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Miscellaneous Maxims
英文原文
Miscellaneous Maxims
¹ The wicked flee when no man pursueth: but the righteous are bold as a lion.
See here, 1. What continual frights those are subject to that go on in wicked ways. Guilt in the conscience makes men a terror to themselves, so that they are ready to flee when none pursues; like one that absconds for debt, who thinks every one he meets a bailiff. Though they pretend to be easy, there are secret fears which haunt them wherever they go, so that they fear where no present or imminent danger is, Ps 53:5. Those that have made God their enemy, and know it, cannot but see the whole creation at war with them, and therefore can have no true enjoyment of themselves, no confidence, no courage, but a fearful looking for of judgment. Sin makes men cowards.
If they flee when none pursues, what will they do when they shall see God himself pursuing them with his armies? Job 20:24, Job 15:24. See De 28:25, Le 26:36. 2. What a holy security and serenity of mind those enjoy who keep conscience void of offence and so keep themselves in the love of God: The righteous are bold as a lion, as a young lion; in the greatest dangers they have a God of almighty power to trust to. Therefore will not we fear though the earth be removed. Whatever difficulties they meet with in the way of their duty, they are not daunted by them. None of those things move me.
² For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.
Note, 1. National sins bring national disorders and the disturbance of the public repose: For the transgression of a land, and a general defection from God and religion to idolatry, profaneness, or immorality, many are the princes thereof, many at the same time pretending to the sovereignty and contending for it, by which the people are crumbled into parties and factions, biting and devouring one another, or many successively, in a little time, one cutting off another, as 1Ki 16:8, etc., or soon cut off by the hand of God or of a foreign enemy, as 2Ki 24:5, etc. As the people suffer for the sins of the prince,
so the government sometimes suffers for the sins of the people. 2. Wisdom will prevent or redress these grievances: By a man, that is, by a people, of understanding, that come again to themselves and their right mind, things are kept in a good order, or, if disturbed, brought back to the old channel again. Or, By a prince of understanding and knowledge, a privy-counsellor, or minister of state, that will restrain or suppress the transgression of the land, and take the right methods of healing the state thereof, the good estate of it will be prolonged. We cannot imagine what a great deal of service one wise man may do to a nation in a critical juncture.
³ A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
See here, 1. How hard-hearted poor people frequently are to one another, not only not doing such good offices as they might do one to another, but imposing upon and over-reaching one another. Those who know by experience the miseries of poverty should be compassionate to those who suffer the like, but they are inexcusably barbarous if they be injurious to them. 2. How imperious and griping those commonly are who, being indigent and necessitous, get into power. If a prince prefer a poor man, he forgets that ever he was poor, and none shall be so oppressive to the poor as he, nor squeeze them so cruelly. The hungry leech and the dry sponge suck most. Set a beggar on horseback, and he will ride without mercy. He is like a sweeping rain, which washes away the corn in the ground, and lays and beats out that which has grown, so that it leaves no food. Princes therefore ought not to put those into places of trust who are poor, and in debt, and behind-hand in the world, nor any who make it their main business to enrich themselves.
⁴ They that forsake the law praise the wicked: but such as keep the law contend with them.
Note, 1. Those that praise the wicked make it to appear that they do themselves forsake the law, and go contrary to it, for that curses and condemns the wicked. Wicked people will speak well of one another, and so strengthen one another's hands in their wicked ways, hoping thereby to silence the clamours of their own consciences and to serve the interests of the devil's kingdom, which is not done by any thing so effectually as by keeping vice in reputation. 2. Those that do indeed make conscience of the law of God themselves will, in their places, vigorously oppose sin, and bear their testimony against it, and do what they can to shame and suppress it. They will reprove the works of darkness, and silence the excuses which are made for those works, and do what they can to bring gross offenders to punishment, that others may hear and fear.
⁵ Evil men understand not judgment: but they that seek the LORD understand all things.
Note, I. As the prevalency of men's lusts is owing to the darkness of their understandings, so the darkness of their understandings is very much owing to the dominion of their lusts: Men understand not judgment, discern not between truth and falsehood, right and wrong; they understand not the law of God as the rule either of their duty or of their doom; and, 1. Therefore it is that they are evil men; their wickedness is the effect of their ignorance and error, Eph 4:18. 2. Therefore they understand not judgment, because they are evil men; their corruptions blind their eyes, and fill them with prejudices, and because they do evil they hate the light. It is just with God also to give them up to strong delusions.
II. As men's seeking the Lord is a good sign that they do understand much, so it is a good means of their understanding more, even of their understanding all things needful for them. Those that set God's glory before them as their end, his favour as their felicity, and his word as their rule, and apply to him upon all occasions by prayer, they seek the Lord, and he will give them the spirit of wisdom. If a man do his will, he shall know his doctrine, Joh 7:17. A good understanding those have, and a better they shall have, that do his commandments, Ps 111:10, 1Co 2:12,15.
⁶ Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.
Here, 1. It is supposed that a man may walk in his uprightness and yet be poor in this world, which is a temptation to dishonesty, and yet may resist the temptation and continue to walk in his uprightness—also that a man may be perverse in his ways, injurious to God and man, and yet be rich, and prosper in the world, for a while, may be rich, and so lie under great obligations and have great opportunities to do good, and yet be perverse in his ways and do a great deal of hurt. 2. It is maintained as a paradox to a blind world that an honest, godly, poor man, is better than a wicked, ungodly, rich man, has a better character, is in a better condition, has more comfort in himself, is a greater blessing to the world, and is worthy of much more honour and respect. It is not only certain that his case will be better at death, but it is better in life. When Aristides was by a rich man upbraided with his poverty he answered, Thy riches do thee more hurt than my poverty does me.
⁷ Whoso keepeth the law is a wise son: but he that is a companion of riotous men shameth his father.
