Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 26
Verſ. 26. I alſo will laugh at your calamity, I will mock when your ſear cometh.
The cauſes of their miſeries were expreſſed before, the grievouſneſſe thereof is expreſſed in theſe words, and thoſe that follow. They ſhould be comfortleſſe, helpleſſe, and ruined. God would ſhew himſelf righteouſly unmercifull to them. They had deſpiſed calls, becks, counſels, reproofs, and God would deſpiſe them in their miſeries.
For the words.
foreign, I. The Pronoune is added in the Originall, for Emphaſis ſake, which elſe needed not, as being included in the verb. I, even I will laugh. Not onelyonly men your enemies, but (which is far more grievous) I the wiſdome of God will deride you.
foreign, Alſo. It imports a proportionable revenge. Ye ſcorned good counſel, and I will laugh at your calamity. This particle doubled, imports,
1. A diſtribution. Neither by Prophets nor by dreams, 1 Sam. 28.15.
2. A conjunction of two things together. Both the Prophet and the Prieſt, Jer. 14.18.
3. A compariſon of things in a way of likeneſſe or equality. As Babylon hath cauſed the ſlain of Iſrael to fall; ſo at Babylon ſhall fall the ſlain of all the earth, Jer. 51.49.
4. An augmentation or increaſe of a thing. Neither heretofore nor ſince thou haſt ſpoken unto thy ſervant, Exod. 4.10.
foreign, Will laugh. The word ſignifies,
1. Slighting of a thing. He ſcorneth the multitude of the City, Job 39.7.
2. Smiling upon one in good will. If I laughed on them, they beleeved it not, Job 29.24.
3. Jeſting or being in ſport. Whether he rage, or laugh, Prov. 29.9.
4. Dariding or laughing to ſcorn. He that ſitteth in the heavens ſhall laugh; the Lord ſhall have them in deriſion, Pſal. 2.4. So it is taken here. Some by Gods laughing underſtand the pleaſure that God taketh in the execution of his juſtice upon wicked men. But it rather intimates Gods ſtrange carriage toward them, then any content in God. The anger of Wiſdome comes from upbraiding unto threatning. Some take it for not pitying them in their miſery, as men pity not thoſe whom they laugh at. For God hath no face to laugh. Ridere Dei est nolle hu…anarum afflictionum miſereri. Greg. Moral. l. 9. c. 15. Gods laughing is not pitying mens afflictions. A ſimilitude from Men. It is a miſery to be in trouble, but a double miſery to be laughed at by them who only can help. Others take it for deriding or ſlighting their counſels or projects for delivery, and leaving them helpleſs. Others take it for bringing them into ſo miſerable a condition, that they ſhould be a deriſion, and made a laughing ſtock to all men. But this is ſomewhat far fetcht. It is taken here for forſaking them utterly, and having no more compaſſion on them, then men have on one going to execution, when they laugh at him, and make ſport at his torments.
At, Heb. In. But ſometimes it notes the object or cauſe of a thing. That they die not in their uncleanneſſe, Lev. 15.31. it, for their uncleanneſſe. So here God will laugh, not onelyonly in the time of, but at their calamity. Your trouble ſhall be my joy.
Your. Your calamity, who refuſe all good counſell.
Calamity, foreign. The word literally ſignifies a cloud, or miſt, as in a dark day. There went up a mist from the earth, Gen. 2.6. Figuratively, it ſignifies calamity and affliction, which is uncomfortable and troubleſome, like a foggy miſty day. The calamity of Moab is neer to come, and his affliction haſteth Jaſt, Jer. 48.16. So here it fignifies affliction ſo ſore that it darkens men like a cloud, and affords them no light of comfort, or hope of delivery.
foreign, I will mock. The meaning is, that as he that mocks another caſts his former courſes in his teeth with contempt, ſo God in their miſeries will cauſe them to think of all their evill wayes with ſhame. This is a further addition to their miſery.
When, Heb. foreign, in the coming of.
foreign, Your fear. The word ſignifies,
1. Fearing, or the act of fear. The fear of the Lord fell upon all the Kingdomes, 2 Chr. 17.10.
2. The perſon feared. Jacob ſware by the fear of his Father Iſaac, Gen. 31.53.
3. The thing or evill feared. Be not afraid of ſudden fear, Prov. 3.25. So it is taken here. Wicked men are afraid of trouble, death, loſſe of goods, and life; and all theſe things ſhall come upon them. Which becauſe it will be terrible unto them, and make them ſore afraid, it is called by the name of fear it ſelf. So Job 39.22. He mocketh at fear.
foreign, Cometh. The word ſignifieth,
1. Coming to a place. When we came to the Inne, Gen. 43.21.
2. When it is ſpoken of the Sun, it ſignifieth the ſetting of it. Becauſe the Sun was ſet, Heb. came, Gen. 28.11.
3. When ſpoken of a Woman, it ſignifies carnall copulation. A modeſt expreſſion. After David had gone in to Bathſheba, Pſal. 51. in the title.
