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Miscellaneous Maxims
英文原文
Miscellaneous Maxims
¹ The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.
Note, 1. Even the hearts of men are in God's hand, and not only their goings, as he had said, Pr 20:24. God can change men's minds, can, by a powerful insensible operation under their spirits, turn them from that which they seemed most intent upon, and incline them to that which they seemed most averse to, as the husbandman, by canals and gutters, turns the water through his grounds as he pleases, which does not alter the nature of the water, nor put any force upon it, any more than God's providence does upon the native freedom of man's will, but directs the course of it to serve his own purpose. 2. Even kings' hearts are so, notwithstanding their powers and prerogatives, as much as the hearts of common persons. The hearts of kings are unsearchable to us, much more unmanageable by us; as they have their arcana imperii—state secrets, so that they have great prerogatives of their crown; but the great God has them not only under his eye, but in his hand. Kings are what he makes them. Those that are most absolute are under God's government; he puts things into their hearts, Re 17:17, Ezr 7:27.
² Every way of a man is right in his own eyes: but the LORD pondereth the hearts.
Note, 1. We are all apt to be partial in judging of ourselves and our own actions, and to think too favourably of our own character, as if there was nothing amiss in it: Every way of a man, even his by-way, is right in his own eyes. The proud heart is very ingenious in putting a fair face upon a foul matter, and in making that appear right to itself which is far from being so, to stop the mouth of conscience. 2. We are sure that the judgment of God concerning us is according to truth. Whatever our judgment is concerning ourselves, the Lord ponders the heart. God looks at the heart, and judges of men according to that, of their actions according to their principles and intentions; and his judgment of that is as exact as ours is of that which we ponder most, and more so; he weighs it in an unerring balance, Pr 16:2.
³ To do justice and judgment is more acceptable to the LORD than sacrifice.
Here, 1. It is implied that many deceive themselves with a conceit that, if they offer sacrifice, that will excuse them from doing justice, and procure them a dispensation for their unrighteousness; and this makes their way seem right, Pr 21:2. We have fasted, Isa 58:3. I have peace-offerings with me, Pr 7:14. 2. It is plainly declared that living a good life (doing justly and loving mercy) is more pleasing to God than the most pompous and expensive instances of devotion. Sacrifices were of divine institution, and were acceptable to God if they were offered in faith and with repentance, otherwise not, Isa 1:11, etc. But even then moral duties were preferred before them (1Sa 15:22), which intimates that their excellency was not innate nor the obligation to them perpetual, Mic 6:6-8. Much of religion lies in doing judgment and justice from a principle of duty to God, contempt of the world, and love to our neighbour; and this is more pleasing to God than all burnt-offerings and sacrifices, Mk 12:33.
⁴ An high look, and a proud heart, and the plowing of the wicked, is sin.
This may be taken as showing us, 1. The marks of a wicked man. He that has a high look and a proud heart, that carries himself insolently and scornfully towards both God and man, and that is always ploughing and plotting, designing and devising some mischief or other, is indeed a wicked man. The light of the wicked is sin. Sin is the pride, the ambition, the glory and joy, and the business of wicked men. 2. The miseries of wicked man. His raised expectations, his high designs, and most elaborate contrivances and projects, are sin to him; he contracts guilt in them and so prepares trouble for himself. The very business of all wicked men, as well as their pleasure, is nothing but sin; so Bishop Patrick. They do all to serve their lusts, and have no regard to the glory of God in it, and therefore their ploughing is sin, and no marvel when their sacrificing is so, Pr 15:8.
⁵ The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want.
Here is, 1. The way to be rich. If we would live plentifully and comfortably in the world, we must be diligent in our business, and not shrink from the toil and trouble of it, but prosecute it closely, improving all advantages and opportunities for it, and doing what we do with all our might; yet we must not be hasty in it, nor hurry ourselves and others with it, but keep doing fair and softly, which, we say, goes far in a day. With diligence there must be contrivance. The thoughts of the diligent are as necessary as the hand of the diligent. Forecast is as good as work. Seest thou a man thus prudent and diligent? He will have enough to live on. 2. The way to be poor. Those that are hasty, that are rash and inconsiderate in their affairs, and will not take time to think, that are greedy of gain, by right or wrong, and make haste to be rich by unjust practices or unwise projects, are in the ready road to poverty. Their thoughts and contrivances, by which they hope to raise themselves, will ruin them.
⁶ The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death.
This shows the folly of those that hope to enrich themselves by dishonest practices, by oppressing and over-reaching those with whom they deal, by false-witness-bearing, or by fraudulent contracts, of those that make no scruples of lying when there is any thing to be got by it. They may perhaps heap up treasures by these means, that which they make their treasure; but, 1. They will not meet with the satisfaction they expect. It is a vanity tossed to and fro; it will be disappointment and vexation of spirit to them; they will not have the comfort of it, nor can they put any confidence in it, but will be perpetually uneasy. It will be tossed to and fro by their own consciences, and by the censures of men; let them expect to be in a constant hurry. 2. They will meet with destruction they do not expect. While they are seeking wealth by such unlawful practices they are really seeking death; they lay themselves open to the envy and ill-will of men by the treasures they get, and to the wrath and curse of God, by the lying tongue wherewith they get them, which he will make to fall upon themselves and sink them to hell.
⁷ The robbery of the wicked shall destroy them; because they refuse to do judgment.
See here, 1. The nature of injustice. Getting money by lying (Pr 21:6) is no better than downright robbery. Cheating is stealing; you might as well pick a man's pocket as impose upon him by a lie in making a bargain, which he had no fence against but by not believing you; and it will be no excuse from the guilt of robbery to say that he might choose whether he would believe you, for that is a debt we should owe to all men. 2. The cause of injustice. Men refuse to do judgment; they will not render to all their due, but withhold it, and omissions make way for commissions; they come at length to robbery itself. Those that refuse to do justice will choose to do wrong. 3. The effects of injustice; it will return upon the sinner's own head. The robbery of the wicked will terrify them (so some); their consciences will be filled with horror and amazement, will cut them, will saw them asunder (so others); it will destroy them here and for ever, therefore he had said (Pr 21:6), They seek death.
⁸ The way of man is froward and strange: but as for the pure, his work is right.
