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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?
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The Reward of Prudence
繁體中文
謹慎的賞賜
²³ 你要詳細知道你羊群的景況，留心料理你的牛群。
²⁴ 因為資財不能永有，冠冕也豈能存到萬代？
²⁵ 乾草割去，嫩草發現，山上的菜蔬，也被收聚。
²⁶ 羊羔之毛，是為你作衣服；山羊是為你買田地的價值。
²⁷ 並有山羊奶作你的食物，作你全家的食物，也夠養活你的使女。
此處有：I. 一條吩咐我們在自己的職業上勤奮的命令。它是對農夫和牧人、以及經營牲畜的人說的，但它可以延伸到一切其他合法的職業；無論我們的職業是什麼——在室內還是室外——我們都當全神貫注於它。這條命令暗示：1. 我們在這世上當有事可做、不可閒懶度日。2. 我們當正確而完全地明白自己的本業、知道當做的是什麼、又不可插手我們不懂的事。3. 我們當自己留意它、不可把一切的操心都交給別人。我們當親眼查看羊群的景況——主人的眼睛使羊肥壯。4. 我們在管理業務上當謹慎深思、知道事物的景況、又留心料理它們、使一無所失、不錯失時機、凡事在恰當的時間和秩序中完成、又能轉為最大的利益。5. 我們當勤奮又費心勞力；不只是坐下來籌劃、更是起來行動：「把你的心放在你的牛群上、如同掛慮的人；把你的手、把你的骨頭都放在你的本業上。」
II. 支持這條命令的理由。請考慮：
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屬世財富的不確定性（Pr 27:24）：資財不能永有。(1.) 別的財富不如這些持久：「留心料理你的羊群和牛群——你在鄉間的產業和其上的牲畜——因為這些是主要的商品、在代代相傳中可以永有，而貿易和商業中的財富不會如此；甚至冠冕本身或許也不如你的羊群和牛群那樣穩妥地歸於你的家。」(2.) 即使這些財富、若不好好看顧、也會衰敗。一個人若有一座修道院（如同我們所說的）、若又懶惰又浪費、也可能把它耗盡。甚至冠冕及其收入、若不小心照料、也會受損，若沒有很好的管理、也不會存到萬代。大衛雖然冠冕世襲於他的家、卻仍留心料理他的羊群，1Ch 27:29,31。
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自然——或更確切地說自然之神——及其護理的豐富和慷慨（Pr 27:25）：乾草割去。在照管羊群和牛群時：(1.) 「不需要多大的勞力、不需要犁地或播種；它們的食物是土地自發的出產；你只要在夏天嫩草發現時把它們放進去、又在冬天為它們收聚山上的菜蔬就好了。神已經盡了他的分；你若不盡你的分、就是對他忘恩、又拒不順服他的護理。」(2.) 「有一個機會當觀察和把握——就是乾草割去的時候；但你若錯過那時機、你的羊群和牛群就要因此受苦。如同為我們自己、也為我們的牲畜，我們當學螞蟻、在夏天預備食物。」
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善於持家的利潤：「你養你的羊、你的羊也會幫助養你；你必有你兒女和僕人的食物——足夠的山羊奶（Pr 27:27）；而足夠就是豐盛。你也必有衣裳：羊羔之毛必為你作衣服。你必有錢交租；你出賣的山羊必成為你買田地的價值」；不，如同有人所理解的，「你必成為買主、買地留給你的兒女」（Pr 27:26）。請留意：(1.) 我們若有食物和衣裳、又有足以還各人當得的、就足夠了、當不但知足、更當感恩。(2.) 家主不但當為自己預備、更當為家人預備、又當看見僕人有相宜的供養。(3.) 質樸的食物和質樸的衣裳、若充足、就是我們所當追求的一切。「你若以自己羊羔的羊毛所織的土布為衣、以山羊奶為食、就當看為美好；讓那供你全家食物、又養活你使女的也作你的食物。不要貪求遠求而昂貴的美味。」(4.) 這當鼓勵我們在業務上謹慎勤奮——因為如此必為我們的家庭帶來足夠的供養；我們必吃自己勞碌得來的。
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.
