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Miscellaneous Maxims
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영문 원문
Miscellaneous Maxims
¹ The wicked flee when no man pursueth: but the righteous are bold as a lion.
See here, 1. What continual frights those are subject to that go on in wicked ways. Guilt in the conscience makes men a terror to themselves, so that they are ready to flee when none pursues; like one that absconds for debt, who thinks every one he meets a bailiff. Though they pretend to be easy, there are secret fears which haunt them wherever they go, so that they fear where no present or imminent danger is, Ps 53:5. Those that have made God their enemy, and know it, cannot but see the whole creation at war with them, and therefore can have no true enjoyment of themselves, no confidence, no courage, but a fearful looking for of judgment. Sin makes men cowards.
If they flee when none pursues, what will they do when they shall see God himself pursuing them with his armies? Job 20:24, Job 15:24. See De 28:25, Le 26:36. 2. What a holy security and serenity of mind those enjoy who keep conscience void of offence and so keep themselves in the love of God: The righteous are bold as a lion, as a young lion; in the greatest dangers they have a God of almighty power to trust to. Therefore will not we fear though the earth be removed. Whatever difficulties they meet with in the way of their duty, they are not daunted by them. None of those things move me.
² For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.
Note, 1. National sins bring national disorders and the disturbance of the public repose: For the transgression of a land, and a general defection from God and religion to idolatry, profaneness, or immorality, many are the princes thereof, many at the same time pretending to the sovereignty and contending for it, by which the people are crumbled into parties and factions, biting and devouring one another, or many successively, in a little time, one cutting off another, as 1Ki 16:8, etc., or soon cut off by the hand of God or of a foreign enemy, as 2Ki 24:5, etc. As the people suffer for the sins of the prince,
so the government sometimes suffers for the sins of the people. 2. Wisdom will prevent or redress these grievances: By a man, that is, by a people, of understanding, that come again to themselves and their right mind, things are kept in a good order, or, if disturbed, brought back to the old channel again. Or, By a prince of understanding and knowledge, a privy-counsellor, or minister of state, that will restrain or suppress the transgression of the land, and take the right methods of healing the state thereof, the good estate of it will be prolonged. We cannot imagine what a great deal of service one wise man may do to a nation in a critical juncture.
³ A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
See here, 1. How hard-hearted poor people frequently are to one another, not only not doing such good offices as they might do one to another, but imposing upon and over-reaching one another. Those who know by experience the miseries of poverty should be compassionate to those who suffer the like, but they are inexcusably barbarous if they be injurious to them. 2. How imperious and griping those commonly are who, being indigent and necessitous, get into power. If a prince prefer a poor man, he forgets that ever he was poor, and none shall be so oppressive to the poor as he, nor squeeze them so cruelly. The hungry leech and the dry sponge suck most. Set a beggar on horseback, and he will ride without mercy. He is like a sweeping rain, which washes away the corn in the ground, and lays and beats out that which has grown, so that it leaves no food. Princes therefore ought not to put those into places of trust who are poor, and in debt, and behind-hand in the world, nor any who make it their main business to enrich themselves.
⁴ They that forsake the law praise the wicked: but such as keep the law contend with them.
Note, 1. Those that praise the wicked make it to appear that they do themselves forsake the law, and go contrary to it, for that curses and condemns the wicked. Wicked people will speak well of one another, and so strengthen one another's hands in their wicked ways, hoping thereby to silence the clamours of their own consciences and to serve the interests of the devil's kingdom, which is not done by any thing so effectually as by keeping vice in reputation. 2. Those that do indeed make conscience of the law of God themselves will, in their places, vigorously oppose sin, and bear their testimony against it, and do what they can to shame and suppress it. They will reprove the works of darkness, and silence the excuses which are made for those works, and do what they can to bring gross offenders to punishment, that others may hear and fear.
⁵ Evil men understand not judgment: but they that seek the LORD understand all things.
Note, I. As the prevalency of men's lusts is owing to the darkness of their understandings, so the darkness of their understandings is very much owing to the dominion of their lusts: Men understand not judgment, discern not between truth and falsehood, right and wrong; they understand not the law of God as the rule either of their duty or of their doom; and, 1. Therefore it is that they are evil men; their wickedness is the effect of their ignorance and error, Eph 4:18. 2. Therefore they understand not judgment, because they are evil men; their corruptions blind their eyes, and fill them with prejudices, and because they do evil they hate the light. It is just with God also to give them up to strong delusions.
II. As men's seeking the Lord is a good sign that they do understand much, so it is a good means of their understanding more, even of their understanding all things needful for them. Those that set God's glory before them as their end, his favour as their felicity, and his word as their rule, and apply to him upon all occasions by prayer, they seek the Lord, and he will give them the spirit of wisdom. If a man do his will, he shall know his doctrine, Joh 7:17. A good understanding those have, and a better they shall have, that do his commandments, Ps 111:10, 1Co 2:12,15.
⁶ Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
Here, 1. It is supposed that a man may walk in his uprightness and yet be poor in this world, which is a temptation to dishonesty, and yet may resist the temptation and continue to walk in his uprightness—also that a man may be perverse in his ways, injurious to God and man, and yet be rich, and prosper in the world, for a while, may be rich, and so lie under great obligations and have great opportunities to do good, and yet be perverse in his ways and do a great deal of hurt. 2. It is maintained as a paradox to a blind world that an honest, godly, poor man, is better than a wicked, ungodly, rich man, has a better character, is in a better condition, has more comfort in himself, is a greater blessing to the world, and is worthy of much more honour and respect. It is not only certain that his case will be better at death, but it is better in life. When Aristides was by a rich man upbraided with his poverty he answered, Thy riches do thee more hurt than my poverty does me.
⁷ Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.