This shows that as men are so is their way. 1. Evil men have evil ways. If the man be froward, his way also is strange; and this is the way of most men, such is the general corruption of mankind. They have all gone aside (Ps 14:2,3); all flesh have perverted their way. But the froward man, the man of deceit, that acts by craft and trick in all he does, his way is strange, contrary to all the rules of honour and honesty. It is strange, for you know not where to find him nor when you have him; it is strange, for it is alienated from all good and estranges men from God and his favour. It is what he behold afar off, and so do all honest men. 2. Men that are pure are proved to be such by their work, for it is right, it is just and regular; and they are accepted of God and approved of men. The way of mankind in their apostasy is froward and strange; but as for the pure, those that by the grace of God are recovered out of that state, of which there is here and there one, their work is right, as Noah's was in the old world, Ge 7:1.
⁹ It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.
See here, 1. What a great affliction it is to a man to have a brawling scolding woman for his wife, who upon every occasion, and often upon no occasion, breaks out into a passion, and chides either him or those about her, is fretful to herself and furious to her children and servants, and, in both, vexatious to her husband. If a man has a wide house, spacious and pompous, this will embitter the comfort of it to him—a house of society (so the word is), in which a man may be sociable, and entertain his friends; this will make both him and his house unsociable, and unfit for enjoyments of true friendship. It makes a man ashamed of his choice and his management, and disturbs his company. 2. What many a man is forced to do under such an affliction. He cannot keep up his authority. He finds it to no purpose to contradict the most unreasonable passion, for it is unruly and rages so much the more; and his wisdom and grace will not suffer him to render railing for railing, nor his conjugal affection to use any severity, and therefore he finds it his best way to retire into a corner of the house-top, and sit alone there, out of the hearing of her clamour; and if he employ himself well there, as he may do, it is the wisest course he can take. Better do so than quit the house, and go into bad company, for diversion, as many, who, like Adam, make their wife's sin the excuse of their own.
¹⁰ The soul of the wicked desireth evil: his neighbour findeth no favour in his eyes.
See here the character of a very wicked man. 1. The strong inclination he has to do mischief. His very soul desires evil, desires that evil may be done and that he may have the pleasure, not only of seeing it, but of having a hand in it. The root of wickedness lies in the soul; the desire that men have to do evil, that is the lust which conceives and brings forth sin. 2. The strong aversion he has to do good: His neighbour, his friend, his nearest relation, finds no favour in his eyes, cannot gain from him the least kindness, though he be in the greatest need of it. And, when he is in the pursuit of the evil his heart is so much upon, he will spare no man that stands in his way; his next neighbour shall be used no better than a stranger, than an enemy.
¹¹ When the scorner is punished, the simple is made wise: and when the wise is instructed, he receiveth knowledge.
This we had before (Pr 19:25), and it shows that there are two ways by which the simple may be made wise:—1. By the punishments that are inflicted on those that are incorrigibly wicked. Let the law be executed upon a scorner, and even he that is simple will be awakened and alarmed by it, and will discern, more than he did, the evil of sin, and will take warning by it and take heed. 2. By the instructions that are given to those that are wise and willing to be taught: When the wise is instructed by the preaching of the word he (not only the wise himself, but the simple that stands by) receives knowledge. It is no injustice at all to take a good lesson to ourselves which was designed for another.
¹² The righteous man wisely considereth the house of the wicked: but God overthroweth the wicked for their wickedness.
1. As we read this verse, it shows why good men, when they come to understand things aright, will not envy the prosperity of evil-doers. When they see the house of the wicked, how full it is perhaps of all the good things of this life, they are tempted to envy; but when they wisely consider it, when they look upon it with an eye of faith, when they see God overthrowing the wicked for their wickedness, that there is a curse upon their habitation which will certainly be the ruin of it ere long, they see more reason to despise them, or pity them, than to fear or envy them. 2. Some give another sense of it: The righteous man (the judge or magistrate, that is entrusted with the execution of justice, and the preservation of public peace) examines the house of the wicked, searches it for arms or for stolen goods, makes a diligent enquiry concerning his family and the characters of those about him, that he may by his power overthrow the wicked for their wickedness and prevent their doing any further mischief, that he may fire the nests where the birds of prey are harboured or the unclean birds.
¹³ Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard.
Here we have the description and doom of an uncharitable man. 1. His description: He stops his ears at the cry of the poor, at the cry of their wants and miseries (he resolves to take no cognizance of them), at the cry of their requests and supplications—he resolves he will not so much as give them the hearing, turns them away from his door, and forbids them to come near him, or, if he cannot avoid hearing them, he will not need them, nor be moved by their complaints, no be prevailed with by their importunities; he shuts up the bowels of his compassion, and that is equivalent to the stopping of his ears, Ac 7:57. 2. His doom. He shall himself be reduced to straits, which will make him cry, and then he shall not be heard. Men will not hear him, but reward him as he has rewarded others. God will not hear him; for he that showed no mercy shall have judgment without mercy (Jam 2:13), and he that on earth denied a crumb of bread in hell was denied a drop of water. God will be deaf to the prayers of those who are deaf to the cries of the poor, which, if they be not heard by us, will be heard against us, Ex 22:23.
¹⁴ A gift in secret pacifieth anger: and a reward in the bosom strong wrath.
Here is, 1. The power that is commonly found to be in gifts. Nothing is more violent than anger. O the force of strong wrath! And yet a handsome present, prudently managed, will turn away some men's wrath when it seemed implacable, and disarm the keenest and most passionate resentments. Covetousness is commonly a master-sin and has the command of other lusts. Pecuniæ obediunt omnia—Money commands all things. Thus Jacob pacified Esau and Abigail David. 2. The policy that is commonly used in giving and receiving bribes. It must be a gift in secret and a reward in the bosom, for he that takes it would not be thought to covet it, nor known to receive it, nor would he willingly be beholden to him whom he has been offended with; but, if it be done privately, all is well. No man should be too open in giving any gift, nor boast of the presents he sends; but, if it be a bribe to pervert justice, that is so scandalous that those who are fond of it are ashamed of it.
¹⁵ It is joy to the just to do judgment: but destruction shall be to the workers of iniquity.
Note, 1. It is a pleasure and satisfaction to good men both to see justice administered by the government they live under, right taking place and iniquity suppressed, and also to practise it themselves, according as their sphere is. They not only do justice, but do it with pleasure, not only for fear of shame, but for love of virtue. 2. It is a terror to wicked men to see the laws put in execution against vice and profaneness. It is destruction to them; as it is also a vexation to them to be forced, either for the support of their credit or for fear of punishment, to do judgment themselves. Or, if we take it as we read it, the meaning is, There is true pleasure in the practice of religion, but certain destruction at the end of all vicious courses.
¹⁶ The man that wandereth out of the way of understanding shall remain in the congregation of the dead.
