 Good morning. So we've had a long gap because of Gandhi Jayanthi. So before we had a long break, we had covered the book of Job. So we started off the poetic books. So we started with Job. We have talked about that. So today we will try to cover the rest of the poetic books that would be basically from Psalms all the way up to Song of Solomon. So the goal is to try and cover these four books today. Before we get into the class as such, just to tell you that hopefully by Thursday or Friday, I will put the midterm assessment in Google. So it will be a multiple choice paper. So you would have 50 questions. So you just have to pick the correct answer and you will probably have around two or three weeks to complete it. So I mean you can take your time. It really doesn't matter to me how long you take as long as you finish it before this course gets over. So it would be a Google question paper, which is multiple choice. So there would be 50 multiple choice questions. So you would have to pick the correct answer. So 70% of those questions will be what we have covered in the class. About 30% you may have to look for the information online. So the idea is that this will be like a revision. It will help you to remember, recollect all the things that we have covered in case you do not know the answers. It will give you a chance to go back to the videos and look for the information in the videos. So this is basically a revision exercise. All right, so and I mean you can take three weeks, even four weeks, it really doesn't matter. But the point is, if you can attempt all of those 50 questions, and it's just multiple choice, you just have to click the right answer. So even for those who will be doing this question paper on the e-platform, it will be posted. So the goal is to post it by Thursday or Friday at the latest. So definitely by this weekend, your Google question paper will be in place online. So just kind of make sure that you go and check it at the end of this week. And so I have not yet decided which from Genesis, from the introduction up to which book we would have it. It will be clearly mentioned over there in the question paper. So that should not be a problem. All right. Yeah, so for those of you who have posted over here in the chat, like I said, it's going to be a Google question paper, which is basically a multiple choice paper. So you just have to take the correct answer. All right, so all right, let's get started with the book of Psalms. So we covered one poetic book last time, which was the book of Job. So this time we would be looking at the next four poetic books. So the book of Psalms, did someone ask a question? Okay. So the book of Psalms, we generally think about David when we think of the Psalms, but then there were multiple writers. It was not only David who wrote some of the Psalms. We also have other people writing the Psalms. So there are 73 Psalms for which the title is given as Psalm of David. So most probably it was those 73 Psalms that David wrote. But apart from that, you had other people also writing the Psalms. You have Psalms of Asif. You have the Psalms of Korah. There are three Psalms which have been written by King Solomon. So he too has written three of the Psalms. You have one Psalm written by somebody named Ethan and finally you have a Psalm written even by Moses. That would be Psalm 90. So because the Psalms have been written by different people, it covers different time periods. So Moses probably wrote the earliest Psalm because he lived around 1400 BC. So he wrote Psalm 90 and then many Psalms were written during the time of King David and then later during the post-exilic period also you have a few Psalms being written. So you could say that the Psalms actually covers almost 900 years. So that was the time span during which all of these Psalms were written. Now when the Israelite people, they compiled the Psalms together into one book, they actually wrote it out on five different scrolls. So the Psalms are divided into five sections and most of our Bibles, they will actually give you the section. They will say section one and then you will have the list of Psalms and then you will have section two. So section one is basically Psalm one up to Psalm 41 and then section two will be chapters 42 to 72 and then you have section three which will be chapters 73 to 89. Section four includes chapters 90 up to 106 and finally the last section begins with Psalm 107. So that goes on all the way up to Psalm 150. So when they compiled the Psalms, they wrote them out on five separate scrolls. And so you basically say, we say that the Psalms are divided into five books or five scrolls or sections. Now when we are looking at the Psalms, we see that there are basically four kinds of Psalms. The most popular are the Messianic Psalms. These are the Psalms which talk about the coming Messiah. Just from off the top of your head, would any of you know at least one Messianic Psalm? Can you name a Messianic Psalm? Those of you online, if you can post, at least an example of one Psalm which talks about the Messiah. The most popular one is actually Psalm 22, which talks in great detail about the experiences that