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Miscellaneous Maxims
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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.
各樣格言
請留意，1. 連人的心都在神手中，不僅人的腳步，如他先前所說的，Pr 20:24。神能改變人的心意，能藉著在人靈裡一種大能而不可察覺的運行，使他們從最切心追求的事上轉回，又傾向他們最厭惡的事，如同農夫藉著溝渠引水灌溉田地，並不改變水的本性，也不對水施加強力，正如神的護理也不侵犯人意志本來的自由，只是引導它的流向來成就自己的旨意。2. 連君王的心也是如此，儘管他們有權柄和特權，與普通人的心一樣。王的心對我們是不可測度的，更是我們無法左右的；他們既有自己的治國機密、又有王冠的種種大特權；但偉大的神不僅看著他們，更將他們握在手中。君王如何，在於他所定。那些最專制的也在神的治理之下；他將心意放在他們心中，Re 17:17, Ezr 7:27。
請留意，1. 我們在判斷自己和自己的行為時都容易偏私，對自己的品格看法太好，以為其中沒有什麼不對：人所行的一切，連他的彎路，*在自己眼中看為正。*驕傲的心極善於為污穢的事粉飾門面，使那遠非正當的事在自己看來正當，好堵住良心的口。2. 我們確知神對我們的判斷是照著真理的。無論我們對自己的判斷如何，*耶和華衡量人心。*神看的是心，照著心來判斷人，照著人的原則和動機來判斷人的行為；他對此的判斷，正如我們對所最慎重衡量之事的判斷一樣精確，甚至更精確；他用無誤的天平稱量，Pr 16:2。
此處，1. 這暗示許多人自欺，以為獻了祭就可以免去行公義的本分，又可以為自己的不義買到豁免；這就使他們的道路看為正，Pr 21:2。我們禁食，Isa 58:3。我有平安祭，Pr 7:14。2. 這清楚宣告：活出好行為（行公義、好憐憫）比最盛大隆重的敬拜更蒙神喜悅。祭物是神所設立的，若以信心和悔改獻上，就蒙神悅納，否則不蒙悅納，Isa 1:11 等。但即使在那時，道德的本分也優先於祭物（1Sa 15:22），這暗示祭物的卓越性不是固有的，對它們的義務也不是永遠的，Mic 6:6-8。信仰的許多內容在於從對神本分的原則、對世界的輕看、和對鄰舍的愛心而出發來行公義公平；這比一切燔祭和祭物更蒙神喜悅，Mk 12:33。
這可以被理解為向我們表明，1. 惡人的標記。那眼高心傲的，對神對人都傲慢輕蔑，又總是在耕種和圖謀，設計策劃這樣那樣的奸惡，實在是個惡人。惡人的亮光就是罪。罪是惡人的驕傲、野心、榮耀和喜樂，也是惡人的事業。2. 惡人的禍患。他所期望的高升、他的大計、和最精心的籌謀和計畫，於他都是罪；他在其中招惹罪疚，為自己預備患難。一切惡人的事業如同他們的娛樂一樣，都不過是罪；帕特里克主教如此說。他們一切所行的都是為了服事自己的私慾，毫不顧念神的榮耀，因此他們的耕種就是罪，他們的獻祭既是罪就更不足為奇了，Pr 15:8。
