Provérbios 18

Provérbios 18:10

Morgan - Proverbs 18:10-11. Each of these verses taken separately constitutes a perfect proverb; but the force of either is diminished unless we note the antithesis created by considering them together. On the one hand, the true refuge of the soul is declared. On the other, a false refuge is described. Steveson - The phrase “name of the Lord” is here equivalent to the person of the Lord; cf. 2 Chronicles 6:7; Psalm 7:17; Isaiah 30:27. (A Commentary on Proverbs, BJU Press) Moses Stuart - The name of Jehovah, is a periphrasis (but a very significant one), which designates Jehovah himself. To call on the name of the Lord, is to invoke him by calling his name. The word name, in such a connection, designates all that we include under the appellation of the being addressed. (A Commentary on the Book of Proverb, 1852). Name (08034) (shem/šēm) is a masculine noun occurring over 864x in the OT (90x in plural) and describes the word or combination of words by which something or someone is called and by means of which it or they can be distinguished or identified. It is a word or term by which a person, place or thing is commonly and distinctively known. Name is a designation that sets a person, place or thing apart from another. The Hebrew noun שֵׁם (šēm) is one of the most important and theologically rich words in the Old Testament. Its basic meaning is “name,” but in Hebrew thought a “name” is far more than a label or identifying title. It represents the character, reputation, authority, presence, and essence of a person. Thus šēm can refer not only to what someone is called, but to who they truly are and what they represent. 1. Basic Meaning: A Name or Designation At its most basic level, šēm refers to the name by which a person, place, or thing is known. Names in the ancient Near East were often meaningful and descriptive, reflecting character, circumstances of birth, or prophetic significance. For example, names such as Isaac (“laughter”) or Samuel (“heard by God”) conveyed theological meaning tied to events in a person’s life. Thus a “name” in Hebrew culture functioned as a revelation of identity rather than merely a convenient title. 2. Name as Reputation or Renown The word frequently refers to a person’s reputation, honor, or fame. To have a “great name” meant to possess recognized status, honor, and lasting remembrance. For example, in Genesis 12:2 God promises Abraham, “I will make your name great.” This does not simply mean Abraham would be widely known, but that his reputation and influence would be exalted by God Himself. Similarly, when people in Genesis 11:4 sought to “make a name for ourselves” at Babel, they were seeking self-glory and lasting fame apart from God. 3. Name as Character and Essence In biblical thought a name is often a summary of a person’s character and nature. This is especially true with reference to God. When Scripture speaks of the “name of the LORD,” it refers to the revealed character, attributes, and reputation of Yahweh. For example, when God proclaims His name to Moses in Exodus 34:5–7, He declares His attributes—merciful, gracious, slow to anger, abounding in lovingkindness and truth. Thus God’s “name” is essentially a revelation of who He is. 4. Name as Authority or Power The word šēm can also convey authority or delegated power. Acting “in someone’s name” means acting with their authority or representing them. This idea appears in passages where people call upon “the name of the LORD”, meaning they appeal to His authority, power, and covenant relationship. To swear or speak in God’s name likewise implies invoking His authority and presence. 5. Name as Memorial or Remembrance The word also expresses lasting remembrance or legacy. In Hebrew culture, to preserve someone’s “name” meant to ensure their memory and lineage continued. Conversely, having one’s name “cut off” meant complete destruction and loss of remembrance. This concept appears in various covenant blessings and curses where God promises either to establish a name or blot it out. 6. Theological Significance Theologically, šēm is closely tied to God’s presence and glory. Several passages speak of God placing His name in a specific location, such as the temple in Jerusalem (e.g., Deuteronomy 12:5). This does not mean God’s literal name dwells there, but that His presence and authority are represented there. In this way the temple became the place where God’s name—His revealed character and covenant presence—was uniquely manifested. 