Provérbios 18
Charles Spurgeon · Citado em PreceptAustin
Provérbios 18:10
Spurgeon comments: Deliver me from mine enemies, O my God. They were all round the house with the warrant of authority, and a force equal to the carrying of it out. He was to be taken dead or alive, well or ill, and carried to the slaughter. No prowess could avail him to break the cordon of armed men, neither could any eloquence stay the hand of his bloody persecutor. He was taken like a bird in a net, and no friend was near to set him free. Unlike the famous starling, he did not cry, "I cannot get out," but his faith uttered quite another note. Unbelief would have suggested that prayer was a waste of breath, but not so thought the good man, for he makes it his sole resort. He cries for deliverance and leaves ways and means with his God. Defend me from them that rise up against me. Saul was a king, and therefore sat in high places, and used all his authority to crush David; the persecuted one therefore beseeches the Lord to set him on high also, only in another sense. He asks to be lifted up, as into a lofty tower, beyond the reach of his adversary. Note how he sets the title, My God, over against the word, mine enemies. This is the right method of effectually catching and quenching the fiery darts of the enemy upon the shield of faith. God is our God, and therefore deliverance and defence are ours. I am afflicted and in pain. May Your salvation, O God, set me securely on high (sagab). (Psalm 69:29) Spurgeon comments: How fully has this been answered in our great Master’s case, for he not only escaped his foes personally, but he had become the author of eternal salvation to all who obey him, and this continues to glorify him more and more. O poor and sorrowful ones, lift up your heads, for as with your Lord so will it be with you. You are trodden down today, but you will ride upon the high places of the earth ere long, and even now you are raised up together, and made to sit together in the heavenlies in Christ Jesus. Because he has loved Me, therefore I will deliver him; I will set him securely on high (sagab), because he has known My name. (Psalm 91:14) Spurgeon comments: I will set him on high, because he hath known my name. The man has known the attributes of God so as to trust in him, and then by experience has arrived at a yet deeper knowledge, this shall be regarded by the Lord as a pledge of his grace, and he will set the owner of it above danger or fear, where he shall dwell in peace and joy. None abide in intimate fellowship with God unless they possess a warm affection towards God, and an intelligent trust in him; these gifts of grace are precious in Jehovah's eyes, and wherever he sees them he smiles upon them. How elevated is the standing which the Lord gives to the believer. We ought to covet it right earnestly. If we climb on high it may be dangerous, but if God sets us there it is glorious. But He sets the needy securely on high (sagab) away from affliction, And makes his families like a flock. (Psalm 107:41) Joseph Irons comments: Above the reach of the curse, which shall never touch him; above the power of Satan, which shall never ruin him; above the reigning influence of sin, which "shall not have dominion over him"; above the possibility of being banished from his presence, for "Israel shall be saved in the Lord with an everlasting salvation." This is the way God sets his people on high, instructing them in the mysteries of his word, and giving them to partake the joys that are contained therein. - -Joseph Irons, 1786-1852. In summary, the idea of sagab is to to make lofty and inaccessible and therefore safe and secure. Charles Simeon (brief biography) gives us a final exhortation based on the truth in Proverbs 18:10… “SUFFER NOW A WORD OF EXHORTATION” 1. Study much the character of God— “To know God, and Jesus Christ whom he hath sent (Jn 17:3), is,” as our Lord informs us, “eternal life.” (Jn 3:15, 16, 36, 5:24, 39-40, 6:27, 6:40, 47, 54, 68, 10:27-28. 17:2) All other knowledge is mere vanity in comparison of this. Without this we have nothing to warrant our hopes, or to dissipate our fears — — — “Acquaint then yourselves with God, and be at peace” (Job 22:21) (Ed comment: If you have never done it consider studying the Names of God - it is a powerful study - I strongly recommend Kay Arthur's wonderful study - Lord, I Want to Know You A Devotional Study on the Names of God - Do it in your devotional time or in a small group - you will never be the same! Guaranteed!) 2. Maintain constant and intimate communion with Him— You know how a child runs to his parent on every occasion: do ye in like manner run unto your God. This is the very character of the true Christian; “The righteous runneth unto God as his strong tower.” Get to Him under every fear, and every want, and every distress: and “cast your care on Him who careth for you” (1Pe 5:7-note, Ps 55:22) 3. Assure yourselves of the safety which you are privileged to enjoy— Well may you say, “If God be for me, who can be against me?” See how David exulted in his security! (Ps. 18:1, 2. Ps 27:1) — — — and learn like him to glory in your God: for it is God’s desire that you should enjoy all possible consolation (He 6:18). Your Saviour has assured you, that “none shall pluck you out of his hands (Jn 10:28KJV, Jn 10:29KJV):” lie there then in peace and safety, “knowing in whom you have believed, and that he is able to keep that which you have committed to him” (2Ti 1:12-note) — — — When he has lost his power to save, then, and not till then, shall any enemy prevail against you. (Ed comment: WHICH IS NEVER EVER, NO NEVER!) (Proverbs 18:10 The Name of the Lord a Strong Tower) I Know Whom I Have Believed by Daniel W Whittle I know not why God’s wondrous grace To me He hath made known, Nor why, unworthy, Christ in love Redeemed me for His own. Refrain But I know Whom I have believèd, And am persuaded that He is able To keep that which I’ve committed Unto Him against that day. I know not how this saving faith To me He did impart, Nor how believing in His Word Wrought peace within my heart. Refrain I know not how the Spirit moves, Convincing us of sin, Revealing Jesus through the Word, Creating faith in Him. Refrain I know not what of good or ill May be reserved for me, Of weary ways or golden days, Before His face I see. Refrain I know not when my Lord may come, At night or noonday fair, Nor if I walk the vale with Him, Or meet Him in the air. Refrain "The Name of God" John MacDuff "The name of the Lord is a strong tower; the righteous run to it and are safe." Proverbs 18:10 Strong indeed! "We have a strong city; God makes salvation its walls and ramparts." Every ATTRIBUTE of Godhead is such a tower. Every perfection such a rampart- all combined to insure the believer's everlasting security. Reader, "Go, inspect the city of Jerusalem. Walk around and count the many towers. Take note of the fortified walls, and tour all the citadels, that you may describe them to future generations. For that is what God is like. He is our God forever and ever, and He will be our guide until we die." Psalm 48:12, 13, 14. Mark the strong Tower of OMNIPOTENCE. It proclaims that Almightiness is on your side- that there is One with you and for you, boundless in His resources, greater far than all that can be against you! Mark the strong Tower of UNCHANGEABLENESS. All earthly fabrics are tottering and crumbling around you. The dearest of all your earthly refuges has written on it the doom of the dust. But, sheltered here, you can gaze unawed on all the fitful changes of life, and exult in an unchanging God! Mark the strong Tower of WISDOM. When dealings are dark, and chastisements mysterious, do you know what it is to retire within this fortress, and to be reminded that all, all that befalls you, is the planning of unerring rectitude and faithfulness?- to see inscribed on the chamber-walls, "The only Wise God!" Mark the strong Tower of LOVE. When the hurricane has been fierce, your heart breaking with new trials, the past dark, the future a dreary waste, no lull in the storm, no light in the clouds– oh! is it no comfort to you to retire into this most hallowed of bulwarks, and read the living motto emblazoned on its every turret- "God is love!" My soul! are you safe in this impregnable fortress? Have you entered within the gate? Remember, it is not to be "near" the city, but "in" it. Not to know about Christ, but to "win Him, and be found in Him." One footstep outside the walls, and the Avenger of blood can cut you down! "Turn, then, to the stronghold!" as a "prisoner of hope!" Once, these were colossal walls to 'exclude'. Now, they are unassailable barriers to 'protect'- a citadel where His saints are "kept" by the power of God. Every portal is open; and the God of Mercy issues the gracious proclamation- "Come, my people, enter into your chambers!" How safe! how happy here! "If there be tossing and doubting, it is the heaving of a ship at anchor- not the dashing on the rocks." (Evans) IN GOD! "There is, in this," says Jonathan Edwards, speaking of the same blessed truth, "secured to me, as it were, a calm, sweet aspect, or appearance, of glory in almost everything." We can hear, amid the surges of life, a voice high above the storm, the Name of the Lord- "It is I!" "It is I," remarks Bishop Hall, "were as much as an hundred names. It is I! I, your Lord and Master. I, the Commander of winds and waters. I, the Sovereign Lord of Heaven and Earth. I, the God of Spirits. Let Heaven be but as one Scroll, and let it be written all over with titles- they cannot express more than- It is I! Oh, sweet and seasonable word of a gracious Savior!