Related Resource: For Background See
inductive Bible study
Proverbs 18:10 in the NASB...
The Name of the LORD is a Strong Tower.
The righteous runs into it and is safe. (Margin note = "set on high")
Proverbs 18:10 in other translations
reads as follows...
"The name of the Lord is a strong
tower; the [consistently] righteous man [upright and in right standing with
God] runs into it and is safe, high [above evil] and strong." (Amplified
Version)
"The name of the Lord is of great
strength; and the righteous running to it are exalted." Septuagint (Greek translation of Hebrew OT)
"The name of the Lord is like a strong
tower; the righteous person runs to it and is set safely on high." (Net)
"The name of the LORD is a strong
fortress; the godly run to him and are safe." (New Living Translation)
"A tower of strength
is the name of Jehovah, Into it the
righteous runneth, and is set on high." (Young's Literal)
OBSERVATION OF
PROVERBS 18:10
1) What is in a name, especially the Names
of God?
Related Resource:
Observation of a Biblical text;
Learning to practice querying the text
The Lord's name stands for His person, since
it reflects His attributes, character and qualities. Here the name of God is
Jehovah,
His
covenant
Name by which He made Himself known to Israel. To know God in covenant is a
strong tower.
Moses records his conversation with
God where
"God said to Moses, "I AM WHO I AM";
and He said, "Thus you shall say to the sons of Israel, 'I AM has sent me to
you." (Ex 3:14) (Click here
for more on this Name Jehovah)
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 (see Question #4 below)
James Montgomery Boice writes that...
"the name of God" is a Semitic phrase
for speaking of God's attributes. To be protected by the name is therefore to be
protected by the One Who is sovereign, holy, all-knowing, wise, compassionate,
and anything else that can properly be said of God. And there is more, for to be
kept "in the name" is not merely to be kept by God, as if He were only
some distant force that could be called in to defend us if that were necessary.
It is rather that we are actually in Him, much like being in a fortress. Thus,
His power and other attributes surround us constantly. (The Gospel of John)
Comment: The verse Boice is commenting
on is in Jesus prayer to His Father for His disciples where He prays...
And I am no more in the world; and yet they
themselves are in the world, and I come to Thee. Holy Father,
keep
(tereo
in the
present imperative)
them in Thy name, the name which Thou hast given Me, that they may
be one, even as We are. (John 17:11)
Matthew Poole explains that...
The name of the Lord, i.e. the Lord, as he
hath revealed himself in his works, and especially in his word by his promises,
and the declarations of his infinite perfections, and of his good will to his
people.
J R Miller asks...
What are we to understand by the name of God?
Among the ancient Jews there was one divine name which had peculiar sacredness.
It was so holy that they never pronounced it in public. When they came to it in
reading, they would pass over it in reverent silence, not daring to take it upon
their lips. The Mohammedans, also, have a great reverence for the divine name.
They will not tread upon a piece of paper, even the smallest torn fragment which
they see lying upon the ground, but will reverently pick it up, saying, “It may
contain the name of God.” In this there may be little more than superstition in
the outward honor shown to the diving name. Ofttimes men with wicked heart will
treat the written or spoken name of God with seeming reverence, bowing at its
every mention, while in their own life they have no true regard for God. It is
very evident that more than this is meant in this petition for the hollowing of
God’s name. We must honor it in our heart and in our life.
In the Bible a name stands for the whole of
the character of the person. Many scripture names have meanings in which are
enshrined the qualities which belonged to the man. Even among us a name comes to
stand for all there is in the person’s life and character. A little child is
born without a name, and when a name is given to it it means nothing as yet, for
the child has no biography, no character, no personality, has done nothing to
individualize itself. But as the days and years go on, and the child grows into
manhood, everything he does and all that he is are gathered into his name, until
by and by the name has a meaning wherever the man is known; is, as it were, a
composite photograph made up of all the phases and aspects of his life. Any
man’s name when spoken in the ears of his friends conveys to them a conception
of his personality, his character, his disposition, his whole story; all that
his is is enshrined in his name. There are certain names in every community that
by reason of the noble life which the persons live, or the great or good things
they have done, mean a great deal, standing for honor, for patriotism, for
heroism, for philanthropy, for beneficence, for religion.
So the name of God includes all that God is and all that he has done, that is,
all the revelations which have been made to us of him. When we speak His name
there arises before our mind a vision which gathers in itself all that we know
about God — all our thoughts of him, our impressions of him, our experiences of
His goodness, His mercy, His help. When we mention the name of Jesus Christ, the
whole story of His life is suggested to us, — His condescension, His beautiful
character, His gentleness, His works of power, His teaching — above all , His
atoning death, and then His resurrection and ascension. Thus the name of God
stands for God himself, all that God is. In this petition we pray, therefore,
not merely for the formal honoring of a name, but for the honoring of God
himself in the revelations of him which have been made in the world.
Of course we cannot add a particle to the essential glory of God’s name. Nothing
we could do would make His character any more glorious. We cannot add to the
sun’s brightness by lighting candles and lamps on the earth; nor can we, by
anything we may say or do, make God any more glorious than he is in His
essential character. (from
The Hallowed Name)
Music Related to the Name of God:
Blessed
be Your Name;
Version 2 ;Version
3
2) What is the implied comparison?
