Proverbs 1:26
I also will laugh at your calamity; I will mock when your fear comes;
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(26) I also will laugh . . . I will mock.—For expressions like this, comp. Psalm 2:4; Psalm 37:13; Psalm 59:8, where the same actions are attributed to God. They are not to be taken literally, of course, for the sight of human folly can give no pleasure to Him. They signify that He will act as if He mocked when He refuses to hear their cry. Similar expressions, imputing human actions to the Almighty, are Genesis 11:5; Genesis 11:7; 2Chronicles 16:9; Psalm 18:9; human feelings, Genesis 6:6.

1:20-33 Solomon, having showed how dangerous it is to hearken to the temptations of Satan, here declares how dangerous it is not to hearken to the calls of God. Christ himself is Wisdom, is Wisdoms. Three sorts of persons are here called by Him: 1. Simple ones. Sinners are fond of their simple notions of good and evil, their simple prejudices against the ways of God, and flatter themselves in their wickedness. 2. Scorners. Proud, jovial people, that make a jest of every thing. Scoffers at religion, that run down every thing sacred and serious. 3. Fools. Those are the worst of fools that hate to be taught, and have a rooted dislike to serious godliness. The precept is plain; Turn you at my reproof. We do not make a right use of reproofs, if we do not turn from evil to that which is good. The promises are very encouraging. Men cannot turn by any power of their own; but God answers, Behold, I will pour out my Spirit unto you. Special grace is needful to sincere conversion. But that grace shall never be denied to any who seek it. The love of Christ, and the promises mingled with his reproofs, surely should have the attention of every one. It may well be asked, how long men mean to proceed in such a perilous path, when the uncertainty of life and the consequences of dying without Christ are considered? Now sinners live at ease, and set sorrow at defiance; but their calamity will come. Now God is ready to hear their prayers; but then they shall cry in vain. Are we yet despisers of wisdom? Let us hearken diligently, and obey the Lord Jesus, that we may enjoy peace of conscience and confidence in God; be free from evil, in life, in death, and for ever.Compare the marginal reference. The scorn and derision with which men look on pride and malice, baffled and put to shame, has something that answers to it in the Divine Judgment. It is, however, significant that in the fuller revelation of the mind and will of the Father in the person of the Son no such language meets us. Sadness, sternness, severity, there may be, but, from first to last, no word of mere derision. 26, 27. In their extreme distress He will not only refuse help, but aggravate it by derision. As you have scoffed at me and my ways,

I also will laugh at your calamity, i.e. destroy you without pity, and take pleasure therein. Compare Revelation 18:20.

Your fear; the misery which you do or should fear. The act for the object, as Isaiah 8:12, and elsewhere. I also will laugh at your calamity,.... By way of retaliation, measuring measure for measure; even as they scorned him, and delighted in their scorning, now he in his turn will "laugh" at them and their distress; which act is ascribed to the Lord by an anthropopathy; see Psalm 2:4; signifying that he should not at all pity them, show no compassion to them, and have no mercy upon them; but rather express a pleasure and delight in displaying the glory of his justice in their destruction: the plain sense is, that no favour would be shown them, Isaiah 27:11. The word translated "calamity" signifies a "vapour" (f), or cloud; denoting it would be a very dark dispensation with the Jews, as it was when "wrath came upon them to the uttermost", 1 Thessalonians 2:16; even on their nation, city, and temple; as in their last destruction by the Romans, which is here intended;

I will mock when your fear cometh; which is the same thing in different words; for by "fear" is meant the dreadful calamity on which brought dread, terror, and consternation with it, and of which they had fearful apprehensions beforehand: wherefore this is mentioned among the signs of Jerusalem's destruction, "men's hearts failing them for fear", Luke 21:26.

(f) "significat vaporem", Vatablus, Mercerus, Amama.

I also will {t} laugh at your calamity; I will mock when your fear cometh;

(t) This is spoken according to our capacity signifying that the wicked, who mock and jest at God's word, will have the just reward of their mocking.

