Exposition of Proverbs 1-3, Expositions · Chapter 2 · Verse 2
Verſ. 2. So that thou incline thine ears unto wiſdome, and apply thine heart unto underſtanding.
We are now come to the ſecond way of getting heavenly wiſdome; namely, by learning it of them that are able to teach it.
For the words.
So that. This ſhews a dependence on the former words. Thou muſt be ſo willing to learn, and remember that thou imploy both ear and heart to get knowledge.
Incline thine ear, Heb. to make thine ear to hear, or regard. So that there is no colour for Popiſh Commenters to deſcant of humility, as they do, and how it fits men to get wiſdome. The word hath no ſuch notion in it. And if it were Incline, yet that were token of humility, but of carefull hearkening. Here is nothing meant but applying the ear, not to hear onelyonly, but alſo diligently to hearken and attend to things taught. As a Muſician bowes his ear to tune his Lute, and the hearer afterwards, not in ſigne of any humility, but to hear the better. Yet the following word, foreign, may ſeem to look that way, but that alſo ſignifies ſtretching out the heart to hear, rather then bowing it down. Others think it imports lifting up the ear to attend, as wilde beaſts quick of hearing do upon a ſudden noyſe. It argues unwillingneſſe to loſe a word of Wiſdomes inſtructions, and quickneſſe to hear. Others, as Piſcator reads it, If thou encline, taking If out of the former verſ. and ſo carry the word ſtraight on to the reddition in the fifth verſ. and make this verſ. to have no dependence on the firſt, and the things altogether ſeverall running into the fift v. as ſeverall rivers into the Sea, to be ſwallowed up there. But the firſt way anſwers beſt to the Heb. text, yet may there be ſeverall means to attain wiſdome, although the firſt be an help to the ſecond, as the lower ſteps in a ladder help to mount up to the higher.
Thine ear. The word foreign in the Originall, comes from a word that ſignifies to hear, which is the proper function of the ear. And it ſignifies,
1. The ear, the inſtrument of hearing. Moſes put of the blood upon the tip of Aarons right ear, Lev. 8.23.
2. The act of hearing. Thou ſhalt read this Law before all Iſrael, in their hearing, Heb. in their ears, Deut. 31.11. Here it is taken in the firſt ſenſe.
Ʋnto wiſdome. See on ch. 1.2.
And apply, Heb. Bow down. For man is naturally proud, and ſcorns to ſtoop to inſtruction. Omnes nati ſumus in monte ſuperbiae: We are all born in the mountain of pride. Eucherius. And as fooliſh as the wilde Aſſes there, Job 11.12. Or, ſtretch out. For we are by nature far ſhort of it, and unwilling to hear of it. For the word, ſee on chap. 1.24. on the word ſtretched out. It may import a willing attendance on inſtruction, rather then humility.
foreign, Thine heart. The word is taken,
1. For that fleſhly member, which we call by that name. Joab thruſt three darts through the heart of Abſalom, 2 Sam. 18.14.
2. For the middle of any things, becauſe the heart lies in the midſt of the body. Thou haſt caſt me in the midſt of the Seas, Jonas 2.3.
3. For the ſoule it ſelfe, which brings life, and reſides firſt and laſt in the heart. Davids heart ſmote him, 1 Sam. 24.5.
4. For the thought of the heart. It may be my Sons have curſed God in their hearts, Job 1.5.
5. For the affection. Is thine heart right, as my heart is with thine? 2 King. 10.15.
6. For knowledge or underſtanding. He that heareth reproof, getteth underſtanding, Heb. getteth an heart.
Here it is taken in the third ſenſe, for the ſoul it ſelfe, which muſt be applyed in hearing, as well as the ear, and is more needfull alſo for learning.
To underſtanding. The ſame thing in divers words. Heavenly knowledge is ſet out in many terms in this Book.