The Name of Jehovah is pictured as if it were a strong tower (see discussion
of
metaphor)
because the reader can more easily understand the value of a strong tower. The
metaphor “strong tower” indicates that God is a secure refuge. This
picture helps us
understand the value of knowing and living in the light of the truth of God's
Names of which there are many in Scripture. The Septuagint drops the metaphor of a tower and simply
states God's Name is "of great strength" which is not quite as easy to
understand as is a "strong tower" (a tower is easier to "run into"
than a Name) In either case one can
readily discern the great value of
meditating
on the glorious Names of God.
Adam Clarke writes that...
The name of the Lord may be taken for the
Lord himself; He is a strong tower, a refuge, and place of complete safety, to
all that trust in Him. What a strong fortress is to the besieged, the like is
God to His persecuted, tempted, afflicted followers.
3) What does a "tower" picture?
(Strong
Tower song on youtube)
Webster defines a "tower" as
"a building, either round
or square, raised to a considerable elevation and consisting of several stories.
When towers are erected with other buildings, as they usually are, they rise
above the main edifice. They are generally flat on the top, and thus differ from
steeples or spires. Before the invention of guns, places were fortified with
towers and attacked with movable towers mounted on wheels, which placed the
besiegers on a level with the walls."
Another source adds that it is
"a
towering citadel, a fortress, one that provides support or protection, a
bulwark."
Erdman's Dictionary defines "tower"
as...
A defensive structure either built into a
city wall or located on a hill as a watchtower. Towers (Heb. migdāl) were built
into city walls at strategic positions such as corners, city gates, and
vulnerable locations. Massive towers built as part of the city gate structure
(e.g., Megiddo, Samaria, Hazor, Dan, Beer-sheba, Timnah) increased defense
capabilities at a city’s most vulnerable location. Towers, built into the walls
at intervals to increase defense capabilities, usually jutted out beyond the
city wall giving defenders a clear view of the wall’s foundation and anyone
attempting to breech the wall. This type of tower is typically taller than the
adjoining city wall."
The image of a "tower" or "citadel"
reminds us that as believers we are aliens and strangers in this world and are
in a very real struggle every day for the rest of our life until we see Jesus
face to face. In the meantime, we need to remember that when the battle wages
fierce against us, we have an ever present towering citadel, our Jehovah God,
wherein we can run and be safe, though the battle continues all around us! God’s
almighty providence is the surest and strongest defense against all enemies of
whatever kind.
J Vernon McGee
writes that...
The name of Jehovah is also the name of the
Lord Jesus Christ. He is called Jesus because He saves His people from their
sins. And He is called Christ because He is the Anointed One. He is the Lord of
our life and our salvation. The Lord is a strong tower. You can run into it and
be completely safe. This is a verse that many have used in speaking to children,
and I have used it myself and found it very effective. It speaks of security and
reminds us that no one can pluck us out of His hands. What a beautiful picture
this is!
(McGee,
J V: Thru the Bible Commentary: Thomas Nelson
or
Logos)
(Or
listen to an Mp3
)
The Bible Illustrator has this note
on ancient towers...
Strong towers were a greater security in a
bygone age than they are now. Castles were looked upon as being very difficult
places for attack; and ancient troops would rather fight a hundred battles than
endure a single siege. He who owned a strong tower felt, however potent might be
his adversary, his walls and bulwarks would be his sure salvation.
The Pulpit Commentary adds
that "strong tower"...
"...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."
What is the dramatic contrast to the Lord
as our strong tower?
See the immediate context...
Proverbs 18:11 A rich man's wealth is
his strong city, and like a high wall in his own imagination.
Comment: Note although verse 11 does
not begin with a contrast word like "but", it is clearly a contrast to the truth
of Pr 18:10. The rich man imagines that his wealth ("the shaky tower of the god
mammon") can protect him from harm as a high city wall used to protect from
enemy troops, but the rich man is dead wrong. The danger of wealth is that it
gives its possessor the illusion of greater security than it actually provides.
Money simply cannot shield people from many problems and provides no hope for
the greatest problem of all, the deadness of one's spirit because of sin.
All of us tend to have our "fortified
cities." For some, it may be an advanced college degree with its ticket to a
guaranteed position; for others, an insurance policy or a financial nest egg for
retirement years. For our nation, it is a superior arsenal of weapons. Anything
other than God Himself that we tend to trust in becomes our fortified city with
its imagined unscalable walls.
Alexander Maclaren has a note
contrasting Pr 18:10 and Pr 18:11.
We have here the "strong tower" and
the "strong city;" the man lifted up above danger on the battlements of
the one, and the man fancying himself to be high above it (and only fancying
himself) in the imaginary safety of the other.
I. Consider first the two fortresses.
One need only name them side by side to feel
the full force of the intended contrast. On the one hand the name of the Lord,
with all its depths and glories, with its blaze of lustrous purity and
infinitudes of inexhaustible power; and on the other "the rich man's wealth."
(1) The name of the Lord, of course, is the
biblical expression for the whole character of God, as He has made it known to
us, or, in other words, for God Himself, as He has been pleased to reveal
Himself to mankind. His name proclaims Him to be self-existent, and, as
self-existent, eternal; and as eternal, changeless; and as self-existent,
eternal, changeless, infinite in all the qualities by which He makes Himself
known. But far beyond the sweep of that great name, Jehovah, is the knowledge of
God's deepest heart and character, which we learn in Him who said, "I have
declared Thy name unto My brethren, and will declare it." The name that is the
strong tower is the name. "My Father!" A Father of infinite tenderness, and
wisdom, and power.
