Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 24
Verſ. 24. Becauſe I have called, and ye refuſed; I have ſtretched out my hand, and no man regarded.
In the two laſt verſes, Wiſdome hath perſwaded wicked men to repentance by expoſtulations, exhortations, and promiſes; now ſhe declareth the miſerable eſtate of wilful perſons, with comminations, menaces, and threatning. Seeing notwithſtanding the plenty of means, many would not get knowledge, Wiſdome threatens great miſchiefs to them, and ſhews the cauſe to be their rejecting wholſome counſels, diligently given to them. Here is a threeſold threatning, and all very ſore.
1. Wiſdomes deriſion of them in their miſeries, verſ. 24, 25, 26.
2. Her denying audience and help to them in their extremity, verſ. 27, 28.
3. Self-deſtruction, without hope of repair, verſ. 29, 30, 31, 32.
In the firſt threatning note,
1. Their obſtinacy in finfull wayes, verſ. 24, 25.
2. Their heavy puniſhment, v. 26.
In the firſt ſhe oppoſeth their unkindneſſe to her kindneſſe, in four particulars. Two in verſ. 24. The other two in verſ. 25.
In the firſt oppoſition note, 1. Her call, and 2. their reluſing to come in.
In the ſecond, Her ſtretching out her hand, and their diſregarding it.
In the third, Her giving good counſell, and their deſpiſing it.
In the fourth, Her reproving them for their-evill wayes, and their rejecting it. She had been every way kind to them, and they were every way ungratefull unto her.
For the words.
foreign, Becauſe. This word doth not give a reaſon of what went before, but of what follows after, to wit, of the deſtruction of ungodly men, ſpoken of v. 26. It is a word uſed onelyonly in retribution of good or evill. Becauſe thou haſt done this thing, &c. in bleſſing I wil bleſſe thee, &c. Gen. 22.16, 17. Becauſe thou haſt defiled my Sanctuary, &c. I will alſo diminiſh thee, &c. Ezek. 5.11. The cauſe of the judgement is ſet down firſt, that Wiſdomes kindneſſe to them, their unkindneſſe to her, and the juſtice of their deſtruction might the more ſully appear, and ſo God get glory. So David gives glory to God, Againſt thee, thee onelyonly have Iſinned, and done this evill in thy ſight; that thou mighteſt be juſtified when thou ſpeekeſt, and be vleer when thou judgeſt, Pſal. 51.4.
I have called. See on verſ. 21. There it ſiguified crying, here it notes out-calling or inviting to come to Wiſdome, that they might be inſtructed by her, and obey her precepts.
And ye refuſed. Ye refuſed to come to me, that ye might hear, learn, and obey.
foreign, I have ſtretched out. The word imports,
1. Holding out, or ſtretching out a thing at full length. I will redeem you with a ſtretched out arm, Exod. 6.6.
2. To decline, or go downward. My dayes are like a ſhadow that declineth, Pſal. 102.11. For ſhadows grow longer in the declining of the day, and then ſuddenly vaniſh away. The day goeth away, for the ſhadows of the evening are ſtretched out, Jer. 6.4. Here it is taken in the firſt ſenſe, for ſtretching out.
foreign, My hand. The word ſignifies,
1. That member of the body ſo called. Thine hand upon thine head, Jer. 2.37.
2. Strength, or power. When he ſeeth that their power is gone, Heb. their hand, Deut. 32.36.
3. Counſell and advice. Is not the hand of Joah with thee in all this? 2 Sam. 13.19.
4. A ſtroke or plague. Withdraw thine hand far from me, Job 13.21.
5. A place. Thou ſhalt have a place alſo without the camp, Deut. 23.12.
6. Power over a thing, or poffeſſion of it. Behold he is in thine hand, Job 2.6.
7. Action, which for the moſt part is done with the hand. He that hath clean hands, Pſal. 24.4.
8. An inſtrument, for the hand is the inſtrument of many actions. From men which are thy hand, O Lord; or with thy hand, Pſal. 17.14.
9. Bounty. Beſides that which Solomon gave her of his royall bounty, 1 King. 10.13. Heb. hand. For men give with the hand.
10. Labour. Which is done by the hand. If a ſtranger wax rich by thee, Heb. if the hand of a ſtranger get; that is, if he thrive by his labour.
The word is taken here literally, but the phraſe is figurative. Stretching out is literall, and hand is literall, yet ſtretching, out the hand is figurative. So in the Sacrament of the the Lords Supper, This is my body, Mat. 26.26. This is literall, and my body is literall, yet this is my body is a figurative ſpeech. The figure is not in the words ſeverally, but in the joyning of them together in a ſentence. Stretching out the hand imports,
1. To ſtrike, or puniſh, for men ſtretch out the hand to give the greater blow. I will alſo ſtretch out my hand upon Judah, Zeph. 1.4.
