and applying it with reference to specific concrete situations. It's the art of living properly. Wisdom is absolutely necessary for us to conduct ourselves in a proper sense before God and before our fellow men. Without wisdom, we are going to be those who are unfortunate at the very least. Now notice the judicial purpose. It's not only got this general overarching purpose in terms of knowing wisdom and instruction, perceiving words of understanding, and receiving the instruction of wisdom, but note in verse 3, to receive the instruction of wisdom, and then he says justice Judgment and equity. Remember that Solomon is a king. And one of the primary aspects or one of the primary focuses of the book is that he addresses his sons. Remember that Solomon was a dynastic king. He was one who succeeded his father, David. And likewise, his sons would succeed him and take their rightful positions upon the throne. So not only is it principles for spiritual things, for ethical things, and for practical things, it's also applicable in the civil sphere, and Solomon highlights this on several occasions, or the book, rather, highlights this on several occasions. This is, in fact, a book of insights from the royal court. Notice in chapter 14, just to show and evidence this civil application of the book of Proverbs. Notice in Proverbs 14, verse 34, we read that famous statement that righteousness exalts a nation, but sin is a reproach to any people. Proverbs 16 at verse 12, it is an abomination for kings to commit wickedness, for a throne is established by righteousness. Now, I point this out because I think at times, as the people of God, we forget that our Lord taught us to pray that His will be done on earth as it is in heaven. Now, His will in heaven is not abortion clinics, it's not euthanasia, it's not sodomy. When we see those sorts of things rampant among us, we ought to pray, first and foremost, that God would save our civil leaders. I think this is the emphasis by Paul in 1 Timothy 2. But as well, we ought to pray that he would remove the godless civil leaders. The Lord God is sovereign. In fact, Christ, speaking as wisdom in Proverbs 8 at verse 13, says, By me kings reign. So if a king is reigning poorly, we ought to go to the one by whom they reign and ask him to remove them. Now, I'm not suggesting he remove them via car accidents or some other unfortunate or unsavory way, but that he does remove them through the lawful process of votes and whatnot, or if he does deem to remove them in some other unsavory way, we ought to see the connection between wicked leaders and the nation. As well, notice in 17.7, excellent speech is not becoming to a fool, much less lying lips to a prince. Now, there's certainly a text that basically has no application in the modern political scheme. We expect politicians to lie, don't we? I mean, that's just their job. That's how they're defined. That's a characteristic or an attribute. Well, that ought not to be the way that it is. He says, excellent speech is not becoming to a fool, much less lying lips to a prince. Notice in Proverbs 25, 5. Proverbs 25, 5. We'll investigate this whole matter of the civil government or civil magistrate in more detail as we move through Solomon's school. But again, just to show you that these are, in fact, insights from the royal court. Just a sampling of passages here. Notice in 25.5, take away the wicked from before the king and his throne will be established in righteousness. Again, others highlight that reality. There's this general purpose and there's this judicial purpose involved in the book of Proverbs. Now notice, secondly, in terms of the purpose, the audience addressed. The audience addressed is very comprehensive. It's very extensive. In other words, Solomon or God invites us to Solomon's school irregardless or rather regardless of our particular state or position or our lot in life. Notice in chapter 1 at verse 4, after highlighting the purpose specifically, he addresses the parties and he says to give prudence to the simple. That's an invitation to all of us. I'm not simple. Okay, then you're going to be addressed later because you're the wise or the man of understanding. But God invites the simple to Solomon's school. Isn't that a good thing? Isn't that a wonderful thing? He doesn't say, stay in your simplicity. Now, he doesn't expect everybody to be a PhD. He doesn't expect everybody to split the atom. He doesn't expect everybody to be Plato or Aristotle or Socrates or the Apostle Paul. He doesn't expect that. But if you're simple, you ought to take yourself to the Word of God. Solomon's school will make wise the simple. The psalmist rejoices in the word of God for that very reason. Psalm 19 and Psalm 119, the psalmist says, the law of Yahweh makes wise the simple. And God, through his word, invites the simple to Solomon's school. Now notice, secondly, the young. Verse four, to give prudence to the simple, to the young man, knowledge and discretion. Listen to John Gill with reference to this statement concerning the young. He says, this book will teach him, young, the knowledge of things moral, civil, and religious, to think and act aright, how to behave and conduct himself wisely and discreetly before men, and be a means of forming his mind betimes, or early, for piety and religion, and of furnishing him with rules for his deportment on future life, in all the periods of it, and in whatsoever state