(2) Look at the other fortress: "The rich
man's wealth." Of course we have not to deal here only with wealth in the shape
of money, but all external and material goods; the whole mass of the things seen
and temporal are gathered together here in this phrase. Men use their
imaginations in very strange fashion, and make, or fancy they make, for
themselves out of the things of the present life a defence and a strength. Like
some poor lunatic, out upon a moor, that fancies himself ensconced in a castle;
like some barbarous tribes behind their stockades, or crowding at the back of a
little turf wall, fancying themselves perfectly secure and defended,—so do men
deal with these outward things that are given them for another purpose
altogether; they make of them defences and fortresses. Of all delusions that can
beset you in your course, none will work more disastrously than the notion that
the summum bonum, the shield and the stay of a man, is the abundance of
the things that he possesses.
II. Consider next how to get into the true refuge.
How does a man make this world his defence?
By trusting to it. He that says to the fine gold, "Thou art my confidence," has
made it his fortress; and that is how you will make God your fortress—by
trusting to Him.
III. We have, lastly, what comes of sheltering in these two refuges.
(1) As to the former of them, as one of the
old Puritan commentators has it, "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." "The righteous runneth into it and is perched up there."
(2) I say little about the other side. The
world can do a great deal for us. It can keep the rifle bullets from us. But,
ah! when the big siege guns get into position and begin to play; when the great
trials that every-life must have, sooner or later, come to open fire at us; then
the defence that anything in this outer world can give comes rattling about our
ears very quickly. It is like the pasteboard helmet, which looked as good as if
it had been steel, and did admirably as long as no sword struck it. (A.
Maclaren, A Year's Ministry, 1st series, p. 301) (From "The Sermon Bible";
See full sermon
Two Fortresses)
4)
Who "benefits" from the truth of
Proverbs 18:10?
The righteous man or woman or as the Amplified version reads "the
[consistently] righteous man [upright and in right standing with God]".
"Righteous" is the Hebrew
adjective saddiyq/tsaddiyq which is an adjective meaning just, righteous. The
root basically indicates that there is conformity to an ethical or moral
standard. That standard could be "man" but the only standard acceptable to God
is Himself. For practical purposes, one can say that righteousness
is all that God is, all that God commands, all that God demands, all that God
approves, and ultimately all that God provides in Christ.
And how does man conform to this
"impossible" standard?
Paul summarized it in the introduction to
his magnum opus, the epistle to the Romans writing that he was
"not ashamed of the gospel, for it is the power (dunamis =
inherent power, God's power present in the message independent of the one who
speaks it) of God for salvation (deliverance, rescue from penalty
[eternal death] and power of sin) to
everyone who believes (mental = mind understands the gospel
and truth about Christ; emotional = embraces the truthfulness of those facts
with sorrow over sin and joy over God’s mercy and grace and volitional = sinner
submits will to Christ and trusts in Him alone as the only hope of salvation.
Genuine faith produces authentic obedience), to the Jew first and also to the Greek. For in it the
righteousness of God (better translated “righteousness from God”) is revealed from faith to faith; as it is written
(Hab 2:4 the gospel is in the Old Testament and has always been God's way
of declaring sinners righteous as stated in Galatians 3:8), "BUT
THE RIGHTEOUS man SHALL LIVE BY FAITH." (Romans 1:16, 17-note)
"But now (not a time reference, but a change in flow of argument) apart from the Law
(entirely independent of obedience to any law) the righteousness of God has been manifested,
being witnessed by the Law and the Prophets (the gospel was present in the
OT - it was foretold in types and shadows of sacrificial system requiring the
shedding of blood for atonement and it was foretold by direct prophecies), even the righteousness
of God through faith (utter reliance on the living Lord Jesus Christ as
one’s only Savior from sin and one’s only hope for heaven) in Jesus Christ for all those who believe; for there is no
distinction; for all have sinned (all are born in Adam, inherit his
propensity to sin and therefore commit sins) and fall short of the glory of God, being
justified (declared righteous - pardoned from guilt and penalty of
sin receiving imputation of Christ’s righteousness on one's "account", providing
the righteousness sinners need to be accepted by God) as a gift by His grace through the
redemption (click
here
for Greek word
apolutrosis; see also
How to do Greek
Word Study) which is in Christ
Jesus...For we maintain that a man is justified (declared righteous) by faith apart from works of the
Law." (Romans 3:21-24-note;
Ro 3:28-note)
"What then shall we say that Abraham, our
forefather according to the flesh, has found? For if Abraham was justified
by works, he has something to boast about; but not before God. For what
does the Scripture say? "AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS
RIGHTEOUSNESS...Is this blessing then upon the circumcised, or upon the
uncircumcised also? For we say, "FAITH WAS RECKONED TO ABRAHAM AS RIGHTEOUSNESS."
(Romans 4:1, 2, 3-note;
Ro 4:9-
note)
From the passages clearly a man or woman is
declared to be righteous the moment they place their faith and trust in the gospel of Jesus
Christ, Old Testament saints doing so by believing the promises of the
coming Messiah and New Testament saints by looking back in
faith to the finished work of Christ on the Cross.