Here is, 1. The sinner upon his ramble: He wanders out of the way of understanding, and when once he has left that good way he wanders endlessly. The way of religion is the way of understanding; those that are not truly pious are not truly intelligent; those that wander out of this way break the hedge which God has set, and follow the conduct of the world and the flesh; and they go astray like lost sheep. 2. The sinner at his rest, or rather his ruin: He shall remain (quiescet—he shall rest, but not in pace—in peace) in the congregation of the giants, the sinners of the old world, that were swept away by the deluge; to that destruction the damnation of sinners is compared, as sometimes to the destruction of Sodom, when they are said to have their portion in fire and brimstone. Or in the congregation of the damned, that are under the power of the second death. There is a vast congregation of damned sinners, bound in bundles for the fire, and in that those shall remain, remain for ever, who are shut out from the congregation of the righteous. He that forsakes the way to heaven, if he return not to it, will certainly sink into the depths of hell.
¹⁷ He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich.
Here is an argument against a voluptuous luxurious life, taken from the ruin it brings upon men's temporal interests. Here is 1. The description of an epicure: He loves pleasure. God allows us to use the delights of sense soberly and temperately, wine to make glad the heart and put vigour into the spirits, and oil to make the face to shine and beautify the countenance; but he that loves these, that sets his heart upon them, covets them earnestly, is solicitous to have all the delights of sense wound up to the height of pleasurableness, is impatient of every thing that crosses him in his pleasures, relishes these as the best pleasures, and has his mouth by them put out of taste for spiritual delights, he is an epicure, 2Ti 3:4. 2. The punishment of an epicure in this world: He shall be a poor man; for the lusts of sensuality are not maintained but at great expense, and there are instances of those who want necessaries, and live upon alms, who once could not live without dainties and varieties. Many a beau becomes a beggar.
¹⁸ The wicked shall be a ransom for the righteous, and the transgressor for the upright.
This intimates, 1. What should be done by the justice of men: The wicked, that are the troublers of a land, ought to be punished, for the preventing and turning away of those national judgments which otherwise will be inflicted and in which even the righteous are many times involved. Thus when Achan was stoned he was a ransom for the camp of righteous Israel; and the seven sons of Saul, when they were hanged, were a ransom for the kingdom of righteous David. 2. What is often done by the providence of God: The righteous is delivered out of trouble, and the wicked comes in his stead, and so seems as if he were a ransom for him, Pr 11:8. God will rather leave many wicked people to be cut off than abandon his own people. I will give men for thee, Isa 43:3,4.
¹⁹ It is better to dwell in the wilderness, than with a contentious and an angry woman.
Note, 1. Unbridled passions embitter and spoil the comfort of all relations. A peevish angry wife makes her husband's life uneasy, to whom she should be a comfort and a meet help. Those cannot dwell in peace and happiness that cannot dwell in peace and love. Even those that are one flesh, if they be not withal one spirit, have no joy of their union. 2. It is better to have no company than bad company. The wife of thy covenant is thy companion, and yet, if she be peevish and provoking, it is better to dwell in a solitary wilderness, exposed to wind and weather, than in company with her. A man may better enjoy God and himself in a wilderness than among quarrelsome relations and neighbours. See Pr 21:9.
²⁰ There is treasure to be desired and oil in the dwelling of the wise; but a foolish man spendeth it up.
Note, 1. Those that are wise will increase what they have and live plentifully; their wisdom will teach them to proportion their expenses to their income and to lay up for hereafter; so that there is a treasure of things to be desired, and as much as needs be desired, a good stock of all things convenient, laid up in season, and particularly of oil, one of the staple commodities of Canaan, De 8:8. This is in the habitation, or cottage, of the wise; and it is better to have an old-fashioned house, and have it well furnished, than a fine modern one, with sorry housekeeping. God blesses the endeavors of the wise and then their houses are replenished. 2. Those that are foolish will misspend what they have upon their lusts, and so bring the stock they have to nothing. Those manage wretchedly that are in haste to spend what they had, but not in care which way to get more. Foolish children spend what their wise parents have laid up. One sinner destroys much good, as the prodigal son.
²¹ He that followeth after righteousness and mercy findeth life, righteousness, and honour.
See here, 1. What it is to make religion our business; it is to follow after righteousness and mercy, not to content ourselves with easy performances, but to do our duty with the utmost care and pains, as those that are pressing forward and in fear of coming short. We must both do justly and love mercy, and must proceed and persevere therein; and, though we cannot attain to perfection, yet it will be a comfort to us if we aim at it and follow after it. 2. What will be the advantage of doing so: Those that do follow after righteousness shall find righteousness; God will give them grace to do good, and they shall have the pleasure and comfort of doing it; those that make conscience of being just to others shall have the pleasure and comfort of doing it; those that make conscience of being just to others shall be justly dealt with by others and others shall be kind to them. The Jews followed after righteousness, and did not find it, because they sought amiss, Ro 9:31. Otherwise, Seek and you shall find, and with it shall find both life and honour, everlasting life and honour, the crown of righteousness.
²² A wise man scaleth the city of the mighty, and casteth down the strength of the confidence thereof.
Note, 1. Those that have power are apt to promise themselves great things from their power. The city of the mighty thinks itself impregnable, and therefore its strength is the confidence thereof, what it boasts of and trust in, bidding defiance to danger. 2. Those that have wisdom, though they are so modest as not to promise much, often perform great things, even against those that are so confident of their strength, by their wisdom. Good conduct will go far even against great force; and a stratagem, well managed, may effectually scale the city of the mighty and cast down the strength it had such a confidence in. A wise man will gain upon the affections of people and conquer them by strength of reason, which is a more noble conquest than that obtained by strength of arms. Those that understand their interest will willingly submit themselves to a wise and good man, and the strongest walls shall not hold out against him.
²³ Whoso keepeth his mouth and his tongue keepeth his soul from troubles.
Note, 1. It is our great concern to keep our souls from straits, being entangled in snares and perplexities, and disquieted with troubles, that we may preserve the possession and enjoyment of ourselves and that our souls may be in frame for the service of God. 2. Those that would keep their souls must keep a watch before the door of their lips, must keep the mouth by temperance, that no forbidden fruit go into it, no stolen waters, that nothing be eaten or drunk to excess; they must keep the tongue also, that no forbidden word go out of the door of the lips, no corrupt communication. By a constant watchfulness over our words we shall prevent abundance of mischiefs which an ungoverned tongue runs men into. Keep thy heart, and that will keep thy tongue from sin; keep thy tongue, and that will keep thy heart from trouble.