- able to calm all tempests- able to revive all hearts- say but so to my soul, and I am safe!" "I will lie down and sleep in peace, for you alone, O Lord, make me dwell in safety." Psalm 4:8 Proverbs 18:10,11 A DRAMATIC CONTRAST Righteous Trust in (see next) (Place faith in… ) (Believe in… ) Name of Yahweh Jehovah Is Safe (Fact) Rich Pr 18:11 Money (mammon) Imagines safe (Fiction) HOMILETICS Proverbs 18:10 = A strong tower. These words suggest to us an image of a disturbed country with a massive fortified tower standing in its midst, ready to serve as a refuge for the peasants, who till the fields when all is peaceful, but who flee to the tower for shelter when they see the enemy scouring over the plain. The baronial castles of England served the same purpose when our own country was suffering from the ravages of war. In the dangers of life the Name of the Lord is a similar refuge for his people. I. NOTE THE NATURE OF THE TOWER. "The Name of the Lord." 1. God himself. "God is our Refuge and Strength" (Psalms 46:1). He does not send an angel to protect us. The Church is not a citadel for those who have not first found their shelter in God. But God is with his people for their protection. Even when we have sinned we must "flee from God to God"—from his wrath to his mercy. 2. The God of Israel. The Lord, Jehovah. He is known in revelation, and he has been proved in history. This is no new tower that has not been tried and may be found faulty in the hour of need, like a fortress that has never been besieged. The story of God's people in all ages is one long confirmation of its venerable strength. 3. God as he is revealed—in his Name. This implies two things. II. OBSERVE THE CHARACTER OF THE REFUGE. A tower. 1. Strong. God is a Fortress. We do not confide in a weak goodness. Our security is in God's strength. 2. Lofty. The tower stands high up above the plain. It is the opposite to a mine. We must look up for shelter. We must climb to God. Our safety is in aspiration, 3. In our midst. Though the top of the tower soars above our heads, its foundation is at our feet, and we can enter it from where we stand. God is near at hand for shelter and safety. 4. Conspicuous. A cave may not be easily discovered among the rocks of the hillside, but a tower is visible to all. Though the presence of God is not visible to the eye of sense, the revelation of the gospel is open and conspicuous. III. CONSIDER HOW THE REFUGE MAY BE USED. 1. For the righteous. The tower is a shelter from undeserved suffering, as in the case of Job. Here wronged innocence is safe. It is also for all the redeemed who stand before God in the new righteousness of Christ. We cannot be sheltered by God till we are reconciled to God. 2. By entering it. There is no safety in looking at it. It is necessary to flee to God in order to be protected by him. The fugitive may even need to run to reach the tower before the foe overtakes him. 3. With safety. It is not a palace with a banqueting hall and couches of ease. It is a fortress, and therefore it may not always be comfortable; but it is safe. We are safe with God. Homily by W Clarkson - God our Refuge By "the Name of the Lord" we understand the Lord as he has revealed himself to us, the Lord as he has taught us to think and to speak of him. He is our strong Tower in the time of trouble. I. OUR NEED OF A REFUGE IN THE BATTLE OF LIFE. There may be much in our life that may lead us to speak of it as a song or a tale, or as a march or pilgrimage; but there is much that compels us to consider it a battle or a struggle. Many are the occasions when we have to look about us for a refuge to which we may flee; for we have, at different times and under different circumstances, to confront: 1. Oppression. Ill treatment, severity; the injustice, or the inconsiderateness, or the assumption of those who can afflict us. 2. Disaster. The loss of that which is valuable or of those who are precious to us. 3. Difficulty. The uprising of great obstacles which seem to be insurmountable. 4. Temptaion. Which may act upon us quietly but continuously, and therefore effectively, or which may come down upon us with almost overwhelming suddenness and force. Then we ask ourselves—What is the refuge, the high tower, to which we shall resort? II. TWO RESOURCES WHICH ARE GOOD, BUT INSUFFICIENT. 1. Our own fortitude. This is that to which Stoicism, the noblest form of ancient philosophy, had recourse—our courage and determination as brave men, who are "Strong in will To strive, to seek, to find, and not to yield." 2. The sympathy and succour of our friends. The kind heart and the helping hand of those who love us, with whom we have walked along the path of life, and who have linked their heart and hand with ours. Both of these are good; but, as all history and observation teach us, they do not suffice. We want another heart that comes nearer to us, another power that can do more for us than these. So we thankfully turn to— III. THE REFUGE WE HAVE IN GOD. We know that with him is: 1. Perfect sympathy. He is "afflicted in all our affliction;" he is "touched with a feeling of our infirmity;" he "knows what is in" us—what pain of body, what desolateness of spirit, what wrestlings and agonies of the soul. 2. Boundless wisdom. He knows what to save us from, and what to let us suffer; how far and in what way he may relieve and restore us; how he can help us so as to bless us truly and permanently. 3. Almighty power. Our eyes may well be lifted up unto him, for he can "pluck our feet out of the net." "Our God is a Rock;" all the billows of human rebellion will break in vain upon his power. Into the "strong tower" of his Divine protection we may well "run and be safe." "Who is he that can harm us" there?—C. Commentary on Proverbs by George Lawson Nations use to provide fortifications and arms for their defense, even in time of peace; and if they are so imprudent as to neglect these precautions, they are in imminent danger of destruction when an enemy makes an attack. In like manner, when we know that life is exposed to the incursions of calamity, and that we are surrounded with legions of invisible enemies, it is our wisdom to be provided with a sure defense, that we may be safe in the day of battle and war. No creature in heaven or earth can defend us against the assaults of misfortune, or the more dangerous attacks of invisible adversaries, nor have we any power or wisdom of our own to afford us security. Our safety is only in the name of the Lord, that God with whom is everlasting strength and sufficiency, and who reveals himself through his blessed Son our Saviour, as the refuge of fallen men. In this great name protection is to be found from the distresses of the present life, from the tyranny of sin, from everlasting wrath, from the temptations of the devil, from the terrors of death, from every evil, and from every fear. David in the day or his distress haunted the caves of Engedi, and the mountains of the wild goats; but we find in his history, and in many of his psalms, that these were insufficient for his protection, and that his confidence was ever placed on God himself as his tower of salvation. In him he trusted, and was helped; and therefore his heart greatly rejoiced, and with his tongue did he praise him. But he was not the confidence of David alone; he has ever been the dwelling-place of the generation of the righteous. They run by faith and prayer, into this high tower in the day of their calamity and danger, and they are not at a loss when unexpected dangers are ready to overwhelm them, for no enemy can be so near to distress as God is to preserve. He is ever a present, a very present help in the time of trouble *. But are poor sinners excluded from this refuge? Will they be expelled from it, if they come to shelter themselves under the protection of the merciful God? No, in no wise. The righteous runneth into it, and none that run into it continue unrighteous. But it is accessible to sinners also, for the name of the Lord is "the Lord, the Lord God merciful and gracious, longsuffering, and abundant in goodness, and truth, keeping mercy for thousands, forgiving iniquity. And sinners are invited into this tower of salvation by God himself. Eternal safety is enjoyed by all that run into this tower, for it can never be undermined, or sealed, or destroyed, by all the devils in hell; and no enemy can break into it by force, or find a way by fraud to enter. None can so much as climb up to this refuge, to endanger the safety of those happy persons who have made it their habitation; nor is there any want of necessities ever felt in it, for he that is the defence of his people is their all-sufficient portion, and heavenly Father. The place of their defence is the munition of rocks; bread shall be given them, and their water shall be sure. Surely if we have any wisdom, we will endeavour diligently to learn the way of running into this tower; and we cannot learn it better than by taking David for our pattern, whom we see, in many of his psalms, fleeing unto God to hide him. Let us read these divine compositions, and pray for the same spirit of faith which animated that holy man, and endeavour to follow the steps of his faith. Proverbs 18:11. The rich man’s wealth is his strong city, and as an high wall in his own conceit. Few of the rich are righteous. God is the hope and strength of his people; but the rich are generally dazzled with the lustre of their gold and jewels, and mistake those precious metals for gods; and so they say unto the gold, Thou art our hope, and to the fine gold, Thou art our confidence. They trust not to the Rock of ages, but lean upon a broken reed which will soon break, and pierce their arms, and leave them to fall into perdition, after they have been pierced