Proverbs 23:12

Pro 23:12 Apply thine heart unto instruction, and thine ears to the words of knowledge.

Ver. 12. Apply thy heart unto instruction.] Make thine heart to come to it - though never so averse. Call in thy scattered thoughts, and busy them about the best things. Anima dispersa fit minor. This is the wise man’s counsel to the younger sort. But because sardis plerunque fabulam, few youths will be better advised; therefore he bespeaks their parents and tutors in the next words.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_23:12

Apply thine heart unto instruction, and thine ears to the words of knowledge.

Spiritual knowledge

I. Because of its own worth. A knowledge of the creation, its elements, laws, objects, extent, is valuable, but a knowledge of the Creator is infinitely more valuable. This is life eternal, to know Thee, the only true God, and Jesus Christ, whom Thou hast sent.

II. Because man is prone to overlook the importance of this knowledge. It is sad, that that which man requires most he cares least for, that the most priceless treasure is least valued.

III. Because to attain it there must be personal application. Apply thine heart unto instruction. It is a knowledge that cannot be imparted irrespective of the use of mans own faculties. He must apply persistently, earnestly, devoutly. (Homilist.)

The heart and the ears

Observe the connection between the application of the heart and the ears. The heart open to sound advice or moral precept is yet shut to Christ and His doctrine. It is closed up in unbelief, prejudice, indifference, and the love of pleasure. A listless heart, therefore, produces a careless ear. But when the heart is graciously opened, softened, and enlightened, the attention of the ear is instantly fixed. This, indeed, is the Lords creative work; yet wrought by a God of order in the use of His own means. Awakened desire brings to prayer. Prayer brings the blessing. And precious then is every word of knowledge. (C. Bridges, M.A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_23:17. Let not thine heart envy, etc. The verb translated envy refers to both objects in the verse, and is better translated “strive after.” Miller renders it “be aglow.” “It is,” he says, “a verb expressive of all emotion.” (See Num_25:11-13.)

Pro_23:18. Surely there is an end. Delitzsch here reads, “Truly there is a future.” “The root of the Hebrew,” says Miller, signifies afterward.

Pro_23:20. Eaters of flesh. This may be translated “Devourers of their own flesh”—i.e., those who destroy their bodies by sensual indulgence.

Pro_23:23. The word also should be omitted in this verse. The three nouns in the second clause stand in apposition to the one in the first. Instruction, rather “discipline”

Pro_23:25. This verse should be, “Let thy father and thy mother be glad, and her that bare thee rejoice.

Pro_23:26. Observe, rather delight.

Pro_23:28. As for a prey, Delitzsch and Zöckler here translate “like a robber.” Transgressors, rather “the faithless.”

MAIN HOMILETICS OF THE PARAGRAPH.—Pro_23:12-28

PARENTAL DUTIES AND PARENTAL JOYS

This paragraph contains no subject upon which Solomon has not dwelt before, but their repetition shows the great importance which he attached to them.

I. He repeats the truth that corporeal punishment is a necessary and salutary element of parental training. (See Homiletics on chap. Pro_13:24, page 234, and on chap. Pro_19:18, page 573.)

II. He shows by example that appeals are also to be made to the higher and better nature of the child. Although the rod is to have its place, it is not to be the only force employed—a child is a reasoning and loving creature, and that training will miserably fail which does not take this fact into account. And in proportion as the child grows in years will the rod become less needful and effectual, and wise warning and loving entreaty will take its place. He is here besought to “give his heart to wisdom” and to live “in the fear of Jehovah”—

1. Because of the exceeding joy that he will bring to his parents. (See Pro_23:15; Pro_23:24-25.) This is a thought that cannot fail to have weight with any son or daughter of good parents who is capable of grateful emotion. The consideration of the tender love and the unwearying patience that have surrounded them from their birth, and of the power that now lies in their hand to requite that long ministry of tenderness and long suffering, ought to be a powerful motive to dissuade from the evil path and to allure into the good way. And it has been and ever will be, for many a child of godly parents has been kept in the hour of temptation by the remembrance of his father or his mother, even when he has not thought upon his God. (See also Homiletics on chap. Pro_10:1, page 137.)

2. Because of the temporal ruin of an opposite course. (See Pro_23:21; Pro_23:27-28.) All these subjects have been considered before. (See Homiletics on chap. Pro_21:17, page 609, and on chap. Pro_6:6-11, page 79, and on chap. Pro_6:24, page 89.)