7. Contrast Between Human and Divine “Names” Scripture often contrasts human attempts to make a name with God’s sovereign granting of a name. Human pride seeks self-exaltation (as at Babel), but true honor comes only from God. Thus throughout Scripture God alone ultimately establishes, exalts, or removes a name. Summary - The Hebrew word שֵׁם (šēm) means far more than a simple name. It encompasses identity, reputation, character, authority, and enduring remembrance. When applied to God, it refers to the revelation of His nature and glory; when applied to humans, it often describes their reputation or legacy. Consequently, throughout the Bible the “name” represents the true essence and recognized identity of the one to whom it belongs. In Bible times a person’s name stood for the person. The name stood for the character and characteristics or "attributes", if you will, of that person. The 1828 Webster's Dictionary says that name is "That by which a thing is called; the sound or combination of sounds used to express an idea, or any material substance, quality or act; an appellation attached to a thing by customary use, by which it may be vocally distinguished from other things. A name may be attached to an individual only, and is then proper or appropriate, as John, Thomas, London, Paris; or it may be attached to a species, genus or class of things, as sheep, goat, horse, tree, animal, which are called common names, specific or generic… (Name can also mean) Reputation; character; that which is commonly said of a person; Renown; fame; honor; celebrity; eminence; praise; distinction. But in this sense, the word is often qualified by an epithet; as a great name; a mighty name." G F Hawthorne adds that in Scripture a… “name” is that which (1) reveals the true nature of its bearer (1Sa 25:25), so that to know the name is to know the person (Ps. 9:10), or (2) designates the relationship that exists between entities, especially between God and His people (2Chr7:14; Isa 43:6f). (Bromiley, Geoffrey W.: The International Standard Bible Encyclopedia, Revised) Allen Myers writes that… Names carry more value and importance in biblical than in modern usage. Not only may a name identify, but it frequently expresses the essential nature of its bearer; to know the name is to know the person (cf. Ps 9:10). (The Eerdmans Bible Dictionary) Shem is used in 765 verses in the OT (Click and scroll down for list of uses in KJV and NAS) Shem is variously translated in the NAS = byword(1), defamed*(1), defames*(1), fame(8), famous(3), famous*(1), memorial(1), Name(3), name(654), name's(11), name*(4), named(7), named*(66), names(80), renown(6), renowned(1), report(1), repute(1), same names(1). Nelson's New Illustrated Bible Dictionary explains that… Personal names (and even place names) were formed from words that had their own meanings. Thus, the people of the Bible were very conscious of the meaning of names. They believed there was a vital connection between the name and the person it identified. A name somehow represented the nature of the person. This means that the naming of a baby was very important in the Bible. In choosing a name, the parents could reflect the circumstances of the child’s birth, their own feelings, their gratitude to God, their hopes and prayers for the child, and their commitment of the child to God. The name Isaac reflected the “laughter” of his mother at his birth (Ge 21:6). Esau was named “hairy” because of his appearance. Jacob was named “supplanter” because he grasped his brother Esau’s heel (Ge 25:25–26). Moses received his name because he was drawn out of the water: “So she called his name Moses, saying, ‘Because I drew him out of the water’ ” (Ex. 2:10). A popular custom of Bible times was to compose names by using the shortened forms of the divine name El or Ya (Je) as the beginning or ending syllable. Examples of this practice are Elisha, which means “God is salvation”; Daniel, “God is my judge”; Jehoiakim, “the Lord has established”; and Isaiah, “the Lord is salvation.” (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's New Illustrated Bible Dictionary) See Also Related Resources: Name in Baker's Evangelical Dictionary of Biblical Theology, International