Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 7
Verſ. 7. The fear of the Lord is the beginning of knowledge; but fools deſpiſe wiſdome and inſtruction.
In the former verſes he had ſhewed the uſes, ends, and benefits of this Book, and how much good the Reader may get by it, and commended it from the excellency of the Work, and eminency of the Writer, to allure us to read it. Now in this verſ. he ſets before us what this wiſdome is, and who are capable of it, and begins the firſt Proverb with the fear of God. After the inſcription, Solomon's counſel to his Son:
1. In generall, in this verſ.
2. In particular directions, to the end of the third Chapter.
For the words. The fear of the Lord. Fear of God [foreign] is uſed three wayes in Scripture.
1. For a fear of ſinning againſt God, for fear of plagues here, and in hell. This ariſeth out of the conſideration of Gods infinite power. It is called ſervile or ſlaviſh fear, for ſlaves would offend, if they durſt. So would wicked men ſin againſt God with an high hand, if his judgements did not ſcare them. Thus the Iſraelites feared God, leſt he ſhould plague them, as he had done the Aegyptians, Exod. 14.31. And by this fear ſome of the Aegyptians ſaved their cattle in their houſes, when other mens periſhed in the fields, Exod. 9.20.
2. For a fear … reverence, whereby a man ſets up God in the higheſt place of his heart, being willing to pleaſe him out of love, and more unwilling to offend him then any other. This is called Fil…l fear, and proceeds out of our love to God, as childrens reverence to their Father doth. So the word is uſed, Mal. 3.16. Then they that feared the Lord, ſpake often one to another.
3. For the true Religion, called by the Greeks foreign and foreign, and by the Latines, pietas; in Engliſh, piety or godlineſſe. For it is a prime part of Gods worſhip, that he be feared. It keeps the affections, thoughts, words, and deeds in order. One of the Prieſts of Samaria, taught the people how they ſhould fear the Lord, 2 King. 17.28. that is, how they ſhould worſhip him. That which is called their fear towards God, Iſa. 29.13. is ſtyled their worſhipping of him, Mat. 15.9. In this place it is taken in the ſecond ſenſe.
foreign, the Lord. That hath his being of himſelf, gives being to all others, and to his promiſes. It comes from foreign, To be; and hath a touch of all the Tenſes. Je of the Future, Ho of the Preſent, and Vah of the Preter-tenſe. He that is, was, and is to come, Prov. 1.8. The eternal God.
foreign, the beginning. It ſignifies,
1. A beginning in time, as the foundation is the beginning of the houſe. The beginning of his Kingdom was Babel, Gen. 10 10. And therefore it ſignifies the firſt-fruits, becauſe firſt gathered, though not alwayes beſt. The firſt of the firſt fruits of thy Land, thou ſhalt bring into the Houſe of the Lord thy God, Exod. 13.19.
2. Firſt in dignity. The chief of the things which ſhould have been utterly destroyed, 1 Sam. 15.21. Here it is taken in the ſecond ſenſe. The true fear of God is the chief point of wiſdom.
foreign, of knowledge. See on verſ. 2. Some interpret the paſſage thus: The ſervile fear of Gods judgements makes men firſt look after knowledge, that never cared for it before, as the needle makes way for the thread. Auguſt. Others thus: The chief part of knowledge is that filial and aweful fear of God, that makes men carefull to pleaſe him, which tempers the ſervile fear with love, as wine and water do well together for weak brains: Vinum niſi aqua mixtum non bibit debile caput: A weak head drinks not wine unleſſe mixt with water. Beda. But I take Solomon's meaning to be, that all heathen wiſdome is but folly; but the choyceſt wiſdome is the knowledge of the true worſhip of God, that ſo he might make man to ſtudy the Scriptures where it is to be found. All their former knowledge was but folly to this. The true Religion is better then all of it.
But. This word is not in the Original, but added, to ſhew an oppoſition to the former part of the verſ. which being not in direct words, muſt be ſupplyed thus out of each part. The chiefeſt wiſdome is the knowledge of the true worſhip of God, and therefore good men love it; but fooles do not account it ſo, and therefore deſpiſe it.
foreign, Fools. Object. You ſet out this wiſdome highly, but no body regards it. Anſw. None but fools deſpiſe it, who have no wit to judge aright of it. No matter what account they make of it, unleſſe they were wiſer. Hence comes our Engliſh word Evill. Fools here are evill men, and irreligious, as throughout the Proverbs, and Pſal. 14.1. The fool hath ſaid in his heart, There is no God, they are corrupt, &c. Either Idolaters that profeſſe a falſe Religion, or ſuch as in ſhew onelyonly profeſſe the true. Such as want the chief part of wiſdome, though otherwiſe politick enough. He ſpake in the ſingular number, verſ. 5. A wiſe man, &c. Here in the plural, Fools deſpiſe wiſdome, &c. There are more fools then wiſe men in the world. Men are naturally fooliſh.