Jesus goes through at the time of the cross. It talks about how his clothing will be divided among the people by casting lots. It talks about how he will be so thirsty that his tongue sticks to the roof of his mouth. It talks about how he would be commented upon, how people would criticize him. It talks about all those details are given in Psalm 22. In fact, Psalm 22 starts off with a wording, my God, my God, why have you forsaken me? The very words which Jesus speaks. So Psalm 22 is one of the most popular Messianic Psalms. Psalm 2 is also quite popular, very well known. That too talks about the Messiah. And then of course you have many other Messianic Psalms. These are the Psalms which talk about the Messiah. So yes, we have someone here mentioning Psalm 2. We also have Psalm 91 being mentioned by someone. Oh, Psalm 91, a Messianic Psalm. Probably I would have to look it up. I have no idea at the moment. So the first category are the Messianic Psalms. You also have something called the Pilgrim Psalms. Now these were Psalms which the people would sing during their travel to Jerusalem for the annual feasts. The three most important feasts for the Israelites were the Passover, of course. Then you have the Feast of Pentecost. You also have the Feast of Tabernacles. So people would travel from all over the nation and even from outside the nation to Jerusalem for these three feasts. And as the people are traveling along, they would sing these Psalms. So that is basically your Psalm 120 up to Psalm 134. They are called the Pilgrim Psalms because the people would come on a pilgrimage to offer their sacrifices to God. So at least three times a year they would come to Jerusalem and during that time these Psalms were sung. Another popular type of Psalm is what you call the Acrostic Psalms. Now these are Psalms which were arranged alphabetically according to their alphabet. Not according to the English alphabet but according to the Hebrew alphabet. So the first alphabet in their language was the alphabet Aleph, the sound R. So you would have some certain Psalms. The first verse will be written starting with the alphabet R which is Aleph. Then you would have the second one Berb, the second verse would start with the alphabet Berb. And then you have the third alphabet for them in their language is Gimel. So with the sound Ger the third verse will begin. So in that way they had Acrostic Psalms. There are many many Acrostic Psalms, Psalm 9, Psalm 10, Psalm 25, Psalm 34. But the most well-known Acrostic Psalm, would you be familiar with that? Anyone knows they can post over here online or here in the class if anyone knows. The most popular Acrostic Psalm which was written alphabetically. That actually would be your Psalm 119. I think it has 176 verses. So that is divided into many sections. Psalm 119 is divided into many sections. The first section would be verses 1 to 8. So the first 8 verses they all begin with the alphabet Aleph. Then you have the next verses 9 to 16. They all begin with Berb. So in that way right up to the last alphabet in their language which would be Taub. So the last section of that all the verses in the last section begin with the alphabet. So these are Acrostic Psalms. Why did the Psalmist write this kind of a Psalm? Basically because in those days the people would memorize the Psalms and they would sing them. So when you have it in an alphabetical order it's easier to buy heart. It's easier to remember the Psalms. And that is basically why the Psalms were written in this alphabetical manner. Now there is another, someone has mentioned over here Psalm 119. It's the most well-known popular Acrostic Psalm. The fourth kind of Psalm which has generated a lot of debate is what they call the imprecatory Psalms. These are basically Psalms in which the Psalmist cries out to God to take vengeance. So the word imprecation basically is talking about curses. So the Psalmist cries out to God and say Lord bring down judgment, bring down your curses upon these enemies of ours. So those are the imprecatory Psalms. And so the debate basically is should we in the New Testament times read Psalms like that where the Psalmist is crying out for judgment. Shouldn't we be very forgiving because Jesus taught us to love one another. We are supposed to love our enemies. So is it really correct for us to be reading imprecatory Psalms today? It's the question which is generally asked. But if you notice in the imprecatory Psalms, you will notice that these Psalmists are not speaking against somebody due to personal reasons. All the imprecatory Psalms that we find in the Psalms, they all are talking about enemies who have done something to dishonour God. And so the Psalmist is saying Lord these people have dishonoured your name. So therefore, oh God bring judgment upon them. Or in some of the imprecatory Psalms, the Psalmist says Lord look at the way the wicked are oppressing the poor. Look at the injustice that is being done. Therefore, oh God in your righteousness bring judgment upon them. So the imprecatory Psalms are not just people randomly speaking curses upon someone whom they don't like. That is not what the imprecatory Psalms are