2. To call one to us. I ſtretch out my hands unto thee, Pſal. 143.6. As we call on God to come to help us in our miſeries, ſo Wiſdome calls ſimple ones here to come to her for help and inſtruction. As if ſhe had ſaid, Ye were as deaf men, or men far off, that could not hear my voyce; therefore I gave you a figne to come to me. The meaning is, I left no outward means of calling you uneffected.
And no man reguarded, Heb. and there was no regarder. Not, that none at all did hearken to Wiſdomes voyce, but the generality did not. So Joh. 3.32. No man receiveth his teſtimony. They that attended to it were as none in compariſon of the multitude who ſlighted it, or none of you regarded it.
Figures. Stretching out the hand, for beckening one to us. A figure of the figne or adjunct, for the thing ſignified, or ſubject.
Note two charges in this verſ.
In the firſt note,
1. The call.
2. The refuſall. In the call note,
1. The illative particle, Becauſe.
2. The perſon calling, I.
3. The act, have called.
In the reſuſall note,
1. The perſons reſuſing, and ye.
2. The act, refuſed.
In the ſecond charge note,
1. The invitation.
2. The rejection.
In the invitation note,
1. The party inviting, I.
2. The act, have ſtretched out my hand.
In the rejection note,
1. The party rejecting. And no man. Every one, or moſt men rejected Wiſdomes invitation.
2. The act, regarded. They gave no heed to it.
1. Doct. Threatnings follow loſt exhortations and reproofs. Becauſe Wiſdomes words are not regarded in this verſ. therefore ſhe threatens, verſ. 26. This method is obſerved, Deut. 8.11. with verſ. 19. Deſtruction is there threatned to thoſe that forget Gods words. See the like, Deut. 11.26. where a bleſſing and a curſe is ſet before the people, according as they prove obedient or diſobedient.
Reaſon 1. Becauſe God is willing to uſe many means of ture before he deſtroy finners. The axe is laid to the root of the trees, before they be cut down, Mat. 3.10. This is Gods method, to exhort, diſſwade, threaten, before he deſtroy.
2. He will not fight before he proclaim war, nor come as an enemy cowardly before warning given, or behinde a mans back. He threatens Nineveh before he would deſtroy it, Jonah 3. Cur minatur Deus, antequam puniat? Sc. ne puniat. Chryſoſt. Minatur, ne caedat: He threatens that he may not strike. Auguſt.
Ʋſe. It is good to know Gods method or manner of proceeding in his Court, as well as mens in their Courts. Men know not elſe how to prepare for tryal, or prevent danger, Threatning is the laſt help, if men ſlight that, the threatned judgement will follow. Elſe God were not true, neither would his threats be at all regarded.
2. Doct. Gods judgements never come without a cauſe. They never did ſo, as appears,
1. In Gods letting man loſe his image, who had ſo ſhamefully abuſed it. So rebellious Citizens loſe their priviledges.
2. In laying the curſe on man and his poſterity. The ground is curſed for Adam's fin, Gen. 3.17. So traitors and their poſterity are tainted in blood, and their lands confiſcated.
3. In the deſtruction of the old world by the flood. The cauſe was, becauſe the earth was filled with violence, Gen. 6.13.
4. In the deſtruction of Sodome by fire and brimſtone from heaven, becauſe their ſin was very grievous, Gen. 18.20.
5. In Jeruſalems deſtruction by the Romans, for killing the Prophets, Luk. 13.34, 35.
6. In the ruine of the ſeven Churches of Aſia, Rev. 2. & 3. Neither will Gods judgements ever fall on any without juſt cauſe. The fall of Babylon will be very juſt. Rev. 18.24. For in her was found the blood of Prophets, and of Saints, and of all that were ſlain upon the earth. So will the deſtruction of Antichriſt and Popery be moſt juſt, for deceiving many, Rev. 19.20. The end of the world, and loſſe of all worldly comforts, Luk. 17.26, 27. Hell it ſelf will juſtly fall upon unmerciful men, that relieve not the poor, Mat. 25.41, 42.
Ʋſe. Let us give God the glory of his juſtice in all his judgements. So doth the Pſalmiſt ſing, Righteous art thou, O Lord, and upright are thy judgements, Pſal. 119.137. So the Emperor Mauritius confeſſed in the ſame words, when he ſaw his children murdered before his face, and was himſelf after them to be ſlain by Phocas. Many can do it in generall, and for judgements on others, that are loth to do it in their owne caſe in particular. But Gods people ſtick not to ſhame themſelves, to honour God. O Lord, righteouſneſſe belongeth unto thee, but unto us confuſion of faces, Dan. 9.7. The Lord is righteous, for I have rebelled againſt his commandement, Lam. 1.18.
3. Doct. God calls us to repentance many wayes.
I. By verball wayes; as,
1. By admonitions, ſhewing us, we are out of the way. Ye have not obeyed my voyce. Why have ye done this? Judg. 2.2.
2. By reproofs, chiding them for their fin…. He makes them worſe then Oxen and Aſſes, and calls them a ſinful nation, with other opprobrious names, Iſa. 1.3, 4.