4. When it is ſpoken of dayes, it ſignifies old age. Abraham was old, and well ſtricken in age, Gen. 24.1. Heb. come into dayes. See the marg. there.
5. When it is ſpoken of words, it ſignifies the fulfilling of them. Where is the Word of the Lord? let it come now, Jer. 17.15.
6. When it is ſpoken of Corn, and Fruit, it intimates the gathering of them. Ye bring in little, Hag. 1.6. Heb. ye have made little to come.
7. When it is ſpoken of a congregation, or ſociety of men, it notes admiſſion into, as a member to enjoy all the priviledges of it. A Moabite ſhall not enter into the congregation of the Lord, Deut. 23.3.
8. When it is ſpoken of a Covenant, it ſignifies making of it, or accepting of it. Which had entred into the covenant, Jer. 34.10.
9. When of going to Fathers, it ſignifies dying. Thou ſhalt go to thy Fathers, Gen. 15.15.
10. When it is joyned with going out, it ſignifies adminiſtring an office in the Common-wealth, Church, or Family. Which may go out before them, and which may go in before them, Numb. 27.17.
11. When it is ſpoken of a thing without life, it notes the coming to paſſe of a thing. There came a great wind, Job 1.19. So here. When thoſe things ye fear ſhall come upon you.
Figures. Laugh at, a Metaphor taken from Scorners. Calamity, a Metaph. from a Miſt. Mock, a Metaph. Fear, a Metonymie of the adjunct for the ſubject. Cometh, a Metaphor from living creatures.
Note a double threatning in this verſ.
In the firſt note,
1. The word of coherence, Alſo.
2. The agent, I.
3. The act, will laugh.
4. The cauſe, or object, at your calamity.
In the ſecond note,
1. The act, I will mock.
2. The adjunct of time, when your fear cometh. In the time of your miſery.
1. Doct. God payes wicked men in their owne kinde. Ye ſlighted my counſels, and I will ſlight your miſeries. The old world was deſtroyed by a flood of water, for a flood of ſins. Sodome by fire, for fiery luſt. Aegyptians children ſlain, for ſlaying the Iſraelites Children. Joſeph's brethren hardly uſed for uſing him ſo. So they confeſſe that was the cauſe of their diſtreſſe, Gen. 42.21. So Adonibezek that cut off the thumbs and great toes of threeſcore and ten Kings, had his owne cut off, and confeſſeth, As I have done, ſo God hath requited me, Judg. 1.7. So Shallum and Pekah Kings of Iſrael, flew their predeceſſors, and were ſlain by their Succeſſors, 2 King. 15. As David defiled Ʋriah's Wife, ſo Abſalom defiles his Concubines, 2 Sam. 12.10, 11.
Reaſon 1. That God may cleerly declare his own juſtice before all men.
2. That men may cleerly ſee their owne fin written, as it were in their puniſhment.
3. That men in greatneſſe and power may take heed of wronging others, leſt God ſhould ſet up others to pull down them.
4. To ſet a pattern of doing juſtice before Magiſtrates, as God did in his Law. Who ſo ſheddeth mans blood, by man ſhall his blood be ſhed, Gen. 9.6. Eye for eye, tooth for tooth, hand for hand, foot for foot, &c. Exod. 21.24.
Ʋſe. It ſerves to teach men that complain of hard dealing from others, to look back and ſee if they have not dealt ill with others in the like kinde. Miniſters complain of peoples not hearkening to them: Have they hearkened to God? Magiſtrates complain of Subjects breaking their laws: Have they not broken Gods law? Parents complain of Children ſlighting their words: Have not they ſlighted Gods Word? Maſters cry out of the falſhood of Servants: Have not they been falſe to God? Let ſuch as are guilty, give glory to God, who hath paid them in kind. foreign? Euripid. Oreſt. Should not they that act heavy things, ſuffer heavy things? Non eſt injuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. foreign. It is fit a man ſhould ſuffer what he doth. Pindar. Nom. 4. See Iſa. 33.1. Qui praedam vult eſſe meritò fit praeda: He that will eat the prey, deſerves to be made a prey. Aug. in Pſ. 38.
2. Doct. God himſelf will ſhew himſelf an enemy to ungodly men. His anger will conſume obſtinate ſinners. Deut. 29.19, 20. Ʋpon the wicked he ſhall rain ſnates, fire and brimſtome, and a horrible tempeſt; this ſhall be the portion of their cup, Pſal. 11.6.
Reaſon 1. Becauſe God hates wicked men, and that heartily alſo. The wicked, and him that loveth violence, his ſoul hateth, Pſal. 11.5.
2. He denounceth a perpetuall war againſt them. The Lord hath ſworn, that the Lord will have war with Amalek, from generation to generation, Exod. 17.16.
3. Nothing will ſat is fi… him but their utter deſtruction. I will utterly put out the remembrance of Amalek from under heaven, Exod. 17.14.