²⁴ Proud and haughty scorner is his name, who dealeth in proud wrath.
See here the mischief of pride and haughtiness. 1. It exposes men to sin; it makes them passionate, and kindles in them the fire of proud wrath. They are continually dealing in it, as if it were their trade to be angry, and they had nothing so much to do as to barter passions and exchange bitter words. Most of the wrath that inflames the spirits and societies of men is proud wrath. Men cannot bear the least slight, nor in any thing to be crossed or contradicted, but they are out of humour, nay, in a heat, immediately. It likewise makes them scornful when they are angry, very abusive with their tongues, insolent towards those above them and imperious towards all about them. Only by pride comes all this. 2. It exposes men to shame. They get a bad name by it, and every one calls them proud and haughty scorners, and therefore nobody cares for having any thing to do with them. If men would but consult their reputation a little and the credit of their profession, which suffers with it, they would not indulge their pride and passion as they do.
²⁵ The desire of the slothful killeth him; for his hands refuse to labour.
²⁶ He coveteth greedily all the day long: but the righteous giveth and spareth not.
Here we have, 1. The miseries of the slothful, whose hands refuse to labour in an honest calling, by which they might get an honest livelihood. They are as fit for labour as other men, and business offers itself, to which they might lay their hands and apply their minds, but they will not; herein they fondly think they do well for themselves, see Pr 26:16. Soul, take thy ease. But really they are enemies to themselves; for, besides that their slothfulness starves them, depriving them of their necessary supports, their desires at the same time stab them. Though their hands refuse to labour, their hearts cease not to covet riches, and pleasures, and honours, which yet cannot be obtained without labour. Their desires are impetuous and insatiable; they covet greedily all the day long, and cry, Give, give; they expect every body should do for them, though they will do nothing for themselves, much less for any body else. Now these desires kill them; they are a perpetual vexation to them, fret them to death, and perhaps put them upon such dangerous courses for the satisfying of their craving lusts as hasten them to an untimely end. Many that must have money with which to make provision for the flesh, and would not be at the pains to get it honestly, have turned highwaymen, and that has killed them. Those that are slothful in the affairs of their souls, and yet have desires towards that which would be the happiness of their souls, those desires kill them, will aggravate their condemnation and be witnesses against them that were convinced of the worth of spiritual blessings, but refused to be at the pains that were necessary to the obtaining of them. 2. The honours of the honest and diligent. The righteous and industrious have their desires satisfied, and enjoy not only that satisfaction, but the further satisfaction of doing good to others. The slothful are always craving and gaping to receive, but the righteous are always full and contriving to give; and it is more blessed to give than to receive. They give and spare not, give liberally and upbraid not; they give a portion to seven and also to eight, and do not spare for fear of wanting.
²⁷ The sacrifice of the wicked is abomination: how much more, when he bringeth it with a wicked mind?
Sacrifices were of divine institution; and when they were offered in faith, and with repentance and reformation, God was greatly honoured by them and well-pleased in them. But they were often not only unacceptable, but an abomination, to God, and he declared so, which was an indication both that they were not required for their own sakes and that there were better things, and for effectual, in reserve, when sacrifice and offering should be done away. They were an abomination, 1. When they were brought by wicked men, who did not, according to the true intent and meaning of sacrificing, repent of their sins, mortify their lusts, and amend their lives. Cain brought his offering. Even wicked men may be found in the external performances of religious worship. Many can freely give God their beasts, their lips, their knees, who would not give him their hearts; the Pharisees gave alms. But when the person is an abomination, as every wicked man is to God, the performance cannot but be so; even when he brings it diligently; so some read the latter part of the verse. Though their offerings are continually before God (Ps 50:8), yet they are an abomination to him. 2. Much more when they were brought with wicked minds, when their sacrifices were made, not only consistent with, but serviceable to, their wickedness, as Absalom's vow, Jezebel's fast, and the Pharisees' long prayers. When men make a show of devotion, that they may the more easily and effectually compass some covetous or malicious design, when holiness is pretended, but some wickedness intended, then especially the performance is an abomination, Isa 66:5.
²⁸ A false witness shall perish: but the man that heareth speaketh constantly.
Here is, 1. The doom of a false witness. He who, for favour to one side or malice to the other, gives in a false evidence, or makes an affidavit of that which he knows to be false, or at least does not know to be true, if it be discovered, his reputation will be ruined. A man may tell a lie perhaps in his haste; but he that gives a false testimony does it with deliberation and solemnity, and it cannot but be a presumptuous sin, and a forfeiture of man's credit. But, though he should not be discovered, he himself shall be ruined; the vengeance he imprecated upon himself, when he took the false oath, will come upon him. 2. The praise of him that is conscientious: He who hears (that is, obeys) the command of God, which is to speak every man truth with his neighbour, he who testifies nothing but what he has heard and knows to be true, speaks constantly (that is, consistently with himself); he is always in the same story; he speaks in finem—to the end; people will give credit to him and hear him out; he speaks unto victory; he carries the cause, which the false witness shall lose; he shall speak to eternity. What is true is true eternally. The lip of truth is established for ever.
²⁹ A wicked man hardeneth his face: but as for the upright, he directeth his way.
Here is, 1. The presumption and impudence of a wicked man: He hardens his face—brazens it, that he may not blush—steels it, that he may not tremble when he commits the greatest crimes; he bids defiance to the terrors of the law and the checks of his own conscience, the reproofs of the word and the rebukes of Providence; he will have his way and nothing shall hinder him, Isa 57:17. 2. The caution and circumspection of a good man: As for the upright, he does not say, What would I do? What have I a mind to? and that will I have; but, What should I do? What does God require of me? What is duty? What is prudence? What is for edification? And so he does not force his way, but direct his way by a safe and certain rule.
³⁰ There is no wisdom nor understanding nor counsel against the LORD.
³¹ The horse is prepared against the day of battle: but safety is of the LORD.