and condition he may come into." In other words, children, young people, read the book of Proverbs. Parents, take the book of Proverbs and educate your young people. This is a great, great book of practical wisdom given by inspiration of God most high for the furnishing of young minds with that intellectual equipment that will fit them for life before God and others. Matthew Henry makes the observation, youth is the learning age. You know that old saying, you can't teach an old dog new tricks. There's legitimacy to that. But you can teach young dogs a whole host of tricks. It's just the way God made them. It's just the way God formed them. It's just the way God rolls, if I can be so crass. Youth is the learning age, catches at instructions, and retains what is then received. It is therefore of great consequence that the mind be then seasoned well. Nor can it receive a better tincture than from Solomon's Proverbs. Now, perhaps it's important for us, and as I said in our study in Solomon's School, we will investigate more thoroughly the civil magistrate, its function, its role, its power, what it's supposed to be about. But brethren, especially as Christian parents today, we ought to be educating our children with the Word of God because of the encroaching state. because of government education, because of the indoctrination that is more often than not the case. We are dealing with young people today that are being programmed to be great citizens for the liberal state. And if we as parents do not take seriously the religious instruction of our children, they will not be in a good and happy place. If they continually suck in the pablum that the state gives them by way of the authorized dogma, that's not a good thing. We, as the people of God, need to counteract, insofar as we are able, all of those outside and competing interests with reference to the Word of God. Parents, take seriously the admonition of Solomon. Over and over and over again, he says, my son, my son, my son, if you are not engaged in regular family worship and you have children, may I encourage you to engage in regular family worship. May I encourage you that a good man leaves an inheritance to his children's children. We may not be able to leave silver and gold. We may not be able to leave real estate. We may not be able to leave, you know, a mountain of dough, but we can leave a godly heritage in the way that we instruct our children. This is a mandate from the Word of God, and this is something we need to take seriously as parents, as grandparents. So the youth and the simple, and then as well the wise and the man of understanding. In other words, the Proverbs of Solomon furnish a great abundance of wisdom, not only to educate the young man, not only to help the simple to grow into a place where he's not so simple, but there's enough in Solomon's Proverbs to continue to guide the wise man and the man of understanding. And I think that this ought to cause us to stand again and marvel at the grace and the goodness of God. Charles Bridges, in his most excellent commentary on the book of Proverbs, has a footnote with reference to this section. He says, over the gates of Plato's school, Plato was a philosopher. You hear Plato kids and don't think clay and molding little animals. Plato was a philosopher. And Bridges says, over the gates of Plato's school, it was written, let none who is not a geometrician enter. But very different is the inscription over these doors of Solomon. Let the ignorant, simple, foolish young enter. In other words, Plato says, you can only come into my school if you're already good at geometry. You can only come to my school and study if you've met these prerequisites, if you've satisfied these basic requirements. Not so with God. God says to the simple, God says to the ignorant, God says to the youth, He says, come and learn at Solomon's school. You see, God knows that that's exactly what simple people need. God knows that's exactly what the foolish need. Plato is going to keep people away from the very thing that they need. And yet God invites all comers to Solomon's school. Now note the application of wisdom in verse 6. We see not only the purpose of the book, but the target audience with reference to the book, and then the application of it in verse 6. To understand a proverb and an enigma, the words of the wise and their riddles. This is the take-home. This is the practicality of it all. You're supposed to be skilled in the knowledge of these things so that you're able to understand, so that you can penetrate below the surface. so that you're not living as a wise or as a simple, rather, and foolish and ignorant person, but you're able to understand things and you're able to put things into practice that you have learned from the Word of God. So that's the purpose of the book of Proverbs. Now notice, secondly, the prerequisite for the book of Proverbs, verse 7. He says, the fear of Yahweh is the beginning of knowledge, but fools despise wisdom and instruction. Now in terms of the function of this verse, it's probably not the first proverb. It's still connected thematically and linguistically, or lexically rather, by the words that are employed with the preceding section. So it's not the case that Solomon introduces the purpose of the Proverbs, introduces who the target audience is, and then verse 7 appears as the very first proverb. No, I think it's more like this. It's the