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Miscellaneous Maxims
英文原文
Miscellaneous Maxims
¹ Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.
Here is, 1. The mischief of drunkenness: Wine is a mocker; strong drink is raging. It is so to the sinner himself; it mocks him, makes a fool of him, promises him that satisfaction which it can never give him. It smiles upon him at first, but at the last it bites. In reflection upon it, it rages in his conscience. It is raging in the body, puts the humours into a ferment. When the wine is in the wit is out, and then the man, according as his natural temper is, either mocks like a fool or rages like a madman. Drunkenness, which pretends to be a sociable thing, renders men unfit for society, for it makes them abusive with their tongues and outrageous in their passions, Pr 23:29. 2. The folly of drunkards is easily inferred thence. He that is deceived thereby, that suffers himself to be drawn into this sin when he is so plainly warned of the consequences of it, is not wise; he shows that he has no right sense or consideration of things; and not only so, but he renders himself incapable of getting wisdom; for it is a sin that infatuates and besots men, and takes away their heart. A drunkard is a fool, and a fool he is likely to be.
² The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.
See here, 1. How formidable kings are, and what a terror they strike upon those they are angry with. Their fear, with which (especially when they are absolute and their will is a law) they keep their subjects in awe, is as the roaring of a lion, which is very dreadful to the creatures he preys upon, and makes them tremble so that they cannot escape from him. Those princes that rule by wisdom and love rule like God himself, and bear his image; but those that rule merely by terror, and with a high hand, do but rule like a lion in the forest, with a brutal power. Oderint, dum metuant—Let them hate, provided they fear. 2. How unwise therefore those are that quarrel with them, that are angry at them, and so provoke them to anger. They sin against their own lives. Much more do those do so that provoke the King of kings to anger. Nemo me impune lacesset—No one shall provoke me with impunity.
³ It is an honour for a man to cease from strife: but every fool will be meddling.
This is designed to rectify men's mistakes concerning strife. 1. Men think it is their wisdom to engage in quarrels; whereas it is the greatest folly that can be. He thinks himself a wise man that is quick in resenting affronts, that stands upon every nicety of honour and right, and will not abate an ace of either, that prescribes, and imposes, and gives law, to every body; but he that thus meddles is a fool, and creates a great deal of needless vexation to himself. 2. Men think, when they are engaged in quarrels, that it would be a shame to them to go back and let fall the weapon; whereas really it is an honour for a man to cease from strife, an honour to withdraw an action, to drop a controversy, to forgive an injury, and to be friends with those that we have fallen out with. It is the honour of a man, a wise man, a man of spirit, to show the command he has of himself by ceasing from strife, yielding, and stooping, and receding from his just demands, for peace-sake, as Abraham, the better man, Ge 13:8.
⁴ The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.
See here the evil of slothfulness and the love of ease. 1. It keeps men from the most necessary business, from ploughing and sowing when the season is: The sluggard has ground to occupy, and has ability for it; he can plough, but he will not; some excuse or other he has to shift it off, but the true reason is that it is cold weather. Though ploughing time is not in the depth of winter, it is in the borders of winter, when he thinks it too cold for him to be abroad. Those are scandalously sluggish who, in the way of their business, cannot find in their hearts to undergo so little toil as that of ploughing and so little hardship as that of a cold blast. Thus careless are many in the affairs of their souls; a trifling difficulty will frighten them from the most important duty; but good soldiers must endure hardness. 2. Thereby it deprives them of the most necessary supports: Those that will not plough in seed-time cannot expect to reap in harvest; and therefore they must beg their bread with astonishment when the diligent are bringing home their sheaves with joy. He that will not submit to the labour of ploughing must submit to the shame of begging. They shall beg in harvest, and yet have nothing; no, not then when there is great plenty. Though it may be charity to relieve sluggards, yet a man may, in justice, not relieve them; they deserve to be left to starve. Those that would not provide oil in their vessels begged when the bridegroom came, and were denied.
⁵ Counsel in the heart of man is like deep water; but a man of understanding will draw it out.
A man's wisdom is here said to be of use to him for the pumping of other people, and diving into them, 1. To get the knowledge of them. Though men's counsels and designs are ever so carefully concealed by them, so that they are as deep water which one cannot fathom, yet there are those who by sly insinuations, and questions that seem foreign, will get out of them both what they have done and what they intend to do. Those therefore who would keep counsel must not only put on resolution, but stand upon their guard. 2. To get knowledge by them. Some are very able and fit to give counsel, having an excellent faculty of cleaving a hair, hitting the joint of a difficulty, and advising pertinently, but they are modest, and reserved, and not communicative; they have a great deal in them, but it is loth to come out. In such a case a man of understanding will draw it out, as wine out of a vessel. We lose the benefit we might have by the conversation of wise men for want of the art of being inquisitive.
⁶ Most men will proclaim every one his own goodness: but a faithful man who can find?
Note, 1. It is easy to find those that will pretend to be kind and liberal. Many a man will call himself a man of mercy, will boast what good he has done and what good he designs to do, or, at least, what an affection he has to well-doing. Most men will talk a great deal of their charity, generosity, hospitality, and piety, will sound a trumpet to themselves, as the Pharisees, and what little goodness they have will proclaim it and make a mighty matter of it. 2. But it is hard to find those that really are kind and liberal, that have done and will do more than either they speak of or care to hear spoken of, that will be true friends in a strait; such a one as one may trust to is like a black swan.
⁷ The just man walketh in his integrity: his children are blessed after him.
It is here observed to the honour of a good man, 1. That he does well for himself. He has a certain rule, which with an even steady hand he governs himself by: He walks in his integrity; he keeps good conscience, and he has the comfort of it, for it is his rejoicing. He is not liable to those uneasinesses, either in contriving what he shall do or reflecting on what he has done, which those are liable to that walk in deceit. 2. That he does well for his family: His children are blessed after him, and fare the better for his sake. God has mercy in store for the seed of the faithful.
⁸ A king that sitteth in the throne of judgment scattereth away all evil with his eyes.
Here is, 1. The character of a good governor: He is a king that deserves to be called so who sits in the throne, not as a throne of honour, to take his ease, and take state upon him, and oblige men to keep their distance, but as a throne of judgment, that he may do justice, give redress to the injured and punish the injurious, who makes his business his delight and loves no pleasure comparably to it, who does not devolve the whole care and trouble upon others, but takes cognizance of affairs himself and sees with his own eyes as much as may be, 1Ki 10:9. 2. The happy effect of a good government. The presence of the prince goes far towards the putting of wickedness out of countenance; if he inspect his affairs himself, those that are employed under him will be kept in awe and restrained from doing wrong. If great men be good men, and will use their power as they may and ought, what good may they do and what evil may they prevent!
