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Miscellaneous Maxims
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英語原文
Miscellaneous Maxims
¹ Boast not thyself of to morrow; for thou knowest not what a day may bring forth.
Here is, 1. A good caution against presuming upon time to come: Boast not thyself, no, not of to-morrow, much less of many days or years to come. This does not forbid preparing for to-morrow, but presuming upon to-morrow. We must not promise ourselves the continuance of our lives and comforts till to-morrow, but speak of it with submission to the will of God and as those who with good reason are kept at uncertainty about it. We must not take thought for the morrow (Mt 6:34), but we must cast our care concerning it upon God. See Jam 4:13-15. We must not put off the great work of conversion, that one thing needful, till to-morrow, as if we were sure of it, but to-day, while it is called to-day, hear God's voice. 2. A good consideration, upon which this caution is grounded: We know not what a day may bring forth, what event may be in the teeming womb, of time; it is a secret till it is born, Ec 11:5. A little time may produce considerable changes, and such as we little think of. We know not what the present day may bring forth; the evening must commend it. Nescis quid serus vesper vehat—Thou knowest not what the close of evening may bring with it. God has wisely kept us in the dark concerning future events, and reserved to himself the knowledge of them, as a flower of the crown, that he may train us up in a dependence upon himself and a continued readiness for every event, Ac 1:7.
² Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.
Note, 1. We must do that which is commendable, for which even strangers may praise us. Our light must shine before men, and we must do good works that may be seen, though we must not do them on purpose that they may be seen. Let our own works be such as will praise us, even in the gates, Php 4:8. 2. When we have done it we must not commend ourselves, for that is an evidence of pride, folly, and self-love, and a great lessening to a man's reputation. Every one will be forward to run him down that cries himself up. There may be a just occasion for us to vindicate ourselves, but it does not become us to applaud ourselves. Proprio laus sordet in ore—Self-praise defiles the mouth.
³ A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both.
⁴ Wrath is cruel, and anger is outrageous; but who is able to stand before envy?
These two verses show the intolerable mischief, 1. Of ungoverned passion. The wrath of a fool, who when he is provoked cares not what he says and does, is more grievous than a great stone or a load of sand. It lies heavily upon himself. Those who have no command of their passions do themselves even sink under the load of them. The wrath of a fool lies heavily upon those he is enraged at, to whom, in his fury, he will be in danger of doing some mischief. It is therefore our wisdom not to give provocation to a fool, but, if he be in a passion, to get out of his way. 2. Of rooted malice, which is as much worse than the former as coals of juniper are worse than a fire of thorns. Wrath (it is true) is cruel, and does many a barbarous thing, and anger is outrageous; but a secret enmity at the person of another, an envy at his prosperity, and a desire of revenge for some injury or affront, are much more mischievous. One may avoid a sudden heat, as David escaped Saul's javelin, but when it grows, as Saul's did, to a settled envy, there is no standing before it; it will pursue; it will overtake. He that grieves at the good of another will be still contriving to do him hurt, and will keep his anger for ever.
⁵ Open rebuke is better than secret love.
⁶ Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.
Note, 1. It is good for us to be reproved, and told of our faults, by our friends. If true love in the heart has but zeal and courage enough to show itself in dealing plainly with our friends, and reproving them for what they say and do amiss, this is really better, not only than secret hatred (as Le 19:17), but than secret love, that love to our neighbours which does not show itself in this good fruit, which compliments them in their sins, to the prejudice of their souls. Faithful are the reproofs of a friend, though for the present they are painful as wounds. It is a sign that our friends are faithful indeed if, in love to our souls, they will not suffer sin upon us, nor let us alone in it. The physician's care is to cure the patient's disease, not to please his palate. 2. It is dangerous to be caressed and flattered by an enemy, whose kisses are deceitful We can take no pleasure in them because we can put no confidence in them (Joab's kiss and Judas's were deceitful), and therefore we have need to stand upon our guard, that we be not deluded by them; they are to be deprecated. Some read it: The Lord deliver us from an enemy's kisses, from lying lips, and from a deceitful tongue.
⁷ The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.
Solomon here, as often in this book, shows that the poor have in some respects the advantage of the rich; for, 1. They have a better relish of their enjoyments than the rich have. Hunger is the best sauce. Coarse fare, with a good appetite to it has a sensible pleasantness in it, which those are strangers to whose hearts are overcharged with surfeiting. Those that fare sumptuously every day nauseate even delicate food, as the Israelites did the quails; whereas those that have no more than their necessary food, though it be such as the full soul would call bitter, to them it is sweet; they eat it with pleasure, digest it, and are refreshed by it. 2. They are more thankful for their enjoyments: The hungry will bless God for bread and water, while those that are full think the greatest dainties and varieties scarcely worth giving thanks for. The virgin Mary seems to refer to this when she says (Lu 1:53), The hungry, who know how to value God's blessings, are filled with good things, but the rich, who despise them, are justly sent empty away.
⁸ As a bird that wandereth from her nest, so is a man that wandereth from his place.
Note, 1. There are many that do not know when they are well off, but are uneasy with their present condition, and given to change. God, in his providence, has appointed them a place fit for them and has made it comfortable to them; but they affect unsettledness; they love to wander; they are glad of a pretence to go abroad, and do not care for staying long at a place; they needlessly absent themselves from their own work and care, and meddle with that which belongs not to them. 2. Those that thus desert the post assigned to them are like a bird that wanders from her nest. It is an instance of their folly; they are like a silly bird; they are always wavering, like the wandering bird that hops from bough to bough and rests nowhere. It is unsafe; the bird that wanders is exposed; a man's place is his castle; he that quits it makes himself an easy prey to the fowler. When the bird wanders from her nest the eggs and young ones there are neglected. Those that love to be abroad leave their work at home undone. Let every man therefore, in the calling wherein he is called, therein abide, therein abide with God.
