1-4
Moral Maxims
简体中文
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.
5-25
The Righteous Exclusively Happy
简体中文
义人独享福乐
⁵ 义人恨恶谎言；恶人有臭名，且致羞愧。
请注意：1. 恩典掌权之处，罪便成为可憎之物。每一个义人都恨恶谎言（即恨恶一切的罪，因为凡罪都是谎言，尤其是商业往来与言谈中一切的欺诈与虚假），这乃是他确凿无疑的品格；他不但不肯说谎，更是憎恶说谎，这是出于他心中所根植、所掌权的对真理与公义的爱，以及对神的效法。2. 罪掌权之处，那人便成为臭名昭著。倘若他的眼睛得以开启，良心得以警醒，他在自己眼中也必如此，他必厌恶自己，在尘土和炉灰中懊悔；无论如何，他在神和一切善人眼中已是如此；尤其是他借着说谎而使自己如此，再没有比这更可憎的了。他虽想暂且强颜硬撑，但终必致羞愧与轻蔑，连露面都要脸红，但以理书 12:2。
⁶ 行为正直的，有公义保守他；犯罪的，被邪恶倾覆。
请看：1. 圣徒得蒙保守，免于败亡。那些行为正直的人，凡事居心诚实，凭良心持守那神圣而永恒的公平准则，对神对人都真诚相待；他们的正直必保守他们脱离撒但的试探，使试探不能胜过他们，也使恶人的毁谤与伤害不能加害于他们，无法对他们造成任何真正的损害，诗篇 25:21。
2. 罪人难逃定局，必趋败亡。那些行恶的人，连他们的邪恶本身最终也要成为他们的倾覆，而在此期间，他们也被这邪恶的绳索所捆缚。他们受惩治、遭毁灭么？正是他们自己的邪恶在惩治他们、毁灭他们；这罪责唯独由他们自己担当。
⁷ 有装富足的，却一无所有；有装穷乏的，却广有财物。
这一观察可应用于：
I. 人在世上的家业。世界是一场大骗局，不但世上的事物如此，世上的人也是如此。*人都是说谎的。*这里举出日光之下两件极大的祸患为例：1. 有些人实在贫穷，却想被人看作富足，并且果真被人当作富足；他们买卖花费仿佛自己很有钱，大张声势、大摆排场，仿佛藏有宝藏，然而其实，倘若他们的债务尽都还清，恐怕连一文钱都不值。这是罪，也必成为羞辱；许多人借此倾家荡产，使他们所承认的信仰蒙受非议。那些这样入不敷出地度日的人，宁可受制于自己的骄傲，而不肯顺服神的护理，其结局也必相应如此。2. 有些人实在富足，却想被人看作贫穷，并且果真被人当作贫穷，因为他们卑鄙吝啬地度日，远不及神所赐给他们的，宁可将财物埋藏，也不肯使用，传道书 6:1,2。这里面含着对神的忘恩、对家庭与邻舍的不义、以及对穷人的无情。
II. 人灵性的光景。恩典乃是灵魂的财富，是真正的财富；但人却常常误表自己，或是故意，或是出于错谬与不自知。1. 有许多冒充的假冒为善之人，实在贫穷、毫无恩典，却或是自以为富足，不肯被说服承认自己的贫乏，或是假装富足，不肯承认自己的贫乏。2. 又有许多胆怯战兢的基督徒，灵里本是富足、满有恩典的，却自以为贫穷，无论如何劝说也不信自己富足，或至少不肯承认；他们借着自己的疑惑与惧怕、哀怨与忧伤，使自己成为贫穷。前一种错谬终必带来灭亡；后一种则在此期间使人不得安宁。
⁸ 人的资财是他生命的赎价；穷乏人却听不见威吓的话。