Note, 1. Religion is true wisdom, and it makes men wise in every relation. He that conscientiously keeps the law is wise, and he will be particularly a wise son, that is, will act discreetly towards his parents, for the law of God teaches him to do so. 2. Bad company is a great hindrance to religion. Those that are companions of riotous men, that choose such for their companions and delight in their conversation, will certainly be drawn from keeping the law of God and drawn to transgress it, Ps 119:115. 3. Wickedness is not only a reproach to the sinner himself, but to all that are akin to him. He that keeps rakish company, and spends his time and money with them, not only grieves his parents, but shames them; it turns to their disrepute, as if they had not done their duty to him. They are ashamed that a child of theirs should be scandalous and abusive to their neighbours.
⁸ He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
Note, 1. That which is ill-got, though it may increase much, will not last long. A man may perhaps raise a great estate, in a little time, by usury and extortion, fraud, and oppression of the poor, but it will not continue; he gathers it for himself, but it shall prove to have been gathered for somebody else that he has no kindness for. His estate shall go to decay, and another man's shall be raised out of the ruins of it. 2. Sometimes God in his providence so orders it that that which one got unjustly another uses charitably; it is strangely turned into the hands of one that will pity the poor and do good with it, and so cut off the entail of the curse which he brought upon it who got it by deceit and violence. Thus the same Providence that punishes the cruel, and disables them to do any more hurt, rewards the merciful, and enables them to do so much the more good. To him that has the ten pounds give the pound which the wicked servant hid in the napkin; for to him that has, and uses it well, more shall be given, Lu 19:24. Thus the poor are repaid, the charitable are encouraged, and God is glorified.
⁹ He that turneth away his ear from hearing the law, even his prayer shall be abomination.
Note, 1. It is by the word and prayer that our communion with God is kept up. God speaks to us by his law, and expects we should hear him and heed him; we speak to him by prayer, to which we wait for an answer of peace. How reverent and serious should we be, whenever we are hearing from and speaking to the Lord of glory! 2. If God's word be not regarded by us, our prayers shall not only not be accepted of God, but they shall be an abomination to him, not only our sacrifices, which were ceremonial appointments, but even our prayers, which are moral duties, and which, when they are put up by the upright, are so much his delight. See Isa 1:11,15. The sinner whose prayers God is thus angry at is one who wilfully and obstinately refuses to obey God's commandments, who will not so much as give them the hearing, but causes his ear to decline the law, and refuses when God calls; God will therefore justly refuse him when he calls. See Pr 1:24,28.
¹⁰ Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.
Here is, 1. The doom of seducers, who attempt to draw good people, or those who profess to be such, into sin and mischief, who take pride in causing the righteous to go astray in an evil way, in drawing them into a snare, that they may insult over them. They shall not gain their point; it is impossible to deceive the elect. But they shall fall themselves into their own pit; and having been not only sinners, but tempters, not only unrighteous, but enemies to the righteous, their condemnation will be so much the greater, Mt 23:14,15. 2. The happiness of the sincere. They shall not only be preserved from the evil way which the wicked would decoy them into, but they shall have good things, the best things, in possession, the graces and comforts of God's Spirit, besides what they have in reversion.
¹¹ The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.
Note, 1. Those that are rich are apt to think themselves wise, because, whatever else they are ignorant of, they know how to get and save; and those that are purse-proud expect that all they say should be regarded as an oracle and a law, and that none should dare to contradict them, but every sheaf bow to theirs; this humour is fed by flatterers, who, because (like Jezebel's prophets) they are fed at their table, cry up their wisdom. 2. Those that are poor often prove themselves wiser than they: A poor man, who has taken pains to get wisdom, having no other way (as the rich man has) to get a reputation, searches him out, and makes it to appear that he is not such a scholar, nor such a politician, as he is taken to be. See how variously God dispenses his gifts; to some he gives wealth, to others wisdom, and it is easy to say which of these is the better gift, which we should covet more earnestly.
¹² When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden.
Note, 1. The comfort of the people of God is the honour of the nation in which they live. There is a great glory dwelling in the land when the righteous do rejoice, when they have their liberty, the free exercise of their religion, and are not persecuted, when the government countenances them and speaks comfortably to them, when they prosper and grow rich, and, much more, when they are preferred and employed and have power put into their hands. 2. The advancement of the wicked is the eclipsing of the beauty of a nation: When the wicked rise and get head they make head against all that is sacred, and then a man is hidden, a good man is thrust into obscurity, is necessitated to abscond for his own safety; corruptions prevail so generally that, as in Elijah's time, there seem to be no good men left, the wicked walk so thickly on every side.
¹³ He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
Here is, 1. The folly of indulging sin, of palliating and excusing it, denying or extenuating it, diminishing it, dissembling it, or throwing the blame of it upon others: He that thus covers his sins shall not prosper, let him never expect it. He shall not succeed in his endeavour to cover his sin, for it will be discovered, sooner or later. There is nothing hid which shall not be revealed. A bird of the air shall carry the voice. Murder will out, and so will other sins. He shall not prosper, that is, he shall not obtain the pardon of his sin, nor can he have any true peace of conscience. David owns himself to have been in a constant agitation while he covered his sins, Ps 32:3,4. While the patient conceals his distemper he cannot expect a cure. 2. The benefit of parting with it, both by a penitent confession and a universal reformation: He that confesses his guilt to God, and is careful not to return to sin again, shall find mercy with God, and shall have the comfort of it in his own bosom. His conscience shall be eased and his ruin prevented. See 1Jo 1:9, Jer 3:12,13. When we set sin before our face (as David, My sin is ever before me) God casts it behind his back.
¹⁴ Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.
Here is, 1. The benefit of a holy caution. It sounds strangely, but it is very true: Happy is the man that feareth always. Most people think that those are happy who never fear; but there is a fear which is so far from having torment in it that it has in it the greatest satisfaction. Happy is the man who always keeps up in his mind a holy awe and reverence of God, his glory, goodness, and government, who is always afraid of offending God and incurring his displeasure, who keeps conscience tender and has a dread of the appearance of evil, who is always jealous of himself, distrustful of his own sufficiency, and lives in expectation of troubles and changes, so that, whenever they come, they are no surprise to him. He who keeps up such a fear as this will live a life of faith and watchfulness, and therefore happy is he, blessed and holy. 2. The danger of a sinful presumption: He that hardens his heart, that mocks at fear, and sets God and his judgments at defiance, and receives not the impressions of his word or rod, shall fall into mischief; his presumption will be his ruin, and whatever sin (which is the greatest mischief) he falls into it is owing to the hardness of his heart.