3. Because of the rewards and punishments of the life to come. (See Pro_23:18.) This verse (see Critical Notes) undoubtedly refers to the day of death and to the life beyond it, as do also chaps. Pro_11:7, and Pro_14:32. (See Homiletics on pages 201 and 391.)

OUTLINES AND SUGGESTIVE COMMENTS

Pro_23:13. The command is framed upon the supposition that parents often fail on the side of tenderness; the word is given to nerve them for a difficult duty. There is no ambiguity in the precept; both the need of correction, and the tremendous issues that depend on it, are expressed with thrilling precision of language.—Arnot.

Pro_23:15-16. Now the proverb personates the father, and, instead of a roundabout speech, utters the temper that should inspire the beating. There will be no good unless the father shows the son that it will be his highest joy, if the son learns wisdom. If thou be really “wise.” That is the caution of the first clause. If it be no sham thing, but an affair of the “heart;” then “my heart shall rejoice,” down in the same depths. And then, as men are great actors, and may look virtue as they whip a child, when they do not feel it much, Solomon protests that it must be real. Each part of this sentence must be meant. Not,—Thou must be a good citizen, or a clever worker, or a moral actor, or a good gratifying son; but the boy must see, (and he surely will see it, if it is felt), that the yearning is that he become wise in heart, i.e., a good earnest Christian, and then on the other hand, that down in the same depths, not with outward expressions of pleasure, but in your very heart—not in your made-up heart, which you keep to show to others, but in your very self—the proverb echoes your feeling, “My heart shall rejoice, even mine.” The reduplication intensifies the sense. And then, unwilling to shake loose from the thought, he pushes it further. “Yea my reins shall rejoice.” That deepest, firmest, lastingest receptacle of joy, the patient reins shall rejoice or “exult”—the very highest feeling coming from the deepest depths. “When thy lips,” which are the best expounders of the heart, “speak right things.” The doctrine therefore is that a man will save his child if he disciplines him with these witnessed tokens of his manifest affection.—Miller.

Pro_23:17. This habitual fear of the Lord is nothing separate from common life. It gives to it a holy character. It makes all its minute details not only consistent with, but component parts of, godliness. Acts of kindliness are “done after a godly sort.” (Joh_3:5-6.) Instead of one duty thrusting out another, all are “done heartily, as to the Lord, and not unto man.” (Eph_6:6. Col_3:23.) Some professors confine their religion to extraordinary occasions. But Elijah seems to have been content to await his translation in his ordinary course of work. (2Ki_2:1-12.) An example that may teach us to lay the greater stress upon the daily and habitual, not the extraordinary, service. Others are satisfied with a periodical religion; as if it was rather a rapture or an occasional impulse, than a habit. But if we are to engage in morning and evening devotions, we are also to “wait upon the Lord all the day.” (Psa_25:5.) If we are to enjoy our Sabbath privileges, we are also to “abide in our weekly calling with God.” Thus the character of a servant of God is maintained—“devoted to His fear.” (Psa_119:38.)—Bridges.

Pro_23:18. “Cut off,” as the worldling’s is.” The worldling expects to be cut off. He toils with a hope, and that so vivid that he becomes aglow (see Miller’s rendering, in Pro_23:17) in worldly earnestness of purpose; and yet, ab imo, he knows that it will be cut off.… How can any intellect stand against such appeals? Work for something that will pay, for … there is something that shall never be “cut off.”—Miller.

Pro_23:19. The hinging pivot of this verse is the pronoun thou. Friends may do ever so much, but in the end it must be thyself. There is an eternal “way.” It is a way not for the feet but for the heart. The heart has some day to rise up and enter it. Once in, it will never wander any more out. My son, take that critical step. A man has a certain amount of strength, a certain amount of susceptibility let us call it, in matters of conversion.… Now the father, in his more immediate entreaties to his child, is to remember this.—Miller.

Pro_23:20. A man grows old by the common use of his faculties; but if he pleases he can travel faster. He can make drafts upon his flesh with wine, and burn faster.… A man can seek death by the most moral impenitence. But he can also travel faster. He can do it by drunkenness. He can do it by trains of trespasses, of which common drunkenness may stand as chief.—Miller.