各樣格言
此處有，1. 關於不可預支未來時光的善誡：不要自誇——連明日也不可，更何況許多日子或年歲。這不是禁止為明日預備，而是禁止對明日妄加預期。我們不可向自己應許壽數和安舒延續到明日，而當存順服神旨意的心談論它，又因有充分理由對此存著不確定。我們不可為明天憂慮（Mt 6:34），卻當把對它的掛慮交託給神。參見 Jas 4:13-15。我們不可將那一件不可缺少的大事——歸正——拖延到明日，彷彿自己一定還有明日，而要在今日，就是稱為今日的時候，聽神的聲音。2. 這善誡所依據的正當考量：我們不知道一日要發生何事，時間那孕育的腹中藏著什麼事件；在它出生以前都是秘密，Ec 11:5。極短的時間能產生極大的變化，而且是我們萬想不到的。我們不知道今日要發生何事；到了晚上才能對它作出評價。*你不知道遲暮的黃昏會帶來什麼。*神有智慧地把我們留在對未來之事的黑暗中，又把對它們的知識保留給自己，如同皇冠上的一朵花，好訓練我們倚靠他、並對每一個事件保持持續的預備，Ac 1:7。
請留意，1. 我們當行那配得稱讚的事，使連陌生人也能誇獎我們。我們的光當照在人前，我們當行能被人看見的善事，雖然我們不可專為使人看見而行。當讓我們自己的行為來稱讚我們，甚至在城門口，Php 4:8。2. 行了之後，我們不可自誇，因為那是驕傲、愚昧和自愛的證據，又大損人的聲譽。凡自吹自擂的人，人人都會爭先恐後地貶抑他。我們或有正當理由為自己辯護，但自誇是不合宜的。自讚污穢了口。
這兩節表明了無法忍受的禍害：1. 不受約束的怒氣。愚妄人的惱怒——他被激怒時不管自己說什麼、做什麼——比一塊大石頭或一擔沙土更沉重。它沉重地壓在他自己身上。那些不能管束自己情緒的人，甚至在自己情緒的重擔下沉淪。愚妄人的惱怒也沉重地壓在他所激怒的人身上，他在狂怒中可能做出什麼禍害來。因此我們當有智慧，不招惹愚妄人；他若正在發怒，就當躲開。2. 根深蒂固的惡意，它比前者更壞，如同杜松火炭比荊棘火更烈。忿怒（誠然）為殘忍，行了許多野蠻的事，怒氣為狂瀾；但暗中對別人的敵意、對他興旺的嫉妒、以及為某種傷害或侮辱而報復的慾望，卻更為有害。人可以躲避一時的怒火——如大衛躲過掃羅的槍——但當它如掃羅的那樣發展為根深蒂固的嫉妒時，就無人能敵得住了；它必追趕，必追上。那因別人的好處而憂愁的人，必不斷設計害他，又永遠懷恨在心。
請留意，1. 受朋友的責備、被指出過失，對我們是有益的。若心中的真愛有足夠的熱心和勇氣表現出來，坦誠待我們的朋友，責備他們的言行之失，這實在強過——不僅強過暗中的恨惡（如 Le 19:17），而且強過背地的愛情——那種對鄰舍的愛卻不藉著這善果表現出來，反在罪中奉承他們、害了他們的靈魂。朋友誠實的責備，雖然目前痛如傷痕，卻是忠信的標記。我們的朋友若因愛我們的靈魂，不肯任憑我們在罪中、不肯放過我們，就實在是真誠的了。醫生的本分是治好病人的病，不是討好他的口味。2. 受仇敵的親近和諂媚卻是危險的，他的親嘴是欺騙人的。我們不能從中得著快樂，因為不能對之存信心（約押的親嘴和猶大的都是欺騙），所以我們必須提高警惕，免得被迷惑；這是當求神拯救脫離的。有人如此讀：求主救我們脫離仇敵的親嘴，脫離說謊的嘴唇和詭詐的舌頭。
所羅門在此（如同本書常有的）表明窮人在某些方面勝過富人：1. 他們比富人更能享受所得的。飢餓是最好的調味。粗淡的食物加上好胃口，便有一種實在的樂趣，而那些被貪食醉酒累住心的人對此卻一無所知。那些天天奢華宴樂的人連精美的食物也生厭，如同以色列人厭煩鵪鶉；而那些只有必需食物的人，雖是飽足的人所稱為苦的，對他們卻是甘甜的；他們吃得快樂，消化了，又得著滋養。2. 他們對所得的更加感恩：飢餓的人必為餅和水稱頌神，而飽足的人卻以為最大的珍饈百味也不值得感恩。童貞女馬利亞似乎就是引用這話（Lu 1:53）：飢餓的——知道如何珍惜神祝福的——得飽美食，而富足的——輕看這些祝福的——公義地被空手打發走。