The designing busy part of mankind are directed, in all their counsels and undertakings, to have their eye to God, and to believe, 1. That there can be no success against God, and therefore they must never act in opposition to him, in contempt of his commands, or in contradiction to his counsels. Though they think they have wisdom, and understanding, and counsel, the best politics and politicians, on their side, yet, if it be against the Lord, it cannot prosper long; it shall not prevail at last. He that sits in heaven laughs at men's projects against him and his anointed, and will carry his point in spite of them, Ps 2:1-6. Those that fight against God are preparing shame and ruin for themselves; whoever make war with the Lamb, he will certainly overcome them, Re 17:14. 2. That there can be no success without God, and therefore they must never act but in dependence on him. Be the cause ever so good, and the patrons of it ever so strong, and wise, and faithful, and the means of carrying it on, and gaining the point, ever so probable, still they must acknowledge God and take him along with them. Means indeed are to be used; the horse must be prepared against the day of battle, and the foot too; they must be armed and disciplined. In Solomon's time even Israel's kings used horses in war, though they were forbidden to multiply them. But, after all, safety and salvation are of the Lord; he can save without armies, but armies cannot save without him; and therefore he must be sought to and trusted in for success, and when success is obtained he must have all the glory. When we are preparing for the day of battle our great concern must be to make God our friend and secure his favour.
杂集箴言
请注意，一、连人的心也在神手中，不单是他们的脚步，正如他先前所言，箴20:24。神能改变人的心意，藉着一种在他们心灵之上有力而不易察觉的运行，能使他们从看似最专注之事上转离，又使他们倾向于看似最厌恶之事，正如农夫藉着水渠沟壑，随己意将水引过田地，这既不改变水的本性，也不强加任何外力于其上，正如神的护理之于人意志的天赋自由，亦复如此，不过是引导其流向，以成就他自己的旨意。二、连君王的心也是如此，不论他们有何等权能与特权，与寻常人的心并无二致。君王的心难以测度，于我们更是难以驾驭；他们既有其治国密谋，故而享有冠冕的莫大特权；然而大能的神不但以眼目鉴察他们，更将他们握于手中。君王是他所造就的。即使是最专制者，也在神的治理之下；他将事放在他们心中，启17:17，拉7:27。
请注意，一、我们众人都易于偏私地评断自己与自己的行为，并过于宽厚地看待自己的品格，仿佛其中毫无不妥：人所行的，连他偏邪之道，在自己眼中都看为正。骄傲的心极善于为丑事披上美容，使那远非正直之事在自己看来显为正直，好堵住良心之口。二、我们确知神对我们的判断乃是照着真理。无论我们对自己有何判断，主衡量人心。神鉴察内心，照此判断人，照人的原则与意图判断人的行为；他对此的判断，比我们对最经心衡量之事的判断更为精确，而且更甚；他用毫无差错的天平衡量，箴16:2。
此处，一、暗示许多人自欺地以为，他们若献祭，便可借此免去行义之责，并为其不义换取宽免；这便使他们的道路看为正，箴21:2。我们禁食，赛58:3。我有平安祭，箴7:14。二、此处明明宣告，过良善的生活（行公义、好怜悯）比最铺张昂贵的虔诚之举更蒙神喜悦。祭物乃神所设立，若以信心、带着悔改而献，便蒙神悦纳，否则不然，赛1:11等。然而即便如此，道德的本分仍被置于其上（撒上15:22），这表明祭物的卓越既非内在固有，其约束力亦非永久长存，弥6:6-8。信仰的真谛大半在于：出于对神的本分、对世界的轻看、对邻舍的爱心，去行公平与公义；这比一切燔祭与祭物更蒙神喜悦，可12:33。
