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Moral Maxims
英文原文
Moral Maxims
¹ A wise son heareth his father's instruction: but a scorner heareth not rebuke.
Among the children of the same parents it is no new thing for some to be hopeful and others the contrary; now here we are taught to distinguish. 1. There is great hope of those that have a reverence for their parents, and are willing to be advised and admonished by them. He is a wise son, and is in a far way to be wiser, that hears his father's instruction, desires to hear it, regards it, and complies with it, and does not merely give it the hearing. 2. There is little hope of those that will not so much as hear rebuke with any patience, but scorn to submit to government and scoff at those that deal faithfully with them. How can those mend a fault who will not be told of it, but count those their enemies who do them that kindness?
² A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence.
Note, 1. If that which comes from within, out of the heart, be good, and from a good treasure, it will return with advantage. Inward comfort and satisfaction will be daily bread; nay, it will be a continual feast to those who delight in that communication which is to the use of edifying. 2. Violence done will recoil in the face of him that does it: The soul of the transgressors that harbours and plots mischief, and vents it by word and deed, shall eat violence; they shall have their belly full of it. Reward her as she has rewarded thee, Re 18:6. Every man shall drink as he brews, eat as he speaks; for by our words we must be justified or condemned, Mt 12:37. As our fruit is, so will our food be, Ro 6:21,22.
³ He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.
Note, 1. A guard upon the lips is a guard to the soul. He that is cautious, that thinks twice before he speaks once, that, if he have thought evil, lays his hand upon his mouth to suppress it, that keeps a strong bridle on his tongue and a strict hand on that bridle, he keeps his soul from a great deal both of guilt and grief and saves himself the trouble of many bitter reflections on himself and reflections of others upon him. 2. There is many a one ruined by an ungoverned tongue: He that opens widely his lips, to let our quod in buccam venerit—whatever comes uppermost, that loves to bawl, and bluster, and make a noise, and affects such a liberty of speech as bids defiance both to God and man, he shall have destruction. it will be the destruction of his reputation, his interest, his comfort, and his soul for ever, Jam 3:6.
⁴ The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat.