⁹ Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel.
¹⁰ Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
Here is, 1. A charge given to be faithful and constant to our friends, our old friends, to keep up an intimacy with them, and to be ready to do them all the offices that lie in our power. It is good to have a friend, a bosom-friend, whom we can be free with, and with whom we may communicate counsels. It is not necessary that this friend should be a relation, or any way akin to us, though it is happiest when, among those who are so, we find one fit to make a friend of. Peter and Andrew were brethren, so were James and John; yet Solomon frequently distinguishes between a friend and a brother. But it is advisable to choose a friend among our neighbours who live near us, that acquaintance may be kept up and kindnesses the more frequently interchanged. It is good also to have a special respect to those who have been friends to our family: "Thy own friend, especially if he have been thy father's friend, forsake not; fail not both to serve him and to use him, as there is occasion. He is a tried friend; he knows thy affairs; he has a particular concern for thee; therefore be advised by him." It is a duty we owe to our parents, when they are gone, to love their friends and consult with them. Solomon's son undid himself by forsaking the counsel of his father's friends. 2. A good reason given why we should thus value true friendship and be choice of it. (1.) Because of the pleasure of it. There is a great deal of sweetness in conversing and consulting with a cordial friend. It is like ointment and perfume, which are very grateful to the smell, and exhilarate the spirits. It rejoices the heart; the burden of care is made lighter by unbosoming ourselves to our friend, and it is a great satisfaction to us to have his sentiments concerning our affairs. The sweetness of friendship lies not in hearty mirth, and hearty laughter, but in hearty counsel, faithful advice, sincerely given and without flattery, by counsel of the soul (so the word is), counsel which reaches the case, and comes to the heart, counsel about soul-concerns, Ps 66:16. We should reckon that the most pleasant conversation which is about spiritual things, and promotes the prosperity of the soul. (2.) Because of the profit and advantage of it, especially in a day of calamity. We are here advised not to go into a brother's house, not to expect relief from a kinsman merely for kindred-sake, for the obligation of that commonly goes little further than calling cousin and fails when it comes to the trial of a real kindness, but rather to apply ourselves to our neighbours, who are at hand, and will be ready to help us at an exigence. It is wisdom to oblige them by being neighbourly, and we shall have the benefit of it in distress, by finding them so to us, Pr 18:24.
¹¹ My son, be wise, and make my heart glad, that I may answer him that reproacheth me.
Children are here exhorted to be wise and good, 1. That they may be a comfort to their parents and may make their hearts glad, even when the evil days come, and so recompense them for their care, Pr 23:15. 2. That they may be a credit to them: "That I may answer him that reproaches me with having been over-strict and severe in bringing up my children, and having taken a wrong method with them in restraining them from the liberties which other young people take. My son, be wise, and then it will appear, in the effect, that I went the wisest way to work with my children." Those that have been blessed with a religious education should in every thing conduct themselves so as to be a credit to their education and to silence those who say, A young saint, an old devil; and to prove the contrary, A young saint, an old angel.
¹² A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.
This we had before, Pr 22:3. Note, 1. Evil may be foreseen. Where there is temptation, it is easy to foresee that if we thrust ourselves into it there will be sin, and as easy to foresee that if we venture upon the evil of sin there will follow the evil of punishment; and, commonly, God warns before he wounds, having set watchmen over us, Jer 6:17. 2. It will be well or ill with us according as we do or do not improve the foresight we have of evil before us: The prudent man, foreseeing the evil, forecasts accordingly, and hides himself, but the simple is either so dull that he does not foresee it or so wilful and slothful that he will take no care to avoid it, and so he passes on securely and is punished. We do well for ourselves when we provide for hereafter.
¹³ Take his garment that is surety for a stranger, and take a pledge of him for a strange woman.
This also we had before, Pr 20:16. 1. It shows who those are that are hastening to poverty, those that have so little consideration as to be bound for every body that will ask them and those that are given to women. Such as these will take up money as far as ever their credit will go, but they will certainly cheat their creditors at last, nay, they are cheating them all along. An honest man may be made a beggar, but he is not honest that makes himself one. 2. It advises us to be so discreet in ordering our affairs as not to lend money to those who are manifestly wasting their estates, unless they give very good security for it. Foolish lending is injustice to our families. He does not say, "Get another to be bound with him," for he that makes himself a common voucher will have those to be his security who are as insolvent as himself; therefore take his garment.
¹⁴ He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
Note, 1. It is a great folly to be extravagant in praising even the best of our friends and benefactors. It is our duty to give every one his due praise, to applaud those who excel in knowledge, virtue, and usefulness, and to acknowledge the kindnesses we have received with thankfulness; but to do this with a loud voice, rising early in the morning, to be always harping on this string, in all companies, even to our friend's face, or so as that he may be sure to hear it, to do it studiously, as we do that which we rise early to, to magnify the merits of our friend above measure and with hyperboles, is fulsome, and nauseous, and savours of hypocrisy and design. Praising men for what they have done is only to get more out of them; and every body concludes the parasite hopes to be well paid for his panegyric or epistle dedicatory. We must not give that praise to our friend which is due to God only, as some think is intimated in rising early to do it; for in the morning God is to be praised. We must not make too much haste to praise men (so some understand it), not cry up men too soon for their abilities and performances, but let them first be proved; lest they be lifted up with pride, and laid to sleep in idleness. 2. It is a greater folly to be fond of being ourselves extravagantly praised. A wise man rather counts it a curse, and a reflection upon him, not only designed to pick his pocket, but which may really turn to his prejudice. Modest praises (as a great man observes) invite such as are present to add to the commendation, but immodest immoderate praises tempt them to detract rather, and to censure one that they hear over-commended. And, besides, over-praising a man makes him the object of envy; every man puts in for a share of reputation, and therefore reckons himself injured if another monopolize it or have more given him than his share. And the greatest danger of all is that it is a temptation to pride; men are apt to think of themselves above what is meet when others speak of them above what is meet. See how careful blessed Paul was not to be over-valued, 2Co 12:6.