Note, 1. Religion is true wisdom, and it makes men wise in every relation. He that conscientiously keeps the law is wise, and he will be particularly a wise son, that is, will act discreetly towards his parents, for the law of God teaches him to do so. 2. Bad company is a great hindrance to religion. Those that are companions of riotous men, that choose such for their companions and delight in their conversation, will certainly be drawn from keeping the law of God and drawn to transgress it, Ps 119:115. 3. Wickedness is not only a reproach to the sinner himself, but to all that are akin to him. He that keeps rakish company, and spends his time and money with them, not only grieves his parents, but shames them; it turns to their disrepute, as if they had not done their duty to him. They are ashamed that a child of theirs should be scandalous and abusive to their neighbours.
⁸ He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
Note, 1. That which is ill-got, though it may increase much, will not last long. A man may perhaps raise a great estate, in a little time, by usury and extortion, fraud, and oppression of the poor, but it will not continue; he gathers it for himself, but it shall prove to have been gathered for somebody else that he has no kindness for. His estate shall go to decay, and another man's shall be raised out of the ruins of it. 2. Sometimes God in his providence so orders it that that which one got unjustly another uses charitably; it is strangely turned into the hands of one that will pity the poor and do good with it, and so cut off the entail of the curse which he brought upon it who got it by deceit and violence. Thus the same Providence that punishes the cruel, and disables them to do any more hurt, rewards the merciful, and enables them to do so much the more good. To him that has the ten pounds give the pound which the wicked servant hid in the napkin; for to him that has, and uses it well, more shall be given, Lu 19:24. Thus the poor are repaid, the charitable are encouraged, and God is glorified.
⁹ He that turneth away his ear from hearing the law, even his prayer shall be abomination.
Note, 1. It is by the word and prayer that our communion with God is kept up. God speaks to us by his law, and expects we should hear him and heed him; we speak to him by prayer, to which we wait for an answer of peace. How reverent and serious should we be, whenever we are hearing from and speaking to the Lord of glory! 2. If God's word be not regarded by us, our prayers shall not only not be accepted of God, but they shall be an abomination to him, not only our sacrifices, which were ceremonial appointments, but even our prayers, which are moral duties, and which, when they are put up by the upright, are so much his delight. See Isa 1:11,15. The sinner whose prayers God is thus angry at is one who wilfully and obstinately refuses to obey God's commandments, who will not so much as give them the hearing, but causes his ear to decline the law, and refuses when God calls; God will therefore justly refuse him when he calls. See Pr 1:24,28.
¹⁰ Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.
Here is, 1. The doom of seducers, who attempt to draw good people, or those who profess to be such, into sin and mischief, who take pride in causing the righteous to go astray in an evil way, in drawing them into a snare, that they may insult over them. They shall not gain their point; it is impossible to deceive the elect. But they shall fall themselves into their own pit; and having been not only sinners, but tempters, not only unrighteous, but enemies to the righteous, their condemnation will be so much the greater, Mt 23:14,15. 2. The happiness of the sincere. They shall not only be preserved from the evil way which the wicked would decoy them into, but they shall have good things, the best things, in possession, the graces and comforts of God's Spirit, besides what they have in reversion.
¹¹ The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.
Note, 1. Those that are rich are apt to think themselves wise, because, whatever else they are ignorant of, they know how to get and save; and those that are purse-proud expect that all they say should be regarded as an oracle and a law, and that none should dare to contradict them, but every sheaf bow to theirs; this humour is fed by flatterers, who, because (like Jezebel's prophets) they are fed at their table, cry up their wisdom. 2. Those that are poor often prove themselves wiser than they: A poor man, who has taken pains to get wisdom, having no other way (as the rich man has) to get a reputation, searches him out, and makes it to appear that he is not such a scholar, nor such a politician, as he is taken to be. See how variously God dispenses his gifts; to some he gives wealth, to others wisdom, and it is easy to say which of these is the better gift, which we should covet more earnestly.
¹² When righteous men do rejoice, there is great glory: but when the wicked rise, a man is hidden.
Note, 1. The comfort of the people of God is the honour of the nation in which they live. There is a great glory dwelling in the land when the righteous do rejoice, when they have their liberty, the free exercise of their religion, and are not persecuted, when the government countenances them and speaks comfortably to them, when they prosper and grow rich, and, much more, when they are preferred and employed and have power put into their hands. 2. The advancement of the wicked is the eclipsing of the beauty of a nation: When the wicked rise and get head they make head against all that is sacred, and then a man is hidden, a good man is thrust into obscurity, is necessitated to abscond for his own safety; corruptions prevail so generally that, as in Elijah's time, there seem to be no good men left, the wicked walk so thickly on every side.
¹³ He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
Here is, 1. The folly of indulging sin, of palliating and excusing it, denying or extenuating it, diminishing it, dissembling it, or throwing the blame of it upon others: He that thus covers his sins shall not prosper, let him never expect it. He shall not succeed in his endeavour to cover his sin, for it will be discovered, sooner or later. There is nothing hid which shall not be revealed. A bird of the air shall carry the voice. Murder will out, and so will other sins. He shall not prosper, that is, he shall not obtain the pardon of his sin, nor can he have any true peace of conscience. David owns himself to have been in a constant agitation while he covered his sins, Ps 32:3,4. While the patient conceals his distemper he cannot expect a cure. 2. The benefit of parting with it, both by a penitent confession and a universal reformation: He that confesses his guilt to God, and is careful not to return to sin again, shall find mercy with God, and shall have the comfort of it in his own bosom. His conscience shall be eased and his ruin prevented. See 1Jo 1:9, Jer 3:12,13. When we set sin before our face (as David, My sin is ever before me) God casts it behind his back.
¹⁴ Happy is the man that feareth alway: but he that hardeneth his heart shall fall into mischief.
Here is, 1. The benefit of a holy caution. It sounds strangely, but it is very true: Happy is the man that feareth always. Most people think that those are happy who never fear; but there is a fear which is so far from having torment in it that it has in it the greatest satisfaction. Happy is the man who always keeps up in his mind a holy awe and reverence of God, his glory, goodness, and government, who is always afraid of offending God and incurring his displeasure, who keeps conscience tender and has a dread of the appearance of evil, who is always jealous of himself, distrustful of his own sufficiency, and lives in expectation of troubles and changes, so that, whenever they come, they are no surprise to him. He who keeps up such a fear as this will live a life of faith and watchfulness, and therefore happy is he, blessed and holy. 2. The danger of a sinful presumption: He that hardens his heart, that mocks at fear, and sets God and his judgments at defiance, and receives not the impressions of his word or rod, shall fall into mischief; his presumption will be his ruin, and whatever sin (which is the greatest mischief) he falls into it is owing to the hardness of his heart.