Here is, 1. The misery and shame of the slothful. See how foolish and absurd they are; they desire the gains which the diligent get, but they hate the pains which the diligent take; they covet every thing that is to be coveted, but will do nothing that is to be done; and therefore it follows, They have nothing; for he that will not labour let him hunger, and let him not eat, 2Th 3:10. The desire of the slothful, which should be his excitement, is his torment, which should make him busy, makes him always uneasy, and is really a greater toil to him than labour would be. 2. The happiness and honour of the diligent: Their soul shall be made fat; they shall have abundance, and shall have the comfortable enjoyment of it, and the more for its being the fruit of their diligence. This is especially true in spiritual affairs. Those that rest in idle wishes know not what the advantages of religion are; whereas those that take pains in the service of God find both the pleasure and profit of it.
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The Righteous Exclusively Happy
惟獨義人有福
⁵ 義人恨惡謊言；惡人有臭名，且致慚愧。
請留意，1. 恩典掌權之處，罪惡就是可憎的。每一個義人的無疑特徵就是他恨惡謊言——就是一切罪（因為每一樣罪都是謊言），尤其是一切在商業和交談中的欺詐和虛假——不僅他不說謊，他更厭惡說謊，這是出於對真理和公義根深蒂固、恆常掌權的愛，以及與神相符。2. 罪惡掌權之處，人就是可憎的。他的眼睛若打開、良心若覺醒，他在自己看來就是如此，他必厭惡自己、在塵土和灰燼中懊悔；無論如何，他在神和一切善人看來都是如此；尤其是他因說謊使自己成為可憎，沒有什麼比說謊更可憎了。而且，他或許以為可以暫時硬撐過去，至終卻必慚愧和被人輕視，又因羞愧而不敢見人，Da 12:2。
⁶ 行為純正的，義人拯救他；罪惡傾覆罪人。
請看此處，1. 聖徒蒙保守免於毀滅。那些行為純正的——在一切作為上誠實、良心上持守神聖而永恆的公正法則、又對神對人都真誠的人——他們的純正必保守他們免受撒但的試探（試探不能勝過他們）、又免受惡人的毀謗和傷害（毀謗和傷害不能附著在他們身上對他們造成真正的損害），Ps 25:21。2. 罪人被保守為將受毀滅的。那些惡人，連他們的罪惡也必至終成為他們的傾覆，而且在此期間他們被罪惡的繩索所拘禁。他們受責罰嗎？被毀滅嗎？是他們自己的罪惡責罰他們、毀滅他們；他們必獨自擔當。
⁷ 假作富足的，卻一無所有；裝作窮乏的，卻廣有財物。
這觀察可應用於：
I. 人的屬世產業。世界是個大騙子——不但是世界的事物，更是世界中間的人。*人人都是說謊的。*此處有日光之下兩個大惡的例子：1. 有的實在貧窮，卻想被人以為富足、又被人如此看為；他們做買賣和花費如同富足的人，大張聲勢、大擺排場，好像有隱藏的財寶，其實若還清所有的債，或許一文不值。這是罪，也必成為羞愧；許多人因此毀了家庭，又使信仰的名聲蒙羞。那些如此入不敷出的人，寧可順服自己的驕傲，也不肯順服神的護理，其結果也必相應。2. 有的實在富足，卻想被人以為貧窮、又被人如此看為，因為他們卑鄙吝嗇地活在神所賜的之下，寧可將之埋藏也不使用，Ec 6:1,2。這其中既對神忘恩、對家庭和鄰舍不義、又對窮人沒有慈心。
II. 他們的屬靈狀況。恩典是靈魂的財富；是真財富；但人常常誤表自己——或是故意的，或是因對自己的誤解和無知。1. 有許多妄自尊大的假冒為善者，實在貧窮、心中空無恩典，卻或以為自己富足、不肯承認自己的貧窮，或假裝自己富足、不肯承認自己的貧窮。2. 有許多戰兢恐懼的基督徒，屬靈上實在富足、滿有恩典，卻以為自己貧窮、不肯被說服自己是富足的，或至少不肯承認；他們因自己的疑惑和恐懼、抱怨和憂傷，*使自己成為貧窮。*前一種錯誤至終是毀滅性的；後一種在此期間是令人不安的。
⁸ 人的資財，是他性命的贖價；窮人卻聽不見威嚇的話。
我們容易根據人的財富來判斷他們的福分——至少在今世——以為他們或多或少地幸福，照著他們擁有這世界貨物的多少；但所羅門在此表明這是何等大的錯誤，好使我們與貧窮的境況和解，既不自己貪求財富，也不嫉妒那些豐富的人。1. 富足的人，雖然有人因他的財富而尊重他，卻為了平衡，也有別的人嫉妒他、攻擊他、又使他陷入性命的危險，因此他不得不以財富來贖自己的命。不要殺我們，因為我們有穀在田間，Jer 41:8。在某些暴君之下，單單富足就是罪了；當財富不過是用來贖回那本來不會受到威脅的生命時，他對自己的財富受了多大的恩惠呢？2. 貧窮的人，雖然有人——那些本當是他朋友的人——輕看他、忽略他，卻為了平衡，也被別的人——那些若他有什麼可失去的就會成為他仇敵的人——輕看和忽略：窮人聽不見威嚇的話——不受人的挑剔、辱罵、控告，也不像富人那樣被帶入困境；因為沒有人覺得值得去注意他們。當富有的猶太人被擄到巴比倫時，國中貧窮的人被留下了，2Ki 25:12。七年一次的豁免，窮人歡迎。空手的旅人遇見強盜也歡喜。
⁹ 義人的光明越發明亮；惡人的燈必熄滅。