I would agree with the Amplified translation
that it is the one who is "consistently" righteous who can run into the strong
tower of Jehovah. In other words, it is not only the one who had been (past
tense) declared righteous (Justified)
upon the exercise of faith but the one who is living daily in the power God
provides to live a righteous life (Sanctification).
5) What action does the righteous man or
woman need to carry out?
There is no safety in looking at the "strong
tower". It is necessary to flee to God in order to be protected by Him.
The passage says they must "run".
It does not say they are to amble or to stroll or to walk in a leisurely or idle
manner but that they are to run. Webster's Collegiate Dictionary gives us the
picture stating that to run is
"to go faster than a walk; specifically : to
go steadily by springing steps so that both feet leave the ground for an instant
in each step...to go without restraint...to go rapidly or hurriedly...to go in
urgency or distress...to contend in a race."
The Hebrew verb (rus/ruwts) means to make
haste, to travel or to journey by moving one’s legs more rapidly than in walking
and in some contexts it conveys the idea of a sense of urgency or a need to
hurry.
Lane comments that...
"...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)
C H Spurgeon comments that the
righteous run and
"...do not stop to make any preparation.
And the running implies that they have nothing to carry; and that fear quickens
them. When a man enters a castle, he is safe because of the impregnability of
the castle, not because of the way in which he entered into the castle."
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.
Warren Wiersbe writes that...
If you want to know how strong His name is,
study the names of God in the Old Testament and the "I AM" statements of Jesus
in the Gospel of John. But be sure to imitate the psalmist and make it your
practice to trust and honor His name in every aspect of life (v. 56, NIV), not
just during emergencies..."The name of the Lord" in Pr 18:10 signifies all the
glorious attributes of the Lord. Because of who He is and what He is, those who
trust Him don't have to worry—because He is always their refuge and strength
(Ps. 46:1).
H A Ironside writes that...
The name of Jehovah stands for the Lord
Himself. To run into it, as into a strong tower, is to confide in Him in the
time of trouble. This is the blessed privilege of every true saint. "Be careful
for nothing; but in every thing by prayer and supplication with thanksgiving let
your requests be made known unto God. And the peace of God, which passeth all
understanding, shall keep [i.e., garrison] your hearts and minds through Christ
Jesus" (Php 4:6-note;
Php 4:7-note).
All that perplexes and oppresses the human spirit can be poured into God's ear.
Then the soul can leave all burdens with Him and can confide in His love. Thus
the heart will be at peace, protected as in a garrisoned tower, however the
enemy may rage. See a lovely picture of this in the tower of Thebez (Judges
9:50, 51, 52, 53 54, 55, 56, 57)....
Abiding under the shadow of the Almighty, all
His people are protected from the power of the enemy.
The Biblical Illustrator adds the
following thought on how we run into the Name of Jehovah...
The righteous “runneth into the name” 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.
In Paul's last known communication, he
explained to Timothy that because he was a preacher, an apostle and a teacher of
the gospel, he had experienced suffering. But he quickly added that he was not
ashamed for (and I loosely paraphrase) he had "run" into the strong tower of the
LORD, writing...
"for I know Whom I have believed and I am
convinced that He is able to guard what I have entrusted to Him until that day."
(2Ti 1:12-note)
Paul expressed an unshaken confidence
in the LORD's ability to do what he trusted Him to do. He not only knew the
truth about the LORD (the Strong Tower) but he had become firmly convinced
of this truth. There is practical difference between knowing truth of
God's Names and being convinced of the truth.
The difference
is that we hold the former
While the latter holds us!
Until the Word of Truth (the
Name of God), becomes not just something we hold, but rather something which
holds us, then we will likely not fully experience all that is available in the strong tower when the
winds of adversity begin to blow.
How can we be as "convinced" as
Paul was?
We must first know the truth about
God's Name and then we must obediently "traffic in that truth" by faith not
by sight. Like Peter (at least momentarily), we need to look at Jesus rather
than at the threatening waves in our life. God will give us ample practical
exercises to work out this truth, so that we can one day say as Paul
did...
"Not that I speak from want; for I
have learned to be content in whatever circumstances I am. I know how to get
along with humble means, and I also know how to live in prosperity; in any
and every circumstance I have learned the secret of being filled and
going hungry, both of having abundance and suffering need. I can do all
things through Him who strengthens me." (Philippians 4:11, 12, 13-note)
Paul had learned the secret of the strong
tower of Jehovah and we can do the same beloved.
6) What does it mean to be "safe" in the
Name of the LORD?
Safe
(7682)
(sagab) is a Hebrew word that is associated with the notion of "height"
and frequently has connotation of security. It can mean to be or make lofty. To
make inaccessible. Thus by implication it conveys the sense of to make
safe. Used both literally ("high wall" Isa 30:13) and figuratively
(wealth = "like a high wall" Pr 18:11).
"May the Name of the God
of Jacob set you securely on high (sagab)" (See
notes on Ps 20:1 below)
"City too high" (too
strong) = Dt 2:36.
Another connotation is
exaltation to a position of honor - LORD exalted = Isa2:11, 17, LORD's name
exalted = Ps148:13, needy saints are "set on high" i.e. "exalted." =
Ps107:41
Sagab - 20 times in
the NAS - Deut. 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; 29:25; Isa. 2:11, 17; 9:11; 12:4; 26:5; 30:13;
33:5
Sagab is translated in the NAS 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."