¹⁵ A continual dropping in a very rainy day and a contentious woman are alike.
¹⁶ Whosoever hideth her hideth the wind, and the ointment of his right hand, which bewrayeth itself.
Here, as before, Solomon laments the case of him that has a peevish passionate wife, that is continually chiding, and making herself and all about her uneasy. 1. It is a grievance that there is no avoiding, for it is like a continual dropping in a very rainy day. The contentions of a neighbour may be like a sharp shower, troublesome for the time, yet, while it lasts, one may take shelter; but the contentions of a wife are like a constant soaking rain, for which there is no remedy but patience See Pr 19:13. 2. It is a grievance that there is no concealing. A wise man would hide it if he could, for the sake both of his own and his wife's reputation, but he cannot, any more than he can conceal the noise of the wind when it blows or the smell of a strong perfume. Those that are froward and brawling will proclaim their own shame, even when their friends, in kindness to them, would cover it.
¹⁷ Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.
This intimates both the pleasure and the advantage of conversation. One man is nobody; nor will poring upon a book in a corner accomplish a man as the reading and studying of men will. Wise and profitable discourse sharpens men's wits; and those that have ever so much knowledge may by conference have something added to them. It sharpens men's looks, and, by cheering the spirits, puts a briskness and liveliness into the countenance, and gives a man such an air as shows he is pleased himself and makes him pleasing to those about him. Good men's graces are sharpened by converse with those that are good, and bad men's lusts and passions are sharpened by converse with those that are bad, as iron is sharpened by its like, especially by the file. Men are filed, made smooth, and bright, and fit for business (who were rough, and dull, and inactive), by conversation. This is designed, 1. To recommend to us this expedient for sharpening ourselves, but with a caution to take heed whom we choose to converse with, because the influence upon us is so great either for the better or for the worse. 2. To direct us what we must have in our eye in conversation, namely to improve both others and ourselves, not to pass away time or banter one another, but to provoke one another to love and to good works and so to make one another wiser and better.
¹⁸ Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honoured.
This is designed to encourage diligence, faithfulness, and constancy, even in mean employments. Though the calling be laborious and despicable, yet those who keep to it will find there is something to be got by it. 1. Let not a poor gardener, who keeps the fig-tree, be discouraged; though it require constant care and attendance to nurse up fig-trees, and, when they have grown to maturity, to keep them in good order, and gather the figs in their season, yet he shall be paid for his pains: He shall eat the fruit of it, 1Co 9:7. 2. Nay, let not a poor servant think himself incapable of thriving and being preferred; for if he be diligent in waiting on his master, observant of him and obedient to him, if he keep his master (so the word is), if he do all he can for the securing of his person and reputation and take care that his estate be not wasted or damaged, such a one shall be honoured, shall not only get a good word, but be preferred and rewarded. God is a Master who has engaged to put an honour on those that serve him faithfully, Joh 12:26.
¹⁹ As in water face answereth to face, so the heart of man to man.
This shows us that there is a way, 1. Of knowing ourselves. As the water is a looking-glass in which we may see our faces by reflection, so there are mirrors by which the heart of a man is discovered to a man, that is, to himself. Let a man examine his own conscience, his thoughts, affections, and intentions. Let him behold his natural face in the glass of the divine law (Jam 1:23), and he may discern what kind of man he is and what is his true character, which it will be of great use to every man rightly to know. 2. Of knowing one another by ourselves; for, as there is a similitude between the face of a man and the reflection of it in the water, so there is between one man's heart and another's for God has fashioned men's hearts alike; and in many cases we may judge of others by ourselves, which is one of the foundations on which that rule is built of doing to others as we would be done by, Ex 23:9. Nihil est unum uni tam simile, tam par, quam omnes inter nosmet ipsos sumus. Sui nemo ipse tam similis quam omnes sunt omnium—No one thing is so like another as man is to man. No person is so like himself as each person is to all besides. Cic. de Legib. lib. 1. One corrupt heart is like another, and so is one sanctified heart, for the former bears the same image of the earthy, the latter the same image of the heavenly.
²⁰ Hell and destruction are never full; so the eyes of man are never satisfied.
Two things are here said to be insatiable, and they are two things near of kin—death and sin. 1. Death is insatiable. The first death, the second death, both are so. The grave is not clogged with the multitude of dead bodies that are daily thrown into it, but is still an open sepulchre, and cries, Give, give. Hell also has enlarged itself, and still has room for the damned spirits that are committed to that prison. Tophet is deep and large, Isa 30:33. 2. Sin is insatiable: The eyes of man are never satisfied, nor the appetites of the carnal mind towards profit or pleasure. The eye is not satisfied with seeing, nor is he the loves silver satisfied with silver. Men labour for that which surfeits, but satisfies not; nay, it is dissatisfying; but satisfies not; nay, it is dissatisfying; such a perpetual uneasiness have men justly been doomed to ever since our first parents were not satisfied with all the trees of Eden, but they must meddle with the forbidden tree. Those whose eyes are ever toward the Lord in him are satisfied, and shall for ever be so.
²¹ As the fining pot for silver, and the furnace for gold; so is a man to his praise.