此處有，1. 善人的安慰繁盛而持久：義人的光明——就是說，它增加，又使他們歡喜。即使他們外在的興盛也是他們的喜樂，更何況那些照亮他們靈魂的恩賜、恩典和安慰；這些越照越明，Pr 4:18。聖靈是他們的光，他又賜他們滿足的喜樂，又歡喜行善。2. 惡人的安慰枯萎而消滅：惡人的燈燃得微弱暗淡；它看來陰沉，如同甕中的蠟燭，不久必在完全的黑暗中熄滅，Isa 50:11。義人的光如同日頭，或許被掩蔽和遮蓋，卻必長存；惡人的光如同自己點燃的燈，不久必滅、又容易熄滅。
¹⁰ 驕傲只啟爭競；聽勸言的，卻有智慧。
請留意，1. 愚昧的驕傲是最大的挑撥者。你想知道爭戰鬥毆是從哪裡來的嗎？它們來自這苦根。不論別的情慾在爭競中有什麼分（脾氣、嫉妒、貪婪），驕傲負有最大的責任；驕傲的自負就是它本身播撒紛爭，不需要幫助。驕傲使人不能忍受別人在意見或願望上的反駁，不能忍受競爭和對手，不能忍受輕視或任何看似怠慢的事，又不能忍讓和退步——因為自以為必定正確和有理；因此親屬和鄰舍之間發生爭吵，國家和王國之間、教會和基督徒團體之間也是如此。人要報復、不肯饒恕，因為他們驕傲。2. 謙卑和平的人是有智慧、又*聽勸言的。*那些肯求教和受教、肯與自己的良心、聖經、牧者、朋友商議、又不草率行事的人，是有智慧的——如同在別的事上，照樣在這事上：他們肯自卑、肯屈就、肯退讓，為要保守安寧、防止爭吵。
¹¹ 不勞而得之財，必然消耗；勤勞積蓄的，必見加增。
這表明財富怎樣得來就怎樣消耗。1. 以不正當手段得來的決不能好好穿戴，因為有咒詛隨之、使之浪費，而且使人傾向罪惡之途徑的同一敗壞性情，也使他們傾向同樣罪惡的花費：以虛浮得來的財富必花在虛浮之上，然後就必然消耗。以不合法或不符合基督徒身分的職業所得的——那些只不過用來餵養驕傲和奢侈的、以賭博或舞台所得的——可以正確地說是以虛浮得來的，如同以欺詐和說謊得來的一樣，而且必被消耗。以不義手段得來的財富，第三代也難以享受。2. 以勤勞和誠實得來的必增加，而不是減少；它必成為生活所需；必成為產業；必成為豐富。親手勞力做工的必如此加增，以至有可分給缺少的人（Eph 4:28）；而到了那地步，它還要越發加增。
¹² 所盼望的遲延未得，令人心憂；所願意的來到，卻是生命樹。
請留意，1. 沒有什麼比所提高的期望落空更令人憂愁的了——雖然不是在事物本身上被拒絕，卻是在時間上被拖延：所盼望的遲延未得，令人心憂——使人憂鬱、煩躁、易怒；而盼望完全落空則殺死人心；期望提得越高，挫折就越深。因此我們的智慧是不可向自己應許從受造之物得著什麼大事，不可用這世界的虛妄盼望餵養自己，免得為自己積蓄煩惱；我們所盼望的，當預備失望，如此若果真失望，也比較容易承受；又不可急躁。2. 沒有什麼比至終享受了我們久已盼望和等候的事更令人感激了：所願意的來到時，它使人如同進入樂園、享樂的花園，因為*它是生命樹。*這必加重惡人的永遠痛苦——他們的盼望落空了；又必使天堂的幸福對聖徒更加寶貴——因為那正是他們作為盼望的冠冕所切切渴望的。
¹³ 藐視訓言的，自取敗亡；敬畏誡命的，必得善報。
此處有，1. 一個被標記為將受毀滅之人的特徵：那藐視神的訓言、對它毫不在乎、毫不尊重、又不肯受它管治的，他必自取敗亡，因為他輕看了那唯一能醫治致命疾病的良方，又使自己暴露在那必定毀滅他的神忿怒之下。那些將屬肉體計謀的法則置於神的誡命之上、又將世界和肉體的誘惑置於神的應許和安慰之上的人，就是藐視他的訓言——把優先權給了那些與之競爭的事物；這是他們自己公義的毀滅：他們不肯受警戒。2. 一個必定有福之人的特徵：敬畏誡命的——就是敬畏神、尊重他的權威、對他的話存敬畏之心、怕得罪神又怕招致附在誡命上的刑罰的——不但必逃避毀滅，而且必因他敬虔的敬畏*得著善報。*遵守誡命，大賞賜在於其中。
¹⁴ 智慧人的法則，是生命的泉源，可以使人離開死亡的網羅。
此處所說的智慧人和義人的法則，我們可以理解為他們管治自己的原則和法則，或（意義相同）他們給別人的教訓——這對周圍的人當如同法則一般；若是如此，1. 它們必成為安慰和滿足的恆常泉源——如同生命的泉源，湧出活水的江河；我們越緊守這些法則，就越有效地確保自己的平安。2. 它們必成為抵擋撒但試探的恆常保守。那些遵從這法則指引的，必遠離罪的網羅，因此逃避那離棄智慧人法則之人所衝入的死亡的網羅。
¹⁵ 美好的聰明，使人蒙恩；罪人的道路卻是艱難。
我們若不僅比較結局、更比較道路，就必發現信仰更有優勢；因為，1. 聖徒的路是愉快而相宜的：美好的聰明使人蒙恩——蒙神和人的恩；我們的救主智慧增長時也如此蒙恩。那些審慎行事、凡事端正為人的、那些在聖靈中的公義、和平並喜樂中事奉基督的，是為神所悅納、又為人所稱許的，Ro 14:17,18。一個被人正確認識、因而被人接納的人，他在世上何等舒適地通行！2. 罪人的路是崎嶇而不平的，而且因此對自己也不愉快——因為對別人不被接受。它是艱難的——對別人艱難（他們抱怨它），對罪人自己也艱難（他作那得罪一切人的事時，不能享受自己）。服事罪就是完全的奴役，通往地獄的路上撒滿了咒詛所生的荊棘和蒺藜。罪人在火中勞力。
¹⁶ 凡通達人都憑知識行事；愚昧人張揚自己的愚妄。
請留意，1. 謹慎就是智慧。每一個通達謹慎的人都憑知識行事（自己思考、又與別人商議），以審慎行事，又存保留態度，小心不去插手自己不熟悉的事、不去投身自己未了解的業務，也不與自己不認識的人交往（不知是否可信）。他始終在知識上經營，好增加自己所有的。2. 魗莽就是愚妄，如同愚昧人一般——他喜歡談論自己一無所知的事、又承擔自己完全不適合的事，如此張揚自己的愚妄、又使自己可笑。他開了工卻不能完工。
¹⁷ 奸惡的使者，必陷在禍患裡；忠信的使臣，乃醫人的良藥。
此處我們看到，1. 背叛信任的惡果。奸惡的使者——奉差辦理事務時對差他的人不忠、又洩露他的謀略、如此破壞他的計劃的——不能指望亨通，卻必定陷在某種禍患之中，必被發現又受罰，因為沒有什麼比那些受信任之人的背叛更為神人所恨惡。2. 忠心的美果：忠信的使臣——忠實地履行所託、又服事差他之人的利益的——乃醫人的良藥；他是差他和為他辦事之人的良藥——醫治他們之間的分歧、又保守良好的了解；他也是自己的良藥，因為他保全了自己的利益。這可應用於傳道人——基督的使者和使臣；那些奸惡、對基督和人的靈魂不忠的，造成損害又陷在禍患裡，但那些忠心的必發現純正的話語對別人和自己都是醫治的話語。