¹⁵ As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
It is written indeed, Thou shalt not speak evil of the ruler of thy people; but if he be a wicked ruler, that oppresses the people, especially the poor people, robbing them of the little they have and making a prey of them, whatever we may call him, this scripture calls him a roaring lion and a ranging bear. 1. In respect of his character. He is brutish, barbarous, and blood-thirsty; he is rather to be put among the beasts of prey, the wildest and most savage, than to be reckoned of that noble rank of beings whose glory is reason and humanity. 2. In respect of the mischief he does to his subjects. He is dreadful as the roaring lion, who makes the forest tremble; he is devouring as a hungry bear, and the more necessitous he is the more mischief he does and the more greedy of gain he is.
¹⁶ The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
Two things are here intimated to be the causes of the mal-administration of princes:—1. The love of money, that root of all evil; for hating covetousness here stands opposed to oppression, according to Moses's character of good magistrates, men fearing God and hating covetousness (Ex 18:21), not only not being covetous, but hating it, and shaking the hands from the holding of bribes. A ruler that is covetous will neither do justly nor love mercy, but the people under him shall be bought and sold. 2. Want of consideration: He that hates covetousness shall prolong his government and peace, shall be happy in the affections of his people and the blessing of his God. It is as much the interest as the duty of princes to reign in righteousness. Oppressors therefore and tyrants are the greatest fools in the world; they want understanding; they do not consult their own honour, ease, and safety, but sacrifice all to their ambition of an absolute and arbitrary power. They might be much happier in the hearts of their subjects than in their necks or estates.
¹⁷ A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.
This agrees with that ancient law, Whoso sheddeth man's blood, by man shall his blood be shed (Ge 9:6), and proclaims, 1. The doom of the shedder of blood. He that has committed murder, though he flees for his life, shall be continually haunted with terrors, shall himself flee to the pit, betray himself, and torment himself, like Cain, who, when he had killed his brother, became a fugitive and a vagabond, and trembled continually. 2. The duty of the avenger of blood, whether the magistrate or the next of kin, or whoever are concerned in making inquisition for blood, let them be close and vigorous in the prosecution, and let it not be bought off. Those that acquit the murderer, or do any thing to help him off, come in sharers in the guilt of blood; nor can the land be purged from blood but by the blood of him that shed it, Nu 35:33.
¹⁸ Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once.
Note, 1. Those that are honest are always safe. He that acts with sincerity, that speaks as he thinks, has a single eye, in every thing, to the glory of God and the good of his brethren, that would not, for a world, do an unjust thing if he knew it, that in all manner of conversation walks uprightly, he shall be saved hereafter. We find a glorious company of those in whose mouth was found no guile, Re 14:5. They shall be safe now. Integrity and uprightness will preserve men, will give them a holy security in the worst of times; for it will preserve their comfort, their reputation, and all their interests. They may be injured, but they cannot be hurt. 2. Those that are false and dishonest are never safe: He that is perverse in his ways, that thinks to secure himself by fraudulent practices, by dissimulation and treachery, or by an estate ill-got, he shall fall, nay, he shall fall at once, not gradually, and with warning given, but suddenly, without previous notice, for he is least safe when he is most secure. He falls at once, and so has neither time to guard against his ruin nor to provide for it; and, being a surprise upon him, it will be so much the greater terror to him.
¹⁹ He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.
Note, 1. Those that are diligent in their callings take the way to live comfortably: He that tills his land, and tends his shop, and minds his business, whatever it is, he shall have plenty of bread, of that which is necessary for himself and his family and with which he may be charitable to the poor; he shall eat the labour of his hands. 2. Those that are idle, and careless, and company-keepers, though they indulge themselves in living (as they think) easily and pleasantly, they take the way to live miserably. He that has land and values himself upon that, but does not till it, but follows after vain persons, drinks with them, joins with them in their frolics and vain sports, and idles away his time with him, he shall have poverty enough, shall be satiated or replenished with poverty (so the word is); he takes those courses which lead so directly to it that he seems to court it, and he shall have his fill of it.
²⁰ A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.
Here, 1. We are directed in the true way to be happy, and that is to be holy and honest. He that is faithful to God and man shall be blessed of the Lord, and he shall abound with blessings of the upper and nether springs. Men shall praise him, and pray for him, and be ready to do him any kindness. He shall abound in doing good, and shall himself be a blessing to the place where he lives. Usefulness shall be the reward of faithfulness, and it is a good reward. 2. We are cautioned against a false and deceitful way to happiness, and that is, right or wrong, raising an estate suddenly. Say not, This is the way to abound with blessings, for he that makes haste to be rich, more haste than good speed, shall not be innocent; and, if he be not, he shall not be blessed of God, but rather bring a curse upon what he has; nor, if he be not innocent, can he long be easy to himself; he shall not be accounted innocent by his neighbours, but shall have their ill will and ill word. He does not say that he cannot be innocent, but there is all the probability in the world that he will not prove so: He that hasteth with his feet sinneth, stumbleth, falleth. Sed quæ reverentia legum, quis metus, aut pudor, est unquam properantis avari?—What reverence for law, what fear, what shame, was ever indicated by an avaricious man hasting to be rich?
²¹ To have respect of persons is not good: for for a piece of bread that man will transgress.