Deſpiſe. The word foreign ſignifies,
1. To ſet light by a thing, or contemne it, or make little account of it. The daughters of Zion have deſpiſed thee, 2 Ki. 19.21.
2. To ſcorne or highly diſdain. Haman thought ſcorn to lay hands on Mordecai alone, Eſt. 3.6. Here it is taken in the firſt ſenſe, for all irreligious men are not ſcorners, Pſal. 1.1. but all deſpiſe true wiſdome.
Wiſdome. See on verſ. 2. It is excellent, yet fools make no account of it.
And inſtruction. See on v. 2. They neither know the excellency of wiſdom, nor the way of true ſafety in the true Religion, nor will learn it of others.
Figures none, unleſſe a Metaphor in Fools taken for irreligious men, that want the beſt wiſdome.
In the words note,
1. A commendation of Religion.
2. A deſcription of fools. In the firſt note,
1. The ſubject, The fear of the Lord.
2. The adjunct, the beginning of wiſdom. In the ſecond note,
1. The agent, Fools.
2. The effect, Deſpiſe.
3. A double object, wiſdome and inſtruction.
The former propoſition is famous, as being often uſed in Scripture, ch. 9.10. Job 28.28. Pſal. 111.10.
1. Doct. Religiouſneſſe, or a reverent fear of God is the beſt wiſdome. Keep therefore, and do them, for this is your wiſdome, and your underſtanding in the ſight of the Nations, which ſhall hear all theſe ſtatutes, and ſay, Surely this great Nation is a wiſe and underſtanding people, Deut. 4.6. This is the wiſdome from above, Jam. 3.17.
Reaſon 1. Becauſe it brings a man to acquaintance with God. Others acquaint us with trees, beaſts, men, this with God. We are naturally ſtrangers from God, and have moſt need of acquaintance with him. Falſe Religions fet up creatures openly, and worſhip them. They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beaſts, and creeping things, Rom. 1.23. Naturall men not truely religious, though bred in the Church, make their owne will, or honors, or wealth, or pleaſures, God. Men truely religious know God aright.
2. It teacheth us how to converſe with God rightly by true worſhip and obedience. How can a man bred among clowns, know how to converſe with a King at Court?
3. How to come to live with God for ever, which no Art elſe can teach. A trade is moſt eſteemed that is moſt gainfull.
Ʋſe 1. To ſhew us the vanity of all falſe Religions, in which men cannot reverence the true God in their hearts aright, becauſe they conceive amiſſe of him. In vain they worſhip, and worſhip they know not what. A great Politician was wont to ſay, The beſt policy is to be an honeſt man. So the beſt wiſdome is to be truely religious, and to fear God. Heathen Sages, as Seneca and Socrates, were wiſe in their generations, and had many excellent gifts, but they miſſed of the main; like Alchymiſts, who miſſe of their end, yet find many excellent things by the way. Theſe Merchants found goodly pearls, but the pearl of price they failed of, Matth. 13.45, 46.
2. Ʋſe. To acquaint our ſelves with the Scriptures, where this true wiſdome, how to fear and reverence God rightly, is taught, and no where elſe. We are ſure thoſe were writ by no private ſpirit, but came from the holy Ghoſt, 2 Pet. 1.21. Private ſpirits and inward principles may be croſſe one to another, and who ſhall judge then what is right? The Scripture. Hereby we know the ſpirit of truth, and the ſpirit of error, 1 Joh. 4.2. If they quote Scripture, they confeſſe the Scripture to be above them, as Marnixius juſtly derides the Papiſts, who would prove by Scripture that the Church was above the Scripture. If not, then it is ſo, becauſe they ſay ſo; and all the world will laugh at ſuch a proof.
3. Ʋſe. To perſwade Magiſtrates to ſet up, and to uphold true Religion, and to encourage ſuch as truely fear God, by continuing Miniſters, and diſcouraging ſuch as oppoſe it. Such as quote Gallio's ſpeech to ſhut Magiſtrates out of all matters of Religion, may as well quote Rabſhake's ſpeech for a warrant to fight againſt Gods people. Am I now come up without the Lord against this place to deſtroy it? The Lord ſaid to me, Go up against this Land to destroy it, 2 King. 18.25. For that is recorded in Scripture alſo. It is a poor proof that comes out of the mouth of an Heathen man.
4. Ʋſe. Let all that would be truely wiſe, get the fear of God into their hearts.
2. Doct. All being is from God. Therefore is he called Jehovah, hecauſe he gives being to all creatures. Who elſe made the world, and all creatures at firſt? Gen. 1. Of him, and through him, and to him are all things, Rom. 11.36. In him we live, and move, and have our being, Act. 17.28.
Reaſon 1. Becauſe nothing can make it ſelf, being muſt be before Working.