請留意，1. 許多人身在福中不知福，對現狀不滿，喜歡變動。神在他的護理中為他們安排了一個適合他們的位置，又使之成為他們的安舒；他們卻好動不定；他們喜歡漂泊；他們樂於找藉口出門，不願久留一地；他們無謂地離開自己的本分和職責，去干涉與自己無關的事。2. 這樣離開所派定崗位的人，如同離窩遊飛的雀鳥。這是他們愚妄的明證；他們像一隻糊塗的鳥；他們總是搖擺不定，如同從這枝跳到那枝、無處安息的漂泊之鳥。這也是不安全的；漂泊的鳥暴露在危險中；人的本處就是他的保障；離開它就使自己成為捕鳥人的易得之獵。雀鳥離窩時，窩中的蛋和雛鳥就被疏忽。那些喜歡在外遊蕩的人，把家中的本分丟下不做。所以各人當在自己的蒙召身份中，在其中——在神面前在其中——守住。
此處有，1. 關於對朋友——我們的老朋友——忠信和堅定、與他們保持密切交往、並隨時準備盡我們力量為他們效勞的吩咐。有朋友、有知心之友、可以坦誠相交、可以商議謀略，是好的。這朋友不必是親屬或與我們有任何血緣關係，雖然在親屬中找到一個可結為友的是最幸福的。彼得和安得烈是兄弟，雅各和約翰也是；然而所羅門常常把朋友和兄弟分開來說。但在鄰舍中——住在我們附近的人——選擇一個朋友是可取的，好使交往得以維持、彼此的恩惠更頻繁地交換。我們也當特別尊重那些曾作我們家族之友的人：你的朋友——尤其是他若曾作你父親的朋友——不可離棄；既在有需要時服事他，也在有機會時使用他。他是經過考驗的朋友；他知道你的事；他對你有特別的關心；所以當聽他的勸告。當我們的父母離世後，愛他們的朋友、與他們商議，是我們欠父母的本分。所羅門的兒子因離棄他父親朋友的謀略而自取敗亡。2. 這裡給出我們當如此看重真友誼的好理由。(1.) 因為其中的快樂。與知心之友交談和商議，有極大的甘美。如同膏油和香料，馨香宜人，振奮精神。它能使人心喜悅；向朋友敞開心懷，就使掛慮的重擔減輕，又能得著他對我們事務的見解，這對我們是極大的滿足。友誼的甘美不在於由衷的歡笑，而在於誠實的勸教——真誠而無諂媚的忠告（原文作魂的勸教），就是切中要害、深入內心的勸教，關乎靈魂之事的勸教，Ps 66:16。我們當以那些關乎屬靈之事、促進靈魂興盛的談話為最愉快的談話。(2.) 因為其中的利益和好處，尤其是在遭難的日子。此處勸我們不要進弟兄的家，不要單因親屬關係就指望得著幫助，因為這關係的義務通常不過到喊一聲表兄弟為止，到了真正需要行善的考驗時就失效了，倒不如投靠那些就在附近的鄰舍，他們必在我們急難時隨時幫助。用鄰舍之道待他們、與他們親近，是智慧，到了患難時我們必從中得益，發現他們也是如此待我們，Pr 18:24。
兒女在此受勸勉要作智慧良善的人，1. 好叫他們成為父母的安慰，又叫他們的心歡喜，甚至在禍患的日子來到時，如此報答父母的辛勞，Pr 23:15。2. 好叫他們成為父母的榮耀：好叫我可以回答那譏誚我的人——他譏誚我過於嚴厲苛刻地教養兒女、用錯了方法、限制兒女享受別的年輕人所享的自由。我兒，你要作智慧人，這樣從果效上就顯出，我用的是對待兒女最智慧的方法。凡蒙了敬虔教養之福的人，凡事都當如此為人，好成為自己教養的榮耀，又堵住那些說年幼聖徒，年老魔鬼之人的口，並證明相反的話：年幼聖徒，年老天使。
這是我們先前在 Pr 22:3 已有的。請留意，1. 禍患是可以預見的。哪裡有試探，就容易預見：我們若投身其中就必犯罪；也容易預見：我們若冒險犯那罪的惡，就必有刑罰之惡隨後而來；而且通常神在擊打之前先警告，因他在我們中間設立了守望的人，Jer 6:17。2. 我們的禍福，取決於我們是否善用對眼前禍患的先見之明：通達人預見禍患，就早作打算，把自己藏起來；但愚蒙人或因太遲鈍看不見，或因太任性懶惰不肯設法躲避，於是就安然前往而*受罰。*我們為將來預備，就是善待自己。