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. 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. The safety and security of
the righteous is dependent on the trustworthiness of God’s Names, which are
but a reflection of His righteous, unchangeable character. Ultimately only
Jehovah (His Name) is the real source of safety and security.
One wonders if being set securely on high
has any parallel with our position in Christ, a truth Paul explained to the
saints at Ephesus stating that God has "and raised us up with Him, and
seated us with Him in the heavenly places, in Christ Jesus" (Ep
2:6-note)
Another parallel thought is Paul's instruction to the saints
at Colossae reminding them "you have been raised up with
Christ, keep seeking the things above, where Christ is, seated at the
right hand of God. Set your mind on the things above, not on the
things that are on earth. For you have died and your life is hidden with
Christ in God." (Col 3:1, 2, 3-notes
Col 3:1;
3:2;
3:3) These are profound truths worth taking time to
ponder and
meditate
upon
(or
click here).
The Preacher's Commentary has the
following comment on
Proverbs 18:10...
Safety in danger is what He offers as
well as deliverance in battle. His very “name,” that is, His person revered
for majesty, power, and truth, is like the “strong tower” of a fort. Those
who are loyal to His will and ways (“the righteous”) eagerly “run” to that
name and find themselves as “safe” as though they were surrounded by high,
insurmountable walls. This metaphor for dependence on God is colorful indeed
in the context of a tiny land, always vulnerable not only to threat of major
powers from the valleys of the Nile or the Tigris-Euphrates but also to
opportunistic neighbors like Edomites and Philistines. A secure refuge in
times of assault was indispensable. Whatever attack life hurled at them
could not threaten the strong name of the everlasting Lord. Confidence in
God was never misplaced." (Hubbard, D. A., & Ogilvie, L. J. The
Preacher's Commentary Series, Volume 15 : Page 242. Nashville, Tennessee:
Thomas Nelson)
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.
Matthew Henry that Pr 18:10 speaks
of "God’s sufficiency for the saints"...
His Name is a strong tower for them, in which they may
take rest when they are weary and take sanctuary when they are pursued,
where they may be lifted up above their enemies and fortified against
them. There is enough in God, and in the discoveries which He has made of
Himself to us, to make us easy at all times.
The wealth laid up in this tower is
enough to enrich them, to be a continual feast and a continuing treasure to
them. The strength of this tower is enough to protect them; the name of the
Lord is all that whereby He has made Himself known as God, and our God, not
only His titles and attributes, but His covenant and all the promises of it;
these make up a tower, a strong tower, impenetrable, impregnable, for
all God’s people.
The saints’ security in God. It is
a strong tower to those who know how to make use of it as such. The
righteous, by faith and prayer, devotion towards God and dependence on Him,
run into it, as their city of refuge. Having made sure their interest in
God’s Name, they take the comfort and benefit of it; they go out of
themselves, retire from the world, live above, dwell in God and God in them,
and so they are safe, they think themselves so, and they shall find
themselves so. (Commentary on the Whole Bible)
><>><>><>
Illustration of
the Name of God as a Strong Tower: A Still, Small Voice - Martin Neimoller was
born on January 14, 1892, in Lippstadt, Westphalia. After serving as a
German submarine commander during World War I, he studied theology in
Münster and was ordained a minister of the church in Westphalia in 1924.
He watched with growing concern the developing Nazi movement and the
anti-Semitic rhetoric of Adolf Hitler.
In 1934, Hitler summoned Neimoller
along with other German church leaders to his Berlin office to berate them
for insufficiently supporting his programs. Neimoller explained that he
was concerned only for the welfare of the church and of the German people.
Hitler snapped, “You confine yourself to the church. I’ll take care of the
German people.”
As the meeting was breaking up,
Neimoller fired his final shot, “You said that ‘I will take care of the
German people.’ But we too, as Christians and churchmen, have a
responsibility toward the German people. That responsibility was entrusted
to us by God, and neither you nor anyone in this world has the power to
take it from us.”
Hitler listened in stony silence,
but that evening his Gestapo raided Neimoller's rectory, and a few days
later a bomb exploded in his church. During the months and years
following, he was closely watched by the secret police, and in June 1937,
he preached these words to his church: “We have no more thought of using
our own powers to escape the arm of the authorities than had the apostles
of old. We must obey God rather than man.” He was soon arrested and placed
in solitary confinement.
Dr. Neimoller's trial began on
February 7, 1938. That morning, a green-uniformed guard escorted the
minister from his prison cell and through a series of underground passages
toward the courtroom. Neimoller was overcome with terror and loneliness.
What would become of him? Of his family? His church? What tortures awaited
them all?
The guard’s face was impassive, and
he was as silent as stone. But as they exited a tunnel to ascend a final
flight of stairs, Neimoller heard a slight whisper. At first he didn’t
know where it came from, for the voice was as soft as a sigh. Then he
realized that the officer was breathing into his ear the words of Proverbs
18:10: The name of the Lord is a strong tower; The righteous run to it
and are safe.
Neimoller gave no sign of hearing
the words, but from that moment his fear was gone, replaced by an
indescribable peace and assurance that never left him, even during the
next seven years of suffering, even through his darkest days at Dachau."