This gives us a touchstone by which we may try ourselves. Silver and gold are tried by putting them into the furnace and fining-pot; so is man tried by praising him. Let him be extolled and preferred, and then he will show himself what he is. 1. If a man be made, by the applause that is given him, proud, conceited, and scornful,—if he take the glory to himself which he should transmit to God, as Herod did,—if, the more he is praised, the more careless he is of what he says and does,—if he lie in bed till noon because his name is up, thereby it will appear that he is a vain foolish man, and a man who, though he be praised, has nothing in him truly praise-worthy. 2. If, on the contrary, a man is made by his praise more thankful to God, more respectful to his friends, more watchful against every thing that may blemish his reputation, more diligent to improve himself, and do good to others, that he may answer the expectations of his friends from him, by this it will appear that he is a wise and good man. He has a good temper of mind who knows how to pass by evil report and good report, and is still the same, 2Co 6:8.
²² Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.
Solomon had said (Pr 22:15), The foolishness which is bound in the heart of a child may be driven out by the rod of correction, for then the mind is to be moulded, the vicious habits not having taken root; but here he shows that, if it be not done then, it will be next to impossible to do it afterwards; if the disease be inveterate, there is a danger of its being incurable. Can the Ethiopian change his skin? Observe, 1. Some are so bad that rough and severe methods must be used with them, after gentle means have been tried in vain; they must be brayed in a mortar. God will take this way with them by his judgments; the magistrates must take this way with them by the rigour of the law. Force must be used with those that will not be ruled by reason, and love, and their own interest. 2. Some are so incorrigibly bad that even those rough and severe methods do not answer the end, their foolishness will not depart from them, so fully are their hearts set in them to do evil; they are often under the rod and yet not humbled, in the furnace and yet not refined, but, like Ahaz, trespass yet more (2Ch 28:22); and what remains then but that they should be rejected as reprobate silver?
23-27
The Reward of Prudence
简体中文
殷勤的赏赐
²³ 你要详细知道你羊群的景况，留心料理你的牛群。
²⁴ 因为资财不能永有，冠冕岂能存到万代吗？
²⁵ 干草割去，嫩草发现，山上的菜蔬也被收敛。
²⁶ 羊羔之毛是为你作衣服，山羊是为作田地的价值。
²⁷ 并有母山羊奶够你吃，也够你的家眷吃，且够养你的婢女。
此处有：I. 一条吩咐我们要殷勤于本业的命令。这话原是向农夫、牧人，以及经营牲畜之人说的，却当推及一切其他正当的行业；无论我们的事务在屋内或屋外，都当专心致志去作。这命令暗示：1. 我们当在这世上有些事务可作，不当游手好闲地度日。2. 我们当正确而透彻地通晓自己的本业，知道自己当作什么，不要插手自己所不明白的事。3. 我们当亲自照管，不可将一切操心之事尽都推给别人。我们当亲眼察看“我们羊群的景况”；主人的眼目能叫羊群肥壮。4. 我们在料理本业上当存谨慎、深思之心，“详细知道”事情的“景况”，并“留心料理”，使一无所失，一无机会错过，凡事都按时按序而行，以求得着最大的益处。5. 我们当“殷勤”劳苦；不可只是坐下筹划，乃要起来行动：“你当用心料理你的牛群，如同存心挂念的人；将你的手、你的筋骨，都摆上去作你的工。”
II. 加强这命令的种种理由。请思想：
1. 世上钱财的不可靠（箴二七24）：“资财不能永有。”(1.) 别的资财不如这些（羊群牛群）持久：“你要留心料理你的羊群牛群，就是你乡间的家业与其上的牲畜，因这些乃是根本的产业，世代相承，可存到永远；而经商贸易所得的钱财却不能如此；甚至冠冕本身，于你的家族或许也不如你的羊群牛群那样稳妥。”(2.) 即便这些资财，若不善加料理，也必衰败。人纵有一座修道院（如俗语所说）那样的家业，若懒惰浪费，也能将它败尽。甚至冠冕及其岁入，若不加意防备，也必受亏损；若不善加经营，也不能“存到万代”。大卫虽得着冠冕传给家族，他仍“留心料理他的羊群”（代上二七29、31）。
2. 自然——或不如说自然之神——并祂护理的丰厚慷慨（箴二七25）：“干草割去……”在照管“羊群牛群”这事上：(1.) “不需大费劳苦，无须耕种撒种；它们的食物乃是地里自然的出产；你所要作的，不过是在夏天‘草发出来’时将它们放出去吃，并为过冬而‘收敛山上的菜蔬’。神已尽了祂那一分；你若不尽你那一分，便是忘恩，也是不公地不肯效力于祂的护理。”(2.) “有一个时机当留意当善用，就是‘干草割去’之时；你若错过那时候，你的羊群牛群便要因此受亏。我们当效法蚂蚁，为自己、也为牲畜，趁夏天预备食物。”
3. 善理家业于一家所得的益处：“你养你的羊，你的羊也要帮着养你；你必有食物给你的儿女仆婢，有‘母山羊奶够你吃’（箴二七27）；‘有这些就当知足’。你也必有衣穿：‘羊羔之毛要作你的衣服’。你也必有钱交租；你所要卖的山羊必成为‘你田地的价值’；”不但如此，照有些人的解法：“你必成为置产之人，买地留给你的儿女”（箴二七26）。要注意：(1.) 我们若有食物衣裳，又有可还各人所当得的，便算是富足，就当不但知足，更当感恩。(2.) 一家之主不但当供养自己，更当供养全家，使仆婢得着合宜的奉养。(3.) 朴素的饮食、朴素的衣裳，只要够用，便是我们所当追求的全部。“你若身穿自家织的粗布、用自己羊羔的毛作衣，口吃母山羊的奶，便当看自己为蒙了厚待；那供你‘家眷与婢女’吃用的，足够作你的食物了。不要贪图美味，就是那远方运来、重价买来的。”(4.) 这当激励我们殷勤勤勉地料理本业，因那必为我们的家庭带来足够的供养；我们必要“吃自己手中的劳碌得来的”。
英語原文
The Reward of Prudence
²³ Be thou diligent to know the state of thy flocks, and look well to thy herds.