¹⁸ 棄絕管教的，必致貧乏受辱；領受責備的，必得尊榮。
請留意，1. 驕傲到不屑受教的人，必被降卑。那拒絕所提供給他的好管教——以為這有損自己的尊嚴、又限制了自己的自由的——必致貧乏受辱；他必成為乞丐、又在羞愧中度日到死；人人都藐視他為愚妄的、頑固的、不受約束的。2. 謙卑到樂意被人指出過失的人，必被高舉：領受責備的——不論是誰給的——又肯在被人指出時改正不對的，必作為明智又坦誠的人受人尊重；他避免了那會使自己蒙羞的，又正走在使自己卓越的路上。
¹⁹ 所願的來到，心裡甘甜；遠離惡事，卻為愚昧人所憎惡。
這表明那些拒絕管教之人的愚妄，因為他們本可有福，卻不肯。1. 他們本可有福。人對幸福有強烈的渴望；神已經預備了成就這些渴望的途徑，那必使心裡甘甜，而感官的快樂不過使肉體的胃口滿足。善人對神的恩寵和屬靈祝福的渴望帶來那使心裡甘甜的東西；我們憑經驗知道這話，Ps 4:6,7。2. 然而他們不肯有福；因為遠離惡事是他們所憎惡的——而這對他們有福是必不可少的。那些不肯受勸離棄罪惡、反把它在舌下當作甘甜食物的人，不要期望有任何真正使靈魂甘甜的事。
²⁰ 與智慧人同行的，必得智慧；和愚昧人作伴的，必受虧損。
請留意，1. 要作善良的人，必須結交善良的人——這是證明他們要作善良之人的證據（人的品格可從他們所選擇的同伴看出），又是使他們善良的途徑——指引他們當走的路、又激勵和鼓勵他們在其中。那要自己有智慧的人，必須與有智慧的人同行，必須選擇他們作知心朋友，又相應地與他們交往；必須向他們求教又領受教訓，又與他們保持敬虔而有益的談論。不可錯過長老的談論，因為他們也是從他們的祖宗那裡學來的（便西拉智訓八章9節）。而且（六章35節），要樂意聽一切敬虔的談論，也不要讓聰明的比方從你眼前溜走。2. 許多人因壞同伴而走向毀滅：和愚昧人作伴的，必受虧損（有人如此譯），必被認出來（七十士譯本如此譯）——被認出是愚妄人；從其同伴可知其人。他必像他們（有人如此譯），必被敗壞（另有人如此譯）；都是一樣的，因為只有那些使自己敗壞的，才必受虧損，而與作惡之人交往的人被敗壞，因而滅亡，至終把自己的死歸因於此。
²¹ 禍患追趕罪人；義人必得善報。
此處我們看到，1. 罪人的毀滅是何等無可逃避；神的忿怒追趕他們，又有那忿怒的一切恐怖：禍患追趕他們，不論他們到哪裡都緊緊追趕，如同報血仇的追趕殺人的，而他們沒有逃城可逃；他們企圖逃脫，卻是徒然。神所追趕的，他必定追上。他們或許一時亨通、極其安全，但他們的沉綸並不睡覺，雖然他們睡了。2. 聖徒的幸福是何等不可剝奪；那不能說謊的神已經保證：*義人必得善報。*他們在今世為自己所行的一切善、又為自己所受的一切惡，必豐豐富富地得著報答；所以，雖然許多人因自己的義受了虧損，他們卻不會因此吃虧。報答雖不快快來到，卻必在報答之日來到——在報應的世界中來到；而且必是豐盛的報答。
²² 善人給子孫留下產業；罪人為義人積蓄資財。
請看此處，1. 善人的產業如何持久：他給子孫留下產業。他為後代着想——這是他的稱讚之一；他不是把一切都花在自己身上，而是關心為後來的人作好預備——不是藉著過分吝惜，而是藉著審慎而得體的節儉。他如此栽培兒女，使他們可以把產業留給兒女；尤其他藉著公義和慈善小心地在所有的上得著神的賜福，又使那賜福延及兒女——沒有這賜福，最大的勤勞和節儉也是徒然：善人藉著為善又行善、藉著以財物尊榮主、又花費在事奉主上，使產業為後裔保全；或者，他若不給他們留下多少這世界的貨物，他的禱告、他的教訓、他的好榜樣必是最好的傳家之寶，而聖約的應許必成為他子子孫孫的產業，Ps 103:17。2. 產業如何因罪人的財富歸入其中而加增，因為那是為義人積蓄的。若問：善人如何如此發財——他們不像別人那樣急切追求世界、又通常因善行而受苦？此處回答：神在他的護理中常常把他們交給惡人所積蓄的帶到他們手中。無辜的人必分派銀子，Job 27:16,17。以色列人必掠奪埃及人（Ex 12:36），又吃外邦人的財物，Isa 61:6。
²³ 窮人耕種，多得糧食；但因不義消滅的，也有許多。
請看此處，1. 小額產業如何藉著勤勞而增進，使人藉著善用一切而在其上活得舒適：窮人耕種多得糧食——就是貧窮的農夫，雖然只有少許，卻在那少許上費心、又善加經營。許多人以自己只有少許可經營、少許可做為怠惰的藉口；但田地的範圍越小，就越當把主人的技術和勞力投入其中，如此必成為極好的賬目。當讓他挖掘，他就無需乞求。2. 大額產業如何因不審慎而毀壞：有許多有許多財產的，卻因不義——就是管理上的不審慎——而消滅、歸於無有。人建得太多或買得太多，養了超過自己所能負擔的更大場面或更好的餐桌或更多的僕人，任自己所有的朽壞、又不善用；因為自己借錢或為別人作保，他們的產業沉沒、家庭敗落，一切都因缺乏判斷。
²⁴ 不忍用杖打兒子的，是恨惡他；疼愛兒子的，隨時管教。
請留意，1. 在善事上教養兒女，需要對他們的不當行為加以適當的責罰；我們的每個兒女都是亞當的子孫，因此心中有那愚妄——或多或少需要責備，就是那賜智慧的杖和責備。請留意，所用的是他的杖——是父母的杖，受智慧和愛所引導、又以善為目的，不是僕人的杖。2. 及早在必要的約束上開始，在惡習扎根之前，這是好的。樹枝幼嫩時容易折彎。3. 那些不嚴格管束兒女、不藉一切適當的方法（溫和的方法不夠時就用嚴厲的）使他們感悟自己的過失、又怕得罪的，其實是恨惡自己的兒女，雖然他們假裝疼愛他們。他們把兒女交給最壞的仇敵、交給最危險的疾病，因此是恨惡他們。當讓這話使兒女與好父母所給的管教和解：那是出於愛，又是為他們的益處，Heb 12:7-9。
²⁵ 義人吃得飽足；惡人肚腹缺糧。
請留意，1. 義人的幸福在於他們必有夠用、又知道何為夠用。他們不求過飽，而是因為欲望節制，很快就知足。天性以少為足，恩典以更少為足；夠用就好比盛宴。那些以生命之糧為糧的、那些以應許為筵席的，在其中遇見靈魂豐盛的滿足，吃了又得飽足。2. 惡人的痛苦在於：因自己的欲望不知足，他們總是有所缺乏；不但他們的靈魂不以世界和肉體為滿足，連他們的肚腹也缺乏；他們屬肉體的胃口總是貪求。在地獄裡他們連一滴水也得不著。
英文原文
The Righteous Exclusively Happy
⁵ A righteous man hateth lying: but a wicked man is loathsome, and cometh to shame.