through with many sorrows. Riches are good things when they are well used, but confidence in riches is a grievous sin, because it is an alienation of the spirit from God, who requires the homage of the heart still more than the worship of the knee. It is a source of many iniquities, because it prompts men to injustice and oppression, to despise God, and to forget death and judgment. It shuts up men's bowels of compassion from the indigent, and makes it as difficult for men to get into the kingdom of God, as for a camel to pass through the eye of a needle. This second warning the wise man here gives against this vain confidence. Examine yourselves, ye rich men, and see whether you have not the symptoms of this vain confidence. Trust not in uncertain riches, but in the living God, and shew that your confidence is in God by a readiness to lend unto the Lord Murmur not, ye that are poor, because you are not under the same temptation with some others, to make to yourselves god of gold. Trust in the Lord, and you shall want no good thing. The Strength Of The Name G Campbell Morgan The name of Jehovah is a strong tower: The righteous runneth into it, and is safe. Life is full of strain and stress. Sooner or later we all come to the consciousness of this fact. The illustrative figures of the inspired Scriptures all remind us of this fact. Life is described as a race, for the running of which it is necessary that we should lay aside all weights, and forgetting the things we pass, as soon as they are passed, with eyes earnestly fixed upon the goal, so run that we may obtain. Or life is described as a voyage, and the suggestion is that of the need the mariner has for skill and constant watchfulness, that he may escape the perils of rocks and sand-banks and shoals. Or life is described as a battle in which the warrior must be fully panoplied and prepared to stand, and to withstand, in order that, having done all, he may stand. Or life is considered as a great problem, full of perplexity, in which every day brings its new amazement, and all the way is a way in which the pilgrim passes through mystery and into mystery. All these figures suggest the strain and stress of life. There come to every one of us, sooner or later, days when strength is weakened. These are the days of disaster or victory in human life, the days in which we find that of ourselves and in ourselves we are unequal to navigating the vessel, to prosecuting the battle to finality, to discovering the way along which we should walk, and to continuing therein in spite of difficulty. The day when we have to say we cannot is a day of disaster or a day of victory, and whether it be disaster or victory depends entirely upon whether or not we believe our text of the morning, and have entered into the full meaning of its profound and comforting suggestiveness. "The name of Jehovah is a strong tower: The righteous runneth into it, and is set on high." Shall we first remind ourselves of the forces that are against us, in order that we may then consider what this text suggests as to the place of safety, in order that we may finally consider the proofs of safety. Of the forces that have been and still are against us, the first are mystic and strange, and not perfectly understood; they are spiritual antagonisms. We have been conscious in the midst of life of the sudden assaults of evil. We deny absolutely that they came from within. They were not part of ourselves. We do not believe that they came from God, but we are quite sure of the assaults. Over and over again we are made conscious, whatever our philosophy may be, that there are spiritual forces, insidious and subtle, which suggest evil; and we are appalled by the overwhelming strength of these spiritual antagonisms. Or, to speak of these things as they are personified according to Scripture, we have to take our way through life perpetually antagonized by one who has been described as "seeking whom he may devour," one who finds his way, if Scripture be true, into the immediate presence of God, there to slander and to ask permission to test us that he may sift us as wheat. The revelation of the antagonism of this evil spirit flames into supreme revelation in the Book of Job, and especially in one very remarkable sentence in that Book, where it is said that God inquires of him, "Hast thou considered My servant Job?" "Hast thou considered?" The question reveals an enemy who is patiently watching—watching for the weakest place in the chain, that there he may attempt to break it; watching for the least guarded door in the citadel of man-soul, that there he may force an entrance. But there are other forces against us. The age in which we live is full of things that hinder us in our attempt to live the godly life. Let me name one or two of them. First, there is the fact that men are so eminently successful without God. That may sound a strange thing to say. The preacher is always denying it, and there is a sense in which we shall still continue to deny it. But it is impossible for the man of business, who is attempting to be a godly man, to look out upon his age without seeing how marvelously well men seem to get on without God. Or, there is the problem of the long continued victory of evil in the world, the fact that time after time, when it seems as though morning were breaking, it suddenly darkens into midnight. Then there is the problem of universal pain, the problem that floods me with letters, which I am always in amazed difficulty as to how to answer. These are among the things that make life strenuous, and create the sense of strain, and demand some place of quietness and some place of peace. Or, again, we have to do with the persistence of the self-life. I often feel that the enemy I dread most is not the devil, not the problems by which I am surrounded, but myself. The reappearance of the self-life is perpetual. Immediately a man thinks he has gained a victory over it, mastered it, it garbs itself in other vestments, and appears anew. And then, there are the sorrows of life, the bereavements that come to us, the empty places in the home, the hope deferred that makes the heart sick, the disappointments that crush the spirit in personal friendships, the hour in which a man has to say: Yea, mine own familiar friend, in whom I trusted, which did eat my bread, Hath lifted up his heel against me. These are some of the forces against us. Individually they defeat us; united they destroy us. Now what are we to do? It is in the midst of a Book that is full of the revelation of these contrary forces, a Book that recognizes the spiritual antagonisms, that this wonderful verse flames out. It seems to be very much alone in this chapter of Proverbs. Yet, there is a wonderful fitness that this verse is put down into the midst of words that seem to have no connection with it. Into the chaos it comes with its suggestion of cosmos, into the darkness with its flaming light, into a sob and a sigh with its song. "The name of Jehovah is a strong tower: The righteous runneth into it, and is safe." Let us attempt to interpret the meaning of this text by the Book, because the name of Jehovah is related to the whole of the old economy. I pray you remember the use these Hebrew people made of that name, the fact that they never pronounced it as we pronounce it, the fact that they never wrote it in fulness, so that they have created for us unto this hour a difficulty as to what the full name really was. On all the pages of their ancient Scriptures this particular name, to which the preacher now refers, stands revealed by four consonants, with no vowels, indicating a reverent reticence in the pronunciation of a name so full of rich suggestiveness. And remember, moreover, that as you study these Old Testament Scriptures, you never find this name linked with any qualifying or distinguishing adjective. You never read, the Jehovah, or my Jehovah, or the living Jehovah. The Adonahy, the Lord; my Elohim, my God; the living Elohim, the living God; but never the, my, or the living Jehovah. It always stands alone as the tetragrammaton, four consonants from which the light seems to break. There was a singular reverence and reticence in the use of the name, and yet, it was the very center of the Hebrew religion, and the measure in which these people rose to any height of religious life was the measure in which they saw the light of that name, and took their refuge in its signification, and were made strong by all it said to them. I know the difficulty of interpretation, but I do not hesitate to adopt the interpretation that it means the Becoming One—that is, the One Who becomes to His people all they need. It suggests the adaptation of Infinite Being to finite being, in order to bring about the strengthening of finite being with all the strength of Infinite Being. If it is difficult to follow that line, and to discover the mystery of the tetragrammaton, then let us turn to the name as it is illustrated for us in the Old Testament, in five pictures. The first is that of Abraham on a mountain with Isaac. The second is of Moses on a mountain. In the valley are the hosts that he has led from Egypt's slavery engaged in deadly conflict with Amalek. Moses' hands are lifted in prayer, and while they are so lifted Israel prevails, and when they faint and droop Amalek prevails. The third is the picture of Gideon, the peaceful farmer, suddenly called to national service, commanded to gather an army and to strike a blow that shall break the power of Midian. The fourth is a picture of a prophet in prison—Jeremiah, exercising a ministry in which there is no gleam of hope as to immediate result; knowing this from the commencement, and becoming more