²⁴ For riches are not for ever: and doth the crown endure to every generation?
²⁵ The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered.
²⁶ The lambs are for thy clothing, and the goats are the price of the field.
²⁷ And thou shalt have goats' milk enough for thy food, for the food of thy household, and for the maintenance for thy maidens.
Here is, I. A command given us to be diligent in our callings. It is directed to husbandmen and shepherds, and those that deal in cattle, but it is to be extended to all other lawful callings; whatever our business is, within doors or without, we must apply our minds to it. This command intimates, 1. That we ought to have some business to do in this world and not to live in idleness. 2. We ought rightly and fully to understand our business, and know what we have to do, and not meddle with that which we do not understand. 3. We ought to have an eye to it ourselves, and not turn over all the care of it to others. We should, with our own eyes, inspect the state of our flocks, it is the master's eye that makes them fat. 4. We must be discreet and considerate in the management of our business, know the state of things, and look well to them, that nothing may be lost, no opportunity let slip, but every thing done in proper time and order, and so as to turn to the best advantage. 5. We must be diligent and take pains; not only sit down and contrive, but be up and doing: "Set thy heart to thy herds, as one in care; lay thy hands, lay thy bones, to thy business."
II. The reasons to enforce this command. Consider,
1. The uncertainty of worldly wealth (Pr 27:24): Riches are not for ever. (1.) Other riches are not so durable as these are: "Look well to thy flocks and herds, thy estate in the country and the stock upon that, for these are staple commodities, which, in a succession, will be for ever, whereas riches in trade and merchandise will not be so; the crown itself may perhaps not be so sure to thy family as thy flocks and herds." (2.) Even these riches will go to decay if they be not well looked after. If a man had an abbey (as we say), and were slothful and wasteful, he might make an end of it. Even the crown and the revenues of it, if care be not taken, will suffer damage, nor will it continue to every generation without very good management. Though David had the crown entailed on his family, yet he looked well to his flocks, 1Ch 27:29,31.