此节可视为向我们指明：一、恶人的标记。凡眼高心傲，对神对人皆傲慢轻蔑，且时常耕作图谋、设计策划某种祸事之人，实在是恶人。恶人的灯乃是罪。罪乃是恶人的骄傲、野心、荣耀与喜乐，也是其本业。二、恶人的悲惨。他高涨的期望、他崇高的图谋，以及他最费心的设计与筹划，于他都是罪；他在其中沾染罪咎，因而为自己预备祸患。一切恶人的本业，连同他们的逸乐，无非是罪；帕特里克主教如此说。他们所行一切都是为服事自己的私欲，在其中毫不顾念神的荣耀，故此他们耕种乃是罪，而当他们献祭也是如此，亦不足为奇，箴15:8。
此处有，一、致富之道。我们若要在世上丰足安舒地度日，就当殷勤办理本业，不退避其中的劳苦与烦扰，乃要紧紧推进，善用一切有益的优势与机会，凡所行的都尽心竭力；然而不可急躁，不可催逼自己与他人，乃要稳妥从容地行事，正如俗语所说，慢工出细活，一日可行甚远。殷勤之外还须有筹谋。殷勤人的筹划与殷勤人的手同样不可或缺。深谋远虑与勤劳并重。你见过这样既精明又殷勤的人吗？他必有充足的生计。二、致贫之道。凡急躁之人，在自己的事务上鲁莽轻率、不肯花时间思量，贪图利益、不择手段，藉着不义之行或不智之谋急于求富者，正走在通往贫穷的捷径上。他们指望藉以自肥的筹划与图谋，反要毁了他们。
此节显明那些指望藉不诚实手段发财之人的愚昧——他们藉着欺压、占交易对象的便宜、藉假见证或欺诈的契约图利，他们但凡有利可图便毫不顾忌地说谎。他们或许藉此手段堆积财宝，将其当作自己的财宝；然而，一、他们必得不着所盼望的满足。这是飘来飘去的虚空；于他们必成失望与心灵的烦扰；他们既不得享受其中的安慰，也不能寄托任何倚靠，反要永无宁日。这虚空必被他们自己的良心、并被众人的责难抛来抛去；只管让他们料定自己必终日惶惶。二、他们必遭遇所意想不到的毁灭。当他们藉这等不法之行寻求财富之时，实在是寻死；他们因所得的财宝，将自己暴露在众人的嫉妒与恶意之下，又因谋财所用的诡诈之舌，将自己暴露在神的忿怒与咒诅之下，神必使这咒诅落在他们自己身上，将他们沉入地狱。
请看此处，一、不义的本质。藉说谎得财（箴21:6）无异于公然的抢夺。欺诈即是偷窃；你藉立约时的谎言哄骗人，与扒人的口袋无异，他所能防备的唯一办法便是不信你的话；而说他原可自行选择是否信你，并不能开脱抢夺的罪咎，因诚实乃是我们当向众人偿付的债。二、不义之因。人不肯行公平；他们不肯将各人当得的给人，反倒扣留，而疏忽之过为故犯之罪开路；他们终究走向抢夺本身。凡不肯行义之人，必拣选行恶。三、不义之果；必归到罪人自己头上。恶人的强暴必使他们惊恐（有人如此解）；他们的良心必充满恐怖与惊惶，必割裂他们，必将他们锯成两段（另有人如此解）；必毁灭他们于今生并永世，故此他先前已说（箴21:6），他们是寻死。
此节表明人如何，他的道路便如何。一、恶人有恶道。人若乖僻，他的道路也怪异；这正是大多数人的道路，人类的普遍败坏便是如此。他们都偏离正路（诗14:2,3）；凡有血气的都败坏了自己的行为。但那乖僻之人，那行诡诈、凡事凭机巧伎俩行事之人，他的道路是怪异的，与一切荣誉与诚实之规皆相违背。它怪异，因你不知何处可寻见他，何时方算捉摸住他；它怪异，因它远离一切良善，并使人与神并神的恩宠疏远。这是他远远观望之事，凡诚实之人亦皆如此。二、清洁之人藉其工作显为清洁，因其正直，公义而合乎规矩；他们蒙神悦纳，也得人称许。人类在背道之中的道路是乖僻怪异的；惟有清洁之人，就是那靠神的恩典从那等光景中被挽回的，间或有这么一二人，他们所行的乃是正直，正如挪亚在那古时的世代所行的，创7:1。
请看此处，一、人有一个好争吵詈骂的妇人为妻，是何等的苦难，她但凡遇事，且往往无事，便勃然大怒，或责骂丈夫，或责骂左右之人，于己烦躁，于儿女仆役暴戾，于二者皆使丈夫烦扰。人若有宽阔的房屋，宽敞而华美，这反要使他在其中的安乐变为苦涩——一座交谊之所（原文如此），人可在其中合群，款待友朋；这妇人却使他与他的房屋都变得不合群，不宜享受真挚友谊之乐。这使人为自己的拣选与持家之道感到羞愧，又搅扰他的宾客。二、许多人在这等苦难之下，被逼如何行。他无法维持自己的权威。他发觉与那最无理的暴怒争辩毫无用处，因它不受约束，越发暴烈；而他的智慧与恩典不容他以恶骂还恶骂，他的夫妻之情也不容他施以任何严厉手段，故此他发觉最好的办法莫过于退到房顶的角上，独自坐在那里，听不见她的喧嚷；他若在那里善用光阴——他原是可以的——这便是他所能采取的最明智之举。如此行，胜过离家而出、为了消遣去结交损友，许多人正是如此，他们像亚当一样，以妻子的过错作自己过错的借口。
请看此处一个极恶之人的品性。一、他行恶的强烈倾向。他的心切慕作恶，盼望恶事得行，且盼望自己不但得见，更得插手其中之乐。罪恶的根源在于人心；人行恶的欲望，正是那怀胎生罪的私欲。二、他行善的强烈厌恶：他的邻舍，他的朋友，他至近的亲属，在他眼中并不蒙恩，纵然处于极需之中，也不能从他得着丝毫善待。而当他追逐那心中专注的恶事时，凡拦阻他道路之人，他必不顾惜；他至近的邻舍所受的待遇，并不胜过陌路人，并不胜过仇敌。
此节我们先前已有（箴19:25），它表明愚蒙之人得智慧有两条途径：一、藉着那加于怙恶不悛之人身上的刑罚。任凭律法施行在亵慢者身上，连那愚蒙之人也必因此惊醒戒惧，比先前更看清罪的恶，并以此为戒、谨慎自守。二、藉着那赐予智慧人、并甘愿受教之人的训诲：智慧人藉着所传的道受训诲，他（不单智慧人自己，连旁立的愚蒙人）便得知识。将那原为他人而设的良训取来用于自己，并无任何不公。
一、按我们所读此节，它表明良善之人当真正明白事理之时，必不嫉妒作恶者的兴盛。当他们看见恶人的家，其中或许满了今生一切美物，便不免动了嫉妒之念；然而当他们智慧地思想，以信心的眼目观看，当他们看见神因恶人的恶而倾覆他们，看见有咒诅临到他们的居所、不久必使其败亡，他们便看出更有理由轻看或怜悯他们，而非惧怕或嫉妒他们。二、有人对此另有一解：义人（即受托执掌公义、维护公共安宁的审判官或官长）察验恶人的家，搜查其中的兵器或赃物，殷勤查访其家室与左右之人的品性，好叫他得以凭其权柄因恶人的恶倾覆他们，防止他们再行任何祸害，好叫他焚毁那窝藏猛禽或不洁之鸟的巢穴。