We are forbidden not only to be drunkards or gluttons, but to be found in the company of such persons; for bad company is the common temptation which the devil uses to draw men to these sins. Those who have been long inured to a temperate course of life must not think that they are at liberty to infringe this precept, and to mingle themselves with the sons of riot, because they are strong enough in their own eye to overcome all the temptations of sensuality. Christ charges His own disciples, who had been practised in every virtue under his own eye, and who had less temptations to this vice than any other men, to take heed to themselves that their hearts might not be overcharged with surfeiting and drunkenness.—Lawson.

Pro_23:23. Solomon bids us buy the truth, but does not tell us what it must cost, because we must get it though it be ever so dear. We must love it both shining and scorching. Every parcel of truth is precious as filings of gold; we must either live with it or die for it.… A man may lawfully sell his house, land, or jewels, but truth is a jewel that excels all prices, and must not be sold; it is our heritage: “Thy testimonies have I taken as an heritage for ever” (Psa_119:111). It is a legacy that our forefathers have bought with their bloods, which should make us willing to lay down anything or lay out anything to purchase it.—Brooks.

A merchant buys for the very purpose of selling; and he will not buy unless he has a pretty good assurance that he will sell at a profit; that he can get for his article more than he has given. The case here, then, is quite peculiar. It is all buying. The article is one which is to be bought but never sold. And why? For the best possible reason, that it can never be sold at a profit, there is nothing too valuable to be given for it, there is nothing valuable enough to be taken for it.…

1. The buyer tests his article. He uses means to ascertain its genuineness.… The cautious purchaser makes sure of his bargain, and all the surer, the higher the price.… Now, all that is presented to us as truth must be thus tested. In physical science scientific men will not take upon trust what professes to be a new discovery without examining thoroughly the experiments by which it is said to have been ascertained.… Thus, too, does the metaphysician in regard to every new theory in mental science; and the moral philosopher in the department of ethics.… Now, we are as far as possible from wishing it to be otherwise in the department of religion. In proportion to the importance of the case,—to the height of the authority on which the claims to acceptance are rested,—the magnitude at once of the benefits promised, and of the risks incurred,—ought to be the solicitude and care with which the testing process is conducted. This then is the last department of all, in which what professes to be truth should be taken upon trust; in which inquiry should be careless, and faith easy. The obligation to examine is imperative and solemn; and marvellous, indeed, is the indisposition of men to enter on the investigation. Men who, with the utmost earnestness and perseverance, will test every alleged truth in science, in history, or in politics, cannot be persuaded to apply their powers to an inquiry more important, by infinite degrees, than any other that can engage the attention of the human mind! They either decline it altogether, or they set about it with a levity and a superficiality utterly at variance with what such a question demands, and from which no just appreciation or correct conclusion can be anticipated.

2. It is not enough for the buyer to ascertain the genuineness of his article. He sets about estimating its real worth; its worth intrinsically, and its worth adventitiously; its worth in itself, and its worth to him. The two may be widely different. The diamond is of incomparably more intrinsic worth than the grain of barley; but the cock in the fable spurned away the former and picked up the latter. In the present case,—having once ascertained the divine authority of the record,—there can be no hesitation about either the intrinsic or the relative value of what it makes known. All truth is precious; but its preciousness is, of course, endlessly varied in degree. Two things may be considered as combining to constitute its value. These are—its subject, and its utility. In natural science some truths present a union of both. The discoveries of astronomy for example, are, many of them, full of intrinsic interest from their vastness and sublimity, and the impressions they give of the transcendent majesty of God; while, in some of their practical bearings, they are of pre-eminent advantage to men. But in a peculiar sense may this be affirmed of the discoveries of divine revelation. These discoveries present views of God’s moral government, in its great essential principles and in their practical application, such as have in them a weight of moral grandeur, and a consequent depth of absorbing interest surpassing all that nature can disclose. And, while they possess intrinsic preciousness above all other truths,—think of their value when estimated by the blessings which are unfolded in them, and to which the faith of them introduces the believer, in time and in eternity! The purchaser values the article he is about to purchase, by the amount of benefit the possession of it will bring him. In like manner must you estimate the value of “the truth” you are here counselled to buy. The value of it, in this view, is summed up by our Lord himself, when he says, “THIS IS LIFE ETERNAL.” What then, the real worth to you, of any other compared with this?