我们惯于凭财富来评断人的福分，至少在今世如此，以为人有今世的财物越多便越有福，越少便越无福；但所罗门在此指出这是何等粗浅的谬误，好叫我们能安于贫穷的境遇，既不贪图财富，也不嫉妒那些拥有丰盈的人。1. 那些富足的人，虽因财富被有些人尊敬，但与此相抵的是，他们也被另一些人嫉妒、攻击，性命因此陷入危险，于是不得不用财富来赎回。*不要杀我们，因为我们在田间藏有财物，*耶利米书 41:8。在某些暴君治下，富有本身就足以成为罪名；当财富只用来赎回那本不致遭受危险的性命时，人因这财富所得的益处又是何等微小！2. 那些贫穷的人，虽被有些本当作他们朋友的人轻看忽视，但与此相抵的是，他们也同样被那些本会成为他们仇敌的人轻看忽视——倘若他们有什么可失去的话：*穷乏人听不见威吓的话，*不像富人那样被人指责、辱骂、控告或陷入患难；因为无人认为值得费心去理会他们。当富有的犹太人被掳到巴比伦时，*那地的穷人却仍被留下，*列王纪下 25:12。一无所有，每七年倒也欢迎一次。Cantabit vacuus coram latrone viator——行路的人若身无长物，遇见强盗反倒欢喜。
⁹ 义人的光明亮欢欣；恶人的灯却要熄灭。
这里说到：1. 善人的安慰兴盛而长存：义人的光欢欣，就是说，它日益增长，使他们欢喜。连他们外在的亨通也是他们的喜乐，更何况那照亮他们灵魂的恩赐、恩典与安慰；这些光越照越明，箴言 4:18。圣灵是他们的光，赐他们满足的喜乐，并且喜爱施恩给他们。2. 恶人的安慰却枯萎而消亡：恶人的灯光微弱黯淡，看来凄凉，如同瓮中的烛火，不久便要熄灭在外面的黑暗里，以赛亚书 50:11。义人的光如同太阳的光，虽或被遮蔽蒙阴，却必长存；恶人的光不过是他们自己点燃的灯火，转瞬即灭，且极易被人吹灭。
¹⁰ 骄傲只启争竞；听劝言的，却有智慧。
请注意：1. 愚妄的骄傲是挑起纷争的祸首。你想知道争战斗殴是从哪里来的么？正是从这苦毒的根而出。无论其他私欲（如忿怒、嫉妒、贪婪）在纷争中插手到何等地步，骄傲总是首要的推手；骄傲的本性就是自行播散纷争，无需任何帮助。骄傲使人不能容忍别人在其见解或欲望上有所违逆，不能容忍竞争与抗衡，不能容忍轻蔑或任何看似怠慢的事，也不能容忍让步与退却，因为自以为道理与真理必在己方；由此便在亲属邻舍之间、在邦国列国之间、在教会与基督徒团体之间生出种种争端。人因骄傲而必报复，必不肯饶恕。2. 那些谦卑爱和睦的人，乃是有智慧、肯听劝言的。那些肯求问、肯受劝的人，肯查问自己的良心、查考圣经、请教传道人和朋友，凡事不鲁莽行事的人，乃是有智慧的；他们在别的事上有智慧，在这事上也是如此，就是他们肯谦卑自己，肯俯就退让，以保全安宁、防止争端。
¹¹ 不劳而得之财必然消耗；勤劳积蓄的，必见增添。
这说明财富如何因得之于何而磨损凋零。1. 凭不义之道得来的，必无善终，因为有咒诅伴随，必使其耗尽；并且那使人倾向以罪恶之道谋取的同样败坏心性，也使人倾向以同样罪恶之道挥霍：不劳而得之财必被花费在虚妄之上，于是必然消耗。凡借着不合法、或不合乎基督徒身分的营生所得的，那些只用来助长骄傲与奢侈的，那借赌博或戏台所得的，都可真切地称为不劳而得，正如借欺诈与谎言所得的一样，都必然消耗。De male quæsitis vix gaudet tertius hæres——不义之财，传至第三代便难再享用。2. 凭勤劳与诚实所得的，却必增多而非减少；它必成为生计，必成为产业，必成为丰盈。那亲手劳力作工的，必这样增添，以致他有可分给那缺少的人（以弗所书 4:28）；到那地步，财物便要越发增多。
¹² 所盼望的迟延未得，令人心忧；所愿的临到，却是生命树。