foundation stone upon which this book is to be addressed. In other words, this is the first principle. You may have heard of the word epistemology. It has to do with the doctrine or theory of knowledge. Epistemology is sort of a backdrop to the things that we know. Why do we know or how do we know the very things that we do know? And Proverbs 1.7 specifically functions epistemologically. In other words, how do we approach Proverbs 1.8 to Proverbs 31? Well, having the fear of Yahweh. How do we properly interpret? How do we properly receive? How do we know and how do we successfully apply these things to our lives as the people of God? Well, it's the fear of the Lord. It's the fear of God. It's the fear of God that suits the soul. It's the fear of God that provides the mind. It's the fear of God that provides the proper context by which we understand what Solomon is saying and how we then implement those things in our day-to-day lives. Now, when we see this phrase, the fear of the Lord, we ought to understand that the fear of the Lord oftentimes in scriptures comes to us in one of two ways. There is first a slavish fear, and that slavish fear is when we run and we hide from God. Slavish fear sees who God is, fears God in the way that it drives him away. When Adam and Eve recognized that they had in fact rebelled against God and they were naked, they ran and they hid themselves. That's a slavish fear of God. The fear of God spoken of here by Solomon is a filial fear. And that's the way a son relates to his father. Intriguingly, both these types of fear show up in Exodus chapter 20. Exodus 20, Moses said to the people, do not fear. That's in the slavish sense. In other words, do not run away from God. For God has come to test you, and that His fear, the filial type of fear, may be before you, so that you may not sin. So he says, do not fear, do not run from God, but rather stay put, so that the fear of God may indeed come upon you. That fear of God that frames the heart and the mind aright, so that one can rightly relate to God Almighty. John Murray, in his excellent book called The Principles of Conduct, cites the fear of God, or has an article on the fear of God, and therein he describes it as the soul of godliness. I've always been struck by that short compass, that short statement of identification as to the primacy of the fear of God. It is the soul of godliness. And then Murray goes on to say, the fear of God in us is that frame of heart and mind which reflects our apprehension of who and what God is, and who and what God is will tolerate nothing less than total commitment to Him. So, in other words, those who have this filial fear of God, those who approach God properly, have an apprehension of who He is, and have an apprehension also of who they are relative to Him, and that fear of God is the legitimate response that, by God's grace, we evidence. Now, note, before we move on and explore this fear of God in a bit more detail, note the contrast in verse 7. The fear of the Lord is the beginning of knowledge, but fools despise wisdom and instruction. You know, the book of Proverbs outlines or highlights the way of the righteous, to be sure, but it also highlights the way of the fool. Now, if in our subsequent sermons on the book of Proverbs, you continually find yourself being described as, or defined as, or your conduct, rather, is in tune with the fool of Proverbs, may I encourage you to repent. Now, fool there is not a belittling term about the person's intellect. Fool in the book of Proverbs has an ethical connotation. In other words, he's ungodly. He's unrighteous. There is no fear of God before his eyes. He has not the proper orientation. He doesn't have the due apprehension of who God is. He doesn't have a due apprehension of who he is relative to God, and as a result, his life is marked by foolishness, falling. The Bible is not name-calling. The Bible is describing two types of men in the book of Proverbs, the righteous or the wise, and the fool or the wicked. We need to appreciate that reality. So, as we move through Solomon's school, if you find more sort of connection with the fool in the book of Proverbs, repent and look to the Lord Jesus Christ. Now, let's just sort of amplify this whole idea of the fear of God. I want to suggest, first of all, the fear of God is the legitimate response of the creature to God. The fear of God is the legitimate response of the creature to God. If you remember this morning, the diagram, we had sort of the chain of being in terms of creature, and then we have this chain of being, not chain, just being, with Creator. Well, what ought the creature to think with reference to the Creator? The creature ought to fear. The creature ought to stand amazed at the Creator. We ought to realize that He is not like us. In fact, both prophets, in the Old Testament and in the New, highlight this legitimacy. You can turn to the prophet Jeremiah. Jeremiah, just fleshing out or amplifying a little bit more what this fear of the Lord is that is necessary, that is a prerequisite with reference to a study of the book of Proverbs. Jeremiah 10 at verse 7. Well, beginning in verse 6, inasmuch as there is none like you, O Lord, you are great, and your name is great in might, who would not fear you, O King of the nations? For this is your rightful due. For among all the wise men of the nations and in all their kingdoms, there is none like you. You