3. The buyer, when he has estimated the value of his article, makes proportional sacrifices to obtain possession of it. Foolish estimates there may be; and these foolish estimates may be the occasion of foolish bargains; and these may be the grounds of regret and self-dissatisfaction. But supposing the certainty of all the benefits, for time and eternity, which in the Bible are promised and guaranteed in connection with “the truth,” O! what is there, in the whole compass of what this world can confer, that should not, without one moment’s hesitation, be sacrificed for its attainment?

4. In proportion to the buyer’s estimate of his article, and the cost at which he has obtained it, will be the jealousy with which he retains and guards it. “Sell it not.” Selling the truth, is not simply letting slip from the mind the remembrance of mere abstractions; it is to give up the profession and faith of it for the sake of the very things which we sacrificed for it. But “sell it not.” Sell it not for the pleasures of sin. Sell it not for the riches and honours of the world. O part not with the pearl of great price for the husks which the swine do eat.… And be prompt with your bargain. Those who are much set upon an article will not delay their purchase, lest perchance it should pass from their hands. Blessed be God there is no danger here, so far as others coming forward before you is concerned.… But if not now prompt and decided you may be thwarted in another way. Death may decide the matter for you.—Wardlaw.

Pro_23:26. A supplication is come, as it were, from God to man, that man would send God his heart; penned by Solomon under the name of wisdom (chap. Pro_9:1), and directed to her sons … He which always gave, now craves; and he which craves always, now gives. Christ stands at the door like a poor man, and asks not bread, nor clothes, nor lodgings, which we should give to His members, but our heart—that is, even the continent of all, and governor of man’s house.… Should God be a suppliant unto thee and me, but that our unthankfulness condemns us, that for all the things which He hath given unto us, we never considered yet what we should give unto Him before He asketh.… Mark what God hath chosen for Himself: not that which any other should lose by, like the demands of them which care for none but themselves, but that which, being given to God, moves us to give every man his due.… Give God thy heart, that He may keep it; not a piece of thy heart, not a room in thy heart, but thy heart. The heart divided, dieth. God is not like the mother which would have the child divided, but like the natural mother which said, Rather than it should be divided, let her take it all. Let the devil have all, if He which gave it be not worthy of it.… As a man considers what he does when he gives, so God licenseth us to consider of that which we do for Him, whether He deserves it, whether we owe it, whether He can require it, lest it come against our will; therefore give Me, saith God, as though He would not strain upon us, or take it from us.… Is God so desirous of my heart? What good can my heart do to God? It is not worthy to come under His roof. I would I had a better gift to send unto my Lord; go, my heart, to thy Maker; the Bridegroom hath sent for thee, put on thy wedding garment, for the King Himself will marry thee. Who is not sorry now that he did not give his heart before? Is he not worthy to die that will take his heart from Him that made it, from Him that redeemed it, from Him which preserves it, from Him that will glorify it, and gives it to him that will infect it, torment it, condemn it? Will a servant reach the cup to a stranger when his master calls for it? Or will a man sell his coat if he have no more? What dost thou reserve for God, when thou hast given Satan thine heart? Christ hath promised to come and dwell with thee (Rev_3:20); where shall He stay, where shall He dine, if the chamber be taken up, and the heart let forth to another? Thou art but a tenant, and yet thou takest His house over his head, and placest in it whom thou wilt, as if thou wert landlord.—Henry Smith.

I. Man has nothing higher to dispose of. His heart is given when he sets his strongest affections upon an object. Wherever he centres his strongest love his heart is, and wherever his heart is, he is.… II. Man is compelled to dispose of it. He is forced, not by any outward coercion, but by an inward pressure. It is as necessary for the soul to love as it is to the body to breathe. The deepest of all the deep hungers of humanity is the hunger of the soul to love. Sometimes so ravenous does man’s animal appetite for food become, that he will devour with a kind of relish the most loathsome things; and so voracious is the heart for some object to love, that it will settle down upon the lowest and most contemptible creatures rather than not love at all. III. Man alone can dispose of it. No one can take it from is by force. He is the only priest who can present it.—Dr. David Thomas.