⁹ Who can say, I have made my heart clean, I am pure from my sin?
This question is not only a challenge to any man in the world to prove himself sinless, whatever he pretends, but a lamentation of the corruption of mankind, even that which remains in the best. Alas! Who can say, "I am sinless?" Observe, 1. Who the persons are that are excluded from these pretensions—all, one as well as another. Here, in this imperfect state, no person whatsoever can pretend to be without sin. Adam could say so in innocency, and saints can say so in heaven, but none in this life. Those that think themselves as good as they should be cannot, nay, and those that are really good will not, dare not, say this. 2. What the pretension is that is excluded. We cannot say, We have made our hearts clean. Though we can say, through grace, "We are cleaner than we have been," yet we cannot say, "We are clean and pure from all remainders of sin." Or, though we are clean from the gross acts of sin, yet we cannot say, "Our hearts are clean." Or, though we are washed and cleansed, yet we cannot say, "We ourselves made our own hearts clean;" it was the work of the Spirit. Or, though we are pure from the sins of many others, yet we cannot say, "We are pure from our sin, the sin that easily besets us, the body of death which Paul complained of," Ro 7:24.
¹⁰ Divers weights, and divers measures, both of them are alike abomination to the LORD.
See here, 1. The various arts of deceiving that men have, all which evils the love of money is the root of. In paying and receiving money, which was then commonly done by the scale, they had divers weights, an under-weight for what they paid and an over-weight for what they received; in delivering out and taking in goods they had divers measures, a scanty measure to sell by and a large measure to buy by. This was done wrong with plot and contrivance, and under colour of doing right. Under these is included all manner of fraud and deceit in commerce and trade. 2. The displeasure of God against them. Whether they be about the money or the goods, in the buyer or in the seller, they are all alike an abomination to the Lord. He will not prosper the trade that is thus driven, nor bless what is thus got. He hates those that thus break the common faith by which justice is maintained, and will be the avenger of all such.
¹¹ Even a child is known by his doings, whether his work be pure, and whether it be right.
The tree is known by its fruits, a man by his doings, even a young tree by its first fruits, a child by his childish things, whether his work be clean only, appearing good (the word is used Pr 16:2), or whether it be right, that is, really good. This intimates, 1. That children will discover themselves. One may soon see what their temper is, and which way their inclination leads them, according as their constitution is. Children have not learned the art of dissembling and concealing their bent as grown people have. 2. That parents should observe their children, that they may discover their disposition and genius, and both manage and dispose of them accordingly, drive the nail that will go and draw out that which goes amiss. Wisdom is herein profitable to direct.
¹² The hearing ear, and the seeing eye, the LORD hath made even both of them.
Note, 1. God is the God of nature, and all the powers and faculties of nature are derived from him and depend upon him, and therefore are to be employed for him. It was he that formed the eye and planted the ear (Ps 94:9), and the structure of both is admirable; and it is he that preserves to us the use of both; to his providence we owe it that our eyes are seeing eyes and our ears hearing ears. Hearing and seeing are the learning senses, and must particularly own God's goodness in them. 2. God is the God of grace. It is he that gives the ear that hears God's voice, the eye that sees his beauty, for it is he that opens the understanding.
¹³ Love not sleep, lest thou come to poverty; open thine eyes, and thou shalt be satisfied with bread.
Note, 1. Those that indulge themselves in their ease may expect to want necessaries, which should have been gotten by honest labour. "Therefore, though thou must sleep (nature requires it), yet love not sleep, as those do that hate business. Love not sleep for its own sake, but only as it fits for further work. Love not much sleep, but rather grudge the time that is spent in it, and wish thou couldst live without it, that thou mightest always be employed in some good exercise." We must allow it to our bodies as men allow it to their servants, because they cannot help it and otherwise they shall have no good of them. Those that love sleep are likely to come to poverty, not only because they lose the time they spend in excess of sleep, but because they contract a listless careless disposition, and are still half asleep, never well awake. 2. Those that stir up themselves to their business may expect to have conveniences: "Open thy eyes, awake and shake off sleep, see how far in the day it is, how thy work wants thee, and how busy others are about thee! And, when thou art awake, look up, look to thy advantages, and do not let slip thy opportunities; apply thy mind closely to thy business and be in care about it. It is the easy condition of a great advantage: Open thy eyes and thou shalt be satisfied with bread; if thou dost not grow rich, yet though shalt have enough, and that is as good as a feast."
¹⁴ It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.
See here 1. What arts men use to get a good bargain and to buy cheap. They not only cheapen carelessly, as if they had no need, no mind for the commodity, when perhaps they cannot go without it (there may be prudence in that), but they vilify and run down that which yet they know to be of value; they cry, "It is naught, it is naught; it has this and the other fault, or perhaps may have; it is not good of the sort; and it is too dear; we can have better and cheaper elsewhere, or have bought better and cheaper." This is the common way of dealing; and after all, it may be, they know the contrary of what they affirm; but the buyer, who may think he has no other way of being even with the seller, does as extravagantly commend his goods and justify the price he sets on them, and so there is a fault on both sides; whereas the bargain would be made every jot as well if both buyer and seller would be modest and speak as they think. 2. What pride and pleasure men take in a good bargain when they have got it, though therein they contradict themselves, and own they dissembled when they were driving the bargain. When the buyer has beaten down the seller, who was content to lower his price rather than lose a customer (as many poor tradesmen are forced to do—small profit is better than none), then he goes his way, and boasts what excellent goods he has got at his own price, and takes it as an affront and a reflection upon his judgment if any body disparages his bargain. Perhaps he knew the worth of the good better than the seller himself did and knows how to get a great deal by them. See how apt men are to be pleased with their gettings and proud of their tricks; whereas a fraud and a lie are what a man ought to be ashamed of, though he have gained ever so much by them.
¹⁵ There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.