26. at] Rather, in, i.e. in the time of. Comp. on this verse Psalm 2:4; Psalm 37:13; Psalm 59:8.Verse 26. - I also will laugh at your calamity; or, more accurately, in the time of your calamity; as in the Vulgate, in interitu vestro ridebo. The preposition prefixed to the substantive b'eyd'chem (בְּאֵידְכֵם) refers to the time, or state, or condition (Gesenius, 'Gram.,' 154, 3). In the time of their calamity wisdom will exult or rejoice. The LXX., Τῇ ὑμετέρᾳ ἀπλείᾳ ἐπιγελάσομαι, however, favours the rendering of the Authorized Version. Calamity (אֵיד, eyd) is heavy overwhelming misfortune, that which oppresses and crushes its victims. The terrific nature of the punishment of the wicked is marked by a succession of terms all of terrible import - calamity, fear, desolation, destruction, distress, and anguish (vers. 26, 27). When these come upon them, then Wisdom will laugh and have them in derision. The verbs "laugh" (שָׂחַק, sakhak) and "mock" (גאאל לָעַג) are the same as in Psalm 2:4, where they are rendered "to mock" and "have in derision." When your fear cometh; i.e. has actually arrived. Fear (פַחַד pakhad); here used metonymically for that which causes the fear or terror (id, quod timebatis, Vulgate). There is a similar use of φόβος in 1 Peter 3:14. Looking to its form and vocalization, חכמות may be an Aramaizing abstract formation (Gesen.; Ew. 165, c; Olsh. 219, b); for although the forms אחות and גּלות are of a different origin, yet in רבּות and הוללות such abstract formations lie before us. The termination ûth is here, by the passing over of the u into the less obscure but more intensive o (cf. יהו in the beginning and middle of the word, and יהוּ יהו at the end of the word), raised to ôth, and thereby is brought near to the fem. plur. (cf. חכמות, Proverbs 14:1, sapientia, as our plur. of the neut. sapiens, חכמה), approaching to the abstract. On the other hand, that חכמות is sing. of abstract signification, is not decisively denoted by its being joined to the plur. of the predicate (for תּרנּה here, as at Proverbs 8:3, is scarcely plur.; and if ראמות, Proverbs 24:7, is plur., חכמות as the numerical plur. may refer to the different sciences or departments of knowledge); but perhaps by this, that it interchanges with תּבוּנות, Psalm 49:4, cf. Proverbs 11:12; Proverbs 28:16, and that an abstract formation from חכמה (fem. of חכם, חכם), which besides is not concrete, was unnecessary. Still less is חכמות equals חכמת a singular, which has it in view to change חכמה into a proper name, for proof of which Hitzig refers to תּהומות, Psalm 78:15; the singular ending ôth without an abstract signification does not exist. After that Dietrich, in his Abhandl. 1846, has shown that the origin of the plur. proceeds not from separate calculation, but from comprehension,

(Note: In the Indo-Germanic languages the s of the plur. also probably proceeds from the prep. sa (sam) equals συν. See Schleicher, Compend. der vergl. Gram. 247.)

and that particularly also names denoting intellectual strength are frequently plur., which multiply the conception not externally but internally, there is no longer any justifiable doubt that חכמות signifies the all-comprehending, absolute, or, as Bttcher, 689, expresses it, the full personal wisdom. Since such intensive plurals are sometimes united with the plur. of the predicate, as e.g., the monotheistically interpreted Elohim, Genesis 35:7 (see l.c.), so תּרנּה may be plur. On the other hand, the idea that it is a forma mixta of תּרן (from רנן) and תּרנה (Job 39:23) or תּרנּה, the final sound in ah opposes. It may, however, be the emphatic form of the 3rd fem. sing. of רנן; for, that the Hebr. has such an emphatic form, corresponding to the Arab. taktubanna, is shown by these three examples (keeping out of view the suspicion of a corruption of the text, Olsh. p. 452), Judges 5:26; Job 17:16; Isaiah 28:3; cf. תּשׁלחנה, Obadiah 1:13 (see Caspari, l.c.), an example of the 2nd masc. sing. of this formation. רנן (with רנה) is a word imitative of sound (Schallwort), used to denote "a clear-sounding, shrill voice (thence the Arab. rannan, of a speaker who has a clear, piercing voice); then the clear shrill sound of a string or chord of a bow, or the clear tinkle of the arrow in the quiver, and of the metal that has been struck" (Fl.). The meaning of רחבות is covered by plateae (Luke 14:21), wide places; and חוּץ, which elsewhere may mean that which is without, before the gates of the city and courts, here means the "open air," in contradistinction to the inside of the houses.

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