(Morgan,
R. J. Real Stories for the Soul. Nashville: Thomas Nelson Publishers)
><>><>><>
Max Lucado's
Devotional on God's Name in Your Heart (Pr 18:10) -
When you are confused about the future, go to your Jehovah-raah, your
caring shepherd. When you are anxious about
provision, talk to Jehovah-jireh, the Lord who provides. Are your challenges too great? Seek
the help of Jehovah-shalom, the Lord is peace. Is your body sick? Are your emotions
weak? Jehovah-rophe, the Lord who heals you, will see you now. Do you feel like a soldier stranded
behind enemy lines? Take refuge in Jehovah-nissi, the Lord my banner.
Meditating on the names of God reminds you of the character of God. Take
these names and bury them in your heart.
God is the shepherd who guides,
the Lord who provides,
the voice who brings peace in the storm,
the physician who heals the sick, and
the banner that guides the soldier. (Lucado, M., & Gibbs, T. A. Grace
for the Moment : Inspirational thoughts for each day of the year.
Nashville, Tenn: J. Countryman)
><>><>><>
We can also glean some insights by
reading
Proverbs 18:10 in
context:
10 The name of the LORD is a strong tower.
The righteous runs into it and is safe.
11
A rich man's wealth is his strong city, and like a high wall in his own
imagination.
Solomon clearly meant these juxtaposed
verses to bring out a
contrast
and he even used some of the same
Hebrew words (strong = oz // safe = high = sagab)
to highlight the
contrast. The righteous man's strength is found in God. The
ungodly man's strength in wealth. The righteous man is safe in God's strong
tower. The ungodly man imagines he is safe enclosed by a high, secure wall
of wealth.
Lane comments on the contrast
writing that...
"The rich man feels he is more secure
than ‘the righteous’... ‘The name of the Lord’ is only words but he has
tangible money and goods. ‘The righteous’ has ‘a strong tower’ but the
rich has a whole fortified city. ‘The righteous’ is placed in a room at
the top of the tower which will have steps up to it and which an enemy can
climb, but the rich is behind an unscalable wall. True as all this is, the
security of it is something they imagine. He might accuse ‘the righteous’
of living in an unreal world, trusting a God he can’t see, hear or touch,
while the rich has visible money and solid city walls. In fact, money, goods
and fortifications are vulnerable commodities (Mt 6:19). Even if
he retains them throughout his life they won’t keep him from death and the
judgment of God (Luke 12:19, 20, 21). On the other hand, God is eternal
and faith which rests on him is for ever (Isaiah 26:4)." (Lane, E. Focus
on the Bible: Proverbs)
If we are honest, each of us would admit
that we have our "strong cities" that we tend to trust in rather than
choosing to run first into the strong tower of God's Name. When we place our
trust in anything other than God's Name (and all it entails), that which we
trust becomes to us our "strong city" which may seem "real" but is in fact
imaginary. Solomon is not saying we are to disregard the usual means of
supply God has provided. It means we must not trust in them in place of
trusting in God. A mark of Christian maturity is to continually trust the
Lord in the minutiae of daily life. If we learn to trust God in the minor
adversities, we will be better prepared to trust Him in the major ones. But
whether the difficulty is major or minor, we must choose to trust God. God
will not force us to run into His strong tower, but He will allow
circumstances that encourage us to cease relying on our "strong cities"
(whatever they might be) and choose to run into His strong tower! Beloved,
the more you know God's Name, the more you will trust and believe Him.
Related Resources Proverbs 18:10
Click
for more detailed discussion of the comparison of Proverbs 18:10,11.
Proverbs 18:10 Commentary-
Commentary on site
Proverbs 18:10-11 -- The Name of the Lord
- Bob Fromm
Proverbs 18:10 Commentary-
John Gill
Proverbs 18:10-12 Who to Trust?
-
Joe Guglielmo
Proverbs 18:10-11 - Two Fortresses-
Alexander Maclaren
Proverbs 18:10..Commentary
-
J Vernon McGee (Mp3)
Proverbs 18:10 The Name of the
LORD A Strong Tower
- Charles Simeon
Proverbs 18:10,
Proverbs 18:10b,
Proverbs 18:10c,
Proverbs 18:10d,
Proverbs 18:10e-
Chuck Smith
Proverbs 18:10 Our Stronghold-
C H Spurgeon text
Proverbs 18:10 Our Stronghold --
C H Spurgeon
Mp3
with a British accent!
What is the contrast in these two
verses?
A "strong tower" is a direct contrast with a "strong city", the former a
metaphor for the name of the LORD, the latter a metaphor for personal
wealth.
Below are some of the other uses of the
Hebrew verb sagab to help understand the meaning of the Hebrew verb sagab.
Moses records that
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.
(Deuteronomy 2:36)
In Job we read that 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)
Insights
into Meaning of "Sagab"
From the Psalms
Psalm 20:1
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)!
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 commenting on this verse
writes that
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)
Psalm 20 refers to God's Name two other
times:
Psalm
20:5
We will sing for joy over your victory,
and in the Name of our God we will set up our banners. May the Lord
fulfill all your petitions
Psalm
20:7
Some boast in chariots, and some in horses
but we will boast (KJV translates it "remember". The Hebrew verb zakar conveys basic idea of mentioning or recalling
something, in this case God's Name, either silently, out loud or by means of a
memorial sign. It means to remember, to think about, to think on [sounds
somewhat like meditating on His Name]. Do you from time to time, take a moment
and recall His Name, taking a mental inventory of what that name signifies? It
is a healthy practice to acquire.) in the Name of
the Lord, our God. (Comment: Once again, as in Pr 18:10-11, we see a
striking contrast between God's provision [His Name] and man's provision
[chariots, horses] for victory.)