此處有，1. 富足之道。我們若要在世上過豐裕舒適的生活，就必須在自己的本分上殷勤，不可因其中的辛勞和煩難而退縮，而要緊緊跟隨，把握一切機會和便利，竭盡全力去做；但我們也不可急躁，不可使自己或別人陷入忙亂，而要穩當地慢慢做——俗話說，穩當緩行一日走得遠。殷勤之中必須有籌算。殷勤人的心思與殷勤人的手同樣必要。遠見如同做工。你看見一個這樣謹慎又殷勤的人嗎？他必有足夠的度日。2. 貧窮之道。那些急躁的——行事魯莽不加思考、不肯花時間思想、貪圖財利不分是非、急於以不義的手段或愚妄的計畫發財的人——正走在貧窮的路上。他們賴以高升的心思和計謀，必使他們敗落。
這顯出那些盼望以不誠實的手段發財之人的愚妄——藉欺壓和欺哄與他們交易的人、作假見證、或以欺詐的合同得利、只要有所圖就不顧說謊的人。他們或許可以藉這些手段積蓄財寶，他們當作財寶的東西；但是，1. 他們不能得到所期望的滿足。那是虛浮的物，如同拋來拋去；對他們來說，那是失望和心靈的煩惱；他們不能享受其中的安慰，也不能對它有信心，而是永遠不得安寧。它要被自己的良心和人言拋來拋去；他們當預期永遠在忙亂之中。2. 他們要遇到意想不到的毀滅。他們以這些不法的手段尋求財富時，其實是在尋求死亡；他們因所得的財寶招來人的嫉妒和惡意，又因用以得財的詭詐之舌招來神的忿怒和咒詛，他必使這一切都落到他們自己頭上，將他們沉入地獄。
請看此處，1. 不義的本質。靠說謊得利（Pr 21:6）無異於明搶。欺騙就是偷竊；你欺哄人在交易中佔便宜，與扒他的口袋一樣，他唯一的防備就是不信你的話；說「他本可以選擇信不信你」不能作為搶劫的藉口，因為誠實是我們對一切人當盡的本分。2. 不義的起因。人不肯行公平；他們不肯把各人所當得的歸給他，反而扣留，疏忽為過犯開路；他們至終走到搶劫的地步。那些不肯行公義的，必選擇行不義。3. 不義的後果；它必回到罪人自己頭上。惡人的強暴必使他們驚恐（有人如此譯）；他們的良心必充滿恐懼驚惶，將他們鋸開（另有人如此譯）；它必毀滅他們，在此世和永遠，所以他先前說他們尋求死亡，Pr 21:6。
這表明人如何，他的道路也如何。1. 惡人有惡路。人若是彎曲的，他的路也是邪僻的；而這是大多數人的道路，人的本性如此普遍敗壞。他們都偏離正路（Ps 14:2,3）；凡有血氣的都敗壞了自己的道路。但那奸惡的人——凡事以詭詐和詭計行事的人——他的路是邪僻的，違背一切榮譽和誠實的規則。它是邪僻的，因為你不知道在哪裡能找到他、何時才靠得住他；它是邪僻的，因為它偏離一切善良，又使人遠離神和神的恩。正直人遠遠看見而避開。2. 清潔的人因他的行為證明為清潔，因為他的行為是正直的，是公正而有規律的；他們為神所悅納、為人所稱許。人類在墮落中的道路是彎曲邪僻的；至於清潔的人——那些靠神的恩典從那種狀態中恢復過來的人，雖然這裡一個那裡一個——他們的行為是正直的，如同挪亞在舊約時代一樣，Ge 7:1。
請看此處，1. 有個爭吵罵街的妻子是男人何等大的苦楚——她在每一個場合、甚至常常在沒有緣故的時候，就發脾氣、責備他或周圍的人，對自己是煩躁、對兒女僕人是暴怒，在兩方面都煩擾丈夫。男人若有寬闊的房屋、堂皇氣派，這也要使其中的安舒變苦——群居的房屋（原文如此），在其中人可以交際、招待朋友；這卻使他和他家不適交際，不適於享受真友誼的樂趣。這使人對自己的選擇和管理感到羞愧，又擾亂他的客人。2. 在這樣的苦楚下，許多人被迫怎樣行。他不能維持自己的權柄。他發現反駁最不講理的脾氣毫無益處，因為那是不能控制的，越發更加暴烈；而他的智慧和恩典不容他以辱罵還辱罵，他的夫妻之情也不容他使用任何嚴厲手段，因此他發現最好的辦法是退到房頂的一角，獨坐在那裡，聽不見她的嚷鬧；他若在那裡善用時間，這是他所能採取的最明智之舉。這樣行勝於離家出走、到壞人群中尋消遣，如同許多人那樣——他們像亞當一樣，拿妻子的罪作自己犯罪的藉口。