Pro_23:28. Uncleanness leads to faithlessness of manifold kinds; and it makes not only the husband unfaithful to the wife, but also the son to the parents, the scholar to the teacher and pastor, the servant to the master. The adulteress, inasmuch as she entices now one and now another into her net, increases the number of those who are faithless towards men. But are they not, above all, faithless towards God? Delitzsch.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

23:12 Saying 11: listen carefully: Learning is the way to improve (see 10:17; 13:1, 10; 15:24, 31-32; 17:10; 19:24).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Here is, 1. A parent instructing his child. He is here brought in persuading him to give his mind to his book, and especially to the scriptures and his catechism, to attend to the words of knowledge, by which he might come to know his duty, and danger, and interest, and not to think it enough to give them the hearing, but to apply his heart to them, to delight in them, and bow his will to the authority of them. The heart is then applied to the instruction when the instruction is applied to the heart. 2. A parent correcting his child. A tender parent can scarcely find in his heart to do this; it goes much against the grain. But he finds it is necessary; it is his duty, and therefore he dares not withhold correction when there is occasion for it (spare the rod and spoil the child); he beats him with the rod, gives him a gentle correction, the stripes of the sons of men, not such as we give to beasts. Beat him with the rod and he shall not die. The rod will not kill him; nay, it will prevent his killing himself by those vicious courses which the rod will be necessary to restrain him from. For the present it is not joyous, but grievous, both to the parent and to the child; but when it is given with wisdom, designed for good, accompanied with prayer, and blessed of God, it may prove a happy means of preventing his utter destruction and delivering his soul from hell. Our great care must be about our children's souls; we must not see them in danger of hell without using all possible means, with the utmost care and concern, to snatch them as brands out of everlasting burnings. Let the body smart, so that the spirit be saved in the day of the Lord Jesus. 3. A parent encouraging his child, telling him, (1.) What was all he expected, nothing but what would be for his own good, that his heart be wise and that his lips speak right things, that he be under the government of good principles, and that by those principles he particularly maintain a good environment of his tongue. It is to be hoped that those will do right things when they grow up who learn to speak right things when they are young, and dare not speak any bad words. (2.) What a comfort it would be to him if herein he answered his expectation: "If thy heart be wise, my heart shall rejoice, shall rejoice in thee, even mine, who have taken so much care and pains about thee, my heart, that has many a time ached for thee, for which thou shouldst study thus to make a grateful requital." Note, The wisdom of children will be the joy of their parents and teachers, who have no greater joy than to see them walk in the truth, Jo3 1:4. "Children, if you be wise and good, devout and conscientious, God will be pleased with you, and that will be our joy: we shall think our labour in instructing you well bestowed; it will be a comfortable answer for the many prayers we have put up for you; we shall be eased of a great deal of care, shall not need to be so strict and severe in watching over you, and shall consequently be the easier both to you and to ourselves. We shall rejoice in hope that you will be a credit and comfort to us, if we should live to be old, that you will bear up the name of Christ in your generation, that you will live comfortably in this world and happily in another."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Here begins another series of precepts.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Apply thine heart unto instruction,.... To the instruction of parents, and to the instruction of ministers of the word; to the Scriptures, which are profitable to instruction in righteousness; to the instruction of wisdom, or to the Gospel of Christ, which instructs in things relating to him, and to salvation by him: or, "bring in thine heart to instruction" (y); not only bring thy body to the place of instruction, the house of God, but bring thine heart thither also;

and thine ears to the words of knowledge; the doctrines of the Gospel, which are the means of the knowledge of God and Christ, and of all divine, spiritual, and heavenly tidings; and of a growth in the knowledge of them; and therefore should be diligently hearkened and cordially attended to.

(y) "adduc", Piscator; "vel fac ingredi", Pagninus, Montanus, Mercerus; "adduc et quasi praesens siste", Michaelis,

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Apply thine heart unto instruction; content not thyself with outward hearing or reading of it, but affectionately receive it into thine heart, and lay it up there as choice treasure.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Heart… ears — Not only hearing the words of “instruction,” but treasuring them up, so that they may influence the future life. Comp. Pro_22:19.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ver. 12 commences a new series of proverbs of wisdom. This general admonition is addressed to all, tutor and disciple, educator and educated. Apply thine heart unto instruction. (For musar, "instruction," see note on Pro_1:2)

Vers. 12-18. Discipline in Divine wisdom.

I THE TEMPER OF DOCILITY. (Ver. 12) It is submission of the affections to a higher law. It is the resignation of the will to a higher leading. It is the opening of the understanding to Divine counsels. It is the realization, on the one hand, of dependence and need; on the other, of the light, the wisdom, and the goodness which ever meet that need.