3. By dehortations, calling them from their finfull wayes. Waſh you, make you clean, put away the evill of your doings from before mine eyes, ceaſe to do evill, Iſa. 1.16.
4. By diſſwafions, urging them by reaſons to forſake their ſins. I have no pleaſure in the death of him that dyeth, ſaith the Lord God: wherefore turne your ſelves, and live ye, Ezek. 18.31.
5. By threats terrifying them. I will not drive them out from before you, but they ſhall be as thorns in your ſides, Judg. 2. v. 3.
6. By promiſes alluring them. I ſhould ſoon have ſubdued their enemies, and turned my hand againſt their adverſaries, Pſal. 81.14.
II. By ſpirituall wayes. As,
1. By checks of conſcience. Their conſcience bearing witneſſe, and their thoughts accuſing one another, Rom. 2.15.
2. By monitions of his Spirit. Behold, I ſtand at the dore, and knock: if any man hear my voyce, and open the dore, I will come in to him, and will ſup with him, and he with me, Rev. 3.20.
III. By reall wayes. As,
1. By examples. I …btained mercy for a pattern to them which ſhould hereafter beleeve, 1 Tim. 1.16.
2. By judgements on others. Aholah is delivered into the hand of her enemies, that Abolibah might be warned, Eze. 23.9, 10, 11. So Gods judgements on the rebellious Iſraelites in the Wilderneſſe are examples to us, upon whom the ends of the world are come, 1 Cor. 10.11. Belſhazzar muſt be ſlain, becauſe he knew what befell his Father, yet repented not, Dan. 5.22.
3. By judgements on themſelves. I have diminiſhed thine ordinary …ood, and have delivered thee unto the will of them that hate thee, Ezek. 16.27.
4. By mercies. I drew them with cords of a man, with bands of love, and I was to them, as they that take off the yoke on their jaws, and I laid meat unto them, Hoſ. 11.4.
Ʋſe. Let us bewail the deſperateneſſe of our natural condition, whom none of thoſe calls will draw to God.
4. Doct. Many refuſe Wiſdomes call. Three grounds to one are naught, Matt. 13.4, &c. The invitation to the heavenly Kings Sons wedding is ſlighted by thoſe that were invited. But they made light of it, and went their wayes, one to his farm, another to his merchandiſe, Matth. 22.5.
Reaſon 1. Becauſe ſome are in love with their owne inventions. This evill people, which refuſe to hear my words, which walk in the imagination of their heart, Jer. 13.10.
2. Becauſe others are in love with worldly pleaſures, profits, or preferments.
Ʋſe. Let us not follow the multitude in refuſing Gods call. Say not, I will not be fingular. Why ſhould I regard it more then they? I ſhall ſcape as well as my neighbours. Conſider who calls. God, who is great and good, can and will prefer thee. He may ſay more truly then Balak, Did I not earneſtly ſend unto thee to call thee? Wherefore cameſt thou not unto me? Am I not able indeed to promote thee to honour? Numb. 22.37. Conſider to what he calls. To holineſſe, which is moſt commendable; to happineſſe, which is moſt profitable. Follow holineſſe, without which no man ſhall ſee the Lord, Heb. 12.14.
5. Doct. We are by nature far out of Gods way. A call will not be heard, nor a beck regarded. They are all gone aſide, Pſal. 14.3. They are all gone out of the way, Rom. 3.12. The Epheſians were once without God in the world, Eph. 2.12. Yea, the Fathers of the Patriarchs were Idolaters, Joſh. 24.2.
Reaſon 1. Becauſe we are gone clean out of hearing. We regard not Gods Word.
2. We are gone clean out of fight, which is further out of the way, for men cannot hear ſo far as they can ſee. We regard not Gods works.
3. We are gone far in the wayes of the world. The further in a by-way, the further out of the high-way.
4. We are gone far in the wayes of Satan. The further men go in a contrary way, the further are they out of the right way.
Ʋſe. Let us bleſſe God the more for bringing us into the right way, when we look upon other mens dangerous errors. Such were ſome of you, 1 Cor. 6.11. Yea, all of us: We our ſelves, alſo were ſometimes fooliſh, diſobedient, &c. Tit. 3.3. Such we ſhould have been ſtill, if God had not wonderfully reclaimed us. Inſult not then over others, but pity them, and pray for them, and thank God heartily for reducing you.
6. Doct. The generality of men regard not the fignes, whereby God calls them to repentance. They regard not outward means, as rain and fruitfull ſeaſons, Act. 14.17. Jer. 5.24. nor the ſending of Chriſt to ſave them. He was in the world, and the world knew him not, Joh. 1.10. Not onelyonly ſtrangers, but Jews refuſed him. He came to his owne, and his owne received him not, Joh. 1.11. Neither do the moſt receive the Goſpel preached. The wiſe Athenians mock at it, Act. 17.32.
Ʋſe. It informs us of the unſafeneſſe of following the generality. Moſt men go in the broad way, and will lead their followers to hell. Wide is the gate, and broad is the way, that leadeth to deſtruction, and many there be which go in thereat, Mat. 17.13.