Note, 1. Where grace reigns sin is loathsome. It is the undoubted character of every righteous man that he hates lying (that is, all sin, for every sin is a lie, and particularly all fraud and falsehood in commerce and conversation), not only that he will not tell a lie, but he abhors lying, from a rooted reigning principle of love to truth and justice, and conformity to God. 2. Where sin reigns the man is loathsome. If his eyes were opened, and his conscience awakened, he would be so to himself, he would abhor himself and repent in dust and ashes; however, he is so to God and all good men; particularly, he makes himself so by lying, than which there is nothing more detestable. And, though he may think to face it out awhile, yet he will come to shame and contempt at last and will blush to show his face, Da 12:2.
⁶ Righteousness keepeth him that is upright in the way: but wickedness overthroweth the sinner.
See here, 1. Saints secured from ruin. Those that are upright in their way, that mean honestly in all their actions, adhere conscientiously to the sacred and eternal rules of equity, and deal sincerely both with God and man, their integrity will keep them from the temptations of Satan, which shall not prevail over them, the reproaches and injuries of evil men, which shall not fasten upon them, to do them any real mischief, Ps 25:21.
2. Sinners secured for ruin. Those that are wicked, even their wickedness will be their overthrow at last, and they are held in the cords of it in the mean time. Are they corrected, destroyed? It is their own wickedness that corrects them, that destroys them; they alone shall bear it.
⁷ There is that maketh himself rich, yet hath nothing: there is that maketh himself poor, yet hath great riches.
This observation is applicable,
I. To men's worldly estate. The world is a great cheat, not only the things of the world, but the men of the world. All men are liars. Here is an instance in two sore evils under the sun:—1. Some that are really poor would be thought to be rich and are thought to be so; they trade and spend as if they were rich, make a great bustle and a great show as if they had hidden treasures, when perhaps, if all their debts were paid, they are not worth a groat. This is sin, and will be shame; many a one hereby ruins his family and brings reproach upon his profession of religion. Those that thus live above what they have choose to be subject to their own pride rather than to God's providence, and it will end accordingly. 2. Some that are really rich would be thought to be poor, and are thought to be so, because they sordidly and meanly live below what God has given them, and choose rather to bury it than to use it, Ec 6:1,2. In this there is an ingratitude to God, injustice to the family and neighbourhood, and uncharitableness to the poor.
II. To their spiritual state. Grace is the riches of the soul; it is true riches; but men commonly misrepresent themselves, either designedly or through mistake and ignorance of themselves. 1. There are many presuming hypocrites, that are really poor and empty of grace and yet either think themselves rich, and will not be convinced of their poverty, or pretend themselves rich, and will not own their poverty. 2. There are many timorous trembling Christians, that are spiritually rich, and full of grace, and yet think themselves poor, and will not be persuaded that they are rich, or, at least, will not own it; by their doubts and fears, their complaints and griefs, they make themselves poor. The former mistake is destroying at last; this is disquieting in the mean time.
⁸ The ransom of a man's life are his riches: but the poor heareth not rebuke.
We are apt to judge of men's blessedness, at least in this world, by their wealth, and that they are more or less happy accordingly as they have more or less of this world's goods; but Solomon here shows what a gross mistake it is, that we may be reconciled to a poor condition, and may neither covet riches ourselves nor envy those that have abundance. 1. Those that are rich, if by some they are respected for their riches, yet, to balance that, by others they are envied and struck at, and brought in danger of their lives, which therefore they are forced to ransom with their riches. Slay us not, for we have treasures in the field, Jer 41:8. Under some tyrants, it has been crime enough to be rich; and how little is a man beholden to his wealth when it only serves to redeem that life which otherwise would not have been exposed! 2. Those that are poor, if by some, that should be their friends, they are despised and overlooked, yet, to balance that, they are also despised and overlooked by others that would be their enemies if they had any thing to lose: The poor hear not rebuke, are not censured, reproached, accused, nor brought into trouble, as the rich are; for nobody thinks it worth while to take notice of them. When the rich Jews were carried captives to Babylon the poor of the land were left, 2Ki 25:12. Welcome nothing, once in seven years. Cantabit vacuus coram latrone viator—When a traveller is met by a robber he will rejoice at not having much property about him.
⁹ The light of the righteous rejoiceth: but the lamp of the wicked shall be put out.