¹⁵ As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.
It is written indeed, Thou shalt not speak evil of the ruler of thy people; but if he be a wicked ruler, that oppresses the people, especially the poor people, robbing them of the little they have and making a prey of them, whatever we may call him, this scripture calls him a roaring lion and a ranging bear. 1. In respect of his character. He is brutish, barbarous, and blood-thirsty; he is rather to be put among the beasts of prey, the wildest and most savage, than to be reckoned of that noble rank of beings whose glory is reason and humanity. 2. In respect of the mischief he does to his subjects. He is dreadful as the roaring lion, who makes the forest tremble; he is devouring as a hungry bear, and the more necessitous he is the more mischief he does and the more greedy of gain he is.
¹⁶ The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.
Two things are here intimated to be the causes of the mal-administration of princes:—1. The love of money, that root of all evil; for hating covetousness here stands opposed to oppression, according to Moses's character of good magistrates, men fearing God and hating covetousness (Ex 18:21), not only not being covetous, but hating it, and shaking the hands from the holding of bribes. A ruler that is covetous will neither do justly nor love mercy, but the people under him shall be bought and sold. 2. Want of consideration: He that hates covetousness shall prolong his government and peace, shall be happy in the affections of his people and the blessing of his God. It is as much the interest as the duty of princes to reign in righteousness. Oppressors therefore and tyrants are the greatest fools in the world; they want understanding; they do not consult their own honour, ease, and safety, but sacrifice all to their ambition of an absolute and arbitrary power. They might be much happier in the hearts of their subjects than in their necks or estates.
¹⁷ A man that doeth violence to the blood of any person shall flee to the pit; let no man stay him.
This agrees with that ancient law, Whoso sheddeth man's blood, by man shall his blood be shed (Ge 9:6), and proclaims, 1. The doom of the shedder of blood. He that has committed murder, though he flees for his life, shall be continually haunted with terrors, shall himself flee to the pit, betray himself, and torment himself, like Cain, who, when he had killed his brother, became a fugitive and a vagabond, and trembled continually. 2. The duty of the avenger of blood, whether the magistrate or the next of kin, or whoever are concerned in making inquisition for blood, let them be close and vigorous in the prosecution, and let it not be bought off. Those that acquit the murderer, or do any thing to help him off, come in sharers in the guilt of blood; nor can the land be purged from blood but by the blood of him that shed it, Nu 35:33.
¹⁸ Whoso walketh uprightly shall be saved: but he that is perverse in his ways shall fall at once.
Note, 1. Those that are honest are always safe. He that acts with sincerity, that speaks as he thinks, has a single eye, in every thing, to the glory of God and the good of his brethren, that would not, for a world, do an unjust thing if he knew it, that in all manner of conversation walks uprightly, he shall be saved hereafter. We find a glorious company of those in whose mouth was found no guile, Re 14:5. They shall be safe now. Integrity and uprightness will preserve men, will give them a holy security in the worst of times; for it will preserve their comfort, their reputation, and all their interests. They may be injured, but they cannot be hurt. 2. Those that are false and dishonest are never safe: He that is perverse in his ways, that thinks to secure himself by fraudulent practices, by dissimulation and treachery, or by an estate ill-got, he shall fall, nay, he shall fall at once, not gradually, and with warning given, but suddenly, without previous notice, for he is least safe when he is most secure. He falls at once, and so has neither time to guard against his ruin nor to provide for it; and, being a surprise upon him, it will be so much the greater terror to him.
¹⁹ He that tilleth his land shall have plenty of bread: but he that followeth after vain persons shall have poverty enough.
Note, 1. Those that are diligent in their callings take the way to live comfortably: He that tills his land, and tends his shop, and minds his business, whatever it is, he shall have plenty of bread, of that which is necessary for himself and his family and with which he may be charitable to the poor; he shall eat the labour of his hands. 2. Those that are idle, and careless, and company-keepers, though they indulge themselves in living (as they think) easily and pleasantly, they take the way to live miserably. He that has land and values himself upon that, but does not till it, but follows after vain persons, drinks with them, joins with them in their frolics and vain sports, and idles away his time with him, he shall have poverty enough, shall be satiated or replenished with poverty (so the word is); he takes those courses which lead so directly to it that he seems to court it, and he shall have his fill of it.
²⁰ A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.
Here, 1. We are directed in the true way to be happy, and that is to be holy and honest. He that is faithful to God and man shall be blessed of the Lord, and he shall abound with blessings of the upper and nether springs. Men shall praise him, and pray for him, and be ready to do him any kindness. He shall abound in doing good, and shall himself be a blessing to the place where he lives. Usefulness shall be the reward of faithfulness, and it is a good reward. 2. We are cautioned against a false and deceitful way to happiness, and that is, right or wrong, raising an estate suddenly. Say not, This is the way to abound with blessings, for he that makes haste to be rich, more haste than good speed, shall not be innocent; and, if he be not, he shall not be blessed of God, but rather bring a curse upon what he has; nor, if he be not innocent, can he long be easy to himself; he shall not be accounted innocent by his neighbours, but shall have their ill will and ill word. He does not say that he cannot be innocent, but there is all the probability in the world that he will not prove so: He that hasteth with his feet sinneth, stumbleth, falleth. Sed quæ reverentia legum, quis metus, aut pudor, est unquam properantis avari?—What reverence for law, what fear, what shame, was ever indicated by an avaricious man hasting to be rich?
²¹ To have respect of persons is not good: for for a piece of bread that man will transgress.
