Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 9
Verſ. 9. For they ſhall be an ornament of grace unto thy head, and chains about thy neek.
The reaſon to perſwade Children to obey their Parents, and to encourage them, follows. And Solomon being to teach children, or ſimple ones like to children, takes therefore his argument from Garlands and Chains, that make a fair ſhew in the eyes of ſuch perſons, as ſuiting to their capacity and affections, to whom he ſpeaks. They are delighted in them, and they pleaſe the vulgar much. Thus the Spirit of God accommodates himſelf to Childrens temper. They love ſhining things.
For the words.
For. The word carries not alwayes a cauſe with it, but a reaſon or motive for the moſt part, and often by way of promiſe. So it is uſed, chap. 23.17, 18. Fear the Lord, for ſurely there is an end, or reward. For ſo the word ſometimes ſignifies, and the ſenſe requires it there. Know thou the God of thy Father, &c. for the Lord ſearcheth all hearts, 1 Chron. 28.9.
They. The inſtruction of thy Father, and law of thy Mother, verſ. 8. Mothers may help to preferre their children as well as Fathers.
Shall be. It is not in the Originall, and therefore is written in leſſer letters, yet needfully added, for children muſt not look for ſuch preferment or reſpect while they are young, but when learned and of yeers. Harveſt follows Seedtime preſently.
An ornament of grace. As, the note of ſimilitude is wanting. They ſhall be as an ornament of grace. See the like, Job 7.7. My life is wind; that is, my life is as wind. Heb. An addition of favour, or joyning of grace. Hence Levi had his name. Now at this time my husband will be joyned unto me; therefore was his name called Levi, Gen. 29.34. But it muſt be an addition of ornament, not for nothing, nor for infamy, but for honor, or at leaſt for acceptation. To make thee amiable or honorable before others, and comely in their eyes, as Noah found grace in the eyes of the Lord, Gen. 6.8. As uſemoney brings an increaſe, and Conquerors had garlands given them.
Ʋnto thy head, foreign, to, or for thy head, as this particle is rendred. Pſal. 84. A Pſalme for the Sons of Korah. This ſhews, that he means a garland or crown, ſuch as Kings and Prieſts uſed to wear upon their heads, the higheſt member, and moſt looked at in token of honour, Zach. 3.5. & 6.11. The word foreign, ſignifies,
1. The head, which is the beginning or higheſt part of the body. Job 19.9. He hath taken the crown from my head.
2. The higheſt part of any thing which ſtands above the reſt, as the head above the other members. The top of the ladder reaebed to heaven, Gen. 28.12.
3. A Commander in war or peace, who is above the reſt, and guides them by reaſon, as the head doth the members. Numb. 14.4. Let us make a Captain.
4. The beginning of a thing. In the beginning of the middlewatch, Judg. 7.19.
5. The chief part of any thing, as the head is in the body. Take thou alſo unto thee principall ſpices, Exod. 30.23.
6. The ſumme of things, which is the head of number. When thou haſt taken the ſumme of the children of Iſrael, Ex. 30.12. Here it is taken in the firſt ſenſe, for the head of the body.
And chains. Wiſe men were wont to wear chains, in ſigne of honour due to them for their wiſdome. Pharaoh put a gold chain about Joſephs neck therefore, Gen. 41.39, 42. Hence the Giants and Anakims had their names, from foreign Men ſamous for ſtrength, and either did, or were accounted worthy to wear gold chains, as men of note uſed to doe. Or it may be Anak their Father wore a chain, and they might have their name from him. The Iſhmaelites uſed to wear golden ear-rings in token of honor, Judg. 8.24. And he ſaith chains in the plural number, for the more gold chains men wear, the greater is their honor.
About thy neck, Heb. for thy neck, as before, or throat, which is within the neck, Heb. throats; that is, both ſides of the neck or throat, or becauſe it conſiſts of many roundels, like rings, one below another.
The ſumme of all is:
If for love to thy Father & Mother, and duty due to them, thou wilt not hearken to their pious inſtructions, yet let this motive prevail with thee, taken from that reward of approbation and honor, which good children attain unto, that hearken to their Parents counſels. That will make thee excellently adorned, like a man that hath a crown on his head, and chains on his neck.
Figures: Two Metaphors. One taken from a Garland, or Crown on the head; the other from a Chain on the neck, ſignifying popular approbation and preferment. Thou ſhalt be a man approved and honored.
Note 1. The coherence, by way of motive. For.
2. The ſentence.
In it, 1. The cauſe, they ſhall be.
2. The effect, ſet out by two ſimilitudes; one from a crown on the head, an ornament of grace on thy head. The other from a chain on the neck, and chains about thy neck. Both ſignes of approbation and honour.
1. Doct. Though God might alwayes command, yet he often uſeth motives to perſwade. So in the preface to the Ten Commandements, and in the ſecond, third, fourth, and fifth Commandements, many motives are uſed from Gods power, goodneſſe, and promiſes. See the like Deut. 11. all over.