Std Bible Encyclopedia, Fausset's Bible Dictionary On a number of occasions, the names of individual's would be changed to reflect a new aspect of their life. For example, when God cut His immutable covenant with Abram, his name was changed to Abraham to reflect his new calling to be “a father of many nations” (Ge. 17:5) (See also The Oneness of Covenant - The Exchange of Names). God gave Jacob the new name Israel (“God strives”) because he “struggled with God and with men, and prevailed” (Gen. 32:28; 35:10). When shem is used as a personal name in the OT it often conveys the sense of the person's "existence, character and reputation (1Sa 25:25)" (TWOT). When shem is used in the phrase of someone's name being cut off or perishing, it signified their "liquidation" so to speak. In the OT parents would often give their children names that expressed their hopes, wishes or expectations for that child (e.g., God's desire for Jacob in changing his name in Ge 35:10). Some 79 uses of shem in the OT reflect a "play on words" in that the name given to someone reflected in some way of something would happen (e.g., Hos 1:4-5). In a number of OT uses of shem, the phrase "name of the LORD" is tantamount to describing the being of God or the appearance of God (e.g., trusting His Name = faith in God = Ps 20:7, Isa 50:10). For example Genesis repeatedly uses the phrase "call upon the Name of the LORD", the first use being Ge 4:26 where men began to call upon His Name, which was a picture of calling on His Person, of worshipping His Person. (Ge 12:8, Gen 13:4, Gen 16:13, Gen 21:33, Gen 26:25, Ex 34:5) Micah says "we will walk In the name of the LORD our God forever and ever." (Mic 4:5) To "take the name of the LORD" in vain was strictly prohibited lest His holy Name might be profaned (Ex 20:7, cp Lev 24:16, Dt 5:11). The related phrase "in the name of the LORD" often refers to speaking (including giving a blessing, an oath, a prophecy) or serving (cp Col 3:17), which signifies that which is done in Jehovah's place, in His authority and power and/or for His glory. (Dt 18:5, 7, 22, 21:5, 1Sa 17:45, 20:42, 2Sa 6:18, 1Ki 18:32, 22:16, 2Ki 2:24, 1Chr 16:2, 1Chr 21:19, 2Chr 18:15, 33:18, Ps 118:26 [refers to Jesus in NT = Mt 21:9, 23:39, Mk 11:9, Lk 19:38, Jn 12:13], Jer 11:21, 26:9, 44:16) GOD'S SHEM (NAME) AND WORSHIP God's Name is frequently invoked in association with various aspects of worship… “Praise the Name of the LORD” (Ps 113:1; 135:1; cf. Ps 148:5, 13; Joel 2:26); “To give thanks to the Name of the LORD” (Ps 122:4; cf. Ps 54:8; 138:2; 140:14; 142:8), To give thanks to His holy Name ” (Ps 106:47; 1Chr 16:35) “Let them give thanks (to) your great and terrible Name , for it is holy” (Ps 99:3); “(They) will fear the Name of the LORD” (Isa 59:19) “Let him trust in the Name of the LORD” (Isa 50:10; cf. Zeph 3:12) “We trust in His holy Name ” (Ps 33:21); “To love the Name of the LORD” (Isa 56:6). “Glorify the LORD…the Name of the LORD” (Isa 24:15). “Great is Your Name in might” (Jer 10:6) The temple is built “to/for the Name of the LORD” (1Kgs 3:2; 5:3, 5:5; 8:20). God has placed His Name in His Temple (Dt 12:5, 21; 14:24; 1Kgs 9:3; 11:36; 14:21; 2Kgs 21:4, 7) God’s Name ‘tabernacles’ or dwells in His Temple (Dt 12:11; 14:23; 16:2, 6, 11; 26:2; Jer 7:12; Neh 1:9) Other OT passages echo the truth of Pr 18:10 of Jehovah's Name as a place of safety Our help is in the Name of the LORD, Who made heaven and earth. (Ps 124:8) But I will leave among you a humble and lowly people, and they will take refuge in the Name of the LORD. (Zeph 3:12) THE NAME OF GOD: THREE FOUNDATIONAL PRINCIPLES As you study the Names of God in Scripture, keep in mind the following three principles: (1) God's Names are His "Self" Revelation to men, the Creator unveiling His character to His creatures. His Names are not the thoughts of men about how they picture God as is the case with pagan deities! At times God reveals His Name in response to a question from man (cp Moses in Ex 3:13 and God's revelation in Ex 3:14) and at other times he simply declares His Name, often in the setting of a time of man's need (e.g., Ge 22:11, 12, 13, 14 - while Abraham named the place Jehovah Jireh, it was a Name reflecting God's revelation of His timely provision of a substitutionary sacrifice!) (2) God reveals His Names to men so that we might come to know Him personally (See Jn 17:3). Each Name is in a sense an invitation to know God more intimately and to grow in relationship with Him. As you study the Names of God, do not forget to ask whether you know Him in your own life by the Name He reveals Himself? (3) God's revelation of His Names is progressive, so that each Name demonstrates a new aspect or attribute of His glorious Character. As you study His Names, you will find yourself growing in the knowledge of Who God is. At the same time you will (or should) experience a deepening of your faith and increasing trust in His attitude and actions toward you, as you see His attributes revealed in His Names (cp Ro 10:13). Matthew Henry amplifies this foundational truth: The better God is known the more He is trusted. Those who know Him to be a God of infinite wisdom will trust Him further than they can see Him (Job 35:14); those who know Him to be a God of almighty power will trust Him when creature-confidences fail and they have nothing else to trust to (2Chr. 20:12 "but our eyes are on You"! What a good word!); and those who know Him to be a God of infinite grace and goodness will trust Him though He slay them (Job 13:15). Those who know Him to be a God of inviolable truth and faithfulness will rejoice in His word of promise (cp Nu 23:19, Josh 21:45, 23:14), and rest upon that, though the performance be deferred and intermediate providences seem to contradict it. Those who know Him to be the Father of spirits, and an everlasting Father, will trust Him with their souls as their main care and trust in Him at all times, even to the end. The more God is trusted the more He is sought unto (Ed: compare "run into"). If we trust God we shall seek Him by faithful and fervent prayer, and by a constant care to approve ourselves to Him in the whole course of our conduct. God never did, nor ever will, disown or desert any that duly seek to Him and trust in Him (He 13:5-note - Note there are 5 negatives that He will never desert or forsake us!). Though He afflict them, He will not leave them comfortless; though He seem to forsake them for a while, yet He will gather them with everlasting mercies. (Ps 9:10-note) Puritan writer Thomas Watson speaks of the importance of the knowledge of God and Faith in Him: Faith is an intelligent grace; though there can be knowledge without faith, yet there can be no faith without knowledge. One calls it quick sighted faith. Knowledge must carry the torch before faith… A blind faith is as bad as a dead faith: that eye may as well be said to be a good eye which is without sight, as that faith is good without knowledge. Note that in the context of Pr 18:10 the word Name (shem/sem) is a metonymy (figure of speech in which one thing is designated by the mention of something associated with it). Thus the metonymy of a strong tower stands for one or more attributes such as His power to protect or keep safe. In context the attribute that is most clearly emphasized is God's power (Omnipotent) to protect. Related Resources: Attributes of God Summarized; Attributes of God by Spurgeon Remember that whenever you encounter LORD written in all caps (NAS, ESV, KJV, etc), it identifies the English translation of the Hebrew YHWH, the tetragrammaton, which is transliterated into English as "Yahweh" or more commonly Jehovah, His covenant Name by which He made Himself known to Israel. Many of the proverbs use very figurative language to "paint a picture". In the present passage the Name of the LORD is said to be a strong tower. Obviously this does not refer to a literal tower but is a figurative description to help us understand what God is like. Solomon says He is like a tower and not just any tower but a strong tower (cp Ps 61:3-note where God is compared to a "tower of strength", the same picture as in this proverb). And when Solomon refers to "the name of the LORD" (explained in more detail below), he uses this phrase to stand for the LORD Himself or His attributes. And when he says the "righteous run", the language is again figurative. Clearly the righteous cannot literally run into God, but they can trust Him wholeheartedly, read His Word eagerly, pray to Him without ceasing, etc, all ways a righteous person can "run" into His Name. The idea of run also pictures carrying this out with some degree of haste. These "pictures" are elaborated on more in the following notes. H A