Note, 1. It is a fundamental error in the administration of justice, and that which cannot but lead men to abundance of transgression, to consider the parties concerned more than the merits of the cause, so as to favour one because he is a gentleman, a scholar, my countryman, my old acquaintance, has formerly done me a kindness, or may do me one, or is of my party and persuasion, and to bear hard on the other party because he is a stranger, a poor man, has done me an ill turn, is or has been my rival, or is not of my mind, or has voted against me. Judgment is perverted when any consideration of this kind is admitted into the scale, any thing but pure right. 2. Those that are partial will be paltry. Those that have once broken through the bonds of equity, though, at first, it must be some great bribe, some noble present, that would bias them, yet, when they have debauched their consciences, they will, at length, be so sordid that for a piece of bread they will give judgment against their consciences; they will rather play at small game than sit out.
²² He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him.
Here again Solomon shows the sin and folly of those that will be rich; they are resolved that they will be so, per fas, per nefas—right or wrong; they will be so with all speed; they are getting hastily an estate. 1. They have no comfort in it: They have an evil eye, that is, they are always grieving at those that have more than they, and always grudging their necessary expenses, because they think the former keep them from seeming rich, the latter from being so, and between both they must needs be perpetually uneasy. 2. They have no assurance of the continuance of it, and yet take no thought to provide against the loss of it: Poverty shall come upon them, and the riches which they made wings for, that they might fly to them, will make themselves wings to fly from them; but they are secure and improvident, and do not consider this, that while they are making haste to be rich they are really making haste to be poor, else they would not trust to uncertain riches.
²³ He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.
Note, 1. Flatterers may please those for a time who, upon second thoughts, will detest and despise them. If ever they come to be convinced of the evil of those sinful courses they were flattered in, and to be ashamed of the pride and vanity which were humoured and gratified by those flatteries, they will hate the fawning flatterers as having had an ill design upon them, and the fulsome flatteries as having had an ill effect upon them and become nauseous. 2. Reprovers may displease those at first who yet afterwards, when the passion is over and the bitter physic begins to work well, will love and respect them. He that deals faithfully with his friend, in telling him of his faults, though he may put him into some heat for the present, and perhaps have hard words, instead of thanks, for his pains, yet afterwards he will not only have the comfort in his own bosom of having done his duty, but he also whom he reproved will acknowledge that it was a kindness, will entertain a high opinion of his wisdom and faithfulness, and look upon him as fit to be a friend. He that cries out against his surgeon for hurting him when he is searching his wound will yet pay him well, and thank him too, when he has cured it.
²⁴ Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer.
As Christ shows the absurdity and wickedness of those children who think it is no duty, in some cases, to maintain their parents (Mt 15:5), so Solomon here shows the absurdity and wickedness of those who think it is no sin to rob their parents, either by force or secretly, by wheedling them or threatening them, or by wasting what they have, and (which is no better than robbing them) running into debt and leaving them to pay it. Now, 1. This is commonly made light of by untoward children; they say, "It is no transgression, for it will be our own shortly, our parents can well enough spare it, we have occasion for it, we cannot live as gentlemen upon the allowance our parents give us, it is too strait for us." With such excuses as these they endeavour to shift off the conviction. But, 2. How lightly soever an ungoverned youth makes of it, it is really a very great sin; he that does it is the companion of a destroyer, no better than a robber on the highway. What wickedness will he scruple to commit who will rob his own parents?
²⁵ He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat.
Note, 1. Those make themselves lean, and continually unquiet, that are haughty and quarrelsome, for they are opposed to those that shall be made fat: He that is of a proud heart, that is conceited of himself and looks with a contempt upon all about him, that cannot bear either competition or contradiction, he stirs up strife, makes mischief, and creates disturbance to himself and every body else. 2. Those make themselves fat, and always easy, that live in a continual dependence upon God and his grace: He who puts his trust in the Lord, who, instead of struggling for himself, commits his cause to God, shall be made fat. He saves the money which others spend upon their pride and contentiousness; he enjoys himself, and has abundant satisfaction in his God; and thus his soul dwells at ease, and he is most likely to have plenty of outward good things. None live so easily, so pleasantly, as those who live by faith.
²⁶ He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
Here is, 1. The character of a fool: He trusts to his own heart, to his own wisdom and counsels, his own strength and sufficiency, his own merit and righteousness, and the good opinion he has of himself; he that does so is a fool, for he trusts to that, not only which is deceitful above all things (Jer 17:9), but which has often deceived him. This implies that it is the character of a wise man (as before, Pr 28:25) to put his trust in the Lord, and in his power and promise, and to follow his guidance, Pr 3:5,6. 2. The comfort of a wise man: He that walks wisely, that trusts not to his own heart, but is humble and self-diffident, and goes on in the strength of the Lord God, he shall be delivered; when the fool, that trusts in his own heart, shall be destroyed.
²⁷ He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse.
Here is, 1. A promise to the charitable: He that gives to the poor shall himself be never the poorer for so doing; he shall not lack. If he have but little, and so be in danger of lacking, let him give out of his little, and that will prevent it from coming to nothing; as the bounty of the widow of Sarepta to Elijah (for whom she made a little cake first) saved what she had, when it was reduced to a handful of meal. If he have much, let him give much out of it, and that will prevent its growing less; he and his shall not want what is given in pious charity. What we gave we have. 2. A threatening to the uncharitable: He that hides his eyes, that he may not see the miseries of the poor nor read their petitions, lest his eye should affect his heart and extort some relief from him, he shall have many a curse, both from God and man, and neither causeless, and therefore they shall come. Woeful is the condition of that man who has the word of God and the prayers of the poor against him.
²⁸ When the wicked rise, men hide themselves: but when they perish, the righteous increase.
This is to the same purport with what we had, Pr 28:12. 1. When bad men are preferred, that which is good is clouded and run down. When power is put into the hands of the wicked, men hide themselves; wise men retire into privacy, and decline public business, not caring to be employed under them; rich men get out of the way, for fear of being squeezed for what they have; and, which is worst of all, good men abscond, despairing to do good and fearing to be persecuted and ill-treated. 2. When bad men are disgraced, degraded, and their power taken from them, then that which is good revives again, then the righteous increase; for, when they perish, good men will be put in their room, who will, by their example and interest, countenance religion and righteousness. It is well with a land when the number of good people increases in it; and it is therefore the policy of all princes, states, and potentates, to encourage them and to take special care of the good education of youth.