profoundly conscious of it as he continues, until at last he is in prison, and in the prison house he is singing a song of hope. And the last is the picture of yet another prophet, an exile from his own land, by the River Chebar—Ezekiel, looking through all the clouds and the darkness by which he is surrounded, ever through and through until there breaks upon his astonished vision the ultimate realization of all for which he has long hoped. We know the pictures: Abraham on Moriah; Moses on the mountain, with hands uplifted while Amalek fights Israel; Gideon acting to set his people free from Midianitish oppression; Jeremiah in the midst of utter failure, the prophet of failure; and Ezekiel in exile by the river banks. Now all these men knew the meaning of my text, and knew it in one particular way in each case. In connection with these five pictures I find the name illustrated. Abraham on Moriah said, "Jehovah-Jireh." Moses on the mountain said, "Jehovah-Nissi." Gideon facing the conflict said, "Jehovah-Shalom." Jeremiah in the dungeon heard the word, "Jehovah-Tsidkenu." And Ezekiel by the river said as the last thing in his prophecy, "Jehovah-Shammah." Jehovah-Jireh, the Lord will see and provide. Jehovah-Nissi, the Lord our banner. Jehovah-Shalom, the Lord our peace. Jehovah-Tsidkenu, the Lord our righteousness. Jehovah-Shammah, the Lord is there. In these pictures, I find an interpretation of the meaning of my text which is full of value. "The name of the Lord is a strong tower: the righteous runneth into it, and is safe." In the case of Abraham, we have an illustration of the obedience of faith in extremity. And by extremity I mean that he had come to the last test of his faith. Faith had been tried and tested and proved through all the years, but this was the final test. "Take now thy son, thine only son, whom thou lovest, even Isaac." All the promises of God were to be fulfilled in and through Isaac, and there was no other way in sight. Nevertheless, this man, in the hour of faith's stern and awful and overwhelming extremity, found the tower of refuge a place of strength, a high rock pinnacle where he was set above the stress and strain. "Jehovah-Jireh" means, quite literally, the Lord will see; but inferentially, and by intention, the Lord will provide. There is not a great distance between seeing and providing, vision and provision. Provision is the outcome of vision; and this man, when the command was given, and the altar was prepared, and he was at the end of everything upon which he had been learning, did not say, "I cannot see"; but he said, "God can see"; and thus he ran into the tower of refuge. The Divine vision and provision was the place of strength to a man when his faith was obedient to the very last extremity of its testing. Again, the picture of Moses upon the mountain is that of the conflict of faith. The hour had come when the men of faith, who had been redeemed because of their belief in him who had endured having seen Him Who is invisible, were gathered in conflict; and in the conflict Moses knew that everything depended not upon the strength of their fighting, but upon the presence and the power of God. In that hour he uttered these great words, "Jehovah-Nissi," the Lord our banner. I like to imagine the picture from Moses' standpoint. There in the valley are the hosts of Amalek—cruel, overwhelming hosts. And there also is this little company of fighting Israelites. But what did Moses say that day when, conscious of the stress of the conflict, he ran into the name of the Lord? Like a banner floating and fluttering in the breeze he saw that name, and knew that victory depended upon God's presence with them. The name of the Lord to him was a strong tower, to which he ran and was set on high. Or Gideon yonder is seen shrinking from service; and I have no criticism for him. I have already said that he was a farmer, a man of simple tastes, unused to the things of war. This man was apprehended, and appointed in the midst of his toil to be the deliverer of the people from long and brutal and cruel oppression. Oh, how he shrank, afraid even of the vision of the angel that had come to him for his commissioning. He said, I have seen the angel of the Lord, and I shall die. It was then that the great word came, "Jehovah-Shalom," the Lord send peace. And he went into the name of God, and was set on high above his own fears, above his own anxieties; and in that moment he became the intrepid leader who presently was content to fight with three hundred rather than thirty-two thousand, because such was the revealed will and method and purpose of God. Or, I go once more to that dungeon, and see Jeremiah therein—a man who is the witness of faith in the midst of the most hopeless circumstances, and what is his hope? He says, "Jehovah-Tsidkenu," the Lord our righteousness. He knows perfectly well that there can be no civic strength that is not based on righteousness, no national restoration and uplifting that is not founded upon righteousness. And where is righteousness? Absent from the counsels of kings, absent from the policies of the men who were ruling, absent from the national leaders at that moment. Then he entered into the name of the Lord, "Jehovah-Tsidkenu," and was certain that because He was righteous the victory must be won; and he sang the song of the certainty thereof. And, finally, Ezekiel by the Chebar, seeing his visions of God, was a man of faith in the hour of exile, when all upon which human hope had been set was broken to a thousand pieces; and he saw through the mists and through the clouds, and as he looked to the ultimate, that on which he finally dwelt was not the glory of a temple or the prosperity of a people, but the presence of God. Ezekiel saw Jehovah present in the process, and consequently, present finally in the fulfilment of purpose. "The name of Jehovah is a strong tower." I leave those illustrations, and I ask you for a moment to think with me of the proofs of safety. My brethren, all these I have referred to are in themselves proofs of how safe men are when they enter into this name. Abraham, Moses, Gideon, Jeremiah and Ezekiel; you notice that the illustrations coincide with the history of the nation. The whole history of Israel is in these illustrations. Abraham, the father and founder; Moses, the law-giver and leader; Gideon, the leader at a particular time of peril; Jeremiah, the prophet of failure; Ezekiel amid the failure. All these men were able to sing the song of victory, and to achieve a present victory, and pass its power on to coming days because they knew the strength of this great name. In every case these men were set on high above the tumult and the stress, entering into the place of peace even in the midst of conflict. The Bible abounds with illustrations. Daniel knew conflict; he was persecuted, and they took him and put him in the den of lions. But if you tell me that Daniel was in the den of lions you have discovered only the most superficial truth. Where then was Daniel? In the name of Jehovah, in the den of lions; and when the king in the morning said, "O, Daniel, servant of the living God, is thy God, Whom thou servest continually, able to deliver thee from the lions?" Daniel answered, "O, king, live forever. My God hath sent His angel, and hath shut the lions' mouths." He went into the tower, and was set on high. Or Job, who came to the fulfilment of his own life when he found his way through the flaming glory of the Theophany into the secret place of the name, and rested therein. Or David, if indeed the psalm we read this morning was David's psalm. Did you notice the growth of experience and the growth of the sense of safety? At the beginning of the psalm he said, "I shall not be greatly moved," but before the song was done he said, "I shall not be moved." And how did he climb from trembling confidence to matchless assurance? Read the psalm again, and it will be seen that it is the psalm of God and the song of the name of the Lord—the song of a soul gathering courage and heroism in the secret place. We need not confine ourselves to Biblical illustration. "Saints, apostles, prophets, martyrs," who passed through conflicts as severe, if not severer, than we can ever know, put their trust in this name, and found it safe. Or may I not appeal to some of you who are in the midst of conflict to prove the assertion of the text by the memory of things you have known in the lives of your loved ones? Will you let me help you by an illustration? I remember, seven and thirty years ago, when God took from my side—the side of an only boy—his one playmate, his sister. Do not ever indulge in the heresy that a child is incapable of sorrow. I remember coming back one morning—only a lad as I then was—from the grave where I had sat in loneliness, and I found in the house my father and mother. And, boy as I was, I crept up to where they were sitting together, and, if you like the heathenism of the word, it happened—there is a better word than that—my father's hand was resting on his Bible, and I looked at where his finger rested, and I saw these words: "The Lord gave, and the Lord hath taken away: blessed be the name of the Lord." And, boy as I was, I knew there was a connection between that verse and the light I saw on the faces of father and mother; and I never lost the impression of it. And, twenty-four years after, when my own first girlie was taken out of my own home, I got the Bible and turned up the same verse, and laid my hand where my father had laid his hand. "The name of the Lord is a strong tower: The righteous runneth into it, and is set on high." The proof is scattered through the experience of the saints in all the ages, and is as near