請看極惡之人的描繪。1. 他行惡的強烈傾向。連他的心都樂意犯罪，盼望惡事成就，又盼望自己不僅看見，更能參與其中。罪惡的根源在於心；人犯罪的心願，就是那懷胎生罪的私慾。2. 他行善的強烈厭惡：他的鄰舍、他的朋友、他最親的人，在他眼中毫不蒙恩，不能從他得著絲毫的善意，即使極其需要。當他追求心中所切慕的惡事時，凡擋路的人他都不放過；他的近鄰要被當作陌生人、當作仇敵一般對待。
這是我們先前已有的（Pr 19:25），表明愚蒙人可以藉兩條途徑成為智慧人：1. 藉著對那些不可救藥的惡人所施的刑罰。讓律法在一個褻慢人身上執行，連那愚蒙人也必因此被喚醒、被警戒，更清楚地看見罪的邪惡，從而引以為戒、加以提防。2. 藉著對那些有智慧又願意受教之人的教訓：智慧人受勸戒——藉著所傳的道——他（不僅智慧人自己，連站在旁邊的愚蒙人）*得知識。*把原為別人預備的好功課用在自己身上，一點也不冤枉。
此處我們看到不憐憫人之人的描繪和結局。1. 他的描繪：他塞耳不聽窮人的哀求，不聽他們缺乏和苦情的哀求（他決意不理會），不聽他們的請求和懇求——他決意連聽也不聽，把他們從門前趕走，禁止他們靠近，或者，他即使不能不聽見，也不理會他們，不被他們的苦情所動，不被他們的懇求所折服；他塞住憐憫的心腸，這與塞住耳朵無異，Ac 7:57。2. 他的結局。他自己也必落到困境，使他呼求，那時也不蒙應允。人不聽他，而照他待人的方式報應他。神也不聽他；因為那不憐憫人的，要受無憐憫的審判（Jam 2:13），那在地上連一點餅也不肯給人的，在地獄裡連一滴水也得不著。神對那些對窮人呼求充耳不聞之人的禱告，也必充耳不聞；窮人的呼求若不蒙我們垂聽，就必被用來控告我們，Ex 22:23。
此處有，1. 禮物中常見的能力。沒有什麼比怒氣更猛烈。強烈的暴怒之力何等大！然而一份得體的禮物，若善加運用，能化解某些人看來不能平息的怒氣，並解除最尖銳最激烈的怨恨。貪婪通常是主罪，轄制著別的私慾。金錢能使萬事順服。雅各這樣安撫了以掃，亞比該這樣安撫了大衛。2. 送受賄賂時常用的詭計。它必須是暗中的禮物和懷中的賄賂，因為受賄的人不願被人以為貪圖它，也不願被人知道接受了它，更不甘心受他所惱怒之人的恩惠；但若私下進行，一切就妥當了。沒有人應當太張揚地送禮，也不可誇耀自己所送的禮物；但若為顛倒公義而賄賂，那就太可恥了，連貪圖它的人也引以為恥。
請留意，1. 對善人而言，看見公義得以施行——在自己所處的政權下公理得以伸張、罪惡受到壓制——以及自己照著本分行公義，都是快樂和滿足。他們不僅行公義，更是樂意行，不是出於怕羞，而是出於愛德。2. 對惡人而言，看見律法對邪惡和不敬虔加以執行，是極其可怕的。那是他們的毀滅；同樣，他們為了維持名聲或怕受刑罰而被迫行公義，也是煩惱。或者，照我們的讀法，意思是：行信仰的實踐中有真正的快樂，但在一切邪惡的道路的盡頭，必有確定的毀滅。