Here is, 1. The comfort of good men flourishing and lasting: The light of the righteous rejoices, that is, it increases, and makes them glad. Even their outward prosperity is their joy, and much more those gifts, graces, and comforts, with which their souls are illuminated; these shine more and more, Pr 4:18. The Spirit is their light, and he gives them a fulness of joy, and rejoices to do them good. 2. The comfort of bad men withering and dying: The lamp of the wicked burns dimly and faint; it looks melancholy, like a taper in an urn, and it will shortly be put out in utter darkness, Isa 50:11. The light of the righteous is as that of the sun, which may be eclipsed and clouded, but will continue; that of the wicked is as a lamp of their own kindling, which will presently go out and is easily put out.
¹⁰ Only by pride cometh contention: but with the well advised is wisdom.
Note, 1. Foolish pride is the great make-bate. Would you know whence come wars and fightings? They come from this root of bitterness. Whatever hand other lusts may have in contention (passion, envy, covetousness), pride has the great hand; it is its pride that it will itself sow discord and needs no help. Pride makes men impatient of contradiction in either their opinions or their desires, impatient of competition and rivalship, impatient of contempt, or any thing that looks like a slight, and impatient of concession, and receding, from a conceit of certain right and truth on their side; and hence arise quarrels among relations and neighbours, quarrels in states and kingdoms, in churches and Christian societies. Men will be revenged, will not forgive, because they are proud. 2. Those that are humble and peaceable are wise and well advised. Those that will ask and take advice, that will consult their own consciences, their Bibles, their ministers, their friends, and will do nothing rashly, are wise, as in other things, so in this, that they will humble themselves, will stoop and yield, to preserve quietness and prevent quarrels.
¹¹ Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.
This shows that riches wear as they are won and woven. 1. That which is won ill will never wear well, for a curse attends it which will waste it, and the same corrupt dispositions which incline men to the sinful ways of getting well incline them to the like sinful ways of spending: Wealth gotten by vanity will be bestowed upon vanity, and then it will be diminished. That which is got by such employments as are not lawful, or not becoming Christians, such as only serve to feed pride and luxury, that which is got by gaming or by the stage, may as truly be said to be gotten by vanity as that which is got by fraud and lying, and will be diminished. De male quæsitis vix gaudet tertius hæres—Ill-gotten wealth will scarcely be enjoyed by the third generation. 2. That which is got by industry and honesty will grow more, instead of growing less; it will be a maintenance; it will be an inheritance; it will be an abundance. He that labours, working with his hands, shall so increase as that he shall have to give to him that needs (Eph 4:28); and, when it comes to that, it will increase yet more and more.
¹² Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.
Note, 1. Nothing is more grievous than the disappointment of a raised expectation, though not in the thing itself by a denial, yet in the time of it by a delay: Hope deferred makes the heart sick and languishing, fretful and peevish; but hope quite dashed kills the heart, and the more high the expectation was raised the more cutting is the frustration of it. It is therefore our wisdom not to promise ourselves any great matters from the creature, not to feed ourselves with any vain hopes from this world, lest we lay up matter for our own vexation; and what we do hope for let us prepare to be disappointed in, that, if it should prove so, it may prove the easier; and let us not be hasty. 2. Nothing is more grateful than to enjoy that, at last, which we have long wished and waited for: When the desire does come it puts men into a sort of paradise, a garden of pleasure, for it is a tree of life. It will aggravate the eternal misery of the wicked that their hopes will be frustrated; and it will make the happiness of heaven the more welcome to the saints that it is what they have earnestly longed for as the crown of their hopes.
¹³ Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.
Here is, 1. The character of one that is marked for ruin: He that despises the word of God, and has no regard to it, no veneration for it, nor will be ruled by it, certainly he shall be destroyed, for he slights that which is the only means of curing a destructive disease and makes himself obnoxious to that divine wrath which will certainly be his destruction. Those that prefer the rules of carnal policy before divine precepts, and the allurements of the world and the flesh before God's promises and comforts, despise his word, giving the preference to those things that stand in competition with it; and it is to their own just destruction: they would not take warning. 2. The character of one that is sure to be happy: He that fears the commandment, that stands in awe of God, pays a deference to his authority, has a reverence for his word, is afraid of displeasing God and incurring the penalties annexed to the commandment, shall not only escape destruction, but shall be rewarded for his godly fear. In keeping the commandment there is great reward.
¹⁴ The law of the wise is a fountain of life, to depart from the snares of death.
By the law of the wise and righteous, here, we may understand either the principles and rules by which they govern themselves or (which comes all to one) the instructions which they give to others, which ought to be as a law to all about them; and if they be so, 1. They will be constant springs of comfort and satisfaction, as a fountain of life, sending forth streams of living water; the closer we keep to those rules the more effectually we secure our own peace. 2. They will be constant preservatives from the temptations of Satan. Those that follow the dictates of this law will keep at a distance from the snares of sin, and so escape the snares of death which those run into that forsake the law of the wise.
¹⁵ Good understanding giveth favour: but the way of transgressors is hard.
If we compare not only the end, but the way, we shall find that religion has the advantage; for, 1. The way of saints is pleasant and agreeable: Good understanding gains favour with God and man; our Saviour grew in that favour when he increased in wisdom. Those that conduct themselves prudently, and order their conversation aright in every thing, that serve Christ in righteousness, and peace, and joy in the Holy Ghost, are accepted of God and approved of men, Ro 14:17,18. And how comfortably will that man pass through the world who is well understood and is therefore well accepted! 2. The way of sinners is rough and uneasy, and, for this reason, unpleasant to themselves, because unacceptable to others. It is hard, hard upon others, who complain of it, hard to the sinner himself, who can have little enjoyment of himself while he is doing that which is disobliging to all mankind. The service of sin is perfect slavery, and the road to hell is strewed with the thorns and thistles that are the products of the curse. Sinners labour in the very fire.
¹⁶ Every prudent man dealeth with knowledge: but a fool layeth open his folly.