2. None had a being before the world but God, therefore he muſt give being to all.
3. There was nothing to make any thing of, and no creature can work without matter. It argues an infinite power.
4. No creature can put life into any thing. Therefore all living things muſt be from God, and what can dead things doe?
Ʋſe 1. To praiſe God for our being, as long as it laſts here, and in heaven, where our being will laſt to eternity. While I live, I will praiſe the Lord (ſaith the Pſalmist) I will fing praiſes unto my God, while I have any being, Pſal. 146.2. All creatures attribute bleſſing, honor, glory, and power to God for ever and ever, Rev. 5.13.
2. To uſe all our gifts and parts in Gods ſervice; for as we have thoſe parts from him, ſo likewiſe our very being, without which we could have had no parts, nor comfort.
3. Doct. Things of greateſt worth ſhould be of greateſt account with us. Covet earneſtly the beſt gifts, 1 Cor. 12.31. Above all theſe things put on charity, which is the bond of perfectneſſe, Col. 3.14. Theſe things ſpeak and exhort, Tit. 2.15. For the affections ſhould ever follow the judgement well informed. Ʋſe. It blames thoſe that make moſt account of meaneſt things, and loſe gold for counters, eternall life for tranſitory pleaſures. Such are worſe then beaſts, who will not neglect graſſe and water for any thing.
4. D. Knowledge is a matter of great excellency. It is part of Gods image in man. Col. 3.10. Husbands muſt dwell with their Wives according to knowledge, 1 Pet. 3.7. As light is in the world. What is all the world worth without the Sun? What were all Aegypts pleaſures and treaſures worth in the three dayes darkneſſe? So is knowledge the comfort of the ſoul.
Ʋſe. Labour for it more then for riches. Spiritual things are more worth then temporall.
5. Doct. Irreligious perſons are in Gods account the fools of the world. For they want Gods fear, as naturall fools want wiſdome. The fooliſh ſhall not ſtand in thy ſight, thou hateſt all workers of iniquity, Pſal. 5.5. And Gods enemies are called fooliſh people, Pſal. 74.18.
Reaſon 1. Becauſe they have not wiſdome enough to ſcape hell.
2. Nor to attain to eternall happineſſe.
Ʋſe 1. Envy not the policies and ſleights of great men, and Stateſ-men, that have no religion in them. The world may chronicle them for wiſe men, but they are fools in Gods book. Tamar tells Amnon, though a Kings Son, Thou ſhalt be as one of the fooles in Iſrael, 2 Sam. 13.13.
2. Be not proud of wit, or learning. If you have no true Religion, your wit is good for nothing but to carry you to hell. When one commended highly Julian the Cardinall to Sigiſmund, he anſwered, Tamen Romanus eſt, Yet he is a Romane. So may ye ſay of the greateſt irreligious Politician, Yet he is a fool. Loe, they have rejected the Word of the Lord, and what wiſdome is in them? Jer. 8.9.
6. Doct. None deſpiſe heavenly wiſdome, but ſuch as know not the value of is. Such as know not what they doe, Luk. 23.34. Had they known it, they would not have crucified the Lord of glory, 1 Cor. 2.8. The preaching of the Croſſe is fooliſhneſſe to men, yet Gods wiſdome most ſeen in it, 1 Cor. 1.18, 23. Becauſe the excellency of it is ſo great, that it would allure men to look after it, had they ſpirituall eyes to ſee it. It is ſo in other Arts alſo. Scientia non habet inimicum, niſi ignorantem. Knowledge hath no enemy but an ignorant man. Who is, Aſinus ad lyram, as unfit for learning, as an Aſſe to play upon an harp. Ʋſe. Think never the worſe of heavenly wiſdome, becauſe ſo many ſleight it. The fault is not in the thing, but in their ſhallow brains. Who would ſleight a jewel, becauſe a fool preſers his bable before it? Such are carnal men, like Eſau. A Meſſe of pottage is better then Canaan to them. Such fools were the rich man, Luk. 12. Nabal, 1 Sam. 25.
7. D. Wiſdom it ſelf, though excellent, is deſpiſed by many. Fools hate knowledge, verſ. 22, 29. And no marvell, for both God and Chriſt are deſpiſed by ſuch. He that deſpiſeth you, deſpiſeth me; and he that deſpiſeth me, deſpiſeth him that ſent me, Luk. 10.16. His wiſdome is counted folly, 1 Cor. 1.25. Ʋſe. Let not us think much to be deſpiſed; Wiſdome, Chriſt, and God are deſpiſed, who have deſerved much better of the Sons of men.
8. Doct. They that ſleight the means of knowledge, ſleight knowledge it ſelf. See v. 22, 23, 29, 30. We account ſo in outward things. We ask ſick men refuſing phyſick, if they make no account of their lives? We tell idle perſons, they care not for riches. Ʋſe. It lies ſore on the conſciences of many, who would be loth to think, they ſhould anſwer for neglect of knowledge at the day of Judgement, yet they muſt. Elſe why ſit ye at home, and loſe ſo many good Sermons? your abſence is a reall ſleighting of wiſdome.