The lips of knowledge (a good understanding to guide the lips and a good elocution to diffuse the knowledge) are to be preferred far before gold, and pearl, and rubies; for, 1. They are more rare in themselves, more scarce and hard to be got. There is gold in many a man's pocket that has no grace in his heart. In Solomon's time there was plenty of gold (1Ki 10:21) and abundance of rubies; every body wore them; they were to be bought in every town. But wisdom is a rare thing, a precious jewel; few have it so as to do good with it, nor is it to be purchased of the merchants. 2. They are more enriching to us and more adorning. They make us rich towards God, rich in good works, 1Ti 2:9,10. Most people are fond of gold, and a ruby or two will not serve, they must have a multitude of them, a cabinet of jewels; but he that has the lips of knowledge despises these, because he knows and possesses better things.
¹⁶ Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
Two sorts of persons are here spoken of that are ruining their own estates, and will be beggars shortly, and therefore are not to be trusted with any good security:—1. Those that will be bound for any body that will ask them, that entangle themselves in rash suretiship to oblige their idle companions; they will break at last, nay, they cannot hold out long; these waste by wholesale. 2. Those that are in league with abandoned women, that treat them, and court them, and keep company with them. They will be beggars in a little time; never give them credit without good pledge. Strange women have strange ways of impoverishing men to enrich themselves.
¹⁷ Bread of deceit is sweet to a man; but afterwards his mouth shall be filled with gravel.
Note, 1. Sin may possibly be pleasant in the commission: Bread of deceit, wealth gotten by fraud, by lying and oppression, may be sweet to a man, and the more sweet for its being ill-gotten, such pleasure does the carnal mind take in the success of its wicked projects. All the pleasures and profits of sin are bread of deceit. They are stolen, for they are forbidden fruit; and they will deceive men, for they are not what they promise. For a time, however, they are rolled under the tongue as a sweet morsel, and the sinner blesses himself in them. But, 2. It will be bitter in reflection. Afterwards the sinner's mouth shall be filled with gravel. When his conscience is awakened, when he sees himself cheated, and becomes apprehensive of the wrath of God against him for his sin, how painful and uneasy then is the thought of it! The pleasures of sin are but for a season, and are succeeded with sorrow. Some nations have punished malefactors by mingling gravel with their bread.
¹⁸ Every purpose is established by counsel: and with good advice make war.
Note, 1. It is good in every thing to act with deliberation, and to consult with ourselves at least, and, in matters of moment, with our friends, too, before we determine, but especially to ask counsel of God, and beg direction from him, and observe the guidance of this eye. This is the way to have both our minds and our purposes established, and to succeed well in our affairs; whereas what is done hastily and with precipitation is repented of at leisure. Take time, and you will have done the sooner. Deliberandum est diu, quod statuendum est semel—A final decision should be preceded by mature deliberation. 2. It is especially our wisdom to be cautious in making war. Consider, and take advice, whether the war should be begun or no, whether it be just, whether it be prudent, whether we be a match for the enemy, and able to carry it on when it is too late to retreat (Lu 14:31); and, when it is begun, consider how and by what arts it may be prosecuted, for management is as necessary as courage. Going to law is a kind of going to war, and therefore must be done with good advice, Pr 25:8. The rule among the Romans was nec sequi bellum, nec fugere—neither to urge war nor yet to shun it.
¹⁹ He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.
Two sorts of people are dangerous to be conversed with:—1. Tale-bearers, though they are commonly flatterers, and by fair speeches insinuate themselves into men's acquaintance. Those are unprincipled people that go about carrying stories, that make mischief among neighbours and relations, that sow in the minds of people jealousies of their governors, of their ministers, and of one another, that reveal secrets which they are entrusted with or which by unfair means they come to the knowledge of, under pretence of guessing at men's thoughts and intentions, tell that of them which is really false. "Be not familiar with such; do not give them the hearing when they tell their tales and reveal secrets, for you may be sure that they will betray your secrets too and tell tales of you." 2. Flatterers, for they are commonly tale-bearers. If a man fawn upon you, compliment and commend you, suspect him to have some design upon you, and stand upon your guard; he would pick that out of you which will serve him to make a story of to somebody else to your prejudice; therefore meddle not with him that flatters with his lips. Those too dearly love, and too dearly buy, their own praise, that will put confidence in a man and trust him with a secret or business because he flatters them.
²⁰ Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness.
Here is, 1. An undutiful child become very wicked by degrees. He began with despising his father and mother, slighting their instructions, disobeying their commands, and raging at their rebukes, but at length he arrives at such a pitch of impudence and impiety as to curse them, to give them scurrilous and opprobrious language, and to wish mischief to those that were instruments of his being and have taken so much care and pains about him, and this in defiance of God and his law, which had made this a capital crime (Ex 21:17, Mt 15:4), and in violation of all the bonds of duty, natural affection, and gratitude. 2. An undutiful child become very miserable at last: His lamp shall be put out in obscure darkness; all his honour shall be laid in the dust, and he shall for ever lose his reputation. Let him never expect any peace or comfort in his own mind, no, nor to prosper in this world. His days shall be shortened, and the lamp of his life extinguished, according to the reverse of the promise of the fifth commandment. His family shall be cut off and his posterity be a curse to him. And it will be his eternal ruin; the lamp of his happiness shall be put out in the blackness of darkness (so the word is), even that which is for ever, Jude 1:13, Mt 22:13.
²¹ An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed.
Note, 1. It is possible that an estate may be suddenly raised. There are those that will be rich, by right or wrong, who make no conscience of what they say or do if they can but get money by it, who, when it is in their power, will cheat their own father, and who sordidly spare and hoard up what they get, grudging themselves and their families food convenient and thinking all lost but what they buy land with or put out to interest. By such ways as these a man may grow rich, may grow very rich, in a little time, at his first setting out. 2. An estate that is suddenly raised is often as suddenly ruined. It was raised hastily, but, not being raised honestly, it proves soon ripe and soon rotten: The end thereof shall not be blessed of God, and, if he do not bless it, it can neither be comfortable nor of any continuance; so that he who got it at the end will be a fool. He had better have taken time and built firmly.
²² Say not thou, I will recompense evil; but wait on the LORD, and he shall save thee.