Note, 1. It is wisdom to be cautious. Every prudent discreet man does all with knowledge (considering with himself and consulting with others), acts with deliberation and is upon the reserve, is careful not to meddle with that which he has not some knowledge of, not to launch out into business which he has not acquainted himself with, will not deal with those that he has not some knowledge of, whether they may be confided in. He is still dealing in knowledge, that he may increase the stock he has. 2. It is folly to be rash, as the fool is, who is forward to talk of things he knows nothing of and undertake that which he is no way fit for, and so lays open his folly and makes himself ridiculous. He began to build and was not able to finish.
¹⁷ A wicked messenger falleth into mischief: but a faithful ambassador is health.
Here we have, 1. The ill consequences of betraying a trust. A wicked messenger, who, being sent to negotiate any business, is false to him that employed him, divulges his counsels, and so defeats his designs, cannot expect to prosper, but will certainly fall into some mischief or other, will be discovered and punished, since nothing is more hateful to God and man than the treachery of those that have a confidence reposed in them. 2. The happy effects of fidelity: An ambassador who faithfully discharges his trust, and serves the interests of those who employ him, is health; he is health to those by whom and for whom he is employed, heals differences that are between them, and preserves a good understanding; he is health to himself, for he secures his own interest. This is applicable to ministers, Christ's messengers and ambassadors; those that are wicked and false to Christ and the souls of men do mischief and fall into mischief, but those that are faithful will find sound words to be healing words to others and themselves.
¹⁸ Poverty and shame shall be to him that refuseth instruction: but he that regardeth reproof shall be honoured.
Note, 1. He that is so proud that he scorns to be taught will certainly be abased. He that refuses the good instruction offered him, as if it were a reflection upon his honour and an abridgment of his liberty, poverty and shame shall be to him: he will become a beggar and live and die in disgrace; every one will despise him as foolish, and stubborn, and ungovernable. 2. He that is so humble that he takes it well to be told of his faults shall certainly be exalted: He that regards a reproof, whoever gives it to him, and will mend what is amiss when it is shown him, gains respect as wise and candid; he avoids that which would be a disgrace to him and is in a fair way to make himself considerable.
¹⁹ The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.
This shows the folly of those that refuse instruction, for they might be happy and will not. 1. They might be happy. There are in man strong desires of happiness; God has provided for the accomplishment of those desires, and that would be sweet to the soul, whereas the pleasures of sense are grateful only to the carnal appetite. The desire of good men towards the favour of God and spiritual blessings brings that which is sweet to their souls; we know those that can say so by experience, Ps 4:6,7. 2. Yet they will not be happy; for it is an abomination to them to depart from evil, which is necessary to their being happy. Never let those expect any thing truly sweet to their souls that will not be persuaded to leave their sins, but that roll them under their tongues as a sweet morsel.
²⁰ He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.
Note, 1. Those that would be good must keep good company, which is an evidence for them that they would be good (men's character is known by the company they choose) and will be a means of making them good, of showing them the way and of quickening and encouraging them in it. He that would be himself wise must walk with those that are so, must choose such for his intimate acquaintance, and converse with them accordingly; must ask and receive instruction from them, and keep up pious and profitable talk with them. Miss not the discourse of the elders, for they also learned of their fathers, Ecclesiasticus viii. 9. And (Ecclesiasticus vi. 35), Be willing to hear every godly discourse, and let not the parables of understanding escape thee. 2. Multitudes are brought to ruin by bad company: A companion of fools shall be broken (so some), shall be known (so the LXX.), known to be a fool; noscitur ex socio—he is known by his company. He will be like them (so some), will be made wicked (so others); it comes all to one, for all those, and those only, that make themselves wicked, will be destroyed, and those that associate with evil-doers are debauched, and so undone, and at last ascribe their death to it.
²¹ Evil pursueth sinners: but to the righteous good shall be repayed.
Here see, 1. How unavoidable the destruction of sinners is; the wrath of God pursues them, and all the terrors of that wrath: Evil pursues them closely wherever they go, as the avenger of blood pursued the manslayer, and they have no city of refuge to flee to; they attempt an escape, but in vain. Whom God pursues he is sure to overtake. They may prosper for a while and grow very secure, but their damnation slumbers not, though they do. 2. How indefeasible the happiness of the saints is; the God that cannot lie has engaged that to the righteous good shall be repaid. They shall be abundantly recompensed for all the good they have done, and all the ill they have suffered, in this world; so that, though many have been losers for their righteousness, they shall not be losers by it. Though the recompence do not come quickly, it will come in the day of payment, in the world of retribution; and it will be an abundant recompence.
²² A good man leaveth an inheritance to his children's children: and the wealth of the sinner is laid up for the just.
See here, 1. How a good man's estate lasts: He leaves an inheritance to his children's children. It is part of his praise that he is thoughtful for posterity, that he does not lay all out upon himself, but is in care to do well for those that come after him, not by withholding more than is meet, but by a prudent and decent frugality. He trains up his children to this, that they may leave it to their children; and especially he is careful, both by justice and charity, to obtain the blessing of God upon what he has, and to entail that blessing upon his children, without which the greatest industry and frugality will be in vain: A good man, by being good and doing good, by honouring the Lord with his substance and spending it in his service, secures it to his posterity; or, if he should not leave them much of this world's goods, his prayers, his instructions, his good example, will be the best entail, and the promises of the covenant will be an inheritance to his children's children, Ps 103:17. 2. How it increases by the accession of the wealth of the sinner to it, for that is laid up for the just. If it be asked, How should good men grow so rich, who are not so eager upon the world as others are and who commonly suffer for their well-doing? It is here answered, God, in his providence, often brings into their hands that which wicked people had laid up for themselves. The innocent shall divide the silver, Job 27:16,17. The Israelites shall spoil the Egyptians (Ex 12:36) and eat the riches of the Gentiles, Isa 61:6.