to you as father and mother's trust in God. Nay, verily, brethren, have you not yourselves proved it? Of the supreme onslaught and victory, we have the story in the New Testament. Jesus knew the conflict of life as none other has ever known it. He knew the forces of spiritual antagonism. He lived in the midst of the problems that vex us. And the subtle forms of temptation with which we are familiar, He knew them and entered deeply and profoundly into them. He knew the sorrows of bereavement and difficulty; He was a man of sorrows and acquainted with grief. And how did He overcome them? To Him the name of the Lord was a strong tower into which He passed and was set on high. The supreme secret of all His victory over sin and sorrow is contained in His own confession, "I and My Father are one." In fellowship with Him He overcame. But there is a deeper signification in that story of Jesus. The name Jesus in itself is composed of the ancient name Jehovah, and yet another word that speaks of salvation. The name Jesus essentially means Jehovah is salvation. The name Jesus is Joshua. Now let my young friends take their Bibles and find out when the name was made. The Son of Nun did not bear it first. It was given to him. The significance is that of Jehovah and salvation interwoven, making the name Joshua, which is our name Jesus; and into that name finally we may run and be set on high. Jesus, name of sweetness, Jesus, sound of love, Cheering exiles onward To their rest above. My brethren, what is the conflict to you this morning? Are you at the extremity of faith? Are you asked to walk a pathway that seems as though it must end in disaster? Are you sure it is God's will? Then, in comradeship with this Christ, Who walked the via dolorosa, and walked the way to victory, take your way along that pathway. Are you in conflict with foes in the valley that are against faith and against God? Let your hands be uplifted, and in that name Jesus there is a banner of Jehovah, and victory must come as you follow Him. Are you commissioned to some work from which you shrink, as did Gideon of old? In Jesus is the fulfilment of the great word "Jehovah-Shalom," for He is our peace; and we may enter into all service in perfect peace in Him. Are you feeling, rightly or wrongly, that you are strangely in company with Jeremiah, that all the foundations are breaking down around you, and that the national outlook is of the darkest? I pray you, in your dungeon, look higher and see "Jehovah-Tsidkenu." Or, if you would translate it into modern language, sing this: "Jesus shall reign where'er the sun doth his successive journeys run." And if today the thickening battle and the darkening gloom overwhelm you, stay a little by the river, and look far enough and earnestly enough, and beyond all the mystery of the hour you will see the glory of God's victory; and its chief word is this, "Jehovah-Shammah," the Lord is there. The crowned Christ, having won the kingdoms of the world, will make them His own to the glory of God. John
Provérbios 18:10
Spurgeon explains that running into His Name… also meant an experimental acquaintance (i.e., it's not just knowledge in your head but a personal experience you have had in your heart) with the attributes of God, which are every one of them anchors to hold the soul from drifting in seasons of peril. The Lord may hide His face for a season from His people, but He never has utterly, finally, really, or angrily forsaken them that seek Him. Let the poor seekers draw comfort from this fact, and let the finders rejoice yet more exceedingly, for what must be the Lord's faithfulness to those who find if He is so gracious to those who seek… The names of God inspire trust. Jehovah… Jireh, Tsidkenu, Rophi, Shammah, Nissi, Elohim, Shaddai, Adonai, etc. Charles Simeon (brief biography) explains that the Name of the LORD refers to… The character of God—By “the name of the LORD” we are not to understand the mere word, Jehovah, as though that would afford us any security. This is a vain and foolish superstition, that has no foundation whatever in the Oracles of God. But, by “the name of the LORD” we must understand his character; as we learn from that expression of David, “They that know thy name,” i. e. thy character, “will put their trust in thee.” Consider then the character of Jehovah, 1. As described by Himself—God, in infinite condescension, was pleased to make himself known to Moses, and by an audible voice to “proclaim his name: (Ex 34:5)” “The Lord passed by and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, transgression, and sin, and that will by no means clear the guilty. (Ex 34:6,7)” Now we would ask the trembling sinner, What character he would wish Jehovah to bear? Would he wish God in no instance to testify his displeasure against sin, but to treat all men alike, putting no difference between “the guilty” who are going on in all manner of wickedness, and the penitent, who are turning from all iniquity? No: there is not a penitent in the universe that would wish God to act in a way so unworthy of his Divine Majesty. But if he desire to be assured of mercy to returning penitents, it is not possible that any words he could devise could more richly portray this attribute, than those which God himself has used. Consider them distinctly and separately, — — — and see how constantly they have been verified towards you hitherto, and how abundantly they contain all that you can desire. 2. As revealed to us in Christ Jesus—The Lord Jesus Christ is “Emmanuel, God with us;” and he is particularly called, “The image of the invisible God.” because in him the whole character of the Deity is made, as it were, visible to mortal men. He is “the brightness of his Father’s glory, and the express image of his person;” and his whole character is marked in the name given him before he was conceived in the womb (Mt 1:21, 23). The name “Jesus” is the same with Joshua, or “Jehoshua,” that is, Jah Hosea, Divine Saviour. What a glorious and comprehensive name is this! All that he has done and suffered for us, and all that he has promised to us, is contained in it; together with his perfect sufficiency for all that he has undertaken to effect. The trembling sinner finds in the very name of Jesus a pledge of all that he wants. Besides, whilst we contemplate him in the whole of his work and offices, we are expressly authorized to apply to ourselves the benefit of them all, and to call him, “The Lord our Righteousness.” Follow this idea in all its bearings, and what unsearchable mysteries of love and mercy will it unfold to our view! (Proverbs 18:10 The Name of the Lord a Strong Tower) Toy adds that… The Name = the Person, because it expressed His nature and qualities (as early names commonly did), and because in very ancient times the name was regarded… as having an objective existence and as identical with its possessor … Every people came to associate with the name of its god all that it attributed to the god. The name Yahweh was significant to the Jews at this time… because, as the proper name of the national Deity, it represented for them all ideas of divine guidance and protection. (A critical and exegetical commentary on the book of Proverbs) This is the only occurrence in Proverbs for this commonly used OT phrase "name of the LORD". Here are the 105 uses in the Old and New Testaments (Look at the repeated theme in the uses in Genesis - Interesting!): Ge 4:26; 12:8; 13:4; 16:13; 21:33; 26:25; Exod 20:7; 33:19; 34:5; Lev 24:16; Deut 5:11; 18:5, 7, 22; 21:5; 28:10; 32:3; 1 Sam 17:45; 20:42; 2 Sam 6:2, 18; 1Kgs 3:2; 5:3, 5; 8:17, 20; 10:1; 18:24, 32; 22:16; 2 Kgs 2:24; 5:11; 1 Chr 16:2; 21:19; 22:7, 19; 2 Chr 2:1, 4; 6:7, 10; 18:15; 33:18; Job 1:21; Ps 7:17; 20:7; 102:15, 21; 113:1ff; 116:4, 13, 17; 118:10ff, 26; 122:4; 124:8; 129:8; 135:1; 148:5, 13; Prov 18:10; Isa 18:7; 24:15; 30:27; 48:1; 50:10; 56:6; 59:19; 60:9; Jer 3:17; 11:21; 26:9, 16, 20; 44:16; Joel 2:26, 32; Amos 6:10; Mic 4:5; 5:4; Zeph 3:9, 12; Zech 13:3; Matt 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38; John 12:13; Acts 2:21; 8:16; 9:28; 19:5, 13, 17; 21:13; Rom 10:13; 1 Cor 6:11; Col 3:17; 2 Tim 2:19; Jas 5:10, 14 Persons may confidently and safely take refuge in God's covenant Name which conveys an assurance of security to those who are in covenant with Him by grace through faith ("the righteous" in Pr 18:10). James Montgomery
Provérbios 18:10