Those that live in this world must expect to have injuries done them, affronts given them, and trouble wrongfully created them, for we dwell among briers. Now here we are told what to do when we have wrong done us. 1. We must not avenge ourselves, no, nor so much as think of revenge, or design it: "Say not thou, no, not in thy heart, I will recompense evil for evil. Do not please thyself with the thought that some time or other thou shalt have an opportunity of being quits with him. Do not wish revenge, or hope for it, much less resolve upon it, no, not when the injury is fresh and the resentment of it most deep. Never say that thou wilt do a thing which thou canst not in faith pray to God to assist thee in, and that thou canst not do in mediating revenge." 2. We must refer ourselves to God, and leave it to him to plead our cause, to maintain our right, and reckon with those that do us wrong in such a way and manner as he thinks fit and in his own due time: "Wait on the Lord, and attend his pleasure, acquiesce in his will, and he does not say that he will punish him that has injured thee (instead of desiring that thou must forgive him and pray for him), but he will save thee, and that is enough. He will protect thee, so that thy passing by one injury shall not (as is commonly feared) expose thee to another; nay, he will recompense good to thee, to balance thy trouble and encourage thy patience," as David hoped, when Shimei cursed him, 2Sa 16:12.
²³ Divers weights are an abomination unto the LORD; and a false balance is not good.
This is to the same purport with what was said Pr 20:20. 1. It is here repeated, because it is a sin that God doubly hates (as lying, which is of the same nature with this sin, is mentioned twice among the seven things that God hates, Pr 6:17,19), and because it was probably a sin very much practised at that time in Israel, and therefore made light of as if there were no harm in it, under pretence that, being commonly used, there was no trading without it. 2. It is here added, A false balance is not good, to intimate that it is not only abominable to God, but unprofitable to the sinner himself; there is really no good to be got by it, no, not a good bargain, for a bargain made by fraud will prove a losing bargain in the end.
²⁴ Man's goings are of the LORD; how can a man then understand his own way?
We are here taught that in all our affairs, 1. We have a necessary and constant dependence upon God. All our natural actions depend upon his providence, all our spiritual actions upon his grace. The best man is no better than God makes him; and every creature is that to us which it is the will of God that it should be. Our enterprises succeed, not as we desire and design, but as God directs and disposes. The goings even of a strong man (so the word signifies) are of the Lord, for his strength is weakness without God, nor is the battle always to the strong. 2. We have no foresight of future events, and therefore know not how to forecast for them: How can a man understand his own way? How can he tell what will befal him, since God's counsels concerning him are secret, and therefore how can he of himself contrive what to do without divine direction? We so little understand our own way that we know not what is good for ourselves, and therefore we must make a virtue of necessity, and commit our way unto the Lord, in whose hand it is, follow the guidance and submit to the disposal of Providence.
²⁵ It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.
Two things, by which God is greatly affronted, men are here said to be ensnared by, and entangled not only in guilt, but in trouble and ruin at length:—1. Sacrilege, men's alienating holy things and converting them to their own use, which is here called devouring them. What is devoted in any way to the service and honour of God, for the support of religion and divine worship or the relief of the poor, ought to be conscientiously preserved to the purposes designed; and those that directly or indirectly embezzle it, or defeat the purpose for which it was given, will have a great deal to answer for. Will a man rob God in tithes and offerings? Mal 3:8. Those that hurry over religious offices (their praying and preaching) and huddle them up in haste, as being impatient to get done, may be said to devour that which is holy. 2. Covenant-breaking. It is a snare to a man, after he has made vows to God, to enquire how he may evade them or get dispensed with, and to contrive excuses for the violating of them. If the matter of them was doubtful, and the expressions were ambiguous, that was his fault; he should have made them with more caution and consideration, for it will involve his conscience (if it be tender) in great perplexities, if he be to enquire concerning them afterwards (Ec 5:6); for, when we have opened our mouth to the Lord, it is too late to think of going back, Ac 5:4.
²⁶ A wise king scattereth the wicked, and bringeth the wheel over them.
See here, 1. What is the business of magistrates. They are to be a terror to evil-doers. They must scatter the wicked, who are linked in confederacies to assist and embolden one another in doing mischief; and there is no doing this but by bringing the wheel over them, that is, putting the laws in execution against them, crushing their power and quashing their projects. Severity must sometimes be used to rid the country of those that are openly vicious and mischievous, debauched and debauching. 2. What is the qualification of magistrates, which is necessary in order to do this. They have need to be both pious and prudent, for it is the wise king, who is both religious and discreet, that is likely to effect the suppression of vice and reformation of manners.
²⁷ The spirit of man is the candle of the LORD, searching all the inward parts of the belly.
We have here the dignity of the soul, the great soul of man, that light which lighteth every man. 1. It is a divine light; it is the candle of the Lord, a candle of his lighting, for it is the inspiration of the Almighty that gives us understanding. He forms the spirit of man within him. It is after the image of God that man is created in knowledge. Conscience, that noble faculty, is God's deputy in the soul; it is a candle not only lighted by him, but lighted for him. The Father of spirits is therefore called the Father of lights. 2. It is a discovering light. By the help of reason we come to know men, to judge of their characters, and dive into their designs; by the help of conscience we come to know ourselves. The spirit of a man has a self-consciousness (1Co 2:11); it searches into the dispositions and affections of the soul, praises what is good, condemns what is otherwise, and judges of the thoughts and intents of the heart. This is the office, this the power, of conscience, which we are therefore concerned to get rightly informed and to keep void of offence.
²⁸ Mercy and truth preserve the king: and his throne is upholden by mercy.
Here we have, 1. The virtues of a good king. Those are mercy and truth, especially mercy, for that is mentioned twice here. He must be strictly faithful to his word, must be sincere, and abhor all dissimulation, must religiously discharge all the trusts reposed in him, must support and countenance truth. He must likewise rule with clemency, and by all acts of compassion gain the affections of his people. Mercy and truth are the glories of God's throne, and kings are called gods. 2. The advantages he gains thereby. These virtues will preserve his person and support his government, will make him easy and safe, beloved by his own people and feared by his enemies, if it be possible that he should have any.
²⁹ The glory of young men is their strength: and the beauty of old men is the gray head.
This shows that both young and old have their advantages, and therefore must each of them be, according to their capacities, serviceable to the public, and neither of them despise nor envy the other. 1. Let not old people despise the young, for they are strong and fit for action, able to go through business and break through difficulties, which the aged and weak cannot grapple with. The glory of young men is their strength, provided they use it well (in the service of God and their country, not of their lusts), and that they be not proud of it nor trust to it. 2. Let not young people despise the old, for they are grave, and fit for counsel, and, though they have not the strength that young men have, yet they have more wisdom and experience. Juniores ad labores, seniores ad honores—Labour is for the young, honour for the aged. God has put honour upon the old man; for his gray head is his beauty. See Da 7:9.
³⁰ The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.