about. The imprecatory Psalms are clearly meant for one purpose where the Psalmist has the same heart which God has. He is angered when he sees the injustice which is being done. He is angered when he sees people mocking the name of the living God. And so expressing the heart of God this Psalmist writes the Psalm and cries out and says Lord because your name is being dishonoured. Because injustice is being celebrated. Therefore, oh Lord, you bring judgment upon these people. So in that sense, imprecatory Psalms are expressing the heart of God against wickedness. These are not just Psalms where the Psalmist is bringing curses upon people. So yes, even in the Old Testament times and in the New Testament times, we are not supposed to hate our enemies. So if somebody is being persecuted, we cannot speak an imprecatory Psalm against them. All we can say is Lord, in your time, if it is possible for this person to repent, may they come to you and may they repent. On the other hand, if they have hardened their heart like the Pharisees and there is no turning back for them, then no Lord in your time let judgment come upon them. So we adopt the same attitude which the Psalmists did in the Old Testament time. We do not speak curses upon people who are harming us. We do not speak curses upon those who are persecuting us. Rather, just like the Psalmists, we say Lord, your name is being dishonoured. Your kingdom purposes are being harmed by these people. So oh Lord, if you could bring them into your kingdom, if you could help them to repent, that would be perfect. On the other hand, if they have made up their minds that they are going to stand against the living God, then Lord, in your time may judgment come upon them. So we adopt that kind of an attitude. We are not permitted to ever speak curses upon people. This one point which some people raise, they say Paul in his epistles, he spoke curses against people. So they say, in that sense, he also spoke imprecatory words against the enemies of God, but that's not really true. Let's look at one example, one imprecatory verse which they say that Paul has spoken out against the enemies of God, but actually that is not true. Let's look at the wording that is used over there. Galatians 1, 8 to 9. If somebody could read out for us either online or here in the class, if someone could read out for us Galatians 1 verses 8 and 9 please. Galatians 1, 8 and 9. But even if we are an angel from heaven, should preach to you a gospel contrary to the one we preach to you, let him be accursed. As we have said before, so now I say again, if anyone is preaching to you a gospel contrary to the one you received, I let him be accursed. The wording that Paul uses over here regarding the enemies of the gospel, the ones who are preaching a false gospel and drawing people away from the kingdom of God. He says, let such people be accursed. The term over there accursed is talking about let them come under God's curse, which is why in the NIV, you know, it clearly, it tries to translate that word accursed in that way. It says, let these people come under God's curse. So it's not a postal Paul who is speaking a curse upon them. It is, he's all he's saying is let these people come under God's curse under God's judgment. So even a postal Paul, he never teaches that we are supposed to curse our enemies. In fact, he says in Romans 12 19 to 20 that this should be our attitude towards our enemies. So if you could have someone read out for us Romans 12 verses 19 to 20. Beloved, never avenge your slaves, but leave it to the wrath of God. For it is written, fangus is mine, I will repay, says the Lord. To the contrary, if your enemy is hungry, feed him. If he is thirsty, give him something to drink. For by so doing, you will hear burning pulse on his head. So all that Paul says is, you know, when enemies ill treat you either due to personal reasons or for the sake of the gospel. When enemies ill treat you, when they persecute you, it says, leave room for God's wrath. Let God decide how he wants to deal with the situation. And so he quotes from the Old Testament and he says, the Lord has said it is mine to avenge. I will repay. So let the Lord repay what has been done. On the other hand, what should we be doing? We should feed the enemy if he is hungry. If he is thirsty, we should give him drink. And it says, he says in the last portion, you know, in Romans chapter 12 verse 20, he says, in doing this, you will heap burning coals on his head. What does that mean? You know, that's basically a kind of figure of speech that was used in those days to heap burning coals on someone's head. Now those coals can be something which give warmth. So if that person has a repentance and turns to God, the coals will be, they will warm him. They'll be a blessing to him. On the other hand, if that person does not repent and turn to God, those coals will be like an act of judgment and they will burn him. Okay, so that term, let coals be heaped upon someone's head when you say that. You're talking about the coals in two senses. You know, in the Middle Eastern region, the nights are extremely cold. The daytime is very, very hot, but the nighttime is