Spurgeon comments on how the righteous run into the tower… They run into it. Now, running seems to me to imply that they do not stop to make any preparation. You will remember our Lord Jesus Christ said to his disciples, that when the Romans surrounded Jerusalem, he that was on the house-top was not to come down into his house, but to run down the outer staircase, and escape (Lk 21:21 Destruction of Jerusalem by the Roman General Titus in 70AD). So the Christian, when he is attacked by his enemies, should not stop for anything, but just run into his God and be safe. There is no need for thee to tarry until thou hast prepared thy mind, until thou hast performed sundry ablutions ((washing of the body as a preparation for religious duties), but run man straight away at once. When the pigeons are attacked by the hawk, their better plan is not to parley (confer with one another), nor to stay, but swift as they can cut the air fly to the dove-cot (A small building or box in which domestic pigeons breed). So be it with you. Leave fools who will to parley with the fiend (An enemy in the worst sense, implacably malicious) of hell; but as for you, fly to your God, and enter into His secret places till the tempest be over, past. A gracious hint this to you anxious souls who are seeking to fit (make suitable) yourselves for Jesus. Away with such legal rubbish, run at once; you are safe in following the good example of the righteous. This running appears to me to imply, that they have nothing to carry. A man who has a load, the heavier the load may be, the more will he be impeded in his flight. But the righteous run, like racers in the games, who have thrown off everything, their sins they leave to mercy, and their righteousness to the moles and bats. If I had any righteousness I would not carry it, but run to the righteousness of Christ (1Co 1:30, Ro 3:21, 22, Isa 61:10, Php 3:8, 9) without it; for my own righteousness must be a drag upon me which I could not bear (Ro 3:10). Sinners I know, when they come to Christ, want to bring tons of "good" works, wagon loads of good feelings, and fitnesses, and repentings, and such like; but the righteous do no such thing; they just foreswear every thing they have of their own, and count it but dross and dung, that they may run to Christ and be found in Him (Ro 8:1 = no condemnation, Ro 8:39 = no separation). Gospel righteousness lies in all in Jesus (and remember Jesus is Jehovah Who Isaiah saw - Isa 6:1, 5, Jn 12:41), not in the believer. It seems to me too, that this expression not only implies a want of preparation, and having nothing to carry, but it imports that fear quickens them. Men do not run to a castle unless they are afraid. But when the avenger of death is close behind, then swiftly they fly. It is marvellous how godly fear helps faith. There is a man sinking there in the river; he cannot swim, he must be drowned! See! see he is going down! We push him a plank; with what a clutch he grasps it; and the more he is convinced that he has no power to float, the more firmly doth he grip at this one hope. Fear may even drive a man, I say, to faith, and lend him wings to fly, where else he might have crept with laggard feet. The flight is the flight of fear, but the refuge is the refuge of faith. O sinner, if the righteous fly, what ought thy pace to be? Again, it seems to me that there is great eagerness here, as if the Christian did not feel safe till he had entered into his God. And therefore, as the stag pursued by the hounds quickens its flight by reason of the baying of the dogs, as the clamor grows louder, and louder, see how the stag leaps from crag to crag, dashes through the stream, flies over yonder hill, is lost in yonder brake, and anon springs through the valley; so the Christian flies to his dear God for safety, when the hounds of hell, and the dogs of temptation are let loose against him. Eagerness! Where indeed shall the like be found? As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? (Ps 42:1-2KJV) O convinced sinner, what should thine eagerness be if thus the righteous pant for God? Brethren, I may add here, that there is an absence of all hesitation. He runs. You know, if we want somebody to help us, we put our hand to our brow, and consider, “Let us see, where shall we go? I am in great straits, to whom shall I fly? Who will be the best friend to me?” The righteous never ask that question, at least when they are in a right mind they never do; but the moment their trouble comes they run at once to their God, for they feel that they have full permission to repair to him; and again they feel they have nowhere else to fly. “To whom, or whither should I go, if I could turn from thee,” is a question which is its own answer. Then understand, in our text there is eagerness, the absence of all hesitation, there is fear, and yet there is courage; there is no preparation, there is the flinging aside every burden. “The righteous runneth into his high tower, and is safe.” Beloved, I will leave that point, when I have just said, please to remember that when a man gets into a castle, he is safe because of the impregnability of the castle; he is not safe because of the way in which he entered into the castle. You hear some man inside saying, “I shall never be hurt, because I came into the castle the right way.” You will tell him, “No, no, no, it is not the way you came into the castle but the castle itself is our defense.” So some of you may be thinking, “I do come to Christ, but I am afraid that I do not come aright.” But it is not your coming, it is Christ that saves you. If you are in Christ, I do not care a pin how you got in, for I am sure you could not get in except by the door; if you are once in, he will never throw you out; he will never drive away a soul that cometh unto him, for any reason whatsoever. Your safety does not lie in how you came, for in very truth, your safety is in Him. If a man should run into a castle and carry all the jewels of a kingdom with him, he would not be safer because of the jewels; and if another man should run in with hardly a fresh suit of clothes with him, he would not be any the more in danger because of his raggedness. It is the castle, it is the castle, not the man. The solid walls, the strong bastions, the frowning ramparts, the mighty munitions, these make up the defense, not the man, nor yet the man’s wealth, nor yet the way the man came. Beloved, it is most true that salvation is of the Lord, and whosoever shall look out of self to-night, whosoever shall look to Christ only, shall find him to be a strong tower, he may run into his Lord and be safe. O Lord, Thou Judge by Karl Reissiger The wicked, in their might arrayed, Against the righteous join their power, But to the Lord I flee for help, He is my Refuge and my Tower. Lane - the illustration not only indicates what the Lord is, but that we have a responsibility if we are to avail ourselves of His ministry. A city’s fortress is not where people live and work, but there for refuge in emergencies, so that the citizens can run to it and be safe. Thus there is no automatic security in having wisdom and being righteous — we have to exercise them. The running describes faith and prayer, which give direct access to God who responds by warding off the danger. Safe is literally ‘lifted high’, as if one who trusts God is not only behind thick walls, but above the range of the enemy’s weapons." (Lane, E. Focus on the Bible: Proverbs) (Bolding added) Peter Muffet - We are exhorted herein to repair unto the Lord in all our distresses and necessities. The name of the Lord is the favour of God towards the elect in Christ, joined together with his mighty power and truth. It is resembled unto a strong tower, for that, like a castle, it protects and makes secure those that fly unto it; for the which cause the just man runs into it, as he that is pursued by his enemy is wont to fly to some strong tower; so the righteous person, who is justified by the blood of Jesus Christ, and sanctified by the Holy Ghost, not placing any confidence in earthly things, nor in men, speedily repairs in time of necessity and adversity, by faith and prayer, unto the mercy and defense of the Almighty. Which, whensoever he doth, he loses not his labour, for he is exalted or lifted up on high; that is, so preserved from the rage of troubles, and kept out of the reach of all his adversaries, as if he were taken up into some high turret, or set on some place aloft, whither his enemies could not pierce or enter. (A Commentary on the Whole Book of Proverbs - 1868) George Lawson - Nations use to provide fortifications and arms for their defence, even in time of peace; and if they are so imprudent as to neglect these precautions, they are in imminent danger of destruction when an enemy makes an attack. In like manner, when we know that life is exposed to the incursions of calamity, and that we are surrounded with legions of invisible enemies, it is our wisdom to be provided with a sure defence, that we may be safe in the day of battle and war. No creature in heaven or earth can defend us against the assaults of misfortune, or the more dangerous attacks of invisible adversaries, nor have we any power or wisdom of our own to afford us security. Our safety is only in the name of the Lord, that God with whom is everlasting strength and sufficiency, and who reveals himself through his blessed Son our Saviour, as the refuge of fallen men. In this great name protection is to be found from the distresses of the present life, from the tyranny of sin, from everlasting wrath, from the temptations of the devil, from the terrors of death, from every evil, and from every fear. David in the day of his distress haunted the caves of Engedi, and the mountains of the wild goats; but we find in his history, and in many of his psalms, that these were insufficient for his protection, and that his confidence was ever placed on God himself as his tower of salvation. In him he trusted, and was helped; and therefore his heart greatly rejoiced, and with his tongue did he praise him. But he was not the confidence of David alone; he has ever been the dwelling-place of the generation of the righteous. They run by faith and prayer into this high tower in the day of their calamity and danger, and they are not at a loss when unexpected dangers are ready to overwhelm them, for no enemy can be so near to distress as God is to preserve. He is ever a present, a very present help in the time of trouble*. But are poor sinners excluded from this refuge? Will they be expelled from it, if they come to shelter themselves under the protection of the merciful God? No, in no wise. The righteous runneth into it, and none that run into it continue unrighteous. But it is accessible to sinners also, for the name of the Lord is “the Lord, the Lord God merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity†,” &c. And sinners are invited into this tower of salvation by God himself‡. Eternal safety is enjoyed by all that run into this