see, creature who sees Creator ought to fear because there's none like Him. This is the legitimate response of the creature toward God. Notice the New Testament prophet, John the Apostle. He's called a seer in the book of Revelation. Seer is another word for prophet. In the book of Revelation, specifically at chapter 15, The opening of the seven bowls, or the prelude, rather, to the opening of the seven bowls, or the pouring out, rather, of the judgment of the seven bowls, we see in chapter 15, verse 3, they sing the song of Moses, the servant of God, and the song of the Lamb, saying, great and marvelous are your works, Lord God Almighty, just and true are your ways, O King of the saints. Who shall not fear you, O Lord, and glorify your name? For you alone are holy, for all nations shall come and worship before you, for your judgments have been manifested. You see, the fear of God is the legitimate response of the creature to God. A second thing that we ought to consider is that the fear of God ultimately is wrought out by the grace of God. The fear of God is wrought out by the grace of God, which makes sense as we approach verse 7 in terms of a prerequisite or an axiom or a presupposition in terms of an epistemological first principle as to understanding the rest of the book of Proverbs. It makes sense. Who understands the book of Proverbs? Those who know the grace of God. Those who have been saved by His grace. And when we consider the fear of the Lord, it's wrought out by God's grace. By nature, man does not fear God. Now, when I mentioned in the first point, the fear of God is the legitimate response of the creature to God. I was not implying that all creatures function legitimately. In fact, I would argue just the opposite. We function illegitimately. While it is the legitimate response of the creature to God, sin, depravity, total inability, all those things the Bible sets forth before us has rendered such as illegitimate. The creature does not fear God by nature. Romans chapter 3, when the Apostle Paul is highlighting the sinfulness and the culpability of man, and the fact that all creatures are liable to God for his just punishment, he says, there is no fear of God before their eyes. By nature, man sees God as his enemy, according to Romans chapter 8, verses 7 and 8. As well, by nature, man esteems himself as better than God. Man looks to his own interests rather than God's interests. Man is busy pursuing his own lusts, his own desires, his own things, and he gives no concern to God. But it's by grace that our hearts are taught to fear. By grace, man is given the fear of God. John Newton wasn't just exercising a bit of poetic spin when he said, "'Twas grace that taught my heart to fear." That reflects the prophet Jeremiah. In Jeremiah 32 at verse 40, God says, I will make an everlasting covenant with them that I will not turn away from doing them good, but I will put my fear in their hearts so that they will not depart from me. The fear of the Lord is the beginning of knowledge, and that fear of the Lord is wrought out by God Most High in conversion. The grace of God is what produces the fear of God in the hearts of men. John Flavel said, this fear of God is a gracious habit, or principle, planted by God in the soul, whereby the soul is kept under an holy awe of the eye of God, and from thence is inclined to perform and do what pleases Him, and to shun and avoid whatsoever He forbids and hates. It is planted in the soul as a permanent and fixed habit. To fear man is natural, but to fear God is wholly super. That's a great thing that we ought to appreciate when we come to verse 7. So, by way of sort of a sideline note, What do we do tonight if we don't have the fear of God? What do we do tonight if we want to learn at Solomon's school? What do we do tonight if we want to be instructed and gain the benefit that the book of Proverbs affords to the simple, to the young? We ought to flee to the Lord Jesus Christ. We ought to, by grace, forsake our sin and look unto Him who is altogether lovely and chief among 10,000. Look unto Him who we saw this morning engaged in a mission of mercy to come into this world to assume humanity. with all of the essential properties and the common infirmities thereof, yet without sin, that one who identified with us, that one who was both our fellow and our head, that covenantal head, that representative, that surety, that mediator, that one who was ultimately crucified, not because he was an unwilling or helpless victim at the hands of a godless mob. No, it was according to the determined purpose and foreknowledge of God Most High. This answered the demands of what's called the covenant of redemption. This was consistent with what is called the decree of God. This Son of God lived in obedience to the Father. This Son of God lived as a perfect, obedient servant to His Father every jot and tittle of His life, and He ultimately died, not for His sins, but for the sins of sinners. And as a result, God made Him, who knew no sin, to be sin for us. that we might become the righteousness of God in Him. So if you feel yourself as one not having the fear of God, or you know yourself as not having the fear of God, if a right apprehension of who God is and who you are relative to God is something absolutely foreign or contrary, then repent. Believe the gospel. The way to receive instruction in Solomon's school is knowing the fear of the Lord. Thirdly, the