The ſumme is: That thou mayſt injoy this excellent treaſure, thy ears both of body and ſoul muſt be taken off from worldly and tranſitory things, and fully ſet to get true wiſdome. The one will do no good without the other. Both together by Gods bleſſing may attain it.
Figures. Apply, a Metaphor from corporall things that are applyed to their objects by bowing them downe, or ſtretching them out. So much the Hebr. word imports. But the ſoul cannot be applyed to learning in that corporall way; but in a ſpirituall way, by giving heed to what is taught.
For the parts. Two means of attaining ſpirituall wiſdome, are here preſcribed.
1. An outward one. Inclining the ear.
2. An inward one. Applying the heart.
In the firſt note,
1. The act, So that thou encline.
2. The ſubject, thine ear.
3. The object, unto wiſdome.
In the ſecond note,
1. The act, And apply.
2. The ſubject, thine heart.
3. The object, to underſtanding.
1. Doct. The ear muſt be firſt employed in hearing, if we would get knowledge. Ye men of Judea, and all ye that dwell in Jeruſalem, be this known unto you, and hearken to my words, Act. 2.14. As if he had ſaid, All I ſhall ſpeak will do you no good, except ye hearken to it. Who hath ears to hear, let him hear, Mat. 13.9.
Reaſon 1. In generall, becauſe the ear is one fit inſtrument of learning from others, what our eyes cannot teach us. Auris ſenſus diſciplinae: The ear is the ſenſe of learning. Ariſt. Ethic.
2. In particular. It is a quicker way of learning by hearing, then by any other ſenſe, or any labour of our own. A man may teach that in a quarter of an hour, for which he hath ſtudyed many dayes. Elſe Schools and Sermons were needleſſe.
Ʋſe. Think not ſcorn to learn of others. Bleſſe God for thine ears. Faith cometh by hearing, Rom. 10.17. Man is like the Hart, of which Ariſtotle lib. 9. de Hiſtor. Animal. writes, that when he pricks up his ears he quickly hears the leaſt ſound, but when he hangs them downe, he is deaf, and taken and killed. So men ſtretching out the ear to hear, hear quickly, and eſcape, when dull and deaf ones periſh.
2. Doct. The ear doth no good, if the heart attend not. My Son, forget not my Law, but let thine heart keep my commandements, ch. 3.1. Elſe hearing helps not. Let thine heart retain my words, keep my commandements, and live, ch. 4.4. God opened the heart of Lydia, that ſhe attended unto the things which were ſpoken of Paul, Act. 16.14.
Reaſon 1. Becauſe it makes no change in man, if the word ſtrike not on the heart. And without a whole change, no ſalvation is to be expected. Except a man be born again, he cannot ſee the Kingdome of God, Joh. 3.3.
2. Elſe there will be no belief of the Word, nor ſubmiſſion to it, without which it doth the ſoul no good. The Word preached did not profit them, being not mixed with faith in them that heard it, Heb. 4.2.
Ʋſe. Be ſure to bring attentive hearts, as well as attentive ears. Be not hypocrites. Give not bodies without ſouls. Be not like the pillars of the Church, to be preſent, and get nothing. If the heart be not drawn off the world, no good comes by the Word.
3. Doct. We muſt not reſt in hearing, till we come to compleat wiſdome. As Preachers are to preach for the edifying of Chriſts body, till it be perfect, Eph. 4.11, &c. So are we to hear, till we have attained to perfection of knowledge; that is, all our life long we muſt give heed to the ſure word of propheſie, untill the day dawn, and the dayſtar ariſe in our hearts.
Reaſon 1. Becauſe then, and not till then, ye underſtand things aright, 2 Pet. 1.19.
2. Elſe all your labour is loſt.
Ʋſe. Be no more removed from Gods ordinances, then the Sun is from his courſe. So Valerius Maximus, l. 5. commends Fabritius and Pyrrhus, that the Sun might as ſoon be turned out of his way, as they out of the way of juſtice or virtue.