這也是我們先前在 Pr 20:16 已有的。1. 它表明了哪些人正急速走向貧窮——那些毫無考慮就為每一個開口求情的人作保的人，以及那些沉迷女色的人。這樣的人必盡信用所能借錢，但至終必定賴債，不，他們從頭到尾都在欺騙債主。一個誠實人可能被弄成乞丐，但使自己成為乞丐的人並不誠實。2. 它勸我們在處理事務上要有見識，不要借錢給那些顯然正在揮霍家產的人，除非他們提供極好的擔保。愚昧的借貸是對家庭的不義。這裡不是說：找別人來與他同作保，因為那使自己成為普遍擔保人的人，他的保人必和他一樣無力償還；所以拿他的衣服。
請留意，1. 過分誇獎我們最好的朋友和恩人，是大愚昧。盡本分把每人當得的稱讚歸給他、為那些在知識、美德和有用之事上出類拔萃的人鼓掌、以感恩之心承認所領受的恩惠，是我們的本分；但若清晨起來、大聲如此行，在一切場合中總是彈這一根弦，甚至當著朋友的面、或必定叫他聽見如此行，刻意如此做——正如我們清晨起來所做的——將朋友的功績誇大到過分的程度、用誇張的言辭，卻是令人作嘔的、假冒為善的、別有用心的。因人所行的而稱讚人，不過是為了從他們身上得著更多；人人都斷定那寄生者指望為他的頌詞或獻辭得到豐厚的報酬。我們不可將單單歸於神的稱讚歸給朋友，如有人以為清晨起來如此行正是此意；因為早晨當讚美神。我們也不可急於稱讚人（有人如此理解），不可太早為人的才幹和成就吹捧，倒要先讓他受試驗；免得他被抬高而驕傲、又沉睡在怠惰中。2. 更大的愚昧是喜愛自己被人過分誇讚。智慧人倒視之為咒詛和對他的貶抑，不但旨在掏他的口袋，而且實在可能對他造成損害。謙虛的稱讚（正如一位偉人所觀察的）邀請在場的人加上更多的讚美，但無節制的過分稱讚倒引誘他們貶損、論斷那被人過分稱讚的人。再者，過分稱讚一個人，使他成為嫉妒的對象；人人都想分一份聲譽，所以若有人獨佔或所得超過自己的份，就以為自己受了虧損。最大的危險是這成了驕傲的試探；當別人把人說得過分時，人也容易把自己想得過高。看蒙福的保羅何等謹慎，不願被人過分看重，2Co 12:6。
如同先前一樣，所羅門在此哀嘆那有暴躁易怒之妻之人的苦境——她不斷責罵、使自己和周圍的人都不得安寧。1. 這是無法躲避的苦難，如同*大雨之日的連連滴漏。*鄰舍的爭吵或如一陣驟雨，暫時令人煩擾，但在雨下時人可以躲避；妻子的爭吵卻如同連綿不斷的陰雨，除了忍耐別無良方。參見 Pr 19:13。2. 這是無法遮掩的苦難。智慧人若能隱瞞就必隱瞞，為了自己和妻子的名譽，但他不能，如同不能隱藏風吹的聲音或濃香料的氣味。那些悖逆好吵的人必暴露自己的羞恥，即使朋友出於善意要為他們遮蓋也不能。
這暗示了交談的樂趣和益處。一個人算不得什麼；躲在角落裡埋頭讀書，也不能像閱讀和研究人那樣使人有所成就。智慧有益的交談使人敏銳；即使知識再多的人，也能藉著談論有所增益。它也使人的神情敏銳，藉著振奮精神，使面容顯得活潑有力，又使人有一種氣度，顯出自己快樂、又使周圍的人喜悅。善人的美德因與善人交往而更加敏銳，惡人的情慾和脾氣因與惡人交往而更加敏銳，如同鐵被同類的鐵磨利，尤其是被銼刀磨利。人因交談而被銼平、變得光滑、明亮、合用（從前粗硬、遲鈍、不活動）。這話的用意：1. 向我們推薦這個使自己敏銳的方法，但要謹慎選擇與誰交往，因為這對我們的影響極大，或好或壞。2. 指引我們在交談中當存什麼目標，就是要使自己和別人都得益處，不是消磨時間或彼此戲弄，而是彼此激發愛心、勉勵行善，使彼此更加智慧和善良。
