Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 29 – Verse 30
Verſ. 29. For that they hated knowledge, and did not chooſe the fear of the Lord.
We are come to the third judgement denounced, wherein Wiſdome firſt ſets downe the cauſes of the judgement, v. 29, 30. Secondly, the judgement it ſelf, v. 31, 32.
For the firſt, Wiſdome repeats the former juſt cauſes, to juſtifie her accuſation, yet with ſome elegant change of words and order, to affect the more with the variety of them, and to drive the cauſes of their ruine the more home to their hearts, that at length they might repent and prevent it. An uſuall thing in humane judgements, that the ſentence may appear to be juſt. The Clerk reads the cauſes of the condemnation, and the Judge oftentimes repeats them. Their plagues are fearfull, therefore Wiſdome would have the cauſes of them well known. If any man ſhould ask, Why Lord art thou ſo inexorable and hard toward them? The anſwer may be in the text, For that they hated knowledge. So the words may look backward and forward. Thus he ſhews that they did juſtly periſh, and were juſtly neglected. Four cauſes mentioned before are here repeated. The two firſt in this verſ. The two laſtin v. 30.
The firſt in this verſ. is hating knowledge, mentioned verſ. 22.
The ſecond in this verſ. alſo, is not chooſing the fear of the Lord, intimated, v. 7.
The third in verſ. 30. is rejecting Wiſdomes counſel, mentioned v. 25.
The fourth in v. 30. alſo is deſpiſing Wiſdomes reproof, mentioned likewiſe v. 25. And in an elegant order. For,
1. Knowledge is to be gotten.
2. The fear of the Lord.
3. Good counſell to be hearkened to, for direction of life.
4. Reproof to be regarded when we ſin, that we may reform. For the words.
foreign, For that, Heb. In ſtead of that. For their ſin they ſhall be puniſhed.
They hated knowledge. See on v. 2, 4, 22.
foreign, And have not choſen. To wit, in their proſperity; when they might and ſhould have done it, they did refuſe to doe it, or deſpiſe it, as v. 24, 30.
The fear of the Lord. See on v. 7.
Figures none. Foure cauſes of judgement are here ſet down. Two in this verſ. Two in the next.
In this verſ.
1. Hating knowledge.
2. Not chooſing the fear of the Lord.
In the next,
1. Refuſing counſell.
2. Deſpiſing reproof.
In the firſt note,
1. The word of coherence, For that.
2. The act, they hated.
3. The object, knowledge.
In the ſecond note,
1. The act; and did not chooſe,
2. The object, The fear of the Lord.
The ſame things having been ſpoken of and handled before, verſ. 7, 22, 25. I ſhall onelyonly inſiſt upon ſome generalls.
1. Doct. Repetitions in Scripture are uſefull. Compare Phil. 3.1. with Phil. 4.4. Rejoyce in the Lord, rejoyce in the Lord alway, and again I ſay rejoyce. I will not be negligent to put you alwayes in remembrance. I think it meet as long as I am in this Tabernacle, to ſtir you up by putting you in remembrance, 2 Pet. 1.12, 13. The ſame thing repeated in two verſes.
Reaſon 1. They are great helps to the memory. Often reading imprints them deep there. Therefore in the Goſpels, the ſame Hiſtories, Miracles, Precepts, and Doctrine of Sacraments, are repeated. The ſame things are often found in the ſecond Epiſtle of Peter, and Jude.
2. They are great helps to the underſtanding, becauſe of ſome different expreſſions and additions. As in the doctrine of the Sacrament of the Lords Supper ſome things are added, 1 Cor. 11. which are not in the Goſpels.
3. They are great helps to the affections. Every new reading with delight works more love, or joy, or ſorrow, or fear. The oftener men view what they love, the more they like it.
4. They are great helps to practice. The more we ſee things in Gods Book, the more deſirous we are to ſee them in our lives.
Ʋſe 1. It reproves the queaſie ſtomachs of the people, that had rather hear falſhoods under a glittering colour of new truths, then the ſame things inculcated on their ſouls, though never ſo ſound. They like the ſame meat again and again, eſpecially if the ſauce and dreſſing differ a little, and why not then the ſame points of religion?