Note, 1. It is a fundamental error in the administration of justice, and that which cannot but lead men to abundance of transgression, to consider the parties concerned more than the merits of the cause, so as to favour one because he is a gentleman, a scholar, my countryman, my old acquaintance, has formerly done me a kindness, or may do me one, or is of my party and persuasion, and to bear hard on the other party because he is a stranger, a poor man, has done me an ill turn, is or has been my rival, or is not of my mind, or has voted against me. Judgment is perverted when any consideration of this kind is admitted into the scale, any thing but pure right. 2. Those that are partial will be paltry. Those that have once broken through the bonds of equity, though, at first, it must be some great bribe, some noble present, that would bias them, yet, when they have debauched their consciences, they will, at length, be so sordid that for a piece of bread they will give judgment against their consciences; they will rather play at small game than sit out.
²² He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.
Here again Solomon shows the sin and folly of those that will be rich; they are resolved that they will be so, per fas, per nefas—right or wrong; they will be so with all speed; they are getting hastily an estate. 1. They have no comfort in it: They have an evil eye, that is, they are always grieving at those that have more than they, and always grudging their necessary expenses, because they think the former keep them from seeming rich, the latter from being so, and between both they must needs be perpetually uneasy. 2. They have no assurance of the continuance of it, and yet take no thought to provide against the loss of it: Poverty shall come upon them, and the riches which they made wings for, that they might fly to them, will make themselves wings to fly from them; but they are secure and improvident, and do not consider this, that while they are making haste to be rich they are really making haste to be poor, else they would not trust to uncertain riches.
²³ He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.
Note, 1. Flatterers may please those for a time who, upon second thoughts, will detest and despise them. If ever they come to be convinced of the evil of those sinful courses they were flattered in, and to be ashamed of the pride and vanity which were humoured and gratified by those flatteries, they will hate the fawning flatterers as having had an ill design upon them, and the fulsome flatteries as having had an ill effect upon them and become nauseous. 2. Reprovers may displease those at first who yet afterwards, when the passion is over and the bitter physic begins to work well, will love and respect them. He that deals faithfully with his friend, in telling him of his faults, though he may put him into some heat for the present, and perhaps have hard words, instead of thanks, for his pains, yet afterwards he will not only have the comfort in his own bosom of having done his duty, but he also whom he reproved will acknowledge that it was a kindness, will entertain a high opinion of his wisdom and faithfulness, and look upon him as fit to be a friend. He that cries out against his surgeon for hurting him when he is searching his wound will yet pay him well, and thank him too, when he has cured it.
²⁴ Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
As Christ shows the absurdity and wickedness of those children who think it is no duty, in some cases, to maintain their parents (Mt 15:5), so Solomon here shows the absurdity and wickedness of those who think it is no sin to rob their parents, either by force or secretly, by wheedling them or threatening them, or by wasting what they have, and (which is no better than robbing them) running into debt and leaving them to pay it. Now, 1. This is commonly made light of by untoward children; they say, "It is no transgression, for it will be our own shortly, our parents can well enough spare it, we have occasion for it, we cannot live as gentlemen upon the allowance our parents give us, it is too strait for us." With such excuses as these they endeavour to shift off the conviction. But, 2. How lightly soever an ungoverned youth makes of it, it is really a very great sin; he that does it is the companion of a destroyer, no better than a robber on the highway. What wickedness will he scruple to commit who will rob his own parents?
²⁵ He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
Note, 1. Those make themselves lean, and continually unquiet, that are haughty and quarrelsome, for they are opposed to those that shall be made fat: He that is of a proud heart, that is conceited of himself and looks with a contempt upon all about him, that cannot bear either competition or contradiction, he stirs up strife, makes mischief, and creates disturbance to himself and every body else. 2. Those make themselves fat, and always easy, that live in a continual dependence upon God and his grace: He who puts his trust in the Lord, who, instead of struggling for himself, commits his cause to God, shall be made fat. He saves the money which others spend upon their pride and contentiousness; he enjoys himself, and has abundant satisfaction in his God; and thus his soul dwells at ease, and he is most likely to have plenty of outward good things. None live so easily, so pleasantly, as those who live by faith.
²⁶ He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
Here is, 1. The character of a fool: He trusts to his own heart, to his own wisdom and counsels, his own strength and sufficiency, his own merit and righteousness, and the good opinion he has of himself; he that does so is a fool, for he trusts to that, not only which is deceitful above all things (Jer 17:9), but which has often deceived him. This implies that it is the character of a wise man (as before, Pr 28:25) to put his trust in the Lord, and in his power and promise, and to follow his guidance, Pr 3:5,6. 2. The comfort of a wise man: He that walks wisely, that trusts not to his own heart, but is humble and self-diffident, and goes on in the strength of the Lord God, he shall be delivered; when the fool, that trusts in his own heart, shall be destroyed.
²⁷ He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
Here is, 1. A promise to the charitable: He that gives to the poor shall himself be never the poorer for so doing; he shall not lack. If he have but little, and so be in danger of lacking, let him give out of his little, and that will prevent it from coming to nothing; as the bounty of the widow of Sarepta to Elijah (for whom she made a little cake first) saved what she had, when it was reduced to a handful of meal. If he have much, let him give much out of it, and that will prevent its growing less; he and his shall not want what is given in pious charity. What we gave we have. 2. A threatening to the uncharitable: He that hides his eyes, that he may not see the miseries of the poor nor read their petitions, lest his eye should affect his heart and extort some relief from him, he shall have many a curse, both from God and man, and neither causeless, and therefore they shall come. Woeful is the condition of that man who has the word of God and the prayers of the poor against him.
²⁸ When the wicked rise, men hide themselves: but when they perish, the righteous increase.
This is to the same purport with what we had, Pr 28:12. 1. When bad men are preferred, that which is good is clouded and run down. When power is put into the hands of the wicked, men hide themselves; wise men retire into privacy, and decline public business, not caring to be employed under them; rich men get out of the way, for fear of being squeezed for what they have; and, which is worst of all, good men abscond, despairing to do good and fearing to be persecuted and ill-treated. 2. When bad men are disgraced, degraded, and their power taken from them, then that which is good revives again, then the righteous increase; for, when they perish, good men will be put in their room, who will, by their example and interest, countenance religion and righteousness. It is well with a land when the number of good people increases in it; and it is therefore the policy of all princes, states, and potentates, to encourage them and to take special care of the good education of youth.