各樣格言
請看此處，1. 那些在惡道上直奔的人，常被怎樣的驚恐所困擾。良心裡的罪疚使人成為自己的恐懼，以致他們無人追趕也逃跑；如同因欠債而藏匿的人，遇見的每一個人都以為是執達吏。他們雖然假裝若無其事，卻有不為人知的恐懼跟隨他們到處去，使他們在沒有現今或迫切危險之處也懼怕，Ps 53:5。那些已使神成為仇敵、又知道這事的人，不能不看見整個受造之物都與他們爭戰，因此無法真正享受自己，沒有把握，沒有勇氣，只有*戰懼等候審判。*罪使人成為懦夫。
他們無人追趕也逃跑，那麼當他們看見神親自率領軍隊追趕他們時，他們將怎樣行呢？Job 20:24，Job 15:24。參見 De 28:25，Le 26:36。2. 那些保守良心無虧、又保守自己常在神愛中的人，享有何等神聖的安穩和寧靜的心境：義人卻膽壯像獅子，像少壯獅子；在最大的危險中，他們有全能的神可以倚靠。*所以地雖改變，我們也不害怕。*無論在盡本分的路上遇見什麼困難，他們都不喪膽。這些事沒有一件能搖動我。
請留意，1. 國家的罪惡帶來國家的動亂和公眾安寧的擾亂：邦國因有罪過，因普遍背離神和信仰而轉向偶像崇拜、褻瀆或淫亂，君王就多有更換——或同一時期有許多人覬覦主權、彼此爭奪，以致百姓分裂成黨派，彼此相咬相吞；或在短時間內接連更換，一個除滅一個，如 1Ki 16:8 等處；或很快被神的手或外敵剪除，如 2Ki 24:5 等處。如同百姓因君王的罪受苦，照樣治理有時也因百姓的罪受苦。2. 智慧能防止或糾正這些弊端：因有聰明的人——就是因有百姓醒悟過來、恢復正常心智——事情就維持良好的秩序，或若已混亂，就重回正軌。或作：因有一位有聰明知識的君王——一位樞密顧問或國務大臣——肯約束或壓制國中的過犯，又採取正確的方法醫治國家，國家的福祉就得以延長。我們不能想像，在關鍵時刻一個智慧人能為國家做多大的事。
請看此處，1. 窮人彼此之間常常何等硬心，不但不行他們彼此之間所能行的善事，反而欺壓和彼此欺騙。那些親身經歷過貧窮之苦的人，理當體恤同樣受苦的人，但他們若加害於他們，就不可推諉了。2. 那些本身貧乏窮困、一旦得勢的人，通常何等專橫和貪婪。君王若提拔一個窮人，他就忘了自己曾經貧窮，沒有人比他更欺壓窮人、更殘酷地壓榨他們。飢餓的螞蟥和乾燥的海綿吸得最多。叫乞丐騎馬，他就毫無憐憫地騎。他如同暴雨，把地裡的穀物沖走，又把已長成的打倒，以致*不存糧食。*因此君王不可將那些貧窮、負債、落後的人，或任何以中飽私囊為主要目的的人，放在信任的職位上。
請留意，1. 那些誇獎惡人的，就顯出他們自己違棄律法、與之相背，因為律法咒詛和定惡人為罪。惡人彼此說好話，如此在惡道上彼此堅固，盼望藉此平息自己良心的呼聲，又為魔鬼的國效力——而叫罪惡享有聲譽，是效力最有效的辦法。2. 那些真正尊重神律法的人，必在自己的崗位上竭力反對罪惡，作見證抵擋它，又盡力使它蒙羞、加以壓制。他們必責備暗昧的事，又駁斥為那些事所作的辯護，並盡力使大罪人受罰，好叫別人聽見而懼怕。
請留意，I. 正如人的私慾盛行是因他的悟性黑暗，照樣人的悟性黑暗，也很大的原因是因他的私慾轄制他：壞人不明白公義——不能分辨真假、是非；不明白神的律法是盡本分的法則、也是定罪的法則；而且，1. 所以他們是壞人；他們的惡是他們無知和錯謬的結果，Eph 4:18。2. 所以他們不明白公義，因為他們是壞人；他們的敗壞蒙蔽了他們的眼睛，又使他們充滿偏見，他們因作惡就恨光。神也公義地任憑他們信從虛謊。
II. 正如人尋求耶和華是他明白許多的好標記，照樣這也是他明白更多——甚至明白一切所需之事——的好途徑。那些以神的榮耀為目標、以他的恩寵為福樂、以他的話為法則、又在一切事上藉著禱告來到他面前的人，他們尋求耶和華，他必賜他們智慧的靈。人若立志遵著他的旨意行，就必曉得這教訓，Joh 7:17。敬畏耶和華的人大有聰明，而且必更加聰明，Ps 111:10，1Co 2:12,15。
此處，1. 這裡假設一個人可能行為純正而仍然在世上貧窮，貧窮是試探人去行不義的，但他可以抵擋試探、繼續行為純正——也假設一個人可能行事乖謬、得罪神和人、卻仍然富足、而且在世上亨通一時；他可能富足，因此負有很大的義務、又有很大的機會行善，卻行事乖謬、行了許多惡。2. 這裡作為對盲目世人的悖論加以維護：一個誠實、敬虔的窮人，勝過一個邪惡、不敬虔的富人——有更好的品格、更好的境況、在自己心中有更多的安慰、對世界是更大的祝福、又更配得極大的尊榮和敬意。不僅他的結局在死時必定更好，就是在今生也更好。亞里斯泰德被一個富人以其貧窮來侮辱時，回答說：你的財富對你的害處，比我的貧窮對我的害處更大。