²³ Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
See here, 1. How a small estate may be improved by industry, so that a man, by making the best of every thing, may live comfortably upon it: Much food is in the tillage of the poor, the poor farmers, that have but a little, but take pains with that little and husband it well. Many make it an excuse for their idleness that they have but a little to work on, a very little to be doing with; but the less compass the field is of the more let the skill and labour of the owner be employed about it, and it will turn to a very good account. Let him dig, and he needs not beg. 2. How a great estate may be ruined by indiscretion: There is that has a great deal, but it is destroyed and brought to nothing for want of judgment, that is, prudence in the management of it. Men over-build themselves or over-buy themselves, keep greater company, or a better table, or more servants, than they can afford, suffer what they have to go to decay and do not make the most of it; by taking up money themselves, or being bound for others, their estates are sunk, their families reduced, and all for want of judgment.
²⁴ He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.
Note, 1. To the education of children in that which is good there is necessary a due correction of them for what is amiss; every child of ours is a child of Adam, and therefore has that foolishness bound up in its heart which calls for rebuke, more or less, the rod and reproof which give wisdom. Observe, It is his rod that must be used, the rod of a parent, directed by wisdom and love, and designed for good, not the rod of a servant. 2. It is good to begin betimes with the necessary restraints of children from that which is evil, before vicious habits are confirmed. The branch is easily bent when it is tender. 3. Those really hate their children, though they pretend to be fond of them, that do not keep them under a strict discipline, and by all proper methods, severe ones when gentle ones will not serve, make them sensible of their faults and afraid of offending. They abandon them to their worst enemy, to the most dangerous disease, and therefore hate them. Let this reconcile children to the correction their good parents give them; it is from love, and for their good, Heb 12:7-9.
²⁵ The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.
Note, 1. It is the happiness of the righteous that they shall have enough and that they know when they have enough. They desire not to be surfeited, but, being moderate in their desires, they are soon satisfied. Nature is content with a little and grace with less; enough is as good as a feast. Those that feed on the bread of life, that feast on the promises, meet with abundant satisfaction of soul there, eat, and are filled. 2. It is the misery of the wicked that, through the insatiableness of their own desires, they are always needy; not only their souls shall not be satisfied with the world and the flesh, but even their belly shall want; their sensual appetite is always craving. In hell they shall be denied a drop of water.
道德格言
在同一父母所生的兒女中，有些有盼望、有些則不然，這不是新鮮事；如今我們在此受教要加以分辨。1. 凡敬畏父母、願意受他們勸戒和責備的，大有盼望。聽父親教訓的，就是那渴望聽、留意聽、並遵行而不僅僅聽一聽的，他是智慧子，而且正走在愈發有智慧的路上。2. 凡連聽責備也不肯稍加忍耐、反恥於順服管治、又嘲笑那以誠實待他們之人的，幾乎沒有什麼盼望。那些不肯被告知自己過錯、反把這樣善待他們的人當作仇敵的人，怎能改正自己的過失呢？
請留意，1. 若從裡面、從心中發出的是善的，是出於好財寶的，就必帶著益處回轉。內心的安慰和滿足將成為日用的飲食；不，對那些喜愛為造就人的交通的人來說，這將成為持續不斷的筵席。2. 所行的強暴必反撲行強暴之人的臉：那懷藏圖謀奸惡、又藉言語行為宣洩出來的奸惡人的胃口，必吞吃強暴；他們要飽嚐強暴。她怎樣待人，也要照樣待她，Re 18:6。各人必照自己所釀的喝，照自己所說的吃；因為我們必要憑自己的話稱義或定罪，Mt 12:37。我們的果子如何，我們的食物也如何，Ro 6:21,22。
請留意，1. 謹守嘴唇的就是保守心靈。那謹慎的、三思而後一言的、若思念了奸惡就用手摀口加以壓制的、對舌頭嚴加勒住、又對那嚼環嚴加掌管的，他保守自己的心靈，免了許多的罪疚和憂傷，也省去許多對自己的苦澀回想和別人對他的議論。2. 許多人因不能約束舌頭而敗亡：大張嘴的，任憑嘴裡想到什麼就說什麼，喜歡叫嚷、咆哮、吵鬧，又愛好那種向神向人都挑釁的言論自由的，他*必致敗亡。*這將敗壞他的名聲、利益、安舒，並使他靈魂永遠滅亡，Jam 3:6。
此處論到，1. 懶惰人的痛苦和羞恥。看他們何等愚妄荒謬；他們羨慕殷勤人所得的收益，卻厭惡殷勤人所付出的辛勞；他們貪戀一切可貪戀的，卻不願做任何當做的事；所以接著說，他們一無所有；因為不肯做工的，就讓他挨餓，也不要他吃，2Th 3:10。懶惰人的羨慕本該激發他，卻成了他的折磨；本該使他忙碌，卻使他常常不得安寧，實際上比勞碌更令他受煎熬。2. 殷勤人的幸福和尊榮：他們的心靈必得豐裕；他們必得豐盛，也必得著其中的舒適享受，且因這是殷勤的果子而更加甘甜。這在屬靈的事上尤為真實。那些只安於空想的人不知道敬虔的益處何在；而在事奉神上勞苦的人，卻發現其中的喜樂與益處。