此處有，1. 罪人在外遊蕩：他迷離通達的道路，一旦離開了那善道，就無止境地遊蕩。信仰的道路就是通達的道路；那些不真正敬虔的人，也不是真正有悟性的；那些迷離這道路的人，破壞了神所設的籬笆，隨從世界和肉體的引導；他們如同迷失的羊一般走迷了路。2. 罪人的歸宿，更確切地說是他的毀滅：他必住在陰魂的會中——就是那些被洪水沖去的舊世界的罪人；罪人的沉淪被比作那種毀滅，有時也比作所多瑪的毀滅——說他們有分於火和硫磺。或者說是被定罪之人的會，在第二次死的權勢之下。有一大批被定罪的罪人，被捆成捆，預備焚烧，在其中那些被排除在義人之會以外的人必永遠居住。那離棄通往天堂之路的人，若不歸回，必確實沉入地獄的深處。
此處有一個反對放縱奢侈生活的論據，取自它對人屬世利益的毀壞。此處有，1. 享樂主義者的描繪：*他愛宴樂。*神允許我們節制地使用感官的快樂——酒能悅人心、加添精神，油能潤人面、美化容貌；但那愛這些、把心放在上面、熱切貪求、設法將一切感官的快樂提升到最高點、不能忍受任何妨礙他享樂之事、把這些當作最好的快樂、並因此使自己的口味不能享受屬靈快樂的人，就是享樂主義者，2Ti 3:4。2. 享樂主義者在今世的刑罰：他必致貧乏；因為肉體的情慾若不花費大量金錢就不能維持，而那些曾經非美味珍饈不能活的人，後來卻落到缺乏必需品、靠賑濟度日的地步，這樣的例子不少。許多花花公子成了乞丐。
這表明，1. 人的公義所當行的：惡人——那些擾亂國家的人——當受刑罰，為的是防止和挽回那些否則必降臨、連義人也常被捲入的全國性審判。因此亞干被石頭打死時，他是義人以色列營的贖價；掃羅的七個兒子被吊死時，是義人大衛國度的贖價。2. 神的護理常常如此行的：義人得救脫離患難，惡人代替他的位置，如此看來惡人似乎是他的贖價，Pr 11:8。神寧可任憑許多惡人被剪除，也不肯離棄自己的百姓。我已使人代替你的性命，Isa 43:3,4。
請留意，1. 不能約束的脾氣使一切關係的安樂變苦。一個脾氣乖張的妻子使丈夫的生活不得安寧，而她本當是他的安慰和得力的幫助。那些不能在和平相愛中同住的人，也不能在平安幸福中同住。連那成為一體的，若不能成為一靈，就不能享受結合的快樂。2. 沒有同伴勝過壞同伴。你盟約的妻子是你的伴侶，然而，她若脾氣乖張、常惹人生氣，寧可住在荒涼的曠野、受風吹雨打，也不與她同住。人在曠野中比在爭吵的親屬鄰舍之間更能享受神和自己。參見 Pr 21:9。
請留意，1. 有智慧的人必增加所有、過豐裕的生活；他們的智慧必教導他們量入為出、為將來積蓄；所以有可羡慕的財寶，以及合乎所需的、各樣便利的好儲備，按時積蓄，特別是油——迦南的主要出產之一，De 8:8。這是在智慧人的住處或茅屋中；老式的房屋裝修得好，比時髦的房屋卻窮於度日更好。神賜福智慧人的努力，他們的家就充滿。2. 愚昧人把自己的所有浪費在情慾上，於是使原有的耗盡歸於無有。那些急忙花盡所有、卻不關心如何再得的人，管理得極其糟糕。愚昧的兒女花盡智慧父母所積蓄的。一個罪人能敗壞許多善事，如同那浪子一樣。
請看此處，1. 以信仰為事業是什麼意思：就是追求公義仁慈，不以輕易的表現為滿足，而是竭盡全力謹慎地盡本分，如同向前推進、唯恐落後的人。我們既要行公義，又要好憐憫，且要在此上堅忍前行；我們雖不能達到完全，但若以此為目標而追求，這對我們已是安慰。2. 這樣行的益處：那些追求公義的人必尋得公義；神必賜他們恩典行善，他們也必得著其中的喜樂和安慰；那些以良心待他人公義的人，也必蒙別人以公義相待，別人也必善待他們。猶太人追求公義卻得不著，因為他們尋求錯了，Ro 9:31。否則，尋找就必尋見，且必在其中尋得生命和尊榮——永生和尊榮，公義的冠冕。