Williams has summarized the significance of
the 3 references to God's Name in Psalm 20 as:
The Defending Name
The Displayed Name
The Delivering Name
Warren Wiersbe commenting on
Psalm 20 adds the following practical thought...
David wrote, "Some trust in chariots, and
some in horses; but we will remember the name of the Lord our God" (Psalm 20:7).
The big question is, What are you trusting today? Everybody trusts in or
believes in something. Some people trust in their money or credit cards. Some
trust in their strength or expertise or experience. Psalm 20:1 and Psalm 20:2
say, "May the Lord answer you in the day of trouble;
may the name of the God of Jacob defend you; may He send you help from the
sanctuary, and strengthen you out of Zion."
The Christian trusts in the Lord,
and he exemplifies this trust by praying. When we are in trouble, what we do to
solve our problems and turn our trouble into triumph is evidence of what or whom
we're trusting. When the day of trouble arrives, some people reach for their
checkbooks. They think money will solve their problems. Others reach for the
telephone. They look to friends to solve their problems. While "some trust in
chariots, and some in horses," Christians remember the name of the Lord (Psalm
20:7).
Our faith is in Jesus Christ, and we should
not be afraid to let people know about it. "We will rejoice in your salvation,
and in the name of our God we will set up our banners!" (Psalm 20:5). In other
words, we do not hesitate to wave the banner of faith because He will not fail
us. God's name is good. "The name of the God of Jacob defend you" (Psalm 20:1).
Take time to trust the Lord. Roll your burden on Him. Get your strength from
Him. Wave your banner in the name of the Lord, and He will
turn your burden into a blessing. Where do you place your trust? Whereas wealth
and others fail you, Jesus never fails. Take whatever burden you are carrying
today and give it to the Lord. Trust Him, and He will work on your behalf.
(in his devotional on the Psalms which I highly recommend entitled
Prayer,
Praise and Promise).
Psalm
59:1
Deliver me from my enemies, O my God;
Set me securely on high (sagab) away from those who rise up against me.
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.
In this use and the following psalm, the
psalmist offers up a specific petition to be placed above the enemies,
affliction and pain.
Psalm
69:29
I
am afflicted and in pain. May Your salvation, O God, set me securely on high
(sagab).
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.
Psalm
91:14
Because he has loved Me, therefore I will
deliver him; I will set him securely on high (sagab), because he has known My name.
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.
Psalm
107:41
But He sets the needy securely on high
(sagab)
away from affliction, And makes his families like a flock.
As you read these other uses of sagab
you can begin to discern what it means to be safe
in
Proverbs 18:10.
As noted the definition of Sagab indicates this verb is often associated with the picture of "height"
and in fact is sometimes even translated "exalted" (Ps 148:13).
The idea of Sagab is to be to make
lofty and inaccessible and therefore by figurative extension it means
to make
safe, strong, secure -- the picture of one who is placed
securely on high.
Doesn't this simple Hebrew Word Study give added
insights into how the Name of the LORD is our Strong Tower where we can be SAFE?
As an aside, another rich resource is Torrey's Topic
on "Protection"
which has an entire page of encouraging Scriptures on the protecting hand of
Jehovah.
If you are anxious or fearful, run to the truth in His Eternal Pure
Tested Word and
rest secure in His omnipotent hand of protection. (Click
here for Biblical insights into
How to Handle Fear)
Remember that God Himself has
given you His word in His covenant promise that
I
WILL
NEVER
DESERT YOU,
NOR WILL I
EVER
FORSAKE YOU
(He 13:5-note
-
Read Spurgeon's note
Spurgeon's 2nd note)
One Scripture Torrey lists that is especially
relevant to the study of the Name of God is is this wonderful prayer in
Psalm 5:11-note):
Psalm 5:11:
But let all who take refuge in Thee be
glad (joyful). Let them ever sing for joy and may Thee shelter them, that those who love
Your NAME may exult (Hebrew = jump for joy, rejoice) in You.
Spurgeon comments on
Psalm 5:11
Joy is the privilege of the believer. When sinners are destroyed our rejoicing
shall be full. They laugh first and weep ever after; we weep now, but shall
rejoice eternally. When they howl we shall shout, and as they must groan for
ever, so shall we ever shout for joy. This holy bliss of ours has a firm
foundation, for, O Lord, we are joyful in thee. The eternal God is the well
spring of our bliss. We love God, and therefore we delight in him. Our heart is
at ease in our God. We fare sumptuously every day because we feed on him. We
have music in the house, music in the heart, and music in heaven, for the Lord
Jehovah is our strength and our song; he also is become our salvation." (Treasury
of David):
Wiersbe adds that...