tower, for it can never be undermined, or scaled, or destroyed, by all the devils in hell; and no enemy can break into it by force, or find a way by fraud to enter. None can so much as climb up to this refuge, to endanger the safety of those happy persons who have made it their habitation; nor is there any want of necessaries ever felt in it, for he that is the defence of his people is their all-sufficient portion, and heavenly Father. The place of their defence is the munition of rocks; bread shall be given them, and their water shall be sure. Surely if we have any wisdom, we will endeavour diligently to learn the way of running into this tower; and we cannot learn it better than by taking David for our pattern, whom we see, in many of his psalms, fleeing unto God to hide him. Let us read these divine compositions, and pray for the same spirit of faith which animated that holy man, and endeavour to follow the steps of his faith*. Few of the rich are righteous. God is the hope and strength of his people; but the rich are generally dazzled with the lustre of their gold and jewels, and mistake those precious metals for gods; and so they say unto the gold, Thou art our hope, and to the fine gold, Thou art our confidence. They trust not to the Rock of ages, but lean upon a broken reed which will soon break, and pierce their arms, and leave them to fall into perdition, after they have been pierced through with many sorrows. Riches are good things when they are well used, but confidence in riches is a grievous sin, because it is an alienation of the spirit from God, who requires the homage of the heart still more than the worship of the knee. It is a source of many iniquities, because it prompts men to injustice and oppression, to despise God, and to forget death and judgment. It shuts up men’s bowels of compassion from the indigent, and makes it as difficult for men to get into the kingdom of God, as for a camel to pass through the eye of a needle. This second warning the wise man here gives against this vain confidence. Examine yourselves, ye rich men, and see whether you have not the symptoms of this vain confidence. Trust not in uncertain riches, but in the living God, and shew that your confidence is in God by a readiness to lend unto the Lord*. Murmur not, ye that are poor, because you are not under the same temptation with some others, to make to yourselves god’s of gold. Trust in the Lord, and you shall want no good thing. (Exposition of the Book of Proverbs, Volume 1, 1821) Charles Bridges comments on Pr 18:10 that… Consciousness of danger induces even the animal creation to seek for a refuge (Pr 30:26, Ps 104:18). To man, a strong tower offers such a covert (Jdg 9:51, 2Chr 14:7, 26:9). But man as a sinner-does he realize his imminent peril, his threatened ruin? Oh! let him believe his welcome into the strong tower set before him. Such is the name of the LORD; not the bare outward words, operating as a charm, but His character; that by which He is known, as a man by his name. The full "declaration of this name" sets outmost powerfully the strength of the tower. Every letter adds confirmation to our faith. (Ex 34:5, 6, 7.) Every renewed manifestation brings a fresh sunbeam of light and blessing. (See NT Names of God. Ro 15:5, 13, 2Co 1:3, 5:19, 1Pe 1:10, cp Ps 9:10) Take the sinner in his first awakening conviction. He trembles at the thought of eternal condemnation. He looks forward-all is terror; backward-nothing but remorse; inward-all is darkness. Till now, he had no idea of his need of salvation. His enemy now suggests that it is beyond his reach; that he has sinned too long and too much, against too much light and knowledge; how can he be saved? But the name of the Lord meets his eye. He spells out every letter, and putting it together, cries-"Who is a God like unto thee?" (Mic 7:18.) He runs to it, as to a strong tower. His burden of conscience is relieved. His soul is set free, and he enjoys his safety. Take-again-the child of God-feeble, distressed, assaulted. What, if I should return to the world, look back, give up my profession, yield to my own deceitful heart, and perish at last with aggravated condemnation?' You are walking outside the gates of your tower; no wonder that your imprudence exposes you to "the fiery darts of the wicked." Read again the name of the LORD! Go back within the walls-See upon the tower the name-"I am the Lord; I change not." (Mal. 3:6.) Read the direction to trust in it- Who is there among you that feareth the Lord, that obeyeth the voice of his servant: that walketh in darkness, and path no light? Let him trust in the name of the Lord, and stay upon his God. (Isa. 1:10.) Mark the warrant of experience in this trust- They that know thy name shall put their trust in thee; for thou, Lord, hast not forsaken them, that seek thee. (Ps. 9:10.) Thus sense of danger-knowledge of the way--confidence in the strength of the tower -- all give a spring of life and earnestness to run into it. (E.g., Jacob = Ge 32:11, 28, 29, David = 1Sa 30:6, Ps 56:3, Asa = 2Chr 14:11; Jehoshaphat = 2Chr 20:12; Hezekiah = 2Ki 19:14, 15, 16, 17, 18, 19). We fear not here the sharpest or swiftest dart that may be shot against us. We realize our security from external trouble (Dt 33:33:27, 28, 29, Ps 61:3, Ps 91:2, Is 54:14), and in trying exercises of faith (Isa 1:10). We are safe from His avenging justice, from the curse of His law, from sin, from condemnation, from the second death. We joy in our safety (Ps 18:1,2,3, Isa 25:4)--yea--in our exaltation. (Is 33:16) Our best interests are beyond the reach of harm (Col 3:3); and "the righteous nation" takes up the song of triumph-‘We have a strong city; Salvation will God appoint for walls and for bulwarks." (Isa 26:1, 2, 3, 4) (Proverbs 18:10 Commentary) But only the righteous are found here. What know the ungodly of this refuge? Our God's mercy is holy mercy. He knows how to pardon sin, not to protect it. He is a sanctuary to the penitent, not to the presumptuous. (Bishop Reynolds on Ho 14:1,2) Yet what joy is it, that the gates of this city are always open! No time is unseasonable. No distance, no feebleness, hinders the entrance. The cripple may run, like "Asahel, swift of foot." (2Sa 2:18.) All that enter are garrisoned to salvation. Satan is raising batteries against the fort, using all means to take it, by strength or stratagem, unwearied in his assaults, and very skilful to know his advantages. (Read Robert Leighton on 1Pe 1:5 ) But notwithstanding all his disturbing power, "the peace of God" daily fortifies our hearts from fear of evil. (Php 4:8) Such is our strong tower! What owe we to our gracious Saviour, Who has made our way to it so free, so bright? (Mt 11:27, Jn 1:18, 14:6) We repose in the bosom of God, and are at peace. (Proverbs 18:10 Commentary) How can we "run" into the Name of Jehovah? Clearly this is not literal running (although that may be what we feel like doing when trouble knocks). The metaphor of “running” into the strong tower refers to a whole-hearted and unwavering trust in God’s Name and His willingness and ability to provide protection. It is only by faith that we can go to an invisible God. The Biblical Illustrator adds that one way to run into the Name of Jehovah is… by the exercise of fervent prayer. Praying is the immediate and direct means of imploring the Divine assistance and protection. Faith is the habitual principle, and prayer is the actual application of it. Though God knows all our wants perfectly, He requires that we implore His assistance by prayer. And prayer is the natural remedy to which all are ready to fly in extremity. Ray Pritchard says in view of the "signs of the times" including the fall of the "twin towers" on 9/11, a wise man or woman would run into the strong tower of the Jehovah… Evil has been let loose in the world in a way that has shocked us out of our false sense of security. Now as never before, people are looking for hope. They truly need the Lord. The mighty Twin Towers have crumbled to the dust. Where will we go to find safety? Solomon gave us the answer 3,000 years ago: “The name of the Lord is a strong tower; The righteous run to it and are safe” (Proverbs 18:10). These are days of uncertainty, fear, and for many people, deep sadness. Our only hope is in the Lord. He is our hope for today and also for tomorrow for he holds the future in his hands. Those who trust in him will never be put to shame. Whatever else you do to get ready for tomorrow, make sure you trust Jesus Christ as your Lord and Savior. And don’t keep the Good News to yourself. The world is full of people who are searching for the answer. They are searching for Jesus and don’t even know it. SAFE Is safe (Ps 91:14 Hab 3:19) - Marginal reading - Is Lifted Up. Whedon - Literally, is set on high, that is, out of the reach of enemies. Towers were built on high places that they might be unapproachable by enemies. Compare Proverbs 29:25; Ps 18:2-note; Ps 18:33-note; Ps 27:1-note; Ps 144:2-note. Safe (7682) (sagab - word study) means to be raised, to be exalted; to be high; to defend. It refers to physical size indicating great height such as found in city walls. In the original Hebrew text "sagab" is in the perfect tense which expresses completed action. Zodhiates writes that sagab… In a figurative sense, it indicates a high, impregnable city or habitation (Isa. 26:5); or God’s exalted name or person (Job 36:22; Is 12:4). Its figurative use is developed most fully: of high inaccessible knowledge (Ps 139:6); of the security of God’s high name (Pr 18:10, 11). Trust in the Lord results in the exaltation of a person (Prov. 29:25). It refers to persons’ advancement or promotion, setting them on high (Job 5:11); or of their