請留意，1. 有權勢的人容易從自己的權勢中期待大事。勇士的城自以為固若金湯，因此它的力量就是它所倚靠的，是它所誇口所信賴的，向危險挑戰。2. 有智慧的人，雖然謙虛不多承諾，卻常常成就大事，甚至勝過那些對自己的力量如此自信的人，是藉著他們的智慧。好的策略即使面對大力也能大有作為；一個善加運用的計謀，可以有效攀上勇士的城、推倒它所如此自信的堅壘。智慧人能贏得人心、以理性的力量征服人，這是比武力征服更崇高的勝利。明白自己利益的人，樂意順服智慧善良的人，最堅固的城牆也不能抵擋他。
請留意，1. 保守我們的心靈免受困境——不被網羅纏住、不被患難攪擾——是我們當切切關注的，好叫我們保守對自己的擁有和享受，也使我們的心靈適於事奉神。2. 那些想要保守心靈的人，必須在嘴唇的門前守望，必須謹守口——以節制，使禁果不入其中，不喝偷來的水，不吃喝過度；也必須謹守舌，使嘴唇的門不出禁言，不出敗壞的言論。我們若常常謹慎言語，就能防止不能約束的舌頭使人陷入的許多禍患。保守你的心，就能保守你的舌不犯罪；保守你的舌，就能保守你的心不煩惱。
請看驕傲和狂妄的禍害。1. 它使人陷入罪；它使人脾氣暴躁，又在他們心中點燃驕傲之怒的火。他們不斷在其中行事，好像發怒是他們的本行，他們除了交換脾氣和互吐惡言之外別無事做。燃起人的心靈和群體之忿怒的，大多是驕傲之怒。人不能忍受最輕微的怠慢，不能在任何事上受攔阻或反駁，否則立刻就不高興，甚至發作。這也使人在發怒時譏誚人，言語極其粗鄙，對在上者傲慢，對周圍的人專橫。這一切都是驕傲所致。2. 它使人蒙羞。他們因此得了壞名聲，人人都稱他們為驕傲自大的褻慢人，因此沒有人願意與他們有任何瓜葛。人若肯稍顧自己的名聲、以及與之同受損的信仰名譽，就不至於像他們那樣放縱驕傲和脾氣了。
此處我們有，1. 懶惰人的禍患——他的手不肯做工從事正當職業、藉以謀得正當的生計。他們與別人一樣適合做工，事業也送上門來，他們本可以動手用心，卻不肯；他們在其中自以為善待自己，見 Pr 26:16。只管安安逸逸。其實他們是自己的仇敵；因為，除了懶惰使他們挨餓、剝奪必需的供應之外，他們的慾望同時也在刺殺他們。他們的手雖然不肯做工，他們的心卻不住地貪圖富足、享樂和尊榮，而這些不勞就不能得。他們的慾望急切而不能滿足；他們終日貪得無饜，喊著給吧，給吧；他們指望人人都為他們效勞，自己卻不肯為自己做任何事，更不用說為別人了。如今這些慾望將他們殺害；這對他們是持續的折磨，折磨他們至死，或許還驅使他們為滿足貪婪的情慾而走上危險的道路，加速他們的早死。許多必須有錢來為肉體預備、又不肯以勞碌誠實得來的人，作了攔路搶劫的強盜，結果喪了命。那些在屬靈的事上懶惰、卻又對那能使靈魂得幸福的事物有所渴望的人，那些渴望對他們是致命的，必加重他們的定罪，並成為見證——證明他們既知道屬靈福分的價值，卻不肯付出得著它們所必需的辛勞。2. 誠實殷勤之人的尊榮。義人而又勤勞的人，他們的慾望得以滿足，不僅享受那滿足，更享受行善於人的進一步滿足。懶惰人總是貪求和張口接受，義人卻總是充滿並設法施捨；施比受更為有福。他們施捨而不吝惜，慷慨施捨而不責備；他們分給七人，也分給八人，不因怕缺乏而吝惜。