4. After their death he will never be reconciled to one wicked man, no not to eternity. Who ſhall be puniſhed with everlaſting deſtruction, 2 Theſſ. 1.7.
Ʋſe. To reprove ſuch as flatter themſelves in their wicked wayes, under hope of mercy from God, while they continue in thoſe wayes that God hates. Who would have ſo wiſe and powerfull an enemy? Nothing can follow but nertain deſtruction. For our God is a conſuming fire, Heb. 12.29.
3 Doct. God will take no more pity of wicked men in their ſorrows, then men that laugh at other mens miſeries. I will daſh them one against another, even the Fathers and the Sons together, ſaith the Lord. I will not pity, nor ſpare, nor have mercy, but deſtroy them, Jer. 13.14. He bids his ſervant lay load on Babylon: Reward her even as ſhe rewarded you, and double unto her double, according to her works; in the cup which ſhe hath filled, fill to her double, Rev. 18.6.
Reaſon. 1. Becauſe God is immutable. He hates wicked men, and cannot affect them, if they live and die ſo. It is againſt his nature.
2. His decrees concerning the end of wicked men are for eternity. He hath preordained all their miſery, and cannot alter.
Ʋſe. It ſhews the vileneſſe and venemous nature of ſin, and abominableneſſe of it, that provoken the great God, that hath more pity in him then all Angels and men, ſo to be diſpleaſed, that when the creature ſhall be in miſery, he will let it abide ſo for ever, and ſhew it no more pity in hell then they that laugh at men in their miſeries. Quod Deus loquitur cum riſu, tu legas, cum fletu: If God laugh, thou haſt good cauſe to cry. Auguſt. It makes God merry at his creatures miſery, who otherwiſe delights in mercy, Mic. 7.18. Trap.
4. Doct. God will caſt wicked mens ſins in their teeth in their miſeries. Ye have forſaken me, and ſerved other gods; wherefore I will deliver you no more. Go and cry unto the gods which ye have choſen, let them deliver you in the time of your tribulation, Judg. 10.13, 14. Whoſoever ſhall deny me before men, him will I alſo deny before my Father which is in heaven, Matth. 10.33.
Reaſon 1. Not that God will vouchſafe to ſpeak to them in hell, but will cauſe all their ſins to come into their memory; which is as much as if he from heaven told them of them, Pſal. 50.25.
2. Not onelyonly their memories ſhall bring them to their remembrance, whether they will or no, but God will alſo ſit in their conſciences, and check them to eternity. The conſcience ſhall never loſe his force. Excuſe it cannot in hell, therefore it will accuſe for ever.
Ʋſe. Think of this ye that live in ſinfull courſes, your fins will never be obliterated. God will upbraid you to eternity. Men are aſhamed to be mocked a few dayes; how much more for ever?
5. Doct. Wicked men live in fear. Through the fear of death they are all their life time ſubject to bondage, Heb. 2.15. I will ſend a faintneſſe into their hearts, and the ſound of a ſhaken leaf ſhall chaſe them, Lev. 26.36. A dreadfull ſound is in his ears, Job 15.21.
Reaſon 1. Becauſe they think every thing threatens death to them, which beſides the pain of it, is the Ioſſe of all good had and hoped for.
2. Their conſcience tells them of, and makes them fear evill after death, even hell it ſelf.
Ʋſe. See now if many wicked men be not groſſe hypocrites. They ſpeak ſtoutly, and brag, as if they were the moſt fearleſſe men in the world; yet God that knows their hearts, pronounces them timorous creatures. Tuliius Hostilius worſhipped Fear and Paleneſſe. Lact. Inſtitut. Cataline was afraid at any ſudden noyſe. Saluſt. Richard the third, after the murder of his Nephews, could never ſleep in quiet. Daniel Chron. Nor Charles the nineth after the Paris Maſſacre. Thuan. Theſe Tyrants became more terrible to themſelves then ever they were to others. Trap.
6. Doct. That which wicked men fear, will certainly come upon them. The Romans did come and deſtroy Jeruſalem, as the Jews feared, Joh. 11.48. The fear of the wicked it ſhall come upon him, Prov. 10.24. I will bring their fears upon them, Iſa. 66.4.
Reaſon 1. Death will certainly come, which is moſt terrible to wicked men.
2. Hell will certainly come, with which their conſcience frighteth them here.
Ʋſe. It ſhews the groſſe ſelf-flattery that is in ungodly men. They make us beleeve they fear not evils, and are confident they will never come on them, but they are deceived in both. Becauſe ye have ſaid, We have made a covenant with death, and with hell are we at agreement; when the overflowing ſcourge ſhall paſſe thorow, it ſhall not come unto us: Your covenant with death ſhall be diſanulled, and your agreement with hell ſhall not ſtand, when the overflowing ſcourge ſhall paſſe thorow, then ye ſhal be trodden down by it, Iſa. 28.15, 19.