being placed in a place of safety (Ps 20:1; 59:1; 69:29). To know God’s name leads to security (Ps 91:14); and the Lord secures the poor and needy (Ps 107:41). The NET Bible Note explains that in Proverbs 18:10… Hebrew (literally reads) "is high" or "is inaccessible." This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305). Other scriptures will supply the ways that God actually protects people who trust Him. With this definition we can "amplify" the meaning of Proverbs 18:10 as follows The Name of the LORD is a Strong Tower. The righteous runs into it and is safe or set securely on high above the difficult circumstances, afflictions, persecutions, etc. Comment: The circumstances may still be present (and in my experience often are) but one's perspective is altered as the one in the strong tower of Jehovah views those circumstances from "above the fray" even though still surrounded by it. Where do you run when trouble comes? Who do you go to seek respite and comfort? The righteous run to the Name of the LORD. God is opposed to the proud but gives grace to the humble, to those who are willing to run to Him and to cry to Him. ILLUSTRATION - H A Ironside tells a story that emphasizes that believers should run into the "strong tower" of God's Name and be lifted up above the circumstances - "A brother once asked another brother in my hearing, “How are you getting on?” The other answered, “I am doing very well under the circumstances.” The first brother replied, “I am very sorry to hear that you are under the circumstances. You know, if you keep your eyes on the Lord, He will keep you above the circumstances.” So Paul always seemed to be above the circumstances (See Ironside's explanation)." Now considering that Jehovah is Jesus and He is the one we are to run to for safety, we do well to remember that we are "lifted up" (safety) because He was first lifted up for us (John 3:14 - speaking of the Crucifixion) that He might be made sin and we might become the righteousness of God in Him (2Cor 5:21). The Preacher's Commentary adds that Safety in danger is what He (Ed: The strong tower of His name) offers as well as deliverance in battle. The Pulpit Commentary adds that The Name of the Lord signifies all that God is in Himself — His attributes, His love, mercy, power, knowledge; which allow man to regard Him as a sure Refuge. “Thou hast been a Shelter for me,” says the psalmist (Psalm 61:3), “and a strong Tower from the enemy.” The words bring before us a picture of a capitol, or central fortress, in which, at times of danger, the surrounding population could take refuge. Into this Name we Christians are baptized; and trusting in it, and doing the duties to which our profession calls, with faith and prayer, we are safe in the storms of life and the attacks of spiritual enemies. C H Spurgeon comments… The believer in his high days {and they ought to be every day) is like an eagle perched aloft on a towering crag. Yonder is a hunter down below, who would fain strike the royal bird; he has his rifle with him, but his rifle would not reach one-third of the way. So the royal bird looks down upon him in quiet contempt, not intending even to take the trouble to stretch one of his wings, for he is quite safe, he is up aloft. Such is the faithful Christian’s state before God. The tower is so deep that no pioneer can undermine it, so thick that no cannon can breach it, so high that no ladder can scale it. Charles Simeon (brief biography) describes the safety of the righteous who have run into His Name… Who shall ever approach “to harm” those who are thus protected? (1Pe 3:13-note) Surely “they shall be kept in perfect peace.” (Isa 26:3) They are “safe:” safe from the curses of the broken law: for “there is no condemnation to them that are in Christ Jesus” (Ro 8:1-note) — — — They are safe too from the assaults of Satan; for “their lives are hid with Christ in God,” (Col 3:3, 4-note) where Satan can never come — — — In a word, they are safe from every kind of evil: for God has said of those who make the Most High their habitation, that “no evil shall befall them” (Ps 91:9,10) — — — The persecutor may touch their body, but cannot reach their soul: they shall sooner be fed with ravens, than be suffered to “want any manner of thing that is good.” (Lk 12:4, 5) And if any thing occur that has the semblance of evil, they may be assured that it shall work for their present and eternal good (Ro 8:28-note. 2Co 4:17, 18). Like Elisha, they are surrounded with horses of fire and chariots of fire (2Ki 6:14, 15, 16, 17): and any assaults made upon them shall only terminate as in Elijah’s case, with the confusion and ruin of their enemies (2Ki 1:9, 10, 11, 12, 13, 14). (Proverbs 18:10 The Name of the Lord a Strong Tower) Truly, “his name is a strong tower, to which you may run at all times, and be safe:” and whatever your circumstances may be, “he will be to you as a hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land. (Is 32:2)” Enjoy, then, the exalted privilege which is here vouchsafed unto you. And let there not be a day, or an hour, wherein you do not resort to God under this endearing character, dwelling in him, abiding in him, and finding in him all that your necessities can require. (Simeon, C.. Horae Homileticae Vol. 5: Psalms, I-LXXII 522. London). In his exposition of Ps 91:9, 10 Simeon notes that God is our "Sure protection—If storms descend, or dangers menace, we take refuge in our house, and find it a place of safety. Thus “The name of God also is a strong tower, into which the righteous runneth and is safe.” It is to Himself that God invites us, when He says, “Come my people, enter thou into thy chambers, shut the door about thee, and hide thyself for a little moment, until the indignation be overpast. (Is 26:20)” And that this was a primary idea in the mind of the Psalmist, appears from the very words of the text, wherein he calls God “his Refuge,” and from the whole scope of the psalm, from the beginning to the end. With this also agrees the beautiful description given of Jesus by the Prophet, as “an hiding-place from the wind, and a covert from the tempest.” (Is 32:2) (Simeon, C. Horae Homileticae Vol. 6: Psalms, LXXIII-CL page 138. London.) Sagab - 20v in the NAS - Dt. 2:36; Job 5:11; 36:22; Ps. 20:1; 59:1; 69:29; 91:14; 107:41; 139:6; 148:13; Pr 18:10, 11; Pr 29:25; Isa 2:11, 17; 9:11; 12:4; 26:5; 30:13; 33:5. NAS translates sagab as -- exalted, 7; high, 4; lifted, 1; raises, 1; safe, 1; securely on high, 1; set him securely on high, 1; set me securely on high, 2; set you securely on high, 1; sets the securely, 1; unassailable, 1. Here are some illustrative uses… The fear of man brings a snare, but he who trusts in the LORD will be exalted (sagab) (Pr 29:25, Pr 29:25KJV = "safe") (See commentary by William Arnot - Laws from heaven for life on earth) From Aroer which is on the edge of the valley of Arnon and from the city which is in the valley, even to Gilead, there was no city that was too high (sagab) for us; the LORD our God delivered all over to us. (Deut 2:36) (God) sets on high those who are lowly (humble), and those who mourn are lifted (sagab) to safety (Hebrew = yesha' = deliverance, protection that produces freedom from present danger) (Job 5:11) May the LORD answer you in the day of trouble (Hebrew = tsarah meaning anything narrow or confining = a situation or a time of extreme discomfort with focus on the emotional pain of the distress; Lxx = thlipsis = originally meant crushing beneath a weight)! May the Name of the God of Jacob set you securely on high (sagab)! (Ps 20:1) Comment: The Name speaks of both the authority and the presence of the person. “The name of the God of Jacob” refers to the God of the patriarch whose family was delivered from Egypt. The KJV translates "sagab" as "defend". The request that God “defend” literally means “to set on high” and so to place in a defensible position against enemies as the "God of Jacob" did for Israel in the Exodus. This is a great passage for we all at one time or another need the Lord’s protection in the “day of trouble.” Spurgeon comments: The Name of the God of Jacob defend thee; or, as some read it, "set thee in a high place." By the Name is meant the revealed character and Word of God; we are not to worship "the unknown God," but we should seek to know the covenant God of Jacob, Who has been pleased to reveal His Name and attributes to His people. There may be much in a royal name, or a learned name, or a venerable name, but it will be a theme for heavenly scholarship to discover all that is contained in the Divine Name. The glorious power of God defended and preserved the Lord Jesus through the battle of His life and death, and exalted Him above all His enemies. His warfare is now accomplished in His own proper person, but in His mystical body, the church, He is still beset with dangers, and only the eternal arm of our God in covenant can defend the soldiers of the cross, and set them on high out of the reach of their foes. The day of trouble is not over, the pleading Saviour is not silent, and the Name of the God of Israel is still the defence of the faithful. The Name, God of Jacob, is suggestive; Jacob had his day of trouble, he wrestled, was heard, was defended, and in due time was set on high, and his God is our God still, the same God to all his "wrestling Jacobs". The whole verse is a very fitting benediction to be pronounced by a gracious heart over a child, a friend, or a minister, in prospect of trial; it includes both temporal and spiritual protection, and directs the mind to the great source of all good. How delightful to believe that our heavenly Father has pronounced it upon our favoured heads! (Bolding added) Warren