The Proverbs are often shrewd, often edifying, sometimes almost evangelical in their sharp ethical insight; but we shall constantly be reminded that they do not come with the overbearing authority of the prophetic "Thus saith the Lord." And still more shall we be reminded how far they lag behind the standard of life and the principles of conduct which are presented to us in Christ Jesus. What has just been said seems to be a necessary preliminary to the study of the Proverbs, and it is only by bearing it in mind that we shall be able to appreciate the difference in tone between the nine introductory chapters and the main body of the book; nor should we venture, perhaps, apart from the consideration which has been urged to exercise our critical sense in the study of particular sayings, and to insist at all points on bringing the teaching of the wise men of old to the standard and test of Him who is Himself made unto us Wisdom. But now to turn to our text. We must think of wisdom in the largest possible sense, as including not only ethics, but philosophy, and not only philosophy, but religion; yes, and as embracing in her vast survey the whole field of natural science, when it is said that _the fear of the Lord is the beginning of wisdom_; we must think of knowledge in its fullest and most liberal extent when we read that _the fear of the Lord is the beginning of knowledge_. In this pregnant truth we may distinguish three ideas: _first_, fear, or, as we should probably say, reverence, is the pre-requisite of all scientific, philosophical, or religious truth; _second_, no real knowledge or wisdom can be attained which does not start with the recognition of God; and then, _thirdly_, the expression is not only "the fear of God," which might refer only to the Being that is presupposed in any intelligent explanation of phenomena, but the "fear of the Lord," _i.e._ of Jahveh, the self-existent One, who has revealed Himself in a special way to men as "I AM WHAT I AM;" and it is therefore hinted that no satisfactory philosophy of human life and history can be constructed which does not build upon the fact of revelation. We may proceed to dwell upon these three thoughts in order.