這話旨在鼓勵勤勉、忠心和堅定，即使是在卑微的職務中。雖然職業辛苦、為人所輕看，但那些堅守的人必發現其中有所可得。1. 不要叫那看守無花果樹的貧窮園丁灰心；雖然培育無花果樹需要不斷的照料和看顧，待長成之後又要好好修剪、按季節採摘無花果，但他必得著工價的報酬：他必吃樹上的果子，1Co 9:7。2. 不，也不要叫貧窮的僕人以為自己不能發達、不能被提拔；因為他若殷勤敬奉主人——順服他、聽從他——原文是看守主人——若他盡力保障主人的人身和聲譽、又小心主人的產業不被浪費或損壞——這樣的人必得尊榮，不但得好名聲，而且被提拔和賞賜。神是那位應許賜尊榮給忠心事奉他之人的主人，Joh 12:26。
這話向我們指出有一條路：1. 可以認識自己。如同水是一面鏡子，我們可以藉著倒影看見自己的面貌，照樣也有一些鏡子可以使人的心向人——就是向他自己——顯露出來。當讓人省察自己的良心、自己的心思、感情和動機。當讓他在神聖律法的鏡子中觀看自己本來的面目（Jas 1:23），就可以辨明自己是怎樣的人、真實品格如何——這是每個人若正確認識就大有裨益的。2. 可以藉著自己來認識別人；因為正如人的面貌和水中倒影之間有相似之處，照樣一個人的心和另一個人的心之間也有相似之處，因為神造人的心都是一樣的；在許多情形下，我們可以根據自己來判斷別人，這正是那條金律——你們願意人怎樣待你們，你們也要怎樣待人——的根基之一，Ex 23:9。沒有一物與另一物如此相似、如此相等，如同我們眾人之間彼此相似。沒有一個人與自己如此相似，如同每個人與所有別人相似。（西塞羅《法律篇》第一卷）一個敗壞的心與另一個敗壞的心相似，一個成聖的心也與另一個成聖的心相似，因為前者同樣带有屬土之人的形像，後者同樣带有屬天之人的形像。
此處說到兩樣事物永不知足，它們又是彼此相近的——死亡和罪惡。1. 死亡永不知足。第一次的死、第二次的死，都是如此。墳墓不因每日投入其中的許多屍體而滿溢，卻仍是張開的墳墓，呼喊著：*給，給。*陰間也擴大了自己，仍然有空間容納被交在那監獄裡的沉淪之靈。陀斐特又深又寬，Isa 30:33。2. 罪惡永不知足：人的眼目永不滿足，屬肉體的心對利益或享樂的胃口也是如此。眼目看而不飽，*愛銀子的不因得銀子知足。*人為那使人厭煩卻不能滿足的事勞力，不，它是使人不滿足的；自從我們的始祖不因伊甸園中所有的樹木知足、偏要伸手摘那禁樹上的果子以來，人就公義地被定罪受這種永無止境的不安。那些眼目時常仰望主的人，在他裡面就得了滿足，而且必永遠知足。
這話給我們一塊試金石，可以用來試驗自己。銀和金是藉著放入爐和鼎中來試驗的；照樣，人是藉著稱讚他來試驗的。當讓他被人高舉和抬舉，那時他就顯出自己是怎樣的人。1. 若一個人因人所給的掌聲而變得驕傲、自負和傲慢——若他將當歸給神的榮耀歸給自己，如希律所行的——若他越受稱讚就越不管自己說什麼、做什麼——若他因名聲響亮就睡到日正當中——這就顯出他是個虛浮愚昧的人，雖然受人稱讚，卻沒有任何真正配得稱讚之處。2. 相反，若一個人因自己的稱讚而更加感恩於神、更加尊重朋友、更加防備一切有損自己聲譽的事、更加殷勤地改進自己、又向人行善，好答覆朋友對他的期望——這就顯出他是個智慧良善的人。他知道如何在惡名和美名之中坦然處之、仍然如一，這樣的心境是好的，2Co 6:8。
所羅門曾說（Pr 22:15），愚妄纏住孩童的心，可以用管教的杖把它趕除，因為那時心思尚可塑造，惡習尚未扎根；但此處他表明，若那時不這樣做，以後就幾乎不可能做到了；疾病若成了痼疾，就有無法治癒的危險。古實人豈能改變皮膚呢？請留意，1. 有些人壞到一個地步，在溫和的手段用盡之後，必須用粗暴嚴厲的方法對待他們；他們必須被放在臼中搗。神必藉著他的審判如此對待他們；官長必藉著法律的嚴厲如此對待他們。對於那些不肯受理性、愛心和自身利益管治的人，必須用武力。2. 有些人壞到不可救藥的地步，連那些粗暴嚴厲的方法也達不到目的，他們的愚妄還是離不開他們，他們的心如此定意行惡；他們常常受杖責卻不謙卑，在爐中卻不被煉淨，反像亞哈斯一樣更加犯罪（2Ch 28:22）；那麼除了把他們當作被棄絕的銀子棄掉之外，還剩下什麼呢？