杂言箴语
请看此处：第一，那些行在恶道中的人，常常活在何等持续的惊恐之中。良心里的罪咎使人自己成为自己的惊吓，以致他们虽无人追赶也要逃跑；正如那因欠债而躲藏的人，把每一个所遇见的人都当作捉拿他的差役。他们虽假装安然，却有隐秘的惧怕，无论走到哪里都缠绕着他们，以致在并无当前或迫近危险之处也要惧怕（诗 53:5）。那些与神为敌、又自知如此的人，不能不看见全受造之物都与他们为仇，因此对自己毫无真实的安享、毫无信心、毫无勇气，惟有战战兢兢，等候审判。罪使人成为懦夫。
他们若在无人追赶时就逃跑，那么当他们看见神亲自率领祂的军队追赶他们时，又将如何呢？（伯 20:24，伯 15:24。参 申 28:25，利 26:36。）第二，那些存无亏的良心、因而保守自己常在神的爱中的人，享有何等圣洁的稳妥与心灵的安宁：义人却胆壮像狮子，像少壮的狮子；在最大的危险中，他们有全能的神可以倚靠。*所以地虽改变，我们也不害怕。*无论他们在尽本分的路上遇见何等的难处，都不被吓倒。这一切的事都不能摇动我。
请注意：第一，国家的罪招致国家的混乱与公众安宁的扰动：邦国因有罪过，因普遍离弃神与真道而转向拜偶像、亵渎或不道德，君王就多更换，许多人同时自称拥有主权、彼此争夺，以致百姓分裂为党派与帮派，彼此相咬相吞；或在短时间内一个接一个地更替，一人除灭另一人（如 王上 16:8 等处），或速被神的手或外敌的手所剪除（如 王下 24:5 等处）。正如百姓为君王的罪受苦，
君王有时也为百姓的罪受苦。第二，智慧能预防或挽救这些灾患：因有……聪明的人，即一群醒悟过来、回到正路的百姓，万事得以保持良好的秩序；纵然被扰乱，也能被带回旧有的轨道。或译为：因有聪明知识的君王，一位枢密大臣或国家重臣，能约束或压制邦国的罪过，并采取正确的方法医治国家的状况，国家的安好就必长存。我们难以想象，在危急关头，一位智慧人能为一国带来何等大的益处。
请看此处：第一，贫穷人彼此之间何等常常心硬，不但不向彼此尽其所能行善，反倒彼此欺凌、彼此占便宜。那些亲身经历过贫穷之苦的人，本应怜悯同受其苦的人；他们若反加害于人，便是不可推诿的残忍。第二，那些原本穷困缺乏、一旦掌权的人，何等常常专横而苛刻。君王若高抬一个穷人，他便忘了自己曾经贫穷，以致无人像他那样压迫穷人，也无人像他那样残酷地榨取他们。饥饿的水蛭与干涸的海绵吸得最厉害。让乞丐骑上马，他便毫无怜悯地纵马奔驰。他好像暴雨，冲去地里的禾稼，将已长成的打倒摧残，以致冲没粮食。因此君王不当把受托之位交给那些贫穷、负债、家道衰落的人，也不当交给以谋取自身富裕为要务的人。
请注意：第一，那些夸奖恶人的，便显明他们自己违弃律法、与律法相悖，因为律法是咒诅并定恶人的罪的。恶人必彼此称许，从而在恶道中坚固彼此的手，指望以此消弭自己良心的责备，并服事魔鬼国度的利益；而最有效达成这事的，莫过于使罪恶保持体面。第二，那些真以神的律法为念的人，必各按其位竭力抵挡罪恶、为之作见证，并尽其所能去羞辱并压制罪。他们必责备那暗昧无益的行为，使为这等行为所作的辩解归于无声，并尽其所能将大恶之人绳之以法，使别人听见就惧怕。
请注意：第一，正如人情欲的得势源于其悟性的昏暗，他们悟性的昏暗也极大地源于其情欲的辖制：坏人不明白公义，分辨不出真伪、是非；他们不明白神的律法乃是他们本分或定罪的准则；并且，第一，因此他们是坏人，他们的邪恶乃是其无知与谬误的结果（弗 4:18）。第二，他们因此不明白公义，乃因他们是坏人；他们的败坏蒙蔽了他们的眼，使他们满了偏见，又因他们行恶，他们便恨光。神也公义地任凭他们信从那迷惑人的。
第二，正如人寻求耶和华是他们确有所明白的佳兆，这也是他们多有所明白的佳法，甚至明白一切于他们有益的事。那些以神的荣耀为己之目标、以祂的恩宠为己之福乐、以祂的话语为己之准则，并凡事藉祷告求告祂的人，他们便是寻求耶和华，祂必将智慧的灵赐给他们。人若遵行祂的旨意，就必晓得这教训（约 7:17）。凡遵行祂诫命的，便是好聪明，他们也必得着更美的聪明（诗 111:10；林前 2:12,15）。
此处：第一，假定一个人可能行为纯正，却在今世贫穷——这本是引人不诚实的试探，然而他却能胜过试探，继续行在纯正之中；也假定一个人可能行事乖僻，得罪神与人，却暂时富足、在世亨通，富有而担负重大义务、握有行善的大好机会，却仍行事乖僻、大行其害。第二，此处坚持一个对盲目世界而言看似悖论的真理：一个诚实、敬虔的穷人，胜过一个邪恶、不敬虔的富人——他有更佳的品格，处在更佳的境况，自身有更多的安慰，对世界是更大的福分，配得更多的尊荣与敬重。不但他在死时的景况更佳，他在世的景况也更佳。亚里斯提德曾被一富人讥讽其贫穷，他回答说：你的财富对你的损害，超过我的贫穷对我的损害。