Reaſon 1. Becauſe God dealeth with reaſonable men, and ſo preſſeth reaſons. Every thing is to be wrought upon in its owne way, in ordinary courſe.
2. Becauſe their owne reaſon will condemne them, if they hearken not to God; but if God gave no reaſon (as he need not) then muſt he condemne men out of meer authority, which (though juſt) would ſeem harſh.
3. Becauſe of Gods in finite goodneſſe. He uſeth all means for the good of men.
1. Ʋſe. To ſhew the juſtice of the condemnation of wicked men; they fin againſt the light of reaſon.
2. To perſwade us to hearken to God, who deals with us in ſo low a way, that might have ſtood upon high terms, and given no reaſon for his command. Princes uſe to ſay, Sic volo, ſic jubeo, ſtat pro ratione voluntas: So I will, ſo I command, and for a Law my will ſhall ſtand. Si regnas, jube: If thou be a King, command. Senec. Med.
2. Doct. Though we owe God more then we can do for him, yet he woes us by rewards. By temporall rewards, Deut. 28.1, &c. Delight thy ſelf alſo in the Lord, and he ſhall give thee the deſires of thine heart. Commit thy way unto the Lord, and truſt in him, and he ſhall bring it to paſſe, Pſal. 37.45. Pſal. 128. all over. If ye be willing and obedient, ye ſhall eat the good of the land, Iſa. 1.19. Veluti pueris dant cruſtula blandi Doctores, elementa velint ut diſcere prima. Horat. Sat. 1. As kind Teachers give little cakes to boyes to make them willing to learn their A. B. C. Eternall rewards are promiſed, Matth. 10.41, 42. A crown of righteouſneſſe, 2 Tim. 4.8. A crown of life, Revel. 2.10. A throne to ſit on, Rev. 3.21. The Spirit of God here accommodates himſelf to Childrens temper, who love rewards. So ſhould men be taken with Gods promiſes.
Reaſon 1. To ſhew Gods freeneſſe, who though he might require more duty out of debt then we can perform, yet is pleaſed to reward our imperfect ſervices; as if a Creditor ſhould give a thouſand pound to one that owes him an hundred pound, and paid but five pounds of it; or a Maſter give to a Servant that failed in many things (though he were honeſt) treble his wages.
2. To work upon our ſelf-love. He knows that we look at our ſelves naturally, and he is willing to make uſe of this diſpoſition of ours to encourage us to his ſervice.
1. Ʋſe. This ſhews how great a ſin it is not to hearken to Gods voyce. If he required all out of debt, and gave no reward, it were injuſtice to deny him. How much more when he offers ſo liberally? In ſo doing we juſtly deprive our ſelves of the good promiſed, and periſh eternally.
2. Ʋſe. Let us willingly hearken to God, who deals with us upon ſo fair terms, as a City beſieged yeelds gladly in extremity upon fair quarter, much more upon great advantage and rewards offered. Moſes had reſpect to the recompenſe of reward, Heb. 11.26.
3. Doct. Hearkning to Parents inſtruction, is a means to bring us to publick approbation. So it fared with Solomon himſelf. He got approbation by attending to his Parents precepts, and adviſeth his Son to ſeek it by attending to his.
Reaſon 1. Becauſe the people obſerve the carriage of other mens children, as well as of their owne; and if they finde them reſpective of their Parents good counſels, they expect much from them, but little from diſobedient ones. Obedient children are comely in other mens eyes befide their Parents.
2. Becauſe wiſdome is gotten by hearkening to Parents counſels, and that makes men acceptable to others. Keeping Parents precepts is grace unto the neck, ch. 3.21, 22. Wiſdome made David eſteemed as an Angel of God, 2 Sam. 14.20. A mans wiſdome maketh his face to ſhine, Eccl. 8.1. God who turns mens hearts whitherſoever he will, Prov. 21.1. makes wiſe men to be had in high eſteem, even of fools, as if they were crowns and chains.
Ʋſe. Let not children think themſelves too wiſe, and deſpiſe their Parents counſel, leſt others ſet light by them. Whereas, if they hearken to it, men will willingly caſt their eyes upon them, and have an high account of them; as Joſeph pleaſing his Father, had a parti-coloured coat, that others might ſee his Fathers great affection to him.
5. Doct. Hearkening to Parents inſtruction is a great means of preferment. As in Joſeph, who was the beſt, and beſt beloved Son of his Father. In well ordered Cities all men may not wear crowns or chains, but Nobles, and Magiſtrates, and men preferred for wiſdome. Pharaoh put a gold chain about Joſephs neck, Gen. 41.42. Belſhazzar cauſed a chain of gold to be put about Daniels neck, Dan. 5.29. And this wiſdome comes often by Parents inſtructions. Men will not preferre ſuch to rule others, as would not be ruled by their Parents. Wiſe men are Noble-men, they have God to their Father.
Ʋſe. Behold the reward of hearkening to Parents inſtructions, and be encouraged ſo to doe. Great honor follows it many times in this world, but ſure a crown of glory in heaven.