2. It calls upon Miniſters to preſſe the ſame truths. Religion follows not new faſhions, as Clothes do. Hence come errors, for want of a good foundation. Plantas ſaepius adaquare conducit. Primaſ. Gardeners often water their plants with the ſame water. God lays downe the reaſons now the ſecond time, why he deſtroyes theſe ungodly men.
2. Doct. God cleers himſelf abundantly in his Word, of the deſtruction of ungodly men. Had not God cauſe to deſtroy the old World? See Gen. 6.11. The earth was corrupt before God, and the earth was filled with violence. God examines the cauſe of Sodom, and condemns them juſtly, Genefis 18. So he deals with Iſrael, 2 King. 17. with Judah, 2 Chr. 36. with the Church of Epheſus, Rev. 2. with Laodicea, Rev. 3.
Reaſon 1. Becauſe ſin the cauſe of it, is from us, and not from God. He neither compels, nor counſels, nor allures, nor conſents to it, but forbids it, and threatens to puniſh it. O Iſrael, thou haſt deſtroyed thy ſelf, Hoſ. 13.9.
2. It is juſtice in God to puniſh ſin, and not cruelty, as in a Judge to condemne murderers.
3. God foretells their deſtruction in his Word, and by his Miniſters.
4. He uſeth many means to prevent it. By mercies, judgements, ordinances, checks of conſcience.
Ʋſe 1. It blames thoſe who lay their diſhonour upon Gods head. He will lay it back on theirs, as Solomon did Joab's murder, and Shimei's curſe. Their bloud ſhall return upon the head of Joab, 1 King. 2.33. The Lord ſhall return thy wickedneſſe upon thine owne head, 1 King. 2.44. God will ſay, as Paul, I take you to record, that I am free from the blood of all men, Act. 20.26. In Sin-offerings, the perſons hand that brought it, was to be laid on the head of it, and not the Prieſts, to ſhew that God was not the cauſe of death, but the ſinner.
2. Give God the glory of his judgements publick, or particular, on others, or our ſelves. He ſmites not without a cauſe. Say with the Church, The Lord is righteous, for I have rebelled againſt his commandement, Lam. 1.18. I will bear the indignation of the Lord, becauſe I have ſinned againſt him, Mic. 7.9. Knowledge is put before the fear of God as a foundation.
3. Doct. There is no fear of God where there is no knowledge. Who knows the power of thine anger? according to thine anger, ſo is thy fear, Pſal. 90.11. Who is the Lord, that I ſhould obey his voyce, to let Iſrael go? I know not the Lord, neither will I let Iſrael go, Exod. 5.2.
Reaſon 1. Becauſe knowledge is the light of the ſoul. Men cannot work without light. Nor affections do their part without knowledge. Ignoti nulla cupido. Men love not, deſire not, fear not, hope not, without knowledge of the object.
2. Knowledge is the guide and mover of the ſoul. It ſhews arguments to fear God, as well as whom to fear. So the great wheel of the Jack makes the reſt to go; if it be ſtill, the reſt are ſo. There is then no fear of God without knowledge.
Ʋſe. No marvell that many are ſo deſtitute of the fear of God. They dare ſwear and lie. They are Ignoramuſſes. They know not Gods power, elſe they durſt not do it; nor his goodneſſe, elſe they would not do it.
4. Doct. Many care neither for the knowledge nor fear of God. Iſrael doth not know, my people doth not conſider, Iſa. 1.3. The unjuſt Judge did not fear God, nor regard man, as himſelf confeſſeth, Luk. 18.4.
Reaſon 1. Becauſe knowledge and the fear of God are difficult to obtain. There are ſo many things to be known, and ſo high above Nature, and Art, that they are not eaſily reached. And the fear of God is harder to get then knowledge. For many get the one, and never come to the other.
2. They croſſe our corruptions, and curb them. The fear of God keeps men from many ſins, to which their corrupt nature would lead them. Joſeph would not wrong his Brethren, for (ſaith he) I fear God, Gen. 42.18. But ſo did not I, becauſe of the fear of God, Neh. 5.15. Joſeph lacked not power nor opportunity, onelyonly Gods fear kept him back. Knowledge flies in mens faces after they have ſinned. Ignorant men are quiet after ſin, becauſe they know not that they have done amiſſe.