Note, 1. Many need severe rebukes. Some children are so obstinate that their parents can do no good with them without sharp correction; some criminals must feel the rigour of the law and public justice; gentle methods will not work upon them; they must be beaten black and blue. And the wise God sees that his own children sometimes need very sharp afflictions. 2. Severe rebukes sometimes do a great deal of good, as corrosives contribute to the cure of a wound, eating out the proud flesh. The rod drives out even that foolishness which was bound up in the heart, and cleanses away the evil there. 3. Frequently those that most need severe rebukes can worse bear them. Such is the corruption of nature that men are as loth to be rebuked sharply for their sins as to be beaten till their bones ache. Correction is grievous to him that forsakes the way, and yet it is good for him, Heb 12:11.
杂言箴语
此处有：第一，醉酒之祸：酒能使人亵慢，浓酒使人喧嚷。它对罪人自身便是如此：它戏弄他，使他成为愚人，向他应许那它永不能给的满足。它起初向他微笑，但终久咬他如蛇。回想起来，它在他良心里喧嚷。它在身体里发作，使体液沸腾翻搅。酒一进去，机智就出来，于是那人便照其本性，或如愚人般亵慢，或如疯子般喧嚷。醉酒自命为合群之事，反使人不宜与人交往，因它使人言语污秽、性情暴烈（箴 23:29）。第二，由此易于推知醉酒者的愚妄。那因酒错误、明知其后果却仍任凭自己陷入此罪的人，就无智慧；他显明自己对事理毫无正确的判断与思量，不仅如此，更使自己无从得着智慧；因为这是一种使人昏昧、夺人心智的罪。醉酒者是愚人，并且极可能一直是愚人。
请看此处：第一，君王何等可畏，他们对所恼怒之人施下何等的惊吓。他们的威吓（尤其当他们专权、以己意为律法之时，他们藉此使子民敬畏），如同狮子吼叫，狮子对其所掠食之物极其可畏，使之颤抖而不得逃脱。那些以智慧与慈爱治国的君王，治理便如神自己，带着祂的形象；但那些单凭威吓、以高压手段统治的君王，不过如林中狮子，凭其兽性的权力施行统治。让他们恨，只要他们惧怕。第二，那些与君王争闹、向他发怒、因而惹动他怒的人，何等不智。他们是自害己命。何况那些惹动万王之王发怒的人，岂不更是如此。无人能惹我而不受罚。
这是为要纠正人对纷争的错谬看法。第一，人以为参与争闹是他们的智慧；其实这是最大的愚妄。那急于因受冒犯而动怒、在荣誉与权利的每一细节上斤斤计较、一分一毫都不肯相让、对人人发号施令、强加己意的人，自以为是智慧人；然而这样好管闲事的人乃是愚人，并给自己制造许多本不必有的烦恼。第二，人陷入争闹之时，以为退让、放下武器是他们的羞耻；其实远离纷争乃是人的尊荣——撤回诉讼、放弃争端、饶恕亏负、与曾失和的人重归于好，乃是尊荣。一个智慧人、一个有气量的人，藉着远离纷争、退让、俯就、为和睦而舍弃自己正当的要求，来显明自己对己心的掌管，这才是他的尊荣，正如亚伯拉罕这位更高尚的人所行（创 13:8）。
请看此处懒惰与贪图安逸之恶。第一，它拦阻人去行最要紧的事务，使人不在当耕当种的时节耕种：懒惰人有田可耕、也有耕作之力；他能耕，却不肯耕；他总有借口推托，但真正的缘由是天气寒冷。耕种之时虽不在隆冬，却在冬之初界，那时他便以为外出太冷了。那些在本业之事上连耕作这点小小劳苦都不肯忍受、连一阵寒风这点小小艰难都不肯承担的人，实在懒惰得可耻。许多人在心灵之事上也是如此漫不经心；一点微不足道的难处，便能将他们从最要紧的本分上吓退；但好兵丁必须忍受艰苦。第二，它由此夺去人最必需的供应：那些不肯耕种的人，不能指望收割；因此当殷勤人欢欢喜喜地把禾捆收回家时，他们却必惊惶地讨饭。那不肯忍受耕作之劳的人，必须忍受讨饭之辱。他们必讨饭，却一无所得；甚至在大有出产之时也是如此。周济懒惰人虽可算为善行，但人按公义不周济他们，也未为不可；他们活该被撇下挨饿。那些不肯在器皿里预备油的，在新郎来时讨油，却遭了拒绝。
人的智慧在此被说为对他有用，可用以探测他人、洞悉他人，第一，为要认识他们。人的谋略与图谋虽被他们何等谨慎地隐藏，以致如深水般不可测度，然而总有人能藉狡黠的诱导与看似无关的探问，将他们已行的与所图的一并套问出来。因此那要守口如瓶的人，不但要立定心志，更要时刻提防。第二，为要从他们得着知识。有些人极能、也极宜出谋献策，有剖析毫厘、击中难处之要害、切中肯綮的卓越才干，却谦逊内敛、不善表达；他们里头满有所蕴，却难于流露。在这种情形下，明哲人才能将它汲引出来，如同从器皿中倒出酒来。我们之所以失去本可从智慧人交谈中得着的益处，正因缺乏善于发问的本领。