请注意：1. 再没有比所盼望的落空更令人难受的了，纵然不是因被拒绝而落空于事本身，乃是因被拖延而落空于时机：所盼望的迟延，使人心忧而消沉，烦躁而易怒；但盼望若全然破灭，则是令人心死，且所期望的越高，落空时便越发刺痛。所以我们的智慧，乃在于不向受造之物指望任何大事，不以这世界的任何虚妄盼望来喂养自己，免得为自己积蓄苦恼；我们所盼望的，也当预备落空，使万一果真如此时，较易承受；并且不可性急。2. 再没有比终得着那长久所愿所等候之物更令人感恩的了：当所愿的临到，便使人如进乐园、如入欢乐之园，因为它是生命树。恶人的盼望终必落空，这要加重他们永远的痛苦；而圣徒的盼望蒙应许，这要使天上的福乐更受欢迎，因为那正是他们殷切等候、作他们盼望之冠冕的。
¹³ 藐视训言的，自取灭亡；敬畏诫命的，必得善报。
这里说到：1. 那注定败亡之人的品格：他藐视神的训言，对它毫不在意，毫无敬重，也不肯受它管辖，这样的人断然必致灭亡，因为他轻看那唯一能医治致命之症的良方，使自己招惹那必成为他灭亡的神圣忿怒。那些宁取属肉体之机巧的规条而轻看神圣诫命的，宁取世界与肉体的诱惑而轻看神的应许与安慰的，便是藐视祂的训言，将那与之相争的事物置于其上；这是自取应得的灭亡：他们不肯听从警戒。2. 那必得福乐之人的品格：敬畏诫命的人，敬畏神，尊重祂的权柄，敬重祂的训言，唯恐得罪神并招致诫命所附的刑罚，这样的人不但必免于灭亡，更必因这敬虔的敬畏而得善报。守诫命的，大有赏赐。
¹⁴ 智慧人的训诲是生命的泉源，可以使人离开死亡的网罗。
此处所谓智慧人与义人的训诲，我们可理解为他们用以约束自己的原则与规条，或（其实是一回事）他们给他人的教导，这教导本当对周围众人有如律法一般的效力；倘若果真如此，则：1. 它们必成为安慰与满足的常流之源，如同生命的泉源，涌出活水的江河；我们越紧守这些训诲，便越能切实保守自己的平安。2. 它们必成为抵御撒但试探的常存之护卫。那些遵从此训诲之规条的人，必远避罪恶的网罗，从而逃脱那些离弃智慧人训诲之辈所陷入的死亡的网罗。
¹⁵ 美好的聪明使人蒙恩；奸诈人的道路崎岖难行。
我们若不单比较结局，也比较道路，便要发现敬虔占了上风；因为：1. 圣徒的道路是甘美怡人的：美好的聪明使人在神与人面前蒙恩；我们的救主当祂智慧增长时也在那恩中长进。那些行事谨慎、凡事循正道而行的人，那些在圣灵里行公义、和平、喜乐来事奉基督的人，乃是神所喜悦、又为人所称许的，罗马书 14:17,18。一个被人充分理解、因而被人乐意接纳的人，行过这世界，是何等舒畅！2. 罪人的道路却是崎岖难行的，正因如此，对他们自己也是不快的，因为不被他人接纳。这道路是崎岖难行的，对别人是难堪的，惹得他们抱怨；对罪人自己也是难堪的，因为当他所行的得罪了全人类时，他便难得自在。事奉罪恶乃是十足的奴役，而通往地狱的路上铺满了那作为咒诅之果的荆棘与蒺藜。罪人是在火中劳碌。
¹⁶ 凡通达人都凭知识行事；愚昧人却显出自己的愚妄。
请注意：1. 谨慎乃是智慧。凡通达精明的人行事都凭知识（既自我思量，又请教他人），三思而行，常存戒备，谨慎不去插手自己所不甚了解的事，不冒然涉足自己所不熟悉的营生，也不与自己不甚了解、不知是否可信托的人打交道。他总是与知识打交道，好使自己已有的存量得以增添。2. 鲁莽乃是愚妄，正如那愚昧人，急于谈论自己一无所知的事，承揽自己全然不胜任的事，于是显露自己的愚妄，使自己成为笑柄。他开了工，却不能完工。
¹⁷ 奸恶的使者必陷在祸患里；忠信的使臣乃医人的良药。