fear of God affects our intellect. The fear of God affects our intellect for the good. You see, today we are told that to think apart from God is the sign of genuine learning. Genuine wisdom is seen in the atheist. Genuine wisdom is seen in the PhD atheist professor at the secular university. Not according to Solomon. Genuine wisdom and intellectual superiority is seen in our 10-year-olds who can answer the question, who is God? God is spirit, infinite, eternal, and unchangeable. It is being, wisdom, power, holiness, justice, goodness, and truth. That is far wiser than any PhD atheistic scholar on the face of the earth. We need to understand that the fear of God affects our intellectual ability. We see it here in 1.7. We see it again in 9.10. Notice in 9.10, the fear of Yahweh is the beginning of wisdom, and the knowledge of the Holy One is understanding. Notice in 14.26. 1426, in the fear of the Lord, there is strong confidence and his children will have a place of refuge. The fear of the Lord is a fountain of life to turn one away from the snares of death. And 1533, the fear of the Lord is the instruction of wisdom and before honor is humility. So the fear of God affects our intellect. And again, this jives with what I cited earlier from Matthew 22, 37. with all your heart, with all your soul, and with all your mind. Brethren, it is simply unacceptable for us to not utilize our minds in the service and in the worship of God Almighty. There has, I think, many, or have been many, who've observed over the last sort of couple hundred years, at least in America, probably throughout the rest of the world, been this anti-intellectualism with reference to the Christian faith. We oftentimes approach the Bible with this sort of idea, whether stated or not, what's the bare minimum I need to believe in order to go to heaven? I mean, that's good. We need to know what we need to believe. We need to believe on the name of the Lord Jesus Christ. We need to understand something of his life, his death, his resurrection. But brethren, the works of the Lord are great, the psalmist says. They're studied by all who have pleasure in them. If we are saved, if we are God's people, if our minds have been affected properly by the fear of the Lord, why is it that we don't oftentimes use the intellect in our pursuit of who God is? We need to know Him. We need to understand Him. We need to learn Him. It's sort of like a relationship with a man and a woman. The way that you grow in your love and appreciation for one another is by getting to know one another, right? You say, well, I don't know. My wife knows me, and she doesn't seem to be growing in her love. Actually, that's not true. My wife says she's growing in her love. You see, we need to know something to grow in our love and appreciation for it. And yet Christians at times, oftentimes, not always, but don't see this blessed privilege to grow in our understanding of who God is. Fourthly, the fear of God affects our actions. Not only the intellect, but our actions. Notice Proverbs 3, 7. Proverbs 3, 7. Do not be wise in your own eyes. Fear the Lord and depart from evil. It will be health to your flesh and strength to your bones. You know how you flee from evil? You know how you depart from evil? You've got a problem with a particular sin that you're struggling with? Pray to God to increase the fear of God in your own heart. You got a problem with whatever the problem is, you name the sin. Take the virtues of the fruits of the Spirit, and then look at the vices there in Galatians chapter 5. If any of those things are indicative of you, pray to God to increase the fear of God in your heart. The fear of the Lord is to depart from evil. In other words, when we understand who God is, we want no truck with wickedness. Notice 5.21. 521. Now, this doesn't mention the fear of the Lord, but it's sort of the third leg in Solomon's argument on why his sons ought to reject and resist sexual immorality. And it's essentially three R's. He says, remove your way far from her and do not go near the door of her house. The second R is to rejoice with the wife of your youth. And then that third R is to remember. Remember, God is watching you when it comes to sexual immorality. Proverbs 5.21, for the ways of man are before the eyes of the Lord, and he ponders all his paths. Now, while the word fear of God is absent, I believe the concept there is present. I've already alluded to Proverbs 8. I messed up. It's not 8. I'm sorry, 8.11. I'm sorry, 813, the fear of the Lord is to hate evil, pride, and arrogance, and the evil way, and the perverse mouth I hate. Earlier, I said that was verse 15. Verse 15 is Christ speaking his wisdom when he says, by me, kings reign, and rulers decree justice. Proverbs 813 shows us the fear of the Lord affects our actions. The fear of the Lord is to hate evil, pride, and arrogance, and the evil way, and the perverse mouth I hate. And then, of course, Proverbs 15, 16. Proverbs 15, 16. Better is a little with the fear of the Lord than great treasure with trouble. Better is a dinner of herbs where love is than a fatted calf with hatred. It's better to fear God than to have great treasure with trouble. It affects our actions. It affects the way we properly interpret the world. Proverbs 16.6, in mercy and truth, atonement is provided for iniquity, and by the fear of the Lord, one departs from evil. And then Proverbs 19 at verse 23, the