请注意：第一，要找到自称仁慈慷慨的人是容易的。许多人称自己为仁慈之人，夸耀自己曾行了什么善、又打算行什么善，或至少夸耀自己何等乐善。多数人必大谈自己的施济、慷慨、好客与敬虔，如法利赛人一般为自己吹号，把自己仅有的一点善行宣扬出来、当作一件了不得的大事。第二，但要找到真正仁慈慷慨、所行所愿都过于其所言、或过于他们乐意被人提及的人，要找到在患难中作真朋友、可信可靠如黑天鹅般稀有的人，却是难的。
此处指出义人的尊荣：第一，他善待自己。他有确定的准则，以平稳坚定之手用以约束自己：他行在自己的纯正中；他持守美好的良心，并从中得着安慰，因这是他所夸耀的。他不像那些行事诡诈的人，既不在谋算当行之事时、也不在回想已行之事时陷于不安。第二，他善待自己的家：他的子孙是有福的，因他得益。神为信实人的后裔存留怜悯。
此处有：第一，好治理者的写照：那配称为王的人，他坐在宝座上，并非将之当作尊荣的座位，以图安逸、自抬身价、使人退避三舍，乃是将之当作审判的座位，好施行公义、为受屈者伸冤、惩治行恶者；他以本职为乐、爱之胜于其他一切享乐；他不将全部的操劳与重担都委于他人，乃是亲自审理政务、尽可能亲眼察看（王上 10:9）。第二，好政府的美好果效。君王亲临，便大大使邪恶无地自容；他若亲自监察政务，受他管辖的人便被慑服、不敢行恶。大人物若是良善之人、又肯善用应有之权柄，他们能行何等大的善、又能拦阻何等大的恶！
这问句不但是向世上任何人发出的挑战，要他证明自己无罪（无论他如何自夸），更是对人类、甚至对最优秀之人里头所存败坏的哀叹。唉！谁能说“我无罪”？请注意：第一，哪些人被排除于此夸口之外——所有人，无一例外。在此今世的不完全境况中，无人能自称无罪。亚当在无罪之中能如此说，圣徒在天上能如此说，但今生无人能。那些自以为已足够良善的人不能说，并且那些确实良善的人也不肯、也不敢如此说。第二，被排除的是什么样的自夸。我们不能说，我们已洁净了自己的心。我们虽能藉恩典说“我们比从前更洁净了”，却不能说“我们已洁净、脱净了一切残存的罪”。或者，我们虽脱离了罪的明显外显之举，却不能说“我们的心已洁净”。或者，我们虽被洗净、被洁净，却不能说“是我们自己洁净了自己的心”；那原是圣灵的工作。或者，我们虽脱离了别人许多的罪，却不能说“我们已脱净了我们自己的罪，那容易缠累我们的罪、保罗所抱怨的取死的身体”（罗 7:24）。
请看此处：第一，人有种种欺骗的伎俩，凡此诸恶皆以贪财为根。在收付银钱时（那时通常用天平称量），他们有两样的法码，付出时用轻的，收进时用重的；在交付与收受货物时，他们有两样的升斗，卖出时用小的，买入时用大的。这一切都是蓄意预谋、却又假托公平而行的不义。一切买卖交易中的欺诈诡计，皆包含其中。第二，神对这些事的不悦。无论关乎银钱或货物、在买者或在卖者身上，它们都一样为耶和华所憎恶。祂必不使如此经营的生意亨通，也不赐福于如此得来之财。祂恨恶那些如此破坏公义所赖以维系之公共信用的人，并必为这一切事伸冤。
树凭果子认出，人凭行为认出，连幼树也凭初熟之果认出，孩童凭其稚拙之举认出，他的行为或是清洁而已、只是看似良善（此字亦用于 箴 16:2），或是正直、即真正良善。这暗示：第一，孩童必显露自己。人不难看出他们的性情如何、其倾向引他们朝向何处，因这与他们的天性相合。孩童尚未学会大人那种掩饰隐藏其倾向的本领。第二，父母当观察自己的孩子，好察知他们的性情与禀赋，从而相应地管理与安排他们，那合用的钉子便钉下去，那走偏的便拔出来。智慧在此有益，能引导人。
请注意：第一，神是自然界的神，自然界一切的能力与官能皆从祂而出、靠祂而立，因此都当为祂所用。是祂造眼、造耳（诗 94:9），二者的构造都奇妙可畏；又是祂为我们保守二者的功用；我们的眼能看、耳能听，全靠祂的护理。听与看乃是用以学习的官能，尤当为此承认神的良善。第二，神是恩典的神。是祂赐下那听神声音的耳、那见祂荣美的眼，因开人悟性的乃是祂。
请注意：第一，那些放纵自己于安逸的人，可料定必缺乏那本当藉诚实劳作得来的必需之物。“因此，你虽必须睡觉（这是天性所需），却不可贪睡，如那些厌恶劳作之人。不要为睡觉本身而贪睡，只当以它为预备更进一步工作之用。不要贪多睡，反当吝惜那耗费在过度睡眠上的光阴，巴不得能不需睡眠，好叫你常在某种美好的操练中。”我们当容自己的身体睡觉，正如人容自己的仆人歇息，因他们身不由己，否则便从他们得不着好处。那些贪睡的人极可能陷于贫穷，不但因虚耗了过度睡眠的光阴，更因养成了懒散疏忽的习性，常如半睡半醒、从不真正清醒。第二，那些奋起操持本业的人，可料定必得安适：“睁开你的眼，醒来、抖落睡意，看天色已多么晚了、你的工作多么需要你、你周围的人多么忙碌！你既醒了，便当抬眼，留心你的机会，不可让良机白白溜走；专心致志于你的事务、为之挂虑。这是大有益处的简易之条：睁开你的眼，你就吃饱；你纵不发财，却必有余足，那便如同筵席一般美好了。”
请看此处：第一，人用什么手段以谋得便宜、贱价买入。他们不但漫不经心地讨价还价，仿佛对那货物毫无所需、毫无所图（其实或许非有它不可，这或可算精明），更要贬低、抨击那他们明知有价值之物；他们说：“不好，不好；它有这样那样的毛病，或许有；这一类货色它算不得好；并且太贵了；我们在别处能买到更好更便宜的，或已买过更好更便宜的。”这是寻常的交易之道；说到底，他们或许明知所言与实情相反；但买者既以为别无他法可与卖者抗衡，便也照样夸饰自己的货物、为自己所定之价辩护，于是双方都有过失；其实，若买卖双方都肯谦实、言如其思，这桩买卖照样能成交，毫无两样。第二，人在谋得便宜之后，对一桩便宜买卖怀着何等的得意与喜乐，纵然他由此自相矛盾、承认自己在讨价还价时原是言不由衷。当买者把卖者杀了价（卖者宁可降价也不愿失一主顾，正如许多境况窘迫的小商贩不得不为之——薄利胜于无利），他便扬长而去，夸耀自己以自定之价买得何等上好的货物，并以人贬损他的便宜买卖为冒犯、为对其眼光的讥讽。他或许比卖者自己更识货之真价，又知如何藉此大获其利。请看人何等易于因自己的所得而自喜、因自己的伎俩而自夸；其实欺诈与谎言，无论藉之得利何等之多，原是人所当引以为耻的。