請留意，1. 信仰就是真智慧，又使人各種關係上都成為智慧人。那謹守律法的人是智慧的，他尤其必作智慧之子，就是對父母行事明智，因為神的律法教導他如此行。2. 壞朋友是信仰的大阻礙。那些與放蕩之人作伴——選擇他們作同伴、又喜歡與他們交往的——必定被引誘偏離謹守神的律法、而被引誘去違背它，Ps 119:115。3. 罪惡不僅是犯罪者本人的羞辱，也是一切與他有關之人的羞辱。那結交浪蕩之友、又把時間金錢花在他們身上的人，不但叫父母憂傷，更叫他們蒙羞；這成了他們的恥辱，好像他們沒有盡到對他的本分一樣。他們因自己的孩子竟然醜聞百出、欺凌鄰舍而羞愧。
請留意，1. 以不正當手段所得的，雖然可能增多，卻不會長久。人或許藉著放債取利和勒索、欺詐、欺壓窮人，在短時間內大發家財，但不能長存；他為自己積蓄，卻必證明是為別一個他毫不關心的人積蓄的。他的家業必敗落，又必有別人從它的廢墟中興起。2. 有時神在他的護理中如此安排，使一個人不義所得的，被另一個人慈善地使用；它奇妙地轉入一個肯憐憫窮人、又用以行善之人的手中，如此就斷絕了那以欺詐和強暴得財之人所帶來的咒詛的延續。如此，同一個護理刑罰了殘忍的人、使他們不能再行惡，又賞賜了憐憫的人、使他們能行更多的善。把那惡僕藏在手巾裡的一錠銀子，賜給那有十錠銀子的；因為凡有的，又要加給他——凡有的、又善用的，Lu 19:24。如此窮人得了償還，慈善的人受了鼓勵，神得了榮耀。
請留意，1. 藉著道和禱告，我們與神的交通得以維持。神藉著他的律法向我們說話，又期望我們聽他、留意他；我們藉著禱告向他說話，又等候平安的回答。每當我們從榮耀之主聽見、又向他說話時，我們當何等敬畏和認真！2. 我們若不尊重神的道，我們的禱告不但不被神悅納，反要成為他所憎惡的——不僅我們的祭物（那是禮儀所定的），連我們的禱告（那是道德的本分，義人獻上時是神所喜悅的）也是。參見 Isa 1:11,15。神向其發怒的那個罪人，是那故意頑梗地拒絕遵行神誡命的，連聽也不肯聽，卻叫自己的耳朵偏離律法，神呼召時他拒絕；因此神在他呼召時也公義地拒絕他。參見 Pr 1:24,28。
此處有，1. 引誘者的結局。他們企圖引誘善人——或那些自稱為善人的人——陷入罪惡和禍患之中，以誘惑正直人行惡道、使他們陷入網羅為榮，好藉此凌辱他們。他們不能達到目的；要迷惑選民是不可能的。但他們必自己掉在自己的坑裡；他們既然不僅是罪人，更是試探人的，不僅是不義的，更是與義人為敵的，他們的定罪就必更加沉重，Mt 23:14,15。2. 誠實人的幸福。他們不但必蒙保守脫離惡人所要誘惑他們陷入的惡道，而且必得著美好的福分，得著上好的福分，就是聖靈的恩典和安慰，這是他們現今已經擁有的，此外還有將來基業的指望。
請留意，1. 富足人容易以為自己有智慧，因為不論別的什麼不懂，他們總懂得如何獲取和積蓄財富；那些因錢財而驕傲的人，又期望自己所說的每一句話都被當作神諭和律法，無人敢反駁他，每個禾捆都要向他的禾捆下拜；這種脾氣又被諂媚者所助長，他們因為像耶洗別的先知一樣在他們的席上吃飯，就大肆吹捧他們的智慧。2. 窮人常常證明自己比他們更有智慧：一個窮人，因為沒有別的路（如富人所擁有的）來得聲譽，就勤勞地求智慧，把他查透了，又顯明他並非如人所認為的那樣是個學者或政治家。請看神的恩賜何等豐富多樣地分賜：對有的人賜財富，對有的人賜智慧，而哪一樣是更好的恩賜、是我們更當切切求的，這是不難判斷的。
請留意，1. 神百姓的喜樂，是他們所住之國的榮耀。當義人得志時，就有極大的榮耀住在那地——當他們得著自由、信仰得以自由實行、又不受逼迫，當治理者厚待他們、又對他們說恩言，當他們亨通發財，更當他們被提拔任用、又被授以權柄。2. 惡人的高升，是國家之美的黯淡：惡人興起得勢時，就起來對抗一切神聖之事，那時人就躲藏——好人被推入隱蔽之處、為自己的安全而不得不藏匿；敗壞之事普遍盛行，正如以利亞的時代，似乎沒有一個義人剩下，惡人在四圍如此厚厚地遊行。
此處有，1. 縱容罪惡的愚妄——掩飾和為之辯護、否認或減輕、加以縮小、加以遮掩、或把責任推給別人：凡這樣遮掩自己罪過的，必不亨通，休想如此。他必不能成功地遮掩自己的罪，因為遲早必被發現。掩蓋的事，沒有不露出來的。空中的飛鳥必傳揚聲音。殺人必敗露，別的罪也是如此。他必不亨通，就是說他不能得著罪的赦免，也不能有真正的良心平安。大衛承認自己在遮掩罪過時，終日唉哼、骨頭枯乾，Ps 32:3,4。病人若隱瞞自己的病情，就不能指望得著醫治。2. 離棄罪惡的益處——藉著悔改的認罪和全面的歸正：承認自己的罪於神、又謹慎不再犯罪的，必在神那裡尋得憐憫，又在自己心中得著安慰。他的良心必得安息，他的毀滅也必被防止。參見 1Jo 1:9，Jer 3:12,13。我們將罪擺在自己面前（如大衛說：我的罪常在我面前），神就將它扔在自己背後。