Ʋſe. Be not offended at hard uſage from ungodly men. They want knowledge. Had they known it, they would not have crucified the Lord of glory, 1 Cor. 2.8. Sure they want the fear of God, and then no good uſage is to be expected from them. I thought ſurely the fear of God is not in this place; and they will ſlay me for my wives ſake, Gen. 20.11.
5. Doct. Knowledge ſhould be the guide of our choyce. Now we beleeve, for we know that this is indeed the Chriſt, Joh. 4.42. We beleeve, and are ſure, that thou art that Chriſt, Joh. 6.69.
Reaſon 1. It appears in credendis, in things to be beleeved. How can men without knowledge tell what to beleeve of the World, or of the Church, or of the world to come?
2. In agendis. In things to be done. How can men tell what is to be done toward God, men, themſelves, if they have no knowledge?
Ʋſe. We ſee here the ſad condition of an ignorant man. He muſt needs be an Infidel, and injurious to God and man, for he knows not what to beleeve or do. Knowledge is the eye of the ſoul. A blind man knows not, which way to take.
6. Doct. They that chooſe not piety muſt be damned, as well as they that hate knowledge, and they that refuſe Wiſdomes counſels and reproofs as well as either. My people would not hearken to my voyce, and Iſrael would none of me: So, I gave them up unto their owne hearts luſt, &c. Pſal. 81.11, 12. And what could follow then but damnation? Chriſt will come in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of Jeſus Christ, 2 Theſſ. 1.8.
Reaſon 1. Becauſe theſe things ſtop up the way to heaven. Want of piety and the fear of God keep them out. So doth refuſall of good counſels and rebukes. And he that goes not to heaven, muſt go to hell.
2. They ſhut them up in the way to hell, and leave them no breach, whereat they may get out. Some men begin to be frighted with the fear of God, when they think of his power, or judgements. Others, that have no ſuch thoughts, are drawn out by the counſel of others that are eſcaped. Others that ſlight counſel, are moved with reproof. Theſe ſlight all, and periſh.
Ʋſe. Think not your ſelves in a good condition, becauſe ye are not the worſt of men, and hate not knowledge. Such as fear not God, nor regard counſell, nor reproof, muſt periſh alſo. Though ye put not out the light, nor caſt away phyſick, yet ye get no good if ye uſe it not well.
Verſ. 30. They would none of my counſell, they deſpiſed all my reproof.
The third and fourth cauſe of the following judgements are ſet down in this verſ. which was all, but one word, interpreted before in v. 25. And in the tranſlation there alſo is another word, the ſame in ſenſe. Setting at nought, and deſpiſing, intend the ſame thing, though they be different words in the Originall. A little alteration there is. There counſell is deſpiſed and reproof refuſed; here counſell refuſed and reproof deſpiſed. To ſhew that wicked men do both refuſe and deſpiſe both counſell and reproof, and ſo are in a deſperate condition. For the words, ſee on v. 25. Their ſin is aggravated, and riſeth by degrees, to ſhew the juſtice of their puniſhment. They not onelyonly rejected knowledge, but alſo the fear of God; and not that onelyonly, but alſo his counſels; and not that onelyonly, but alſo his reproofs. What remains, but that they eat of the curſed fruits of their owne labours?
There is but one word new to be expounded, foreign, they deſpiſed, which imports a contempt of a thing upon a light account of it. They had a ſmall eſtimation of Wiſdomes reproof, and therefore would not be mended by it, and ſo are inexcuſable. Let Wiſdome chide, if ſhe would, they cared not for it, but would do as they liſt.
Figures none.
Note 1. The third cauſe of the judgement.
2. The fourth.
In the third note,
1. The act, They would none of.
2. The object, my counſell.
In the fourth note,
1. The act, They deſpiſed.
2. The object, all my reproof.
The particular doctrines have been handled on v. 25. For the words are the ſame in effect, and well-nigh in ſyllables. The generall ones are to be ſeen on v. 26.