这里说到：1. 辜负所托的恶果。奸恶的使者受差遣去办理某事，却背弃差他的人，泄露其计谋，从而败坏其谋划，这样的人断不能指望亨通，反必落在这样那样的祸患之中，必被揭发受罚，因为再没有比受人信托者的背信更为神与人所憎恶的了。2. 忠信所带来的美好果效：那忠信履行所托、效力于差遣他之人利益的*使臣，乃医人的良药；他既医治差他之人，也医治为之效力的人，平息他们之间的隔阂，保全彼此的和睦；他也医治自己，因为他保全了自己的利益。这可应用于传道人，就是基督的使者与使臣身上；那些奸恶、背弃基督与人灵魂的，必造成祸患，且陷在祸患里，*但那些忠信的，必发现纯正的话语能医治他人，也医治自己。
¹⁸ 弃绝管教的，必致贫受辱；领受责备的，必得尊荣。
请注意：1. 那骄傲到不屑受教的人，断然必致卑贱。他弃绝所给他的良*训，*仿佛这是对他尊严的有损、对他自由的剥夺，*贫穷与羞辱便要临到他：*他必沦为乞丐，活在耻辱中，死在耻辱中；众人都要藐视他，以他为愚妄、顽固、难以管束。2. 那谦卑到乐意被指出过失的人，断然必得高升：领受责备的人，无论是谁给他责备，都肯在过失被指明时加以改正，便要博得敬重，被人视为有智慧、有雅量；他既躲避了那本要使他蒙羞的事，也就大有指望使自己受人看重。
¹⁹ 所愿的成就，心觉甘甜；远离恶事，为愚昧人所憎恶。
这说明那些拒绝受教之人的愚妄，因为他们本可有福，却偏不肯。1. 他们本可有福。人里面有对幸福的强烈渴望；神也已为成就这渴望作了预备，那原是心觉甘甜的，反观属肉体的官能之乐，不过悦人之肉欲罢了。善人所愿的，乃是神的恩眷与属灵的福分，这便带来那心觉甘甜之物；凭着经历能如此说的人，我们都认得，诗篇 4:6,7。2. 然而他们却不肯有福；因为那作他们有福之必需的远离恶事，在他们看为可憎。所以，凡不肯被劝离弃罪恶、反将罪恶如甘美一口含在舌下细品的人，断不可指望有什么真能甘甜其灵魂之物。
²⁰ 与智慧人同行的，必得智慧；和愚昧人作伴的，必受亏损。
请注意：1. 那愿意为善的人，必须结交良伴；这既是他愿意为善的凭据（人的品格可由他所拣选的同伴看出），也是使他成为善人的途径——指示他当行的路，激励并坚固他行在其中。人若愿自己有智慧，就当与有智慧的人同行，拣选这等人作密友，并照此与他们往来；必向他们求问受教，与他们常存敬虔有益的交谈。不要错过长者的言谈，因为他们也曾受教于他们的列祖，《便西拉智训》八章9节。又（《便西拉智训》六章35节），*要乐意听一切敬虔的言谈，不可让通达的箴言从你身边溜走。*2. 许多人因结交恶伴而趋于败亡：与愚昧人作伴的，必受亏损（有译作此），必被认出（七十士译本如此译），被认出是愚昧人；noscitur ex socio——观其友便知其人。他必效法他们（有译如此），必被带坏（另有译如此）；归根结底都是一样，因为凡使自己作恶的人，且唯有这等人，必致灭亡，而那些与作恶者为伍的人则被带坏，因而败亡，最终把自己的死归咎于此。
²¹ 祸患追赶罪人；义人却必得善报。
这里可见：1. 罪人的灭亡何等无可逃避；神的忿怒追赶他们，那忿怒一切的可怖也追赶他们：祸患在他们无论往何处去时都紧紧追赶着他们，如同报血仇的追赶误杀人的，他们却无逃城可奔；他们妄图逃脱，却是徒然。神所追赶的，祂必追上。他们或许暂时亨通，大为安逸，但他们的沉沦并不打盹，纵然他们自己打盹。2. 圣徒的福乐何等无可废止；那不能说谎的神已应许义人必得善报。他们在今世所行的一切善、所受的一切苦，都必得着丰厚的报答；如此，许多人虽曾为义受亏损，却必不因义而终蒙亏损。报答虽不立时临到，却必在偿付之日、在报应之世临到；并且那将是丰厚的报答。