extremely cold. So at that time, they would use burning coals to warm themselves. You know, they would heap up a pile of burning coals on a metal container and keep it very close to where they are sleeping so that the warmth from the coal will warm them during the night. So the coals which are heaped upon the head, it can either symbolize a person who has turned to God and now he's experiencing the warmth and favor of God. Or if that person continues to live in rebellion against God, those burning coals will rather become an act of judgment rather than providing warmth and help to the person. So Paul is saying, leave it in God's hands. The Lord will decide how to deal with those who are persecuting us. Alright, so another thing that, you know, maybe we can mention even as we are talking about this imprecatory psalms. Maybe we should first begin by looking at what Jesus has said, you know, a figure of speech which Jesus uses. So if we could have somebody read out for us, Luke chapter 19 verses 41 and maybe verse 44. Luke 19 verse 41 and verse 44. But he said to them, how can they say? No, I don't think so unless I have written it down wrong. Luke 19 verse 41 and also verse 44. And when he drew near and so the city, he wept over it. 44, 44. And tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you because you did not know the time of your resistance. Alright, I'm not sure which version, you know, this brother read out from. But, you know, generally in our NIV, NKJV, the wording that is used over there is, you know, this is basically Jesus speaking. He's looking at Jerusalem and he weeps and he says, judgment is going to come upon you. And this is the wording that Jesus uses in verse 44. He says, they will dash you to the ground, you and the children within your walls. In many places in the Old Testament, you have this terminology where it talks about how the enemies will dash the people to the ground. That is a figure of speech, which is talking about judgment. So Jesus is not saying that, you know, some the enemy is going to come and pick up each person and dash them to the ground. It's not talking about any violent deed like that. It's just a figure of speech, which is saying that judgment will come upon you. So in the imprecatory psalms, you know, when the psalmist uses that kind of wording in Psalm 137, he's not saying something bloodthirsty. He's not saying something that is terribly violent. He's just saying, let judgment come upon you. That would be Psalm 137 verses 8 to 9. This is basically the wording that is generally quoted when people talk about imprecatory psalms and they say, my, look at the hatred which is mentioned in these verses. But actually, no, it's just a figure of speech which is being used. Maybe we can have someone read out Psalm 137 is talking about the judgment. The psalmist is asking God to bring judgment upon Babylon because the people have been taken away as exiles. And so the psalmist is crying out and saying, Lord, we are sitting by the rivers of Babylon and we are weeping because, you know, we have been taken away from our homeland and the person cries out and says, Lord, please bring judgment upon Babylon. And this is the wording which we find in verses 8 and 9. So someone could read out for us Psalm 137 verses 8 and 9. Oh daughter of Babylon doomed to be destroyed. Blessed shall he be who repents you with what you have done to us. Blessed shall he be who takes your little ones and dashes them against the rock. The wording over here, it says, blessed is the one who seizes your infants and dashes them against the rocks. And they say, my, what terrible wording. Imagine someone taking babies and dashing them against the rocks. It's not talking about any violent imagery like that. It's just a figure of speech which implies divine judgment. You know, we also use wordings like that in our modern society and nobody thinks of it as something blood thirsty. For instance, you know, you have students who say, oh, that teacher, she likes to torture her students. Now it's not talking about someone who, you know, it's not talking about a teacher who will actually tie the student to a chair and torture them. What does, what do the students mean when they say the teacher, you know, she likes to torture the students? Maybe they're talking about the heavy workload. Maybe they're talking about many assignments. Maybe you people are thinking that right now because I said 50 questions. So it's just a term that you use where you say, oh, he's, you know, he likes to torture us. It doesn't mean that someone is going to actually literally torture it just a figure of speech talking about the hardship which is being imposed in the same way. Whenever the term being dashed to the rocks or being dashed to the ground like Jesus said and those wordings are used. It's just a figure of speech which is talking about divine judgment being brought upon people. So it is important for us to understand the imprecatory Psalms in the correct sense. We should not misinterpret them. All right. So talking about the different figures of speech which are generally used in the Psalms. In the Psalms you have a lot of metaphors being