知识的嘴（即一颗引导口舌的良好悟性，与一种传扬知识的良好口才）远比金子、珍珠、红宝石更可贵；因为，第一，它们自身更为稀有，更难寻、更难得。许多人袋里有金子，心里却无恩典。在所罗门的时候，金子甚多（王上 10:21），红宝石也甚多，人人都佩戴它们，在各城各镇都可买到。但智慧却是稀有之物、是贵重的珍宝；少有人拥有它而能行善、它也不是商人那里可购得的。第二，它们更使我们富足、更使我们尊贵。它们使我们在神面前富足、在善行上富足（提前 2:9,10）。多数人迷恋金子，一两颗红宝石尚不足意，他们必要许多，要一柜的珍宝；但那有知识之嘴的人却藐视这些，因他既认识又拥有更美之物。
此处所论的有两种人，他们正在败坏自己的家业、不久必沦为乞丐，因此一切美物都不可托付他们：第一，那些肯为任何来求之人作保的人，他们为讨好闲荡同伴而陷入轻率的担保之中；他们终必破产，不，他们撑不了多久；这等人是大批地虚耗家产。第二，那些与堕落女子结交的人，他们款待她们、向她们献殷勤、与她们厮混。这等人不久必成乞丐；非有可靠的抵押，断不要给他们赊借。淫妇有种种使人贫穷、自肥己身的诡道。
请注意：第一，罪在犯下之时或许果真甘美：虚谎而得的食物，即藉欺诈、谎言与欺压所得的财物，对人或许甘甜，并且因其为不义之财而愈发甘甜，肉体的心思在其邪恶图谋的得逞中正是如此取乐。罪一切的欢娱与利益都是虚谎而得的食物。它们是偷来的，因它们是禁果；它们必欺骗人，因它们并不如其所应许的。然而它们暂时被含在舌下如甘美的一口，罪人因之自庆。但，第二，回想起来它必变为苦涩。后来罪人的口必充满尘沙。当他的良心被唤醒、看清自己被欺骗、又惧怕神为其罪向他发的忿怒，那时回想此事是何等痛苦不安！罪中之乐不过暂时，随之而来的便是愁苦。有些邦国曾以尘沙拌入恶人的食物作为刑罚。
请注意：第一，凡事三思而后行、至少与自己商议，并在要紧之事上也与朋友商议，然后再作决定，这总是好的，尤其当求问神、向祂祈求引导，并留心祂目光的指引。这是使我们的心思与计划得以立定、并使我们诸事顺利的途径；反之，凡仓促草率所行之事，必从容懊悔。从容着手，反倒更快成事。*当作终局之断者，须先有成熟之思量。*第二，在开战之事上谨慎，尤为我们的智慧。当思量、当求教，看这仗当不当开、是否正义、是否明智、我们是否敌得过仇敌、能否在欲退已晚之时支撑战局（路 14:31）；战既开了，又当思量当用何等谋略推进，因为运筹与勇气同样必要。打官司有如打仗，因此也须凭好的智谋而行（箴 25:8）。罗马人的准则是：既不催战，亦不避战。
有两种人，与之交往是危险的：第一，传舌的人，他们通常是谄媚者，藉花言巧语博取人的相识。这等人是无原则之徒，到处搬弄是非，在邻舍与亲属间制造祸患，在民众心中撒下对官长、对牧者、对彼此的猜忌，泄漏受托的、或藉不正当手段得知的密事，又假托揣度人的心思意念，把实属虚假之事栽到人身上。“不要与这等人亲近；他们讲述其故事、泄漏密事时，不要听他们；你尽可确信，他们必也出卖你的密事、把你的闲话传扬出去。”第二，谄媚者，因他们通常就是传舌者。人若向你阿谀奉承、恭维称赞，你就当疑心他对你别有所图，并要时刻提防；他无非要从你身上套出些话来，好编成故事去对别人讲、损你的名誉；因此用嘴谄媚人的，不可与他结交。那些以致太爱、太贵买了自己虚名的人，才会因人奉承而信托他、将密事或要务交付他。
此处有：第一，一个悖逆的儿女渐渐变得极其邪恶。他起初藐视父母、轻看他们的训诲、违背他们的命令、对他们的责备暴跳如雷，但终于到了一个无耻悖逆的地步，竟咒骂他们，对他们恶言相向、辱骂相加，并愿祸患临到那赐他生命、又为他费尽心力照管的人；这乃是公然蔑视神与祂的律法（律法已定此为死罪——出 21:17，太 15:4），并违背一切本分、亲情与感恩之约束。第二，一个悖逆的儿女终于变得极其凄惨：他的灯必灭在漆黑的暗中；他一切的尊荣都必埋于尘土，他必永远丧失名誉。让他永不指望心中有平安或安慰，也不指望在世亨通。他的年日必被缩短，他生命的灯必被熄灭，与第五诫的应许恰成反面。他的家必被剪除，他的后裔必成为他的咒诅。这必成为他永远的败亡；他幸福的灯必灭在黑暗里（原文如此），甚至是那永远的黑暗（犹 13，太 22:13）。
请注意：第一，家业有可能骤然兴起。有些人，不论合法不合法，必要发财，凡能藉以谋利之事，无论言行都全无良心；当力所能及时，他们连自己的父亲也欺骗；他们吝啬地积攒所得，自己与家人都舍不得享用必需的饮食，把一切都看作损失，惟独买地或放债不算。藉这等途径，人在起步之初、在短时间内可发财，可发大财。第二，骤然兴起的家业，常常也照样骤然败亡。它兴起得仓促，却因兴起得不诚实，便证明是速熟速烂：它终久却不为神所赐福，神若不赐福，它便既不能带来安慰，也不能长久存留；以致那在终局得着它的人，反成了愚人。他若肯从容着手、稳固建造，倒还好些。