²² 善人遗留产业与子子孙孙；罪人积存资财，归与义人。
请看：1. 善人的家业如何长存：他遗留产业与子子孙孙。他为后代设想，这是他可称道之处，因为他不将一切尽都耗在自己身上，乃是关心善待后人，并非吝惜过度，乃是凭着审慎合宜的节俭。他如此训练子女，叫他们可以遗留给自己的子女；尤其他既凭公义又凭慈惠，切心要使神的祝福临到他所有的，并将那祝福传给他的子女，因为离了这祝福，再大的勤劳与节俭也属枉然：善人既为善行善，既以财物尊荣主、并将其用于事奉祂，便将家业稳保给后代；纵然他没有许多今世的财物留下，他的祷告、他的教训、他的好榜样，也必是最好的传承，而圣约的应许也必成为他子子孙孙的产业，诗篇 103:17。2. 它又如何因罪人的资财加增其上而增多，因那资财*是为义人积存的。*若有人问：那些善人既不像别人那样热衷世界、又常为行善受苦，怎能如此富足？答案就在这里：神在祂的护理中，常将恶人为自己所积存的，转入义人手中。*无辜的人要分取那银子，约伯记 27:16,17。以色列人要掳掠埃及人（出埃及记 12:36），并吃外邦人的财物，*以赛亚书 61:6。
²³ 穷人耕种多得粮食，但因不义，有消灭的。
请看：1. 微薄的家业如何能借勤劳得以增益，使人善用一切，便可借以舒适度日：穷人耕种多得粮食，指那些贫寒的农夫，所有不多，却在那不多之上下苦功，善加经营。许多人以所有不多、可作之物甚少为懒惰的借口；然而田地越小，就越当将主人的技巧与劳力施于其上，必结出极好的收成。让他去耕，他便无需去乞。2. 庞大的家业如何因不智而败落：有人拥有许多，却因缺乏判断力，就是缺乏理财的审慎，以致消灭归于乌有。人或是营建超过自己的能力，或是购置超过自己的能力，结交过多于己所能负担的同伴、摆设过盛于己所能负担的筵席、雇用过多于己所能负担的仆役，听任所有的败坏废弃，不善加利用；或是自己借贷，或是为他人作保，于是家业沉没，家道中落，凡此种种皆因缺乏判断力。
²⁴ 不忍用杖打儿子的，是恨恶他；疼爱儿子的，随时管教。
请注意：1. 要以善道教养儿女，就必须对其过失加以应有的责打；我们每个儿女都是亚当的子孙，因此心里都捆着那愚妄，需要或多或少的责备，并那赐人智慧的杖与责备。当留意：所当用的是他的杖，是为父者的杖，受智慧与慈爱引导、为儿女益处而施的杖，而非奴仆之杖。2. 趁早对儿女作必要的约束，使其离开恶事，在恶习未坚固之先，乃是好的。树枝在嫩弱时易于弯曲。3. 那些不肯将儿女置于严格管教之下、不肯藉各样合宜之法（温和之法无效便用严厉之法）使儿女知错惧犯的人，纵然假装溺爱，实在是恨恶自己的儿女。他们将儿女撇给其最凶恶的仇敌，撇给最危险的疾病，所以乃是恨恶他们。但愿这能叫儿女甘心领受敬虔父母所给的管教；这管教出于慈爱，为他们的益处，希伯来书 12:7-9。
²⁵ 义人吃得饱足；恶人肚腹缺粮。
请注意：1. 义人的福分，乃在于他们必得饱足，并且知道何时已经够了。他们不求过饱，乃因在欲望上知足，便容易得着满足。本性以少为足，恩典更以更少为足；知足便如赴宴。那些以生命之粮为食、以应许为筵席的人，必在那里得着灵魂丰盛的满足，吃得饱足。2. 恶人的悲惨，乃在于他们因自己欲望无餍，便永远匮乏；不但他们的灵魂不能因世界与肉体得着满足，连他们的*肚腹也要缺乏；*他们属肉体的胃口总是不住地渴求。在地狱里，他们必连一滴水也求而不得。
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.