请注意：第一，敬虔乃是真智慧，使人在各样关系中都有智慧。凭良心谨守律法的人是有智慧的，他尤其要作智慧之子，即在待父母的事上行事得宜，因为神的律法如此教导他。第二，恶友是敬虔的大拦阻。那些与贪食人作伴、拣选这等人为伴又以与他们交往为乐的人，必被引离神的律法，并被引去干犯律法（诗 119:115）。第三，邪恶不但是罪人自身的羞辱，也是凡与他有亲属关系之人的羞辱。与放荡人作伴、与他们虚耗时间钱财的人，不但使父母忧伤，更使父母蒙羞；这转为父母的丑名，仿佛他们未曾尽到管教之责。他们以自己的孩子行为可耻、欺凌邻舍为羞。
请注意：第一，不义之财虽可大大加增，却必不长久。人或可藉重利盘剥、勒索、欺诈、欺压穷人，在短时间内积起大产业，但它必不存留；他为自己积蓄，结果却证明是为他所毫不眷顾的别人积蓄。他的家业必衰败，另一人的家业必从他的废墟中兴起。第二，神在祂的护理中有时如此安排，叫一人不义所得的，另一人却善用为施济；它奇妙地转入怜悯穷人、善用钱财之人的手中，从而剪除那以诡诈强暴得财之人所招来的咒诅之延续。如此，那惩罚残忍人、使他们不能再行恶的护理，照样赏赐怜悯人的，使他们能行更多的善。那有十锭的，把这一锭夺过来给他，即那恶仆包在手巾里的（路 19:24）；因为*凡有的，*又善用的，还要加给他。如此，穷人得了偿报，怜悯人的得了鼓励，神也得了荣耀。
请注意：第一，我们与神的相交，乃是藉着话语与祷告维系的。神藉着祂的律法向我们说话，期待我们听祂、留心祂；我们藉祷告向祂说话，并等候平安的回应。我们何等当存敬畏与严肃，每逢我们听荣耀之主的话、向祂说话之时！第二，我们若不顾念神的话，我们的祷告不但不蒙神悦纳，更要成为祂所憎恶的——不但我们的祭物（那原是礼仪上的规定）如此，连我们的祷告（那道德上的本分，当正直人献上时本是祂所喜悦的）也是如此。参 赛 1:11,15。神如此向其祷告发怒的罪人，乃是那故意顽梗、拒绝遵行神诫命的人，他甚至不肯听一听，反而使耳朵偏离律法，在神呼召时拒不回应；神因此也必公义地在他求告时拒绝他。参 箴 1:24,28。
此处有：第一，引诱者的结局。他们图谋将善人，或自称为善的人引入罪恶与祸患，以诱惑正直人行恶道、将他们诱入网罗、好以此凌辱他们为乐。他们必不能得逞；迷惑选民乃是不可能的。他们反必掉在自己的坑里；他们既不仅是罪人，更是引诱者，不仅是不义的，更是与义人为敌的，他们的定罪必愈发加重（太 23:14,15）。第二，真诚人的福分。他们不但必蒙保守，脱离恶人所欲诱他们入的恶道，更必承受福分，承受那最美之物——神圣灵的恩典与安慰，此外尚有他们在将来所要承受的。
请注意：第一，富足的人易于自以为有智慧，因为无论他们对别的何等无知，他们总知道如何谋取并积蓄；那些以财自傲的人指望他们所说的一切都被当作神谕与律法般尊重，无人敢于反驳，反要人人俯首。这种心态又被谄媚者所助长，他们既（如耶洗别的先知一般）在富人席上得食，便高抬他们的智慧。第二，贫穷人却常显明自己比他们更有智慧：一个贫穷人，他费尽辛劳求取智慧，因无别的途径（不像富人）可博取声名，便将他查透，显明他并非如人所以为的那等博学、那等精于谋略。请看神如何不同地分配祂的恩赐：祂将财富赐给一些人，将智慧赐给另一些人；这两样恩赐孰为更佳、孰为我们更当切慕的，是不难分辨的。
请注意：第一，神子民的安慰，乃是他们所居之国的荣耀。当义人欢呼之时，当他们有自由、得以自在地敬虔行事而不受逼迫之时，当政府眷顾他们、安慰他们之时，当他们亨通富足之时，更当他们被高举重用、权柄交在他们手中之时，那地便有大荣耀存留其中。第二，恶人的高升，乃是一国之美的黯然失色：恶人兴起得势，便起来抵挡一切神圣之事，于是人就躲藏，善人被驱入隐密之处，不得不为自身的安全而藏匿；败坏如此普遍流行，以致如以利亚的时候一样，似乎再无善人留存，恶人在四围横行之势何等猖獗。
此处有：第一，纵容罪的愚妄，包括粉饰、推诿、否认、轻描淡写、隐瞒，或将咎责推给别人：那如此遮掩自己罪过的人必不亨通，万不要指望亨通。他遮掩己罪的图谋必不成功，因为它迟早必被揭露。掩盖的事没有不露出来的。*空中的飞鸟必传扬这声音。杀人之事必败露，别的罪也是如此。他必不亨通，即他既不能得着罪的赦免，也不能有良心上真正的平安。大卫承认自己遮掩己罪之时常处于不安之中（诗 32:3,4）。当病人隐瞒病情时，他不能指望得医。第二，藉痛悔的承认与全然的改正而舍弃罪的益处：那承认自己罪咎、又谨慎不再回到罪中的人，必在神面前蒙怜恤*，并在自己心中得着此事的安慰。他的良心必得释放，他的败亡必得拦阻。参 约一 1:9，耶 3:12,13。当我们把罪摆在面前时（如大卫所说，我的罪常在我面前），神便将它丢在背后。