used. What are metaphors? Metaphors are basically a picture which you use to describe something. For instance, the Psalmist says, Lord, you are my rock. He's not saying that God is literally a rock. He's saying Lord, you are like a rock. So, you know, words like that you have a lot of metaphors being used in the Psalms. Let's look at one particular verse which in fact has got one, two, three, four, five, there are six metaphors in that one single verse. That would basically be a Psalm 18 verse two. So maybe we can have someone read out for us. Psalm 18 verses one and two. Psalm 18 verses one and two. Psalm 18 verses one and two. Maybe someone online can read out. I mean, if nobody over here is able to read, doesn't matter. I mean, someone at all could read because, you know, we are kind of running out of time. Psalm 18 verse one and two. I love you, Lord, my strength. The Lord is my rogue and my fortress and my deliverer. I go to my rogue in whom I take refuge, my shield and the horn of my salvation, my stronghold. Okay, look at the number of metaphors which are used to describe God in this verse. He's talked about in the first portion is Lord is my rock. Then it says my fortress. And then another different word for rock is used. You know, and some Bibles will translate that as strength rather than rock, but the actual word over there is rock. Then it also talks about him as a shield. It talks about him as a horn and it talks about him as a stronghold. These are all different metaphors being used to describe God and people who would have heard these words at that time would have understood what these words mean to us. It doesn't sound very familiar because we don't use that terminology now. So if somebody says rock, I'll probably actually think of one big large rock. But that is not the actual word that Hebrew word that is used over there when he says the Lord is my rock. He's basically saying the Lord is my sailor. That word sailor basically is talking about. It's like opening in a mountain. In the mountain there is a small narrow passage way. So on one side you have steep rock. On the other side again you have steep rock. In between there is a small narrow passage. And that word sailor is actually talking about that kind of a rock. Why is David saying Lord you are that kind of a rock? Because you see when David was running from Saul and he was hiding here and there, he would basically hide in such places in the desert. So he would try to go to the top of some rocky terrain and hide over there. And the opening to the top portion is only through a narrow passage. So if Saul sends his soldiers before the soldiers can come to the top, he'll be able to see them because there's only one narrow passage. So that word sailor is talking about that kind of a cliff where it's very steep and you just have one small narrow passage going up. So the person who's hiding on top will be able to see the enemy before the enemy goes and catches them. So he says Lord you are that kind of a rock to me. So you see it's a word picture which he's using. And people in those terms would have understood what a sailor is. For us, it's a new term so we will not understand what that means. He uses one more expression in the next sentence where he says, my God, my rock. The version which the brother read out just now, he actually uses the word rock. So this is a different word for rock. Here the word is something called Sur. This is a different word. And this word is talking about a mountain which is of very great height. Sur is a kind of rock formation which is very, very high. So he's saying Lord you are that kind of a rock. And so some Bibles will translate that as my God, my strength because that word Sur is used for a high rock and that word is also used as for strength because someone who is standing on top of that kind of a rock formation will be able to fight, will be able to shoot his arrows from a position of strength. So these are all word pictures which we don't understand because we belong to a different culture and so many thousands of years have passed by and we don't understand these word pictures today. But that time when he wrote these words people would have understood what he is saying. When he said Lord you are my sailor. Lord you are my Sur. They would have understood what he is saying. In the same way, there are many places where the Psalmist he says Lord you are my fortress. The word that is used over there for fortress. There are two different words because if you see in the ending there is one more word stronghold. That also is a different kind of fortress. For the first one in the Psalm 18 verse 2 where he says the Lord is my rock and my fortress. That term over there, that something called Matsud. Matsud is basically not just a normal fortress. This is a fortress which is built on a high mountain. In the Israelite region, in the desert region there is something called the Matsada. It is a high mountain. On top of that Matsada there is a fortress which was built. We are not sure in which century it was built. We don't know whether that fortress was already existing in the time of David or not. But that is the word that is used