Joy comes from trusting in and loving the Lord. This kind of joy comes from
God's work on the inside, not from circumstances on the outside. (Prayer,
Praise and Promises)
For some additional insight into the power of the LORD's
Name when you are walking through the "dark night of the soul" carefully
observe the truths (especially the verbs) in
Isaiah 50:10
Isaiah 50:10:
Who is among you that fears the LORD (Jehovah),
that obeys the voice of His servant, that walks in darkness and has no light? Let him
TRUST in the
Name of the
LORD and
RELY on his
God. (Elohim)
When one finds themselves in the
darkness what are Isaiah's two exhortations?
(1) First, trust in the
Name
Jehovah
Who is the great I Am...the One to Whom we
are bound by everlasting
covenant
and Who is "I Am...I Am anything and everything you will ever
need, even in the darkness."
(2) Secondly, if we truly "trust" the Name Jehovah,
we will manifest that trust by "relying" on Him.
What does it mean to "RELY" on God?
Rely
in Isaiah 50:10 is the Hebrew word sha'an What is the meaning
this word conveys? One of the most profitable
ways to gain insight into the meaning of a word in both the Old and New Testaments
is to observe the other Scriptural occurrences of that same Greek or Hebrew word
(in
context). (Click
here for discussion of how to do
a
Greek Word Study
on the Web) Let's do a simple study on
sha'an
to provide an example of a "technique" that you can easily apply to study any
word in Scripture.
First, you must have access to Strong's definitions so go to
our "Reference Search" page and enter your verse in "Verse Look Up" at the top
of the page (be sure you are using "NAS with Strong's Numbers").
Enter "Isa
50:10" and you retrieve the verse as show directly above where every underlined
word links to the corresponding Strong's definition.
Now click on "RELY"
(Hebrew
sha'an)
and note that after a brief definition there is a section entitled "Verse Count"
which lists the 22 uses of
sha'an in Scripture (see below).
Clicking each use will bring up the verse
with the English word highlighted.
To save time I've observed all 22 uses and found the uses in
Green to be those
that have the most potential for additional insights (but check out all of the
uses if you have time).
Hebrew Word
Sha'an
Verse
Count |
|
KJV |
NAS |
| |
|
|
|
|
Now let's work our way through the
list -- can you glean any insight from the use of
sha'an in
Genesis 18:4
(translated "rest")?
What do you glean from the use in Proverbs
3:5
("lean")?
Are there any additional insights from Isaiah
31:1 ("rely")?
Finally, observe Judges 16:26 for the literal meaning of
sha'an (lean).
Judges 16:26 -
Then Samson said to the boy who was holding his hand, "Let
me feel the pillars on which the house rests, that I may lean
against them."
Comment: Does this literal picture give you any added
sense of what Isaiah is instructing us to do when we are walking in darkness
(spiritually)?
What an incredible picture of placing one's weight
and one's burden totally upon God,
our Elohim, leaning on the Everlasting arms of the
Omnipotent
One. This truth can "enlighten" our minds spiritually, no matter how "dark" are
our present circumstances! (see also
Peace - Shalom)
What a perspective this great truth
about "relying on God" gives to the hymn
Leaning
on the Everlasting Arms (see hymn below). Note especially
the chorus "safe
and secure from all
alarms".
All of us are either in the midst of a fiery trial, just
coming out of one or just about to go into one, so the question for application
is...
"ON WHOM
ARE YOU
LEANING IN THE TRIAL?
...His everlasting arms?
...your own understanding,
etc?"
SUMMARY
OF
RELY = SHA'AN
Rely
(08172) (sha'an)
primarily means to lean on something (Saul on his sword = 2Sa 1:6) or someone
(2Ki 5:16, 7:2, 17), to rest on, to support oneself (Jdg 16:26),
figuratively to trust (2Chr 13:18NAS, Job 8:15NAS, other versions render with
rely), to rest (Ge 18:4). Rely on (2Chr 16:7 - twice).
Micah 3:11NAS = "lean on the LORD" (NET =
"claim to trust")
In Isa 30:12, Isa 31:1, Isa 50:10 we see
"trust in" (batach) paralleled with "relied on" (sha'an)
Sha'an
which is elsewhere translated as "steadfast"
(see
Isa 26:3).
Sha'an - 20 verses in NAS - Gen
18:4; Num 21:15; Jdg 16:26; 2 Sa 1:6; 2 Kgs 5:18; 7:2, 17; 2Chr 13:18; 14:11;
16:7, 8; Job 8:15; 24:23; Pr 3:5; Isa 10:20; 30:12; 31:1; 50:10; Ezek 29:7; Mic
3:11.
NAS translates sha'an =
lean(3), leaned(2), leaning(2), leans(2), relied(4), rely(4), rest
yourselves(1), supported(1), trust(1), trusted(1), trusts(1).
Job 24:23 "He provides them with
security, and they are supported (KJV = resteth; NIV, NET = "feeling of
security"); And His eyes are on their ways.
Proverbs 3:5
Trust
(batach = command to put your confidence in; Lxx =
peitho =
speaks of confidence, reliance, persuasion) in the LORD with all your heart and
do not lean (sha'an - NET = "do not rely") on your own understanding.
Isaiah 10:20 Now
in that day
(Always query
time phrases
with
5W/H'S
like "What day?", =
Messiah's Second Coming
marking the beginning of the
Millennium)
the
remnant
of Israel, and those of the
house of Jacob who have escaped, will never again rely (sha'an) on the
one who struck them, but will truly rely (sha'an) on the LORD, the Holy
One of Israel.
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