祭物是神所設立的；當以信心、悔改和改正獻上時，神就大得榮耀、大得喜悅。但它們往往不僅不蒙悅納，反而是神所憎惡的，神也如此宣告——這表明它們不是因其本身而被要求，也表明將有更好的、更有效的事物存留，等到祭物和供獻被廢去之時。它們是可憎的，1. 當它們是由惡人獻上的——他們不照獻祭的真正用意悔改自己的罪、治死自己的私慾、改善自己的生活。該隱獻了他的供物。連惡人也可以在外表的敬拜中出現。許多人樂意把自己的牲畜、嘴唇、膝蓋獻給神，卻不肯把心獻給他；法利賽人施捨周濟。但當獻祭者本身是可憎的——每個惡人在神眼中都是如此——所獻的也不能不是可憎的；甚至他勤奮地獻上（有人如此譯本節的後半）。雖然他們的供物不斷地在神面前（Ps 50:8），卻是神所憎惡的。2. 更何況當他們存著惡意而獻——他們的祭不僅與他們的惡一致，更是為他們的惡服務的——如押沙龍的許願、耶洗別的禁食、和法利賽人的長篇禱告。當人以敬虔為掩護，好更輕易有效地達成某種貪婪或惡毒的計謀，當表面聖潔、心中卻圖謀奸惡，那時所獻的尤其可憎，Isa 66:5。
此處有，1. 作假見證者的結局。那為偏袒一方或惡意對待另一方而作虛假見證、或對自己明知為虛假（至少不確知為真實）的事起誓的人，若被揭穿，他的名聲就必敗壞。人或許在匆忙中說了謊；但作假見證的人是經過深思熟慮和莊重起誓的，不能不是擅敢妄為的罪，也是信用的喪失。但即使他不被揭穿，他自己也必滅亡；他發假誓時所求的報應，必臨到他身上。2. 有良心之人的稱讚：那聽從（即遵行）神命令——各人與鄰舍說誠實話——的人，那不作見證、只說自己所聽見所知道為真實之事的人，安然發言（即與自己一致）；他總是同一個故事；他說話直到終局；人必信他、聽他說完；他說話直到得勝；他贏得訟案，而作假見證的必敗訴；他說話直到永遠。真實的永遠真實。真理的嘴唇必永遠堅立。
此處有，1. 惡人的放肆和無恥：他臉無羞恥——厚著臉皮不致臉紅——鐵了心不致發抖——即使犯最大的罪；他向律法的威嚇和良心的責備挑戰，向話語的責備和護理的管教挑戰；他要一意孤行，誰也不能攔阻他，Isa 57:17。2. 善人的謹慎和審慎：至於正直人，他不說：我想要做什麼？我有什麼心意？那我就要那樣；而是說：我應當做什麼？神要求我什麼？什麼是本分？什麼是謹慎？什麼能造就人？如此他不是橫衝直撞，而是以安全而確定的準則指引自己的路。
那些設計圖謀的人，在一切謀略和事業中，都當仰望神，並相信，1. 敵擋神不能成功，因此他們絕不可與他對立而行——不可藐視他的誡命，也不可與他的旨意相悖。即使他們以為自己有智慧、聰明和謀略，有最好的政治和政治家在旁，但若是敵擋耶和華的，就不能長久亨通；至終不能得勝。那坐在天上的必向反對他和他受膏者的人類計謀發笑，必不顧他們而成就自己的旨意，Ps 2:1-6。那些與神爭戰的人，為自己預備的是羞恥和毀滅；無論誰向羔羊發動爭戰，他必勝過他們，Re 17:14。2. 沒有神就不能成功，因此他們絕不可不倚靠他而行。即使事業正當、擁護者強大、智慧、忠誠、手段齊全、得勝有望，仍必須承認神、帶他同行。手段固然當使用；馬是為打仗之日預備的，步兵也是；他們必須武裝、受訓。在所羅門時代，連以色列的君王也在戰爭中使用馬，雖然律法禁止他們多多加添。但歸根結底，得勝和拯救乃在乎耶和華；他沒有軍隊也能拯救，但軍隊沒有他就不能拯救；因此必須求告他、信靠他以得亨通，而亨通得著之時，一切的榮耀都當歸給他。當我們為打仗之日預備時，我們最大的關注當是與神為友、確保他的恩寵。