此處有，1. 聖潔的謹慎之益。聽來奇怪，卻十分真實：*常存敬畏的，便為有福。*多數人以為那些從不懼怕的人是有福的；但有一種懼怕非但不含折磨，反而在其中含有最大的滿足。常在心中存著對神——他的榮耀、良善和治理——的聖潔敬畏和敬虔，又常常怕得罪神、招致他的不悅，保守良心柔嫩，又對罪惡的外表存著戒懼，常常不自恃、不自信自己的力量，又預期患難和變故的人，是有福的；如此當患難來到時，他就不以為怪。存著這樣敬畏的人必過信心和警醒的生活，因此他是有福的、聖潔的。2. 屬罪惡之放肆的危險：心存剛硬的——就是嘲笑恐懼、藐視神和他的審判、又不受他的道或他的杖所感動的——必陷在禍患裡；他的放肆必成為他的毀滅；無論他陷入什麼罪（罪是最大的禍患），都是因他心裡剛硬。
經上誠然記著：你不可毀謗你百姓的官長；但他若是個欺壓百姓——尤其是窮苦百姓——搶奪他們僅有的少許、又以他們為獵物的惡官長，那麼不論我們怎樣稱呼他，聖經稱他為吼叫的獅子和覓食的熊。1. 就他的品格而言。他是野蠻的、殘忍的、嗜血的；他與其被列入以理性和人性為榮的高貴受造物之中，不如被列在野獸之中、最野蠻兇殘的猛獸之中。2. 就他對百姓所造成的禍害而言。他如同吼叫的獅子一般可怕，使森林震顫；他如同飢餓的熊一般吞噬人，而且他越是窮乏，所造成的禍害就越大、越是貪婪。
此處暗示君王治理不善的兩個原因：1. 貪愛錢財，那萬惡之根；因為這裡恨惡貪婪與欺壓相對，正如摩西論到好官長的品格時所說的——敬畏神、恨惡貪婪之人（Ex 18:21），不但不貪婪，而且恨惡貪婪，又搖手不受賄賂。貪婪的官長既不行公義、也不愛憐憫，他治下的百姓必被買賣。2. 缺乏深思熟慮：恨惡貪婪的必延長自己的治理和平安，必在百姓的愛戴和神的賜福中享福。君王以公義治國，既是本分也是利益。因此暴君和壓迫者是世上最大的愚昧人；他們缺少聰明；不顧自己的尊榮、安逸和安全，卻把一切都犧牲在自己對絕對和專橫權力的野心之下。他們本可在百姓的心中得著更大的福分，勝過在他們的頸項或產業上所得的。
這與那古時的律法相符：凡流人血的，他的血也必被人所流（Ge 9:6），又宣告了：1. 流血者的結局。那犯了殺人罪的，即使為性命逃亡，也必不斷被恐懼所纏繞，必自己奔向坑洞，自我暴露，又折磨自己，如同該隱——他殺了兄弟之後，就成了逃亡者和流浪者，又不住地戰兢。2. 報血仇者的本分——不論是官長、至近的親屬，或任何參與追討流血之罪的人——當緊密而有力地追討，不可用錢買通。那些釋放殺人者的，或作任何事幫助他脫逃的，就同有流血之罪；除了流那流血者之血以外，地不能因血得贖，Nu 35:33。
請留意，1. 誠實的人總是安全的。那以真誠行事、心口如一、凡事單單以神的榮耀和弟兄的益處為目標、若有知道就寧肯失去世界也不行一件不義之事、在一切為人上行動正直的，他日後必蒙拯救。我們看見一群榮耀的人，他們口中察不出謊言來，Re 14:5。他們現今也必安全。正直和誠實必保守人，在最壞的時代賜給他們聖潔的安穩；因為它必保守他們的安慰、聲譽和一切利益。他們或許受損害，但不能受傷害。2. 虛偽不誠實的人絕不安全：行事乖謀的——想藉欺詐的手段、虛偽和背叛、或以不義之財來保全自己——必跌倒，不，他必立時跌倒，不是漸漸地、事先有警告，而是忽然地、毫無預告地，因為他最以為安全的時候，正是他最不安全的時候。他立時跌倒，既沒有時間防備毀滅、也沒有時間為之預備；而毀滅既是突然臨到，就更加可怕。
請留意，1. 在自己的本分上殷勤的人，走的是舒適生活之路：那耕種自己田地的、照管自己店鋪的、專注自己業務的——不論是什麼業務——必得飽食，得著自己和家人所需的，又可以慈善待窮人；他必吃自己勞碌所得的。2. 悠閒、怠惰、好結交朋友的人，雖然放縱自己過著自以為輕鬆愉快的生活，走的卻是悲慘生活之路。那有田地、又以此自誇、卻不去耕種，反而追隨虛無之人、與他們飲酒、加入他們的狂歡和虛浮的娛樂、又和他們一起消磨時間的，必足受窮乏——原文是必被窮乏充滿或補滿；他所走的路如此直接地引向窮乏，以致他似乎是在追求它，他又必得著他的滿足。
此處，1. 我們被引導走真正幸福之路，那就是聖潔和誠實。那對神對人忠心的，必蒙主賜福，又必多得福氣——從上泉和下泉而來的福氣。人必稱讚他，為他禱告，又樂意向他行任何善事。他必多多行善，又自己成為他所在之地的祝福。有用必是忠心的賞賜，那是好的賞賜。2. 我們受警戒防備一條虛假欺騙的幸福之路，那就是不論是非、驟然發家。不要說：這是多得福氣之路，因為急於發財的——欲速則不達——難免受罰；他若不免罰，就不能蒙神賜福，反要為自己所有的帶來咒詛；而且他若不免罰，自己心中也不能長久安寧；鄰舍也不算他為無罪，必對他心存惡意、口出惡言。這裡沒有說他不能無罪，但極有可能他不會如此：急於行事的，難免犯罪、跌倒、仆倒。急於發財的貪婪之人，何曾對法律存過敬畏、存過恐懼、存過羞恥之心呢？
請留意，1. 在司法上偏待人——看重當事人過於案情的真相，以至於偏袒一方，因為他是紳士、學者、我的同胞、老相識、從前恩待過我、或將來可能恩待我、又與我同黨同見；而苛待另一方，因為他是陌生人、窮人、虧負過我、是我的對手、或與我意見不同、或投票反對過我——這是司法上的根本錯誤，不能不導致人犯許多罪。當任何這類的考慮進入判斷的天平、而不是純粹的公正時，判斷就被扭曲了。2. 偏待人的必卑鄙。那些一旦衝破了公正之約束的人，起初必須是極大的賄賂、極貴重的禮物才能左右他們，但當良心已經敗壞，至終他們必卑鄙到為一塊餅而違背良心判案的地步；他們寧可賭小注也不肯袖手。