II THE NECESSITY OF DISCIPLINE FOR THE YOUNG. (Vers. 13, 14; see on Pro_3:27 Pro_19:18 Pro_22:15) Luther says, in his blunt way, "Beat your son, and the hangman will not beat him. There must be a beating once for all; if the father does it not, Master Hans will; there is no help for it. None ever escaped it; for it is God"s judgment." Another sternly says, "Many parents deserve hell on their children"s account, because they neglect to train them in piety.

III JOY IN DUTIFUL CHILDREN. (Vers. 15, 16) It is next to the joy in the personal sense of God"s grace. None but a parent knows the heart of a parent the "travailing in birth" over their souls, the joy of discovering symptoms of the new life. "May all my sons be Benaiahs, the Lord"s building; then will they all be Abners, the father"s light: all my daughters Bithiahs, the Lord"s daughters; and then they will be all Abigails, their father"s joy" (Swinnock). What must be the joy in heaven and in the bosom of God over his returning and dutiful children!

IV ENVY OF THE WICKED REBUKED. (Vers. 17, 18) When Socrates was asked what was most troublesome to good men, he replied, "The prosperity of the wicked." Here, then, is a great temptation. It needs an antidote in reason. There is no reason for this envy. They are not truly happy. We look at them from the outside; the dark discontent of the heart is concealed from us. To live in the communion of God, on the other hand, is a secret, a certain, a profound and all-compensating joy. The enjoyment of the wicked, such as it is, must have its end; while the child of God ends only to begin anew sinks below the horizon to rise in the power of an endless life. We have thus three resources against sin: the avoidance of evil example; reverence before God; and constant recollection of the blessings of piety and virtue. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The following proverb warrants us to pause here, for it opens up, as a compendious echo of Pro 22:17-21, a new series of proverbs of wisdom:

12 Apply thine heart to instruction,

And thine ear to the utterances of knowledge.

We may, according as we accent in למּוּסר the divine origin or the human medium, translate, offer disciplinae (Schultens), or adhibe ad disciplinam cor tuum (Fleischer). This general admonition is directed to old and young, to those who are to be educated as well as to those who are educated. First to the educator:

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The frequent repetition of these counsels,†1 implies an humbling truth, familiar to every day’s experience — man’s natural revulsion from Divine instruction, and his inattention to the words of knowledge. It is well to have these injunctions renewed from time to time. We all need "precept upon precept, line upon line" (Isa 28:13 ); and that to the very end of our course. The best taught and most advanced Christian will be most earnest in seeking more instruction, and will most gladly sit at the feet of the Lord’s ministers, to hear the words of knowledge. Here lies the value of the Bible, as the one source of instruction, and the alone treasure-house of the words of knowledge. The simple reference to this standard is the keeping of the soul from Romish errors, whether on Romish or Protestant ground.

Observe the connection between the application of the heart and of the ears. (Pro 2:2 .) The heart open to sound advice or moral precept, is yet shut to Christ and his doctrine. It is closed up in unbelief, prejudice, indifference, and the love of pleasure. A listless heart therefore produces a careless ear. But when the heart is graciously opened, softened, and enlightened, the attention of the ear is instantly fixed.†2 This indeed is the Lord’s Sovereign creation work;†3 yet wrought by a God of order in the use of his own means. Awakened desire brings to prayer.†4 Prayer brings the blessing.†5 And precious then is every word of knowledge, more "than thousands of gold and silver!"†6

Footnotes:

†1 Proverbs 2. 3. 4. 8. Pro 19:20 .

†2 Act 16:14.

†3 Pro 20:12. Rev 3:7 .

†4 Psa 119:18; Psa 19:10 .

†5 Pro 2:3-6.

†6 Psa 119:14, Psa 119:72, Psa 119:127 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 12. Apply thine heart unto instruction, paying willing attention to correction, and thine ears to the words of knowledge, those which teach prudence and circumspection.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

These verses continue the "thirty sayings" (Proverbs 22:20).

Apply your heart to

This is an idiom. See how you translated this in Proverbs 22:17. AT: "Do your best to understand and remember" (See: Idiom)

instruction

Possible meanings are 1) "what people who know what is right and what is wrong tell you" or 2) "what people say and do when they correct you."

your ears

The ellipsis can be filled in. AT: "apply your ears" or "listen carefully" (See: Ellipsis)

to words of knowledge

"to me when I tell you what I know"

translationWords

heart

word

know

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.