2. The bounty and liberality of nature, or rather of the God of nature, and his providence (Pr 27:25): The hay appears. In taking care of the flocks and herds, (1.) "There needs no great labour, no ploughing or sowing; the food for them is the spontaneous product of the ground; thou hast nothing to do but to turn them into it in the summer, when the grass shows itself, and to gather the herbs of the mountains for them against winter. God has done his part; thou art ungrateful to him, and unjustly refusest to serve his providence, if thou dost not do thine." (2.) "There is an opportunity to be observed and improved, a time when the hay appears; but, if thou let slip that time, thy flocks and herds will fare the worse for it. As for ourselves, so for our cattle, we ought, with the ant, to provide meat in summer."
3. The profit of good husbandry in a family: "Keep thy sheep, and thy sheep will help to keep thee; thou shalt have food for thy children and servants, goats' milk enough (Pr 27:27); and enough is as good as a feast. Thou shalt have raiment likewise: the lambs' wool shall be for thy clothing. Thou shalt have money to pay thy rent; the goats thou shalt have to sell shall be the price of thy field;" nay, as some understand it, "Thou shalt become a purchaser, and buy land to leave to thy children," (Pr 27:26). Note, (1.) If we have food and raiment, and wherewithal to give every body his own, we have enough, and ought to be not only content, but thankful. (2.) Masters of families must provide not only for themselves, but for their families, and see that their servants have a fitting maintenance. (3.) Plain food and plain clothing, if they be but competent, are all we should aim at. "Reckon thyself well done to if thou be clothed with home-spun cloth with the fleece of thy own lambs, and fed with goats' milk; let that serve for thy food which serves for the food of thy household and the maintenance of thy maidens. Be not desirous of dainties, far-fetched and dear-bought." (4.) This should encourage us to be careful and industrious about our business, that that will bring in a sufficient maintenance for our families; we shall eat the labour of our hands.
杂论箴言
这里有，1. 一个针对妄自指望将来的良好警戒：不要自夸，连明日也不可夸，更不必说将来的许多日子或年岁了。这并非禁止为明日预备，乃是禁止妄自指望明日。我们不可应许自己的性命与安乐必存留到明日，乃要带着对神旨意的顺服而论及它，并自知有充分理由当对此存于不定之中。我们不可为明日忧虑（太 6:34），乃要将那挂虑卸给神。参雅 4:13-15。我们不可把归正这件大事，这件惟一要紧之事，拖到明日，仿佛我们必能赶上它一样，乃要趁着今日，趁着还称为今日，听神的声音。2. 这警戒所根据的良好思量：我们不知道一日要生出什么来，时间这怀孕的腹中有何事件，在其降生之前都是隐秘的，传 11:5。少许的时间便可产生重大的变化，且是我们所料想不到的。我们不知道当下这一日要生出什么来；要等傍晚才能论定。*Nescis quid serus vesper vehat——你不知道傍晚的尽头会带来什么。*神已智慧地把将来的事件隐藏，叫我们不得而知，将其知识留给他自己，如同冠冕上的花朵，为要训练我们倚靠他自己，并对每一事件常作准备，徒 1:7。
请注意，1. 我们当行那可称赞之事，连外人也可为之夸奖我们。我们的光当在人前照耀，我们当行那可被看见的善事，虽然我们不可为要被看见而行。要叫我们自己的行为成为可夸奖我们的，连在城门口也是如此，腓 4:8。2. 我们行了之后却不可自夸，因为那是骄傲、愚妄与自爱的凭据，又大大减损人的名声。每个人都会争相贬低那自我吹嘘的人。或有正当的机缘需要我们为自己申辩，但自我吹捧却与我们不相宜。Proprio laus sordet in ore——自夸玷污人的口。
这两节经文显明那不可容忍的祸患，1. 出于无法节制的血气。愚妄人的恼怒——他一旦被激动，便不顾自己的言行——比一块大石头或一担沙土更难担当。它沉重地压在他自己身上。那些毫不约束自己情欲的人，自己竟在其重负之下沉没。愚妄人的恼怒沉重地压在他所迁怒的人身上，他在盛怒中很可能对他们行出某种祸害。所以，不去激动愚妄人，乃是我们的智慧；他若发了怒，就当避开他的道路。2. 出于根深蒂固的恶意，它之坏于前者，恰如罗腾木的炭火之坏于荆棘的火。诚然忿怒是残忍的，行出许多野蛮之事，怒气也是狂暴的；但暗藏对他人的仇视、嫉妒人的兴盛、并因某种伤害或冒犯而欲报复，则远为狠毒。人或可躲避一时的暴怒，正如大卫躲过扫罗的标枪，但它若像扫罗那样，长成了根深蒂固的嫉妒，便无人能在它面前站立得住；它必追赶，必追上。凡因别人得益而忧愤的，必时时图谋加害于他，并永怀怒气。