所羅門在此再次表明那些定意要發財之人的罪惡和愚妄；他們決心要如此，不論是非；他們要快快發財；他們正急速地積蓄家業。1. 他們在其中沒有快樂：他們眼目邪惡，就是說，他們常常因那些比自己富有的人而憂愁，又常常吝惜自己必需的開支，因為他們以為前者妨礙他們顯得富有，後者妨礙他們成為富有，在兩者之間他們必不住地不安。2. 他們對其持久性沒有把握，卻不為防止失去它而作預備：窮乏必臨到他們；那為要飛向他們而長了翅膀的財富，必為自己長了翅膀飛離他們；他們卻安然自恃、毫無遠見，不思想這事——當他們正在急速發財時，其實正在急速變窮，否則他們就不會倚靠無定的錢財了。
請留意，1. 諂媚者或許一時討好那些人，但他們經過反思之後，必憎惡又藐視諂媚者。他們一旦確信了自己在那些罪惡的道路上被人諂媚是錯的，又為那被諂媚所迎合和滿足的驕傲與虛榮感到羞愧，就必恨惡那別有用心的諂媚者，又恨惡那對自己產生不良影響、如今令自己作嘔的諂媚話。2. 責備者或許一時惹人不高興，但日後當怒氣過去、苦口的良藥開始發揮效用時，他們必愛他又尊重他。那以誠信待朋友、指出他過失的，雖然目前或許使他發怒、又或許不但得不著感謝反受惡言，但日後他不但自己在心中因盡了本分而得安慰，而且他所責備的那人也必承認這是恩惠，對他的智慧和忠誠存著極高的評價，又視他為配作朋友的人。人在醫生探查傷口時因疼痛而大喊，但傷口痊愈之後，他必甘心付足診金，又向他致謝。
正如基督指出那些兒女的荒謬和邪惡——他們以為在某些情形下贍養父母不是本分（Mt 15:5），所羅門在此也指出那些人的荒謬和邪惡——他們以為偷竊父母不是罪，或用暴力、或暗中、或哄騙他們、或威脅他們、或浪費他們所有的，又（這與偷竊他們無異）欠債而留給他們去還。如今，1. 悖逆的兒女常常輕看這事；他們說：這不是罪，因為不久就是我的了，父母完全拿得出來，我有需要，我們不能照父母所給的津貼過紳士的生活，這對我們太窄了。他們用這些藉口設法推卸良心的定罪。但，2. 不論放蕩的青年如何輕看這事，這實在是大罪；行這事的人與強盜同類，與路上搶劫的無異。連自己父母都肯搶劫的人，還有什麼罪是他不敢犯的呢？
請留意，1. 那些高傲好爭的人使自己消瘦，又不住地不安寧，因為他們與那些必得豐裕的人相反：心中驕傲的——自負又輕看周圍一切人、不能忍受競爭或反駁的——挑起爭端，製造是非，又給自己和別人都帶來擾亂。2. 那些不斷倚靠神和他的恩典的人，使自己豐足，又總是安寧：倚靠耶和華的——不為自己爭競，而將自己的事交託給神的——*必得豐裕。*他省下了別人花在驕傲和爭競上的錢財；他享受自己，又在自己的神裡有豐盛的滿足；如此他的靈魂就安然居住，他也最可能得著豐富的外在美物。沒有人比憑信心而活的人活得更安舒、更愉快。
此處有，1. 愚昧人的特徵：他心中自是——倚靠自己的智慧和謀略、自己的力量和充足、自己的功勞和義行，以及對自己的好評；如此行的人是愚昧人，因為他所倚靠的，不但壞到極處（Jer 17:9），而且常常欺騙了他。這暗示智慧人的特徵（如先前 Pr 28:25 所說）是倚靠耶和華，倚靠他的權能和應許，又跟隨他的引導，Pr 3:5,6。2. 智慧人的安慰：那憑智慧行事的——不倚靠自己的心，而是謙卑而不自信，又在主神的力量中前行——他必蒙拯救；而那倚靠自己心的愚昧人，卻必滅亡。
此處有，1. 對慈善之人的應許：賙濟貧窮的，他自己必不因如此行而更加貧窮；他不致缺乏。他若只有少許、因此有缺乏之虞，就當從自己少許中拿出來，這就能防止它歸於無有；如同撒勒法寡婦對以利亞的恩惠（她先為他做了一個小餅），在她只剩一把麵的時候救了她所有的。他若有許多，就當從其中多多拿出來，這就能防止它減少；他和他的家人必不因敬虔的慈善而缺乏。我們所施捨的，仍是我們所有的。2. 對不慈善之人的警告：那佯為不見的——免得看見窮人的苦況、又讀了他們的呈文，恐怕眼睛感動了心、又從他擠出一些救濟來——必多受咒詛，從神和人都受咒詛，兩者都不是無故的，所以咒詛必臨到。那有神的話和窮人的禱告與之反對的人，他的景況是悲慘的。
這與我們在 Pr 28:12 已有的意義相同。1. 當惡人被提拔時，善事就被掩蓋和踐踏。當權柄交在惡人手中時，人就躲藏；智慧人退隱到隱私之中、又推辭公務，不願在他們手下任職；富人躲避，恐怕被勒索他們所有的；而最糟的是，善人也藏匿起來，絕望於行善、又怕受逼迫和虐待。2. 當惡人被貶抑、降職、又被奪去權柄時，善事就復甦了，那時義人增多；因為惡人滅亡時，善人必被放在他們的位置上，又必以自己的榜樣和影響力支持信仰和公義。當一國中善人的數目增多時，那國就有福了；因此這也是一切君王、國家和掌權者的政策，要鼓勵他們，又特別關心青少年的良好教育。