道德箴言
同一父母所生的儿女中，有些大有盼望，有些则相反，这并非新事；这里教导我们如何分辨。1. 凡敬重父母、愿意接受他们劝戒和训诲的人，大有盼望。凡听父亲教训，愿听、重视并遵行，而不只是耳中过一过的，就是智慧子，也正走在更有智慧的路上。2. 凡连责备都不能耐心听受，反倒藐视管教、讥笑忠心劝告者的人，就少有盼望。一个人若不愿别人指出他的过失，反把这样施恩于他的人当作仇敌，又怎能改正过失呢？
请注意，1. 若从里面、从心中出来的是良善，且出于良善的库藏，它必带着益处归回。内在的安慰与满足要成为每日的饼；不但如此，对那些喜爱说造就人之话的人，这更是常设的筵席。2. 人所施行的强暴必反击到自己脸上：奸诈人的灵魂怀藏并筹划恶事，又藉言语和行为发泄出来，必吃强暴；他们必饱受其害。她怎样待你们，也要怎样待她，Re 18:6。各人怎样酿造，就怎样饮用；怎样说话，就怎样吃其果，因为我们要凭自己的话被称义或被定罪，Mt 12:37。我们的果子如何，我们的食物也如何，Ro 6:21,22。
请注意，1. 守住嘴唇，就是守护灵魂。谨慎的人，说一句话以前先三思；若心中思想恶事，就用手捂口以遏止它；给舌头套上坚固的嚼环，并严严勒住这嚼环，他就保守自己的灵魂，免去许多罪咎与忧伤，也免得日后因自己反省或别人责难而受许多痛苦。2. 许多人因不受约束的舌头而败坏：大张嘴唇的，任凭所谓 quod in buccam venerit—凡涌到口边的都倾倒出来，喜爱喊叫、夸耀、喧哗，又追求一种向神和人公然挑衅的言论自由，他必致败坏。这要败坏他的名誉、利益、安慰，并且永远败坏他的灵魂，Jam 3:6。
这里有，1. 懒惰人的愁苦与羞耻。看他们何等愚昧荒谬：他们羡慕殷勤人所得的利益，却厌恶殷勤人所受的劳苦；凡可贪求的他们都贪求，凡当做的他们却一概不做；所以结局就是一无所得。因为不肯作工的人就不可吃饭，2Th 3:10。懒惰人的愿望本应成为激励，反成了他的折磨；本应促使他忙碌，反使他常常不安，实际上比劳动本身更使他劳累。2. 殷勤人的幸福与尊荣：他们的灵魂必得丰裕；他们必得丰富，并能舒适享用，而且因这是殷勤的果子，就更觉甘美。这在属灵之事上尤其真实。那些只停留在空愿中的人，不知道宗教的益处为何；但那些在事奉神上竭力的人，却发现其中既有喜乐，也有益处。