请注意，1. 受朋友责备、被告知我们的过错，对我们有益。心中的真爱若有足够的热心与勇气来显明它，肯坦诚待友、责备他们所言所行的差错，这就实在更胜——不仅胜过隐藏的恨（如利 19:17），也胜过那隐藏的爱，就是对邻舍那不肯藉这美好果子显明出来的爱，那种在邻舍犯罪时还奉承他们、以致害及其灵魂的爱。朋友的责备是出于忠诚，纵然眼下它如伤痕般令人疼痛。我们的朋友若出于爱我们灵魂的心，不容罪留在我们身上，不任凭我们安然犯罪，这便是他们真正忠诚的记号。医生所顾念的是治好病人的病，而非迎合他的口味。2. 受仇敌的奉承谄媚却是危险的，他的亲嘴是诡诈的。我们不能以之为乐，因我们不能信靠它（约押的亲嘴和犹大的亲嘴都是诡诈的），故此我们必须谨守防备，免得被它所惑；这等亲嘴是当弃绝的。有人将此读为：愿主救我们脱离仇敌的亲嘴，脱离说谎的嘴唇，脱离诡诈的舌头。
所罗门在此，正如本书中常见的，显明贫穷人在某些方面胜过富足人；因为，1. 他们比富足人更能品出所享之物的滋味。饥饿是最好的调味。粗茶淡饭，配上好胃口，便有一种实在的可口，是那些心被宴乐所累的人所不知的。那些天天奢华宴乐的人，连珍馐美味也觉腻烦，正如以色列人厌腻那鹌鹑；而那些除日用饮食之外别无所有的人，纵然其饮食是吃饱的人所要称为苦的，对他们却是甘甜的；他们欢然吃它，消化它，又靠它得着精力。2. 他们更为所享之物感恩：饥饿的人必为饼和水称颂神，而那些吃饱的人却以为最上等的珍馐异味也几乎不值得为之献上感谢。童女马利亚说话时（路 1:53）似乎正指此事，她说：那饥饿的（懂得珍视神之恩赐的）得饱美食，那富足的（藐视神之恩赐的）公义地空手回去。
请注意，1. 有许多人不知道自己境况已然甚好，反对现状不满，惯于求变。神在他的护理中，已为他们派定合宜的境地，并使之于他们成为安舒；他们却偏爱漂泊不定；他们爱游荡；他们乐于找借口外出，不肯在一处久留；他们无谓地离开自己的工作与本分，去干预与己无关的事。2. 那些如此撇下所派之岗位的人，就像离窝的雀鸟。这是他们愚妄的明证；他们就像愚笨的雀鸟；他们总是摇摆不定，像那游飞的鸟，从这枝跳到那枝，在哪里都不安歇。这是不安全的；游飞的鸟陷于险境；人的本处就是他的保障；他离了本处，便使自己易成捕鸟人的猎物。雀鸟离窝时，窝中的蛋和雏便被撇下不顾。那些爱在外漂流的人，便把家中的工作撇下不做。所以各人当守住所蒙的呼召，住在其中，存着神的心住在其中。
这里有，1. 一项嘱咐，要忠心而恒久地待我们的朋友，就是我们的旧友，要与他们维系亲密，并随时乐意为他们尽一切力所能及的本分。有朋友是好的，有知心朋友，是我们可以坦然相待、可以彼此商议的。这朋友不必是亲属，也不必与我们有任何血缘关系，虽然最美的是，在那些与我们有血缘之人当中，我们能找到一位合宜的朋友。彼得和安得烈是弟兄，雅各和约翰也是；然而所罗门常将朋友与弟兄分别。但在我们邻舍中、在住得离我们近的人中择友，乃是可取的，这样交情可以维系，恩惠也可以更常彼此往来。对那些曾与我们家有交情的人，也当存特别的敬重：「你自己的朋友，尤其他若曾是你父亲的朋友，不可离弃；遇有机会，既要服事他，也要请教他。他是经过考验的朋友；他知道你的事务；他对你有特别的关切；所以要听他的劝。」当我们的父母离世后，爱他们的朋友、向他们请教，乃是我们当尽的本分。所罗门的儿子正因离弃他父亲朋友的劝告而毁了自己。2. 我们当如此看重真挚友谊、并慎于择友的一个良好理由。（1.）因其中的喜乐。与一位诚挚的朋友交谈商议，其中大有甘甜。这就像膏油与香料，于嗅觉甚为可悦，又使心神振奋。它使心欢悦；藉着向朋友倾吐心事，挂虑的重担得以减轻，得着他对我们事务的看法，于我们也是极大的满足。友谊的甘甜不在乎纵情的欢笑、放声的大笑，乃在乎诚心的劝勉，就是真心给出、毫无谄媚的忠告，出于灵魂的劝勉（原文如此），就是切中处境、直达心底的劝勉，关乎灵魂之事的劝勉，诗 66:16。我们当看那论及属灵之事、并促进灵魂兴旺的交谈为最可悦的。（2.）因其中的益处与好处，尤其在患难的日子。这里劝我们不要上弟兄的家去，不要单凭亲属之故而指望从亲属得帮助，因那情分通常不过止于口称表亲，及至真要施以实在的恩惠便落了空，倒不如投靠近在身旁、随时乐意在我们急难中帮助我们的邻舍。藉着睦邻使他们感恩，乃是智慧之举，到了患难之时我们便得益处，发现他们如此待我们，箴 18:24。
这里劝勉儿女要有智慧、行良善，1. 好叫他们成为父母的安慰，使他们的心欢喜，连患难的日子临到时也是如此，从而报答父母的劬劳，箴 23:15。2. 好叫他们成为父母的荣耀：「叫我可以回答那讥诮我的人，那讥诮我在管教儿女上过于严苛、又在限制他们享别人少年所享的自由上用错方法的人。我儿，你要有智慧，那时藉着这果效便可显明，我对待儿女走的乃是最智慧的路。」凡蒙福受过信仰教育的人，当在凡事上如此行事，使自己成为所受教育的荣耀，使那些说「少年圣徒，老来魔鬼」的人闭口无言；并要证明相反的话，「少年圣徒，老来天使」，才是真的。
这我们在前面已有过，箴 22:3。请注意，1. 祸患是可以预见的。哪里有试探，便不难预见，我们若硬要投身其中便有罪；也同样不难预见，我们若冒险沾染罪的恶，刑罚的恶便随之而来；神通常先警戒后击打，因他已设立守望者看顾我们，耶 6:17。2. 我们对眼前的祸患，是善用还是不善用所得的预见之力，便决定了我们的吉凶：通达人预见祸患，便照此筹算，将自己藏躲；愚蒙人却或是如此愚钝，以致预见不到，或是如此刚愎懒惰，以致不肯设法躲避，于是他便安然前往而受害。我们若为日后预作筹备，便是善待自己。
这我们在前面也已有过，箴 20:16。1. 它显明哪些人正趋向贫穷：就是那些毫无思虑、肯为凡来求的人作保的人，并那些沉溺于妇人的人。这等人会尽其信用所能地去借钱，但他们末了必欺骗债主，不，他们一路都在欺骗债主。诚实人可能沦为乞丐，但那使自己沦为乞丐的人却非诚实人。2. 它劝我们要如此审慎地料理自己的事务，以致除非有极好的担保，否则不把钱借给那些明显正在败坏家业的人。愚拙的借贷，对自己的家是不义之举。他没有说「另找一人与他同作保」，因为那使自己成为常作保之人的，必招来与他一样无力偿还的人作他的担保；所以宁可拿他的衣服。