此处我们看见无怜悯之人的描述与定局。一、他的描述：他塞耳不听穷人的哀求，不听他们困乏苦难的呼声（他决意全然不加理会），不听他们恳求祈愿的呼声——他决意连听一听都不肯，将他们从门前赶走，禁止他们靠近自己；或者他若不能避而不闻，也不肯垂顾，不为他们的诉苦所动，也不被他们的恳切所说服；他关闭了怜悯的心肠，这无异于塞住他的耳朵，徒7:57。二、他的定局。他自己必沦入困境，致使他呼吁，那时却不蒙应允。人必不听他，反要照他待人的报应他。神也必不听他；因那不怜悯人的，也要受无怜悯的审判（雅2:13），那在地上连一口饼也不肯给的，在地狱里连一滴水也得不着。神必塞耳不听那塞耳不听穷人哀求之人的祷告，那哀求若不蒙我们垂听，必要控告我们，出22:23。
此处有，一、礼物通常所显的能力。再没有比怒气更猛烈的了。暴怒的威势何其可畏！然而一份得体的礼物，若处理得宜，能在某些人的怒气似乎无法平息之时止息其怒，并消解其最尖锐、最激烈的愤恨。贪婪通常是个辖制人的大罪，能驾驭其余的私欲。金钱无往而不利。雅各如此平息了以扫，亚比该如此平息了大卫。二、行贿受贿中通常所用的机巧。它必须是暗中送的礼物、怀中行的赆仪，因受礼之人不愿被人看出他贪图，也不愿被人知道他收受，更不愿甘心受惠于他曾经得罪之人；然而，若是暗中行之，便万事妥帖。任何人都不当过于公开地馈赠礼物，也不当夸耀自己所送之物；然而它若是要颠倒公义的贿赂，便是这等可耻，以致那些贪恋它的人也以它为羞。
请注意，一、良善之人乐于看见公义在他们所处的政权之下得以施行，看见正直得以伸张、罪恶得以制止，也乐于照自己的本分亲身实行公义。他们不但行公义，且乐于行之，不单出于惧怕羞辱，更出于对美德的爱。二、看见律法施行以制裁邪恶与亵渎，乃是恶人的恐怖。这于他们是败坏；正如他们被逼或为维护自己的体面、或因惧怕刑罚而不得不亲自行公义，于他们也是烦扰。或者，按我们所读的来解，其意乃是：实行信仰中有真喜乐，而一切罪恶行径的尽头却有定然的败坏。
此处有，一、罪人在游荡之中：他迷离明哲的道路，一旦离了那善道，便游荡不止。信仰之道乃是明哲之道；凡不真敬虔之人便不真有智慧；那些游荡偏离此道之人，拆毁了神所设立的篱笆，随从世界与肉体的引导；他们像迷失的羊一样走入歧途。二、罪人在他的安息——毋宁说在他的败亡之中：他必安住（必安息，却非得享平安地安息）在阴魂的会中，就是被洪水所卷去的上古世代的罪人；罪人的定罪被比作那等毁灭，正如有时被比作所多玛的毁灭，因经上说他们必在硫磺火中有分。或译为在受罚之人的会中，就是那些在第二次的死权下之人。有一大群被定罪的罪人，被捆成捆留待火烧，凡被摈于义人会众之外的，必住在其中，永远住在其中。凡离弃通往天堂之路的人，若不归回，必定沉入地狱的深处。
此处有一论据，反对放纵奢靡的生活，乃是取自它给人今生利益所招致的败坏。此处有，一、贪图享乐者的描述：他爱宴乐。神准许我们清醒节制地享用感官的乐趣，酒能悦人心、振奋精神，膏油能使人面光彩、增添容颜的美丽；然而凡贪爱这些、将心系于其上、热切贪求、孜孜以求要将一切感官之乐推至最逸乐的极致、对一切妨碍其享乐之事皆不能忍耐、以这些为至上之乐、并因这些使口腹对属灵之乐尽失其味之人，便是贪图享乐者，提后3:4。二、贪图享乐者在今世的刑罚：他必致穷乏；因纵欲的私欲非耗费巨资不能维持，而确有这样的实例：有人沦落到缺乏必需之物、靠人施舍度日，他们昔日却非美味珍馐不能度日。许多翩翩公子终成乞丐。
此节暗示，一、人的公义所当成就的：恶人，就是搅扰一国之人，理当受罚，好预防并挪去那些否则必要降下、连义人也常受牵连的全国性灾祸。如此，当亚干被石头打死时，他便作了义民以色列全营的赎价；扫罗的七个儿子被挂起来时，便作了义王大卫国度的赎价。二、神的护理所常成就的：义人脱离患难，恶人却来代替他，如此看来仿佛恶人作了他的赎价，箴11:8。神宁可任凭许多恶人被剪除，也不撇弃他自己的子民。我使别人代替你，赛43:3,4。
请注意，一、不受约束的情欲败坏并搅毁一切关系中的安乐。一个暴躁易怒的妻子使丈夫的生活不得安宁，她本当作他的安慰与合宜的帮手。凡不能安然相爱而居之人，便不能安乐而居。即便是已成一体之人，若不同有一灵，也不能从他们的联合中得着任何喜乐。二、宁可全无伴侣，胜过结交损友。立约的妻子是你的同伴，然而她若暴躁惹气，宁可住在孤寂的旷野，任凭风吹日晒，胜过与她同住。人在旷野中能更好地享受神与自己，胜过在好争吵的亲属邻舍之间。参箴21:9。
请注意，一、智慧之人必增添所有、丰足度日；他们的智慧教导他们量入为出，并为日后积蓄；以致有可羡慕的宝物，多到足够所需，一切便利之物都有充足的储备，应时积存，尤其有膏油，乃迦南的大宗物产之一，申8:8。这是在智慧人的居所或茅舍中；宁可有座老式的房屋，却陈设妥善，胜过有座华美的时新房屋，却家中萧条。神赐福智慧人的努力，于是他们的家就丰盈。二、愚昧之人必将所有的耗费在自己的私欲上，以致将所有的家底化为乌有。凡急于挥霍既有之物、却不思如何再得之人，其管理实在可悲。愚昧的儿女挥霍智慧父母所积蓄的。一个罪人能败坏许多善事，正如那浪子。
请看此处，一、以信仰为本业是何意；乃是追求公义与仁慈，不以容易的善行为满足，乃以至大的谨慎与劳苦尽我们的本分，如同那竭力前奔、惟恐落空之人。我们既要行公义，又要好怜悯，且要在其中前进持守；纵然我们不能臻于完全，然而我们若以此为目标并追求之，于我们便是安慰。二、如此行的益处：凡追求公义之人必寻得公义；神必赐他们恩典去行善，他们也必得着行善的喜乐与安慰；凡存心待人公义之人，必被人公义相待，且别人必恩待他们。犹太人追求公义，却得不着，因他们寻求的方法有误，罗9:31。不然，你们寻找，就必寻见，并必随之寻得生命与尊荣，就是永远的生命与尊荣，公义的冠冕。
请注意，一、有权势之人易于自恃其权能、指望从中成就大事。勇士的城自以为坚不可摧，故此它的坚固乃是它所倚靠的，是它所夸耀、所倚仗的，对一切危险都嗤之以鼻。二、有智慧之人，纵然谦逊到不敢夸口，却往往藉其智慧成就大事，甚至胜过那些如此自恃其力之人。良谋善略即便面对强力也大有作为；一条精心运用的计策，足以有效地爬上勇士的城、倾覆它所倚仗的坚垒。智慧人必赢得众人的爱戴，以理服人而征服他们，这比以武力得来的征服更为高贵。凡明白自己利益之人，必甘愿降服于一个智慧良善之人，最坚固的城墙也抵挡不住他。