Matsud or Matsada. So he says Lord you are like that. You are so high up for Lord that if I hide myself in you nothing can touch me. The enemy may try as much as they want to destroy me. But Lord you are like that Matsud. You are high above and I'm hiding in that fortress. I'm hiding in you and no harm will come to me. So it kind of helps when we are looking at the Psalms to also have a good commentary with us which can give us the meaning of these words. It brings out the beauty of what the Psalmist is trying to say about the character of God. So that can be one take away from the Psalms. A lot of word pictures with a lot of meaning in them. So if we have a good commentary that will help us to understand these terms much better. Alright, as we do not have much time let's quickly go into the Proverbs. Proverbs also were written by multiple people. Yes it is true that most of the Proverbs were written by Solomon but we also have Proverbs being written by Lemuel and Agur. So in fact the last section of Proverbs that is written by Lemuel and Agur. So you basically have three different writers writing the Proverbs. We can divide the book of Proverbs into three main sections. Chapters one to nine basically give a lot of advice to young people. Chapters one to nine is mainly focusing upon advice that is being given to young people. Maybe we can read out one Proverb one eight if someone can read out Proverb one eight. As we are really running out of time if we could have people read. Here my son, your father's instruction and forsake not your mother's teaching. Alright, so here the young person is being advised to pay attention to the instructions being given by the father to not forsake the the laws, the advice being given by the mother to respect the instructions of both the parents. So in that way you have a lot of advice being given in chapters one to nine. Chapters ten to twenty four is mainly a collection of contrasts between the wicked and the righteous. And it talks about different topics. I mean it talks about working hard, it talks about honesty, it talks about maintaining correct kind of balances in the marketplace. It talks about different things. But the main emphasis is on the contrast between the righteous and the wicked. Maybe one example that we can look at Proverbs chapter ten verse three. The Lord does not lead but the wicked. Here it contrasts the righteous and the wicked and it says the Lord will take care of the righteous person. He will provide for him. But as for the wicked, whatever they want they may receive it or they may not because the Lord will not help him. The Lord will not be there to support him. So chapters ten to twenty four mainly draw a contrast between the righteous and the wicked and they cover many topics like honesty in the marketplace, hard work, poverty and all of that. Chapters twenty five to thirty one the last section basically gives instructions to leaders on how to lead. So most of you are going to be leading in ministry. You will be leading organizations. You will be leading in the church. You will be serving in different capacities as leaders. So chapters twenty five to thirty one basically are providing wisdom and advice to leaders and there's something good which is said in Proverbs twenty five verse one. If someone could read out Proverbs twenty five these also are Proverbs of Solomon which the men of Hezekiah king of Judah copied. So here we get to know that Hezekiah asked his people to make many many copies of these particular Proverbs. Why? Because he wanted to be a good godly leader and he wanted his officers also to be good godly leaders. So in fact he has he hires people to make copies of these particular Proverbs and he probably distributes it among them so that people will read these things, meditate upon these instructions and learn to be good godly leaders. It shows that Hezekiah had a heart to be a leader who will please the Lord rather than just being a worldly kind of leader. He had this heart's desire to be a godly kind of a leader. So he takes the effort to actually make copies of these Proverbs. So we see that the Proverbs are divided into three sections. Okay even as we have about maybe eight or nine minutes left, maybe we can look at two Proverbs which are trying to say the same thing but using different words. If we can first read out Proverbs chapter one verse seven. The fear of the Lord is the beginning of knowledge, fools despise wisdom and instruction. Alright so here it says the fear of the Lord is the beginning of knowledge. Now let's look at another Proverbs nine ten. The fear of the Lord is the beginning of wisdom and the knowledge of the Holy One is inside. Okay so in Proverbs one seven it says fear of the Lord is the beginning of knowledge and in Proverbs nine ten it says fear of the Lord is the beginning of wisdom. Two different terms are used. When you fear the Lord, when you're living in a way that honors him, two things. First you get knowledge, next you also get wisdom. The word that is used for wisdom is the Hebrew word hokma. That word hokma is it's talking about very practical wisdom. So when we think of the word wisdom we think of some deep