请注意，1. 在称赞我们最好的朋友与恩人之事上夸大其辞，乃是极大的愚妄。把各人当得的称赞给各人，称扬那些在知识、美德、益处上出众的人，并以感恩之心承认我们所受的恩惠，这是我们的本分；但若大声为之、清晨起来为之，在一切场合常弹此调，连当着朋友的面、或务使他必能听见的地步，刻意为之，如同行那需要早起去办之事，把朋友的功劳夸到无可度量、带着夸张为之，便令人作呕、令人厌烦，且带着虚伪与图谋的气味。称赞人所行之事，往往不过是为从他身上多得些好处；众人都断定那谄媚者指望从他的颂词或献辞中得着丰厚报答。我们不可把那只当归与神的称赞归与朋友，有人认为清晨起来行此事便暗示此意；因为清晨是当赞美神的。我们不可太急于称赞人（有人如此理解），不可太早因人的才干与成就便吹捧他，乃要先察验他们，免得他们因骄傲而自高，又安睡于懒惰之中。2. 喜爱自己被人夸大其辞地称赞，乃是更大的愚妄。智慧人反倒看那为咒诅，为对他的一种映射，不仅意在掏他的腰包，更可能实在转为他的祸害。有节制的称赞（如一位大人物所观察的）会引动在场的人添加美言，但无节制、过度的称赞却反倒引诱他们贬损，去讥评那被过誉之人。再者，过度称赞人会使他成为众人嫉妒的对象；人人都要争得一份名声，因此谁若独占名声、或得着超过其分的名声，别人便自以为受了亏负。而最大的危险莫过于此：它是骄傲的试探；人听见别人把自己说得超过其分时，便容易把自己看得超过其分。请看蒙福的保罗何等谨慎，不愿被人高估，林后 12:6。
这里，所罗门像前面一样，哀叹那有暴躁易怒之妻的人的境况，那妻子终日争吵，使自己和四围众人都不得安宁。1. 这是无可躲避的苦事，因它好像大雨之日连连滴漏。邻舍的争吵或像一阵骤雨，一时令人烦扰，然而当它持续时，人还可寻得遮蔽；但妻子的争吵却像久浸不停的雨，除了忍耐之外别无良方。参箴 19:13。2. 这是无可遮掩的苦事。智慧人若能遮掩它便愿遮掩，既为自己也为妻子的名声着想，但他却无能为力，正如他无法遮掩风吹的声响、或浓香料的气味。那些乖僻好争之人，必自宣其耻，纵然他们的朋友出于善意愿为他们遮盖。
这暗示了交谈的乐趣与益处。一个人是孤掌难鸣的；独自在角落里钻研书本，也不如读人、研人那样使人长进。智慧而有益的交谈磨利人的才智；那些纵有再多知识的人，也可藉切磋而有所增益。它磨亮人的容光，并藉着振奋心神，使容颜焕发生气，使人显出他自己既得喜乐，又使人见而生喜。善人的恩典藉与善人相交而被磨利，恶人的私欲与情欲也藉与恶人相交而被磨利，正如铁被同类、尤其被锉刀所磨利。人藉交谈而被锉磨，变得光滑、明亮、堪当任事（那本是粗糙、迟钝、怠惰的人）。这是要，1. 向我们推荐这磨利自己的方法，但附以警戒，要谨慎拣选与我们交谈的对象，因其对我们的影响极大，或使人变好，或使人变坏。2. 指示我们在交谈中当以何为念，就是要使别人和自己都得长进，不是消磨时光或彼此戏谑，乃是要激发彼此的爱心，勉励行善，从而使彼此更有智慧、更趋良善。
这是要鼓励人勤勉、忠诚、恒久，连在卑微的职业中也是如此。职业纵然劳苦卑贱，凡持守的也必发现其中有所可得。1. 不要叫看守无花果树的穷园丁灰心；培育无花果树需要恒久的看顾与照料，待其长成，又要保持其良好状态、按时采摘果子，他这样的辛劳虽然繁重，却必得报偿：他必吃树上的果子，林前 9:7。2. 不，不要叫穷仆人以为自己无望兴旺、无望被擢升；因他若殷勤敬奉主人，留意主人、顺服主人，若看守他的主人（原文如此），若尽力保全主人的人身与名声、又看顾使其家业不致荒废受损，这样的人必得尊荣，不仅得着美名，更要被擢升受赏。神是一位主，他已应许要把尊荣加给那些忠心服事他的人，约 12:26。
这向我们显明有一条途径，1. 可以认识我们自己。正如水是一面镜子，我们可藉其映照看见自己的脸，照样，也有一些镜子，藉以将人的心向人（即向他自己）显明出来。让人省察自己的良心、自己的思念、情感与意图。让他在神律法的镜子前察看自己本来的面目（雅 1:23），他便可辨明自己是何等人、自己真正的品性如何，这对各人都大有用处，叫人正确地认识自己。2. 可以藉自己认识他人；因为，正如人的脸与其在水中的映照之间有相似之处，照样，一人之心与另一人之心之间也是如此，因神造众人的心都是一样的；在许多事上我们可以己度人，这正是「你愿人怎样待你，你也要怎样待人」这条法则所建基的根基之一，出 23:9。*Nihil est unum uni tam simile, tam par, quam omnes inter nosmet ipsos sumus. Sui nemo ipse tam similis quam omnes sunt omnium——没有一物像另一物那样相似，如同人与人之相似。没有人像他自己那样相似，如同众人彼此之相似。西塞罗《论法律》卷一。*一颗败坏的心与另一颗败坏的心相像，一颗成圣的心与另一颗成圣的心也相像，因前者同带那属土的形象，后者同带那属天的形象。
这里说有两样东西是不知餍足的，且这两样彼此相近——死与罪。1. 死是不知餍足的。头一次的死，第二次的死，二者皆然。坟墓不因每日抛入其中的众多尸首而堵塞，反倒仍是张开的坟墓，喊着说：给罢，给罢。阴间也已扩张，仍有容纳那些交付于该监牢之受罚之灵的余地。陀斐特又深又宽，赛 30:33。2. 罪是不知餍足的：人的眼目永不满足，属肉体之心对利益或逸乐的贪欲也永不满足。眼看，看不饱；爱银子的，不因得银子知足。人为那使人腻饱却不能使人满足的劳碌；不，那东西反倒使人不满足；自从我们的始祖不以伊甸园中所有的树为足、偏要沾那禁果以来，人就公义地被定要受这般无休止的不安。惟有那些眼目常仰望主、在他里面的人，才得满足，并要永远如此。
这给我们一块试金石，藉以验证我们自己。银和金藉着投入炉火与炼鼎而受炼；照样，人也藉着称誉而受炼。让他被称扬、被高举，那时他便要显出自己究竟是何等人。1. 倘若一个人因所得的称扬，便变得骄傲、自负、轻蔑——倘若他把那本当归与神的荣耀据为己有，正如希律所行——倘若他越被称赞，便越不在意自己的言行——倘若他因为名声已传开，便高卧到日中，由此便显明他是个虚浮愚妄之人，是个虽被称赞却毫无真正可称赞之处的人。2. 反之，倘若一个人因所受的称誉，便对神更感恩，对朋友更恭敬，更警惕一切可能玷污其名声之事，更殷勤地长进自己、造福他人，好不负朋友对他的期望，由此便显明他是个智慧善良之人。凡知道如何置恶名与美名于度外、并始终如一的人，便有美好的心性，林后 6:8。
所罗门曾说过（箴 22:15），缠在孩童心里的愚妄，可用管教的杖赶出，因那时心思尚可塑造，恶习尚未生根；但这里他显明，那时若不行此事，日后便几乎无法行了；病若已成痼疾，便有无法医治之虞。古实人岂能改变皮肤呢？请注意，1. 有些人是如此邪恶，及至温和的方法试过却归徒然，便必须用粗暴严厉的手段对待他们；他们必须被捣在臼中。神必藉他的审判如此对待他们；官长必须藉律法的严厉如此对待他们。对那些不肯被理性、爱、并自身益处所治理的人，便必须动用强力。2. 有些人是如此无可救药地邪恶，连那粗暴严厉的手段也达不到目的，他们的愚妄不肯离开他们，他们的心是如此专于作恶；他们屡受刑杖，却不谦卑，置身炉中，却不被炼净，反倒像亚哈斯一样，越发犯罪（代下 28:22）；那时还剩什么呢，岂不当像废银一样被丢弃吗？