fear of the Lord leads to life, and he who has it will abide in satisfaction. He will not be visited with evil. And then finally, the fear of God preserves our soul. The fear of God preserves our soul, and for this, Proverbs 14, verse 27. Proverbs 14, verse 27. The fear of the Lord is a fountain of life to turn one away from the snares of death. And then as well, Proverbs 22, verse 4. Proverbs 22 verse 4, by humility and the fear of the Lord are riches and honor and life. And may I just say again, by a sort of sideline note, that the fear of the Lord is that which produces humility. Show me a proud man, which is probably all of us, and it evidences a lack or an absence of the fear of God. In other words, when we have that proper apprehension of who God is, and we have a proper understanding of who we are relative to God, how in the world could we be proud? How in the world could we ever stand arrogant and proud before a holy God and in the midst of other creatures? That's simply unacceptable, and the fear of the Lord will help us, God willing, to be killing pride. And of course, the fear of God preserves our soul. Again, Jeremiah 32, 40, I will put my fear in their hearts, so that they will not depart from me." So brethren, that's the purpose of the book of Proverbs. That's the necessary prerequisite for our study of Proverbs. All of us are invited to Solomon's school. All of us are invited to pay attention, to listen, to take aid. But all of us are told that the fear of the Lord is the beginning. of knowledge, and the way to the fear of God is by the grace of God with faith in our Lord Jesus Christ. It is the necessary prerequisite for the study of Proverbs. As well, when we jump outside the book of Proverbs, it's a necessary sort of element in our pursuit of holiness. In 2 Corinthians chapter 7, we are to perfect pursue holiness, perfecting holiness, rather, in the fear of God. Paul says in 2 Corinthians 7, verse 1, we ought to realize the absence of this fear of God characterizes the unbeliever, and we ought to realize that this fear of God is wrought out by the grace of God, and that it is available to those who look unto the Lord Jesus Christ. We as God's people ought to seek to cultivate the fear of God. by having a better appreciation of who God is. It's another theme I hope to pursue, are the perfections of God. What does Solomon say about God? How does Solomon describe the being of God in the book of Proverbs? I think that will go a long way to frame the heart aright, to apprehend who he is, so that we will indeed have that pervasive fear of God in our souls, so that we may receive, with thanksgiving, the written word of God through Solomon, the wise man. Well, let us close in a word of prayer. Our Father, we thank You for Your Word, and we thank You for this book of Proverbs, and we do pray that as we embark on this study that You would guide us, that You would instruct us, and that we would see growth and grace and in the knowledge of our Lord and Savior, Jesus Christ. Certainly, there are a whole host of practical issues and applications and lessons that come from a study of this book, so we pray that you give us hearing ears and receiving hearts and grace to put things into practice, and do bless our children and bless our young people. Certainly, there is a full-scale assault upon the truth of God's Word in the secular realm. And we know that very often our young people are exposed to such things. May they be exposed to the truth of God's Word at the family altar. May they be exposed in their own private times of reading Scripture. May they be exposed in the preaching of the Word of God in our local church. And may you fit them and equip them, and may you grant them grace to resist the sorts of tendencies that are so rampant in our own day and age. Cause them to stand fast and to stand strong and to be intellectually equipped to deal with the sorts of things they will face in this world. We ask that you would go with us now and we pray these things through Jesus Christ our Lord. Amen. Will please take your Trinity hymnal. We'll close our service by singing the first stanza of hymn number 35. Hymn number 35, stanza number one. Please stand as we sing together. ♪ O God of the eyes ♪ ♪ With thine immense answer ♪ ♪ O hear from our eyes ♪ ♪ Most blessed, most glorious ♪ ♪ The Ancient of Kings ♪ ♪ Almighty, victorious ♪ ♪ Thy great name we praise ♪ ♪ Amen ♪ Now may the God of peace who brought up our Lord Jesus from the dead, that great shepherd of the sheep, through the blood of the everlasting covenant, make you complete in every good work to do his will, working in you what is well-pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen. God, go with us now, and may you indeed cause us to pursue the things that you have called us unto. May you protect us, may you defend us, may you rule over us, and may we indeed be a people who spend time with you in Scripture and prayer each and every day. May our families be marked by a religious devotion to the Lord God Most High. And may our church be marked as a place where Christ and him crucified is always proclaimed, always preached. And may you grant us health and strength and grace. May you watch over our suffering brothers and sisters, both in our church and throughout the world. And may you preserve your people by your grace. And we pray these things through Jesus Christ, our Lord. Amen. Please be seated.