凡活在这世上的人，都当料定必有人加害于他、冒犯于他，并无故给他制造麻烦，因我们是住在荆棘之中。如今此处教导我们，当人亏负我们时该当如何。第一，我们不可为自己伸冤，连报复的念头也不可起、报复的图谋也不可定：“你不要说，连心里也不要说，我要以恶报恶。不要以那总有一日得着机会与他算账的念头自慰。不要愿望报复、指望报复，更不要决意报复，纵然亏负是新近的、那愤恨最为切肤之时也不可。凡你不能凭信心祈求神帮助你去行之事，断不要说你要去行；而在图谋报复一事上，你是不能祈求神帮助的。”第二，我们当将自己交托给神，让祂为我们伸冤、维护我们的权益，并照祂所看为合宜的方式与时候，与那些亏负我们的人算账：“要等候耶和华，安候祂的美意、顺服祂的旨意，祂虽未说必惩罚那亏负你的人（反要你饶恕他、为他祷告），却说祂必拯救你，这便足够了。祂必保护你，使你这一次的忍让不致（如人通常所惧怕的）招来另一次的亏负；不，祂反要以善报你，以平衡你的患难、坚固你的忍耐”，正如大卫在示每咒骂他时所盼望的（撒下 16:12）。
这与 箴 20:10 所言同一旨趣。第一，此处重提，乃因这是神加倍恨恶的罪（说谎与此罪性质相同，在神所恨恶的七样事中也被两度提及——箴 6:17,19），又因这罪在以色列中或许行得极多，以致被人看得轻忽，仿佛于此毫无不妥，托词说既人人通用，则离了它便无从经商。第二，此处又加上诡诈的天平也为不善，是要指明它不但为神所憎恶，更对罪人自身毫无益处；藉它实在得不着丝毫好处，连一桩好买卖也得不着，因藉欺诈所成的买卖，终久必证明是赔本的买卖。
此处教导我们，在我们一切的事上，第一，我们对神有必然且恒常的倚赖。我们一切的自然之举皆赖祂的护理，我们一切的属灵之举皆赖祂的恩典。最优秀的人，也不过是神所造成的那等人；万物之于我们如何，正照神的旨意所定。我们所图之事的成就，并非如我们所愿所谋，乃是照神所导所定。连强壮人的脚步（原文有此意）也为耶和华所定，因若无神，他的力量便是软弱，争战也未必属乎强壮的。第二，我们对将来之事毫无预见，因此不知如何为之筹划：*人岂能明白自己的路呢？*他岂能预知何事临到自己，既然神关乎他的旨意是隐秘的，那么他岂能凭自己谋算当行何事而不仗赖神的引导？我们对自己的路如此茫然，连什么于自己有益都不晓得，因此我们必须知难而顺，将自己的道路交托给那掌管它的耶和华，遵从护理的引导、顺服护理的安排。
此处说人被两样大大触犯神之事所缠累，不但陷入罪咎，更终于陷入患难与败亡：第一，亵渎圣物，即人将圣物挪用、归为己用，此处称之为吞吃。凡以任何方式分别归于神的事奉与尊荣、用以支持宗教崇拜或周济穷人之物，都当凭良心保守，归于所定的用途；凡直接或间接侵吞之、或破坏其奉献本旨的人，必有极多的账要交代。人岂可夺取神之物呢？你们在当纳的十分之一和当献的供物上夺取我的供物。（玛 3:8）那些草草了事地敷衍其敬虔本分（祷告与讲道）、因急于了结而匆匆带过的人，可说是吞吃了圣物。第二，背约。人许愿归神之后，却查问如何可逃避、或求宽免，并设法找借口违背所许之愿，这便是自陷网罗。所许之事若本属可疑、所用之言若含糊两可，那是他的过失；他本当更加谨慎、更加思量后才许愿，因为这必使他（若良心尚柔软）的良心陷入极大的困扰，叫他事后须为所许之愿查问（传 5:6）；因为我们既向耶和华开了口，便太迟了，不可再想反悔（徒 5:4）。
请看此处：第一，官长的本职。他们当使作恶的人惧怕。他们当簸散恶人——恶人彼此勾结、互相协助、互相壮胆行恶，官长须用碌碡滚轧他们，即向他们执行律法、粉碎他们的势力、挫败他们的图谋。有时必须用严厉的手段，使国中除去那些公然作恶、为害、堕落又败坏他人的人。第二，官长为行此事所必需的资格。他们既须敬虔又须明智，因为惟有那既敬虔又审慎的智慧之王，才有望成就罪恶的压制与风气的改良。
此处论到人的灵魂、人那伟大灵魂的尊贵，就是那照亮各人的光。第一，它是神圣之光；它是耶和华的灯，是祂所点的灯，因为全能者的气使我们有聪明。是祂在人里面造他的灵。人乃是按神的形象在知识上受造的。良心这尊贵的官能，乃是神在人灵魂中的代理；它是一盏灯，不但为祂所点，更是为祂而点。因此万灵之父被称为众光之父。第二，它是显明之光。藉理性之助，我们得以认识人、判断其品性、洞悉其图谋；藉良心之助，我们得以认识自己。人的灵有一种自知（林前 2:11）；它鉴察灵魂的性情与情感，称许良善的，定恶不善的，又审断人心中的思想与意念。这就是良心的职分、良心的权能，因此我们当切切留心使它得着正确的指教，并保守它常无亏损。
此处我们看见：第一，好王的美德。那便是仁慈与诚实，尤其是仁慈，因为此处两度提及仁慈。他当严守自己的诺言，当真诚无伪、痛恨一切虚假，当谨守一切所受的托付，当扶持眷顾真理。他又当以宽厚施治，藉一切怜悯之举赢得百姓的爱戴。仁慈与诚实乃是神宝座的荣光，而君王被称为神。第二，他由此所得的益处。这些美德必保全他的身位、扶持他的治理，使他安逸稳妥、为本国百姓所爱戴、为仇敌所畏惧——倘若他还可能有仇敌的话。
这表明少年与老年各有其长，因此各当按其本分尽力服务公众，彼此既不藐视、也不嫉妒。第一，老年人不可藐视少年人，因他们强壮、宜于行动，能担当事务、攻克老弱之人所不能应付的难处。少年人的荣耀乃是他们的强壮，只要他们善用之（用于事奉神与国家，而非用于私欲），又不以此自夸、不以此为靠。第二，少年人不可藐视老年人，因他们老成持重、宜于出谋；他们虽无少年人的强壮，却有更多的智慧与阅历。劳力归于年少，尊荣归于年长。神已将尊荣加于老年人；因他的白发乃是他的尊荣。参 但 7:9。
请注意：第一，许多人需要严厉的责备。有些孩童如此顽梗，父母非用厉害的责打便无从使他们向善；有些罪犯必须感受律法与公义的严苛，温和的方法对他们不起作用，他们必须被打得青一块紫一块。那智慧的神也看见，连祂自己的儿女有时也需极厉害的管教。第二，严厉的责备有时大有功效，正如腐蚀剂有助于伤口的医治，蚀去那增生的腐肉。鞭杖驱出那捆在心里的愚蒙，洁净那里的罪恶。第三，那些最需严厉责备的人，往往最难承受。人性之败坏如此，以致人怕被严责其罪，正如怕被打到骨头作痛一般。管教对那离弃正道的人是愁苦的，于他却是有益的（来 12:11）。