mysterious philosophy. It's not talking about that kind of a wisdom. When you have fear of the Lord and when you're living in a way that honors him you get a very practical kind of wisdom which is called hokma. What exactly is this Hebrew word hokma? It is basically the ability to live well and the ability to do everything well. It's that simple. When you're living with the fear of the Lord in a way that honors the Lord the Lord imparts to you this kind of a hokma. You're able to live well and you're able to do everything well. That is he will show you how to make the right choices so that you can live well. You will be able to separate the good from the bad and be able to make the correct kind of choices in your life for your future so that you will be able to live well and he will also see to it that everything that you put your hands to it will prosper. You will be able to do everything well. So to have a fear of the Lord to respect him to honor and obey him it leads to this very very practical kind of wisdom which God will give you. You will grant you hokma. That word basically is talking about how you start becoming a person who's able to live well because you're able to make all the right choices. He guides you that fear for God which you have in your heart that will enable you to make the correct choices for your life and everything that you do you will be able to do it well because he will bless the work of your hands and so the fear of the Lord honoring God that is the beginning of this hokma. You know people today they are desperate for this kind of a wisdom you have all kinds of you know courses which are offered online if you want to develop your software skills attend this course it says you know if you want to make the right life choices you know undergo this go to this particular conference people are desperate to have this kind of a hokma this kind of a wisdom and it's given to us free by the Lord if we walk in fear of the Lord and honor him and respect him. The other term that is used that would be in Proverbs 1.7 there it says the fear of the Lord is the beginning of knowledge this word knowledge that's the Hebrew word now this word is talking about how when you live in fear of the Lord you will have an experiential knowledge of God that is not just a head knowledge of God but a very personal intimate relationship with him so fear of the Lord leads to hokma fear of the Lord also leads to an intimate personal knowledge of the Lord that is you know through the different seasons of life where the good things are happening to you over the bad things are happening to you you have decided I will honor the Lord I will fear him I will continue to follow him even if there are going to be hardships and as you're walking with that attitude you start getting to know him personally you start discovering what kind of a faithful God he is you start experiencing him in a very personal way so now you don't just know the Lord in an intellectual way you know him experientially there's an intimate relationship that is developing between him and you so the fear of the Lord basically grants us two things we develop the ability to live well to do everything well which is basically hokma wisdom we also develop an experiential knowledge of the Lord we have maybe about three minutes but I really want to you know give one example you know in Sunday school we have these children who come up in the front and they quote the Bible verses they have learned they've memorized the Bible verses by heart and they're standing over there and they are quoting all this memory verses by heart out of memory and a person who is sitting in the congregation will let us say an old elderly person he knows those verses in a different way than the child who is quoting it from the stage the child is quoting it from the stage for them those verses are still head knowledge they just know the verses but they haven't experienced those verses in their life they have not gone through those trials and those difficulties and seen his faithfulness seen the wisdom of God you know they have not seen the outworking of obedience there is so much they don't know they have intellectual knowledge of the Lord but they have not yet grown much in the Lord but a person who has walked with the Lord for many many years he doesn't just have an intellectual knowledge of those verses because he has actually lived out those verses you see he has obeyed the Lord he has submitted to him his knowledge of the verses is very experiential deeper knowledge which is not just head knowledge but something that he has actually gone through so he knows the Lord in a deeper way so the fear of the Lord can give us that kind of a dhaat the word knowledge which is used over there it refers to that okay so I thought maybe we could just very briefly reflect upon these two verses which talk about the fear of the Lord providing us with wisdom and also knowledge well okay we only have two minutes left not much that can be done in two minutes so yeah maybe we can just take an early break so after we come back we will look very briefly at Ecclesiastes and also the song of Solomon alright yeah thank you