此处有：第一，圣洁的谨慎所带来的益处。这话听来稀奇，却千真万确：常存敬畏的，便为有福。多数人以为从不惧怕的人才是有福的；但有一种惧怕，非但毫无惊恐，反带着最大的满足。常在心中存对神、对祂的荣耀、良善与治理之圣洁敬畏的人，便是有福的——他常惧怕得罪神、招致祂的不悦，常存柔软的良心、惧怕一切恶的样式，常自我警惕、不信靠自己的能力，并常在患难变故的预期中度日，以致一旦临到，对他都不是惊吓。常存这样敬畏的人，必过信心与儆醒的生活，因此他是有福的、蒙福且圣洁的。第二，狂妄的危险：那心存刚硬、藐视敬畏、悍然向神与祂的审判挑战、不肯领受祂话语或杖责之印记的人，必陷在祸患里；他的狂妄必成为他的败亡，他所陷入的任何罪（罪乃是最大的祸患），都源于他心里的刚硬。
经上固然记着说，不可毁谤你百姓的官长；但他若是邪恶的官长，欺压百姓，尤其欺压贫穷的百姓，夺取他们仅有的少许，将他们当作猎物，那么无论我们怎样称呼他，这段经文称他为吼叫的狮子、觅食的熊。第一，就其品性而言。他凶残、野蛮、嗜血；他宁可被归入猛兽之列、列于最凶猛野蛮的，而不配列于那以理性与人性为荣的尊贵生灵之中。第二，就他加于子民的祸害而言。他可畏如吼叫的狮子，使林中颤抖；他贪食如饥饿的熊，他愈是穷乏，所行的祸害愈大，对财利愈发贪婪。
此处指出君王施政败坏的两个缘由：第一，贪爱钱财，那万恶之根；因为恨恶贪婪在此与暴虐相对，正合摩西对好官长的描述：敬畏神、恨恶贪婪的人（出 18:21）——不但不贪婪，更恨恶贪婪，摆手不受贿赂。贪婪的官长既不行公义，也不爱怜悯，治下的百姓必被买来卖去。第二，缺乏思量：那恨恶贪婪的，必使他的治理与平安年长日久，必因得百姓的爱戴与他神的祝福而蒙福。君王以公义治国，既是他的本分，也是他的利益。因此欺压者与暴君乃是世上最大的愚人；他们无知；他们不顾自己的尊荣、安逸与稳妥，反将这一切都牺牲于其对绝对专横权力的野心。他们若得着子民的心，本可比握有子民的颈项或家业更为有福。
这与那古老的律法相合：凡流人血的，他的血也必被人所流（创 9:6），并宣告：第一，流人血者的结局。凡犯了杀人罪的，虽为保命而逃，却必不断被惊恐所缠绕，自往坑里奔跑，出卖自己、折磨自己，正如该隐杀了兄弟后成了流离飘荡的人、终日战兢。第二，报血仇者的本分，无论是官长、至近的亲属，或凡为流血之事追查的人，都当紧紧地、奋力地追究，不可任其以财赎免。那些开释凶手、或助他脱罪的人，便在流血之罪上有分；这地非藉那流人血者的血，不能洁净（民 35:33）。
请注意：第一，诚实人总是稳妥的。凡行事真诚、言如其思、在凡事上单单仰望神的荣耀与弟兄益处的人，凡断不肯明知故犯一件不义之事的人，凡在一切为人处世上行动正直的人，他在将来必蒙拯救。我们看见一大群人，在他们口中察不出谎言来（启 14:5）。他们如今也必稳妥。正直纯全必保守人，在最坏的时世给他们圣洁的稳妥；因它必保守他们的安慰、声名与一切利益。他们或许受亏损，却不能受真正的伤害。第二，那虚假不诚实的人总不稳妥：那行事弯曲、以为可藉诡诈行径、藉欺哄背信、藉不义之财保全自己的人，他必跌倒，不但跌倒，更立时跌倒，不是渐渐地、有警告地，乃是突然地、毫无预兆地，因他最自以为稳妥时正是最不稳妥之时。他立时跌倒，以致既无暇防备败亡，也无暇为之筹划；这败亡既是出其不意临到，对他便愈发是极大的惊恐。
请注意：第一，那些殷勤操持本业的人，走在安稳度日的路上：人若耕种自己的田地、照管自己的店铺、专心于本分的事务（无论是何种事务），他必得饱食，得着供自己与家人所需的，又能藉以周济穷人；他必得吃自己手中的劳碌。第二，那些懒惰、疏忽、好与人结伙的人，虽自以为（如他们所想的）日子过得轻松快活，实则走在凄惨度日的路上。人若有田地、又以此自夸，却不耕种，反追随虚浮人，与他们同饮、同陷于愚妄的玩乐、虚耗光阴，他必受穷乏，必被穷乏塞满或充满（原文如此）；他所行的诸般行径如此直奔贫穷，仿佛他在自招贫穷，他也必尝够贫穷的滋味。
此处：第一，我们被指示得着真福乐的正路，就是行圣洁与诚实。那向神与人都诚实的人，必蒙耶和华赐福，他必多得福分，得着上头与下头的泉源之福。众人必称赞他、为他祷告，并乐意施恩与他。他必多多行善，自己也成为他所居之地的福分。有用必成为忠信的赏赐，这是美好的赏赐。第二，我们被警戒，要防备那虚假诡诈的求福之道，即不论义与不义、急速成家立业。不要说这是多得福分之路，因为那急速发财、欲速而不达的人，不免受罚；他若受罚，便不蒙神赐福，反倒给所有的招来咒诅；他若不免受罚，也不能长久使自己心安。他必不被邻舍看为无辜，反必招其厌恶与恶言。这话不是说他不能无辜，乃是说他极有可能不能保全无辜：那急速行走的，必行差踏错、绊跌、仆倒。然而急于贪财的人，何曾有过对律法的敬畏、何曾有过惧怕或羞耻？
请注意：第一，在司法的施行上，有一根本的谬误，必引人陷入诸般罪过，就是顾念当事人过于顾念案情的曲直，以致偏袒某人，只因他是绅士、是学者、是我的同乡、是我的旧识、曾施恩于我、或可能施恩于我、或与我同党同道；又苛待另一方，只因他是外人、是穷人、曾亏待过我、是或曾是我的对头、或与我意见相左、或曾投票反对我。凡此种种考量，但凡掺入天平、夹杂纯粹公义以外之物，公正便被扭曲了。第二，偏私的人必沦为卑鄙。那些一旦冲破公义之约束的人，纵然起初须有重贿厚礼方能动摇他们，然而一旦良心被玷污，他们终必如此下贱，以致为一块饼便违背良心而枉断；他们宁可玩这点小利，也不愿空手而归。