请注意，一、保守我们的心灵免受困境（免于陷在网罗与纷扰之中，免被祸患搅扰），使我们能保有并享受自己，使我们的心灵处于事奉神的合宜光景，乃是我们至大的要务。二、凡愿保守自己心灵之人，必须在嘴唇的门前看守，必须以节制谨守口舌，使禁果不入其中、偷来的水不入其中，使一切饮食皆不致过度；他们也必须谨守舌头，使一切被禁之言不出嘴唇之门，使污秽的言语不出口。藉着对自己言语的常存警醒，我们必防止无穷的祸患，就是那不受约束的舌头使人陷入的祸患。谨守你的心，那便保守你的舌免于犯罪；谨守你的舌，那便保守你的心免受纷扰。
请看此处骄傲与狂傲的祸害。一、它使人陷于罪；它使人暴躁，并在他们里面燃起骄傲忿怒的火。他们时常以此为事，仿佛发怒便是他们的本行，再没有什么事比互换怒气、交换恶言更要紧的了。激动人心与人群的忿怒，大半是骄傲的忿怒。人不能忍受丝毫的轻慢，凡事稍有违逆或顶撞，立时便心绪不宁，甚至怒气填胸。它又使他们在发怒时满口讥诮，言语极尽辱骂，对在上者傲慢，对左右之人专横。这一切都单从骄傲来。二、它使人陷于羞辱。他们因此得了恶名，人人都称他们为心骄气傲的亵慢人，故此无人愿与他们有任何往来。人若稍稍顾念自己的名声、并顾念因之受损的信仰声誉，便不致如此放纵自己的骄傲与暴怒。
此处我们看见，一、懒惰人的悲惨，他们的手不肯在正当的职业上做工，本可藉此正当谋生。他们与他人一样适于劳作，本业也摆在面前，本可着手用心，他们却不肯；他们愚妄地自以为如此待己有益，参箴26:16。灵魂哪，安逸罢。然而他们实在与自己为敌；因他们的懒惰不但使他们挨饿、夺去他们必需的供应，他们的欲望同时还刺伤他们。他们的手虽不肯做工，他们的心却不停地贪求财富、逸乐与尊荣，而这些非劳作不能得着。他们的欲望来势汹汹、永不知足；他们终日贪得无厌，喊着拿来，拿来；他们指望人人都为他们效劳，自己却什么也不肯为自己做，更不为别人做。如今这些欲望将他们杀害；它们于他们是不断的烦扰，使他们焦躁至死，或许还驱使他们为满足贪婪的私欲而行险道，以致催他们早赴非时之死。许多人非有钱财以满足肉体的私欲不可，又不肯劳苦正当地谋取，便沦为强盗，而这送了他们的命。凡在自己心灵的事上懒惰、却又对那本可成为其心灵福祉之事存有欲望之人，那些欲望将他们杀害，必加重他们的定罪，并见证他们原已确信属灵福分的价值，却不肯付出得着它们所必需的劳苦。二、诚实殷勤之人的尊荣。义人与勤劳之人的欲望得着满足，不但享受那满足，更享受向他人行善的进一步满足。懒惰人总是渴求张口要受，义人却总是丰足、筹谋着施予；施比受更为有福。他们施舍而不吝惜，慷慨周济而不斥责；他们分给七人，乃至八人，并不因怕缺乏而吝惜。
祭物乃神所设立；当它们带着信心、悔改、归正而献时，神便藉之大得尊荣、深以为悦。然而它们往往不但不蒙悦纳，反成为神眼中可憎之物，他也如此宣告，这既表明祭物本身并非神所必需，又表明另有更美之事、更见功效之事留待将来，就是当祭物与供物被废去之时。它们成为可憎之物，一、当它们由恶人献上，他们并不照献祭真正的本意去为罪痛悔、治死私欲、改正生活。该隐献了他的供物。即便恶人也可在宗教崇拜的外在仪文中现身。许多人能自由地将牲畜、嘴唇、双膝献给神，却不肯将心献给他；法利赛人也施舍。然而当那献祭之人本身就是可憎的——每个恶人于神都是如此——那献祭之举便不能不可憎；即便他殷勤地献上；有人如此解此节后半。他们的供物虽常摆在神面前（诗50:8），于他却仍是可憎的。二、更何况当它们存着恶念献上，就是当他们的祭物不但与他们的恶行相容、且为其恶行效力之时，正如押沙龙的还愿、耶洗别的禁食、法利赛人冗长的祷告。当人假作虔诚之态，好更容易、更有效地遂行某种贪婪或恶毒的图谋，当圣洁是伪装、罪恶却是意图之时，那献祭之举尤其可憎，赛66:5。
此处有，一、作假见证者的定局。凡因偏袒一方或恶意敌对另一方而作假证、或为他明知是假、至少不知是真之事郑重具结作证之人，若被识破，他的名声必致毁灭。人或许在仓促之间撒个谎；但作假见证之人乃是经过深思、郑重其事而为，故此不能不是明知故犯之罪，并是对自己信誉的断送。然而即便他不被识破，他自己也必致败亡；他作假誓时向自己所招的报应，必临到他身上。二、凭良心持守之人的称赞：凡听从（即遵行）神的命令——就是要各人与邻舍说实话——之人，凡只为他所听见、并确知为真之事作证之人，他的话长存（即与自己始终一致）；他始终如一；他说话直到末了；众人必信他、听他说完；他的话直达得胜；他必胜诉，那是假见证人所要败诉的；他必说话直到永远。凡是真的，便永远为真。说实话的嘴必永远坚立。
此处有，一、恶人的放肆与无耻：他铁着脸——厚颜以致不会脸红——硬着心，以致行最大的罪时也不战兢；他对律法的恐吓、自己良心的责备、圣言的斥责、护理的责打皆置之不理；他必任意而行，凡事不得拦阻，赛57:17。二、善人的谨慎与周密：至于正直人，他不说，我想怎样行？我有什么心意？这便是我所要的；他乃说，我应当怎样行？神向我所要的是什么？什么是本分？什么是审慎？什么是有益于造就？故此他不强行己路，乃凭一个稳妥确定的准则坚定自己的道路。
人类中善于筹谋、勤于经营的一群，在他们一切的计谋与行事上，蒙训诲要定睛于神，并要相信，一、断没有什么能敌挡神而得胜，故此他们绝不可与他作对、藐视他的命令、违背他的旨意而行事。他们纵然自以为有智慧、聪明与谋略——最高明的权术与权谋——在他们一边，然而它若是敌挡主，便不能长久亨通；终必不能得逞。那坐在天上的，必嗤笑人敌挡他与他受膏者的图谋，必不顾他们而成就他的旨意，诗2:1-6。凡与神争战之人，正在为自己预备羞辱与败亡；无论谁与羔羊争战，他必定胜过他们，启17:14。二、断没有什么能离了神而得胜，故此他们绝不可不倚靠他而行事。所持的理由纵然再正，倡导之人纵然再强、再智、再忠，推进它、达成目标的方法纵然再有可能，他们仍须承认神、带他同行。诚然当用手段；马当为打仗之日预备，步兵也当如此；他们当配备军装、操练有素。所罗门之时，连以色列的诸王也在战中用马，虽然他们原被禁止多养马匹。然而，到头来，得胜与拯救都在乎主；他能不藉军队拯救，军队却不能离了他拯救；故此当寻求他、倚靠他以得胜，得胜之后又当将一切荣耀归与他。当我们为打仗之日预备时，我们至大的关切必是以神为友、得着他的恩宠。