所罗门在此再次显明那些定意发财之人的罪与愚妄；他们决意要发财，不论合法不合法——不择手段；他们要急速发财，正匆匆积起家业。第一，他们于此毫无安慰：他们有恶眼，即总为那些比自己富有的人忧愤，又总舍不得自己必需的开支，因为他们以为前者使他们显不出富足、后者使他们成不了富足，夹在两者之间，他们必永无宁日。第二，他们对家业的存留毫无把握，却又不思虑防备其丧失：穷乏必临到他们，他们为之造了翅膀好飞向它的财富，反必为自己造翅膀从他们身边飞去；然而他们却安然无虑、不加防备，不思想这事，不知自己急速发财之时，实是急速趋于贫穷，否则他们便不会倚靠那无定的钱财了。
请注意：第一，谄媚者一时或能讨人欢喜，但人一经再思，便要憎恶并藐视他们。他们若一旦看清自己所受奉承的罪行之恶，又为那被奉承所助长满足的骄傲与虚荣感到羞愧，便要恨恶那阿谀的谄媚者——因其对他们怀有恶意，又恨那令人作呕的奉承——因其对他们生出恶果、令人厌烦。第二，责备人的，起初或令人不悦，但日后当怒气过去、那苦口的良药开始奏效之时，人却要敬爱并尊重他们。人若忠心待友、指出他的过失，虽一时或惹他动怒、或所得的非是感谢而是恶言，然而事后他不但在自己心中有尽了本分的安慰，连受责的人也必承认这原是恩慈，必高看他的智慧与忠信，以他为配作朋友。人在外科医生探查伤口、令他疼痛时虽大声抗议，然而待伤口医好，仍必厚厚付他酬劳，并向他道谢。
正如基督显明那些以为在某些情形下供养父母并非本分之儿女的荒谬与邪恶（太 15:5），所罗门在此也显明那些以为偷窃父母并非罪之人的荒谬与邪恶——无论是用强暴或暗中、是哄骗或威吓他们，或是挥霍他们所有的，又（这无异于偷窃他们）举债度日、留给他们去偿还。如今，第一，悖逆的儿女常对此等闲视之；他们说：“这不是罪，因为这迟早是我们的，我们的父母满有余力，我们有需用，靠父母给的用度我们活不出绅士的体面，对我们实在太紧了。”他们以这等借口竭力推开心中的责备。然而，第二，无论无法无天的少年人怎样轻看此事，它实在是极大的罪；行此事的人就是与强盗同类，与拦路的劫匪无异。一个连自己父母都肯偷窃的人，还有什么恶不敢犯呢？
请注意：第一，那些高傲好斗的人，使自己枯瘦、并常不得安宁，因他们正与那必得丰裕的人相对：心存骄傲的，即自高自大、藐视周围众人、既不能容人竞争又不能容人反驳的人，他挑起争端、制造祸患，给自己和众人都带来扰乱。第二，那些常存依靠神及祂恩典而活的人，使自己丰裕、并常得安逸：那倚靠耶和华的人，他不为自己挣扎，反将自己的事交托给神，必得丰裕。别人花在骄傲争竞上的钱财，他都省下；他自得其乐，在他的神里有满足的安享；如此他的灵魂安然居住，他也极有可能多得世上的美物。再没有人比那凭信心而活的人活得更安逸、更舒畅了。
此处有：第一，愚昧人的写照：他倚靠自己的心——倚靠自己的智慧谋略、自己的力量与能力、自己的功德与义、并自己对自己的高看；如此行的人便是愚昧人，因他所倚靠的，不但比万物都诡诈（耶 17:9），更是屡屡欺骗过他的。这暗示智慧人的写照（如前文 箴 28:25 所言），乃是倚靠耶和华、倚靠祂的能力与应许，并遵从祂的引导（箴 3:5,6）。第二，智慧人的安慰：那凭智慧行事、不倚靠自己的心，反倒谦卑、不自信、靠主神的力量前行的人，必蒙拯救；而那倚靠自己的心的愚昧人，却必遭败亡。
此处有：第一，对乐善好施者的应许：那周济贫穷的人，必不因此而更穷乏；他必不致缺乏。他若只有少许、因而有缺乏之虞，就让他从那少许中施舍，这便可防止它化为乌有；正如撒勒法寡妇厚待以利亚（她先为他做了一个小饼），反保全了她所有的，那时她已穷到只剩一把面。他若有许多，就让他多多施舍，这便可防止它日渐减少；他与他的家必不缺所凭虔诚爱心所施之物。我们所施的，正是我们所存的。第二，对不施怜悯者的警告：那佯为不见、不肯看穷人的苦楚、不肯读他们呈情之人，惟恐眼见动其心而被勒索些许周济，他必多受咒诅，既来自神，也来自人，且都非无故，故此必然临到。一个有神的话语与穷人的祷告与他作对的人，其景况是何等可悲。
这与我们在 箴 28:12 所见的同一旨趣。第一，恶人被高升之时，凡良善之事便被遮蔽、被压制。权柄交在恶人手中时，人就藏躲；智慧人退入隐密、避开公职，不愿在他们手下供职；富足人躲开，惟恐为所有的被榨取；最坏的是，善人藏匿，既绝望于行善，又惧怕被逼迫苦待。第二，恶人被辱、被贬、权柄被夺之时，凡良善之事便复苏，那时义人增多；因为恶人败亡之时，善人必被立于其位，他们必藉其榜样与影响眷顾敬虔与公义。一国之中善人增多，便是这国的福气；因此一切君王、邦国、掌权者，都当以鼓励善人、并特别看顾青年人的良好教养为治国之策。