Chapter commentary
Proverbs Chapter 18
1-3
Wisdom and Folly
繁體中文
English original
Wisdom and Folly
¹ Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
The original here is difficult, and differently understood. 1. Some take it as a rebuke to an affected singularity. When men take a pride in separating themselves from the sentiments and society of others, in contradicting all that has been said before them and advancing new notions of their own, which, though ever so absurd, they are wedded to, it is to gratify a desire or lust of vain-glory, and they are seekers and meddlers with that which does not belong to them. He seeks according to his desire, and intermeddles with every business, pretends to pass a judgment upon every man's matter. He is morose and supercilious. Those generally are so that are opinionative and conceited, and they thus make themselves ridiculous, and are vexatious to others. 2. Our translation seems to take it as an excitement to diligence in the pursuit of wisdom. If we would get knowledge or grace, we must desire it, as that which we need and which will be of great advantage to us, 1Co 12:31. We must separate ourselves from all those things which would divert us from or retard us in the pursuit, retire out of the noise of this world's vanities, and then seek and intermeddle with all the means and instructions of wisdom, be willing to take pains and try all the methods of improving ourselves, be acquainted with a variety of opinions, that we may prove all things and hold fast that which is good.
² A fool hath no delight in understanding, but that his heart may discover itself.
A fool may pretend to understanding, and to seek and intermeddle with the means of it, but, 1. He has no true delight in it; it is only to please his friends or save his credit; he does not love his book, nor his business, nor his Bible, nor his prayers; he would rather be playing the fool with his sports. Those who take no pleasure in learning or religion will make nothing to purpose of either. No progress is made in them if they are a task and a drudgery. 2. He has no good design in it, only that his heart may discover itself, that he may have something to make a show with, something wherewith to varnish his folly, that that may pass off the better, because he loves to hear himself talk.
³ When the wicked cometh, then cometh also contempt, and with ignominy reproach.
This may include a double sense:—1. That wicked people are scornful people, and put contempt upon others. When the wicked comes into any company, comes into the schools of wisdom or into the assemblies for religious worship, then comes contempt of God, of his people and ministers, and of every thing that is said and done. You can expect no other from those that are profane than that they will be scoffers; they will be an ignominy and reproach; they will flout and jeer every thing that is serious and grave. But let not wise and good men regard it, for the proverb of the ancients says, such wickedness proceeds from the wicked. 2. That wicked people are shameful people, and bring contempt upon themselves, for God has said that those who despise him shall be lightly esteemed. As soon as ever sin entered shame followed it, and sinners make themselves despicable. Nor do they only draw contempt upon themselves, but they bring ignominy and reproach upon their families, their friends, their ministers, and all that are in any way related to them. Those therefore who would secure their honour must retain their virtue.
4-8
The Language of Folly
繁體中文
愚妄的言語
⁴ 人口中的言語，如同深水；智慧的泉源，好像湧流的河水。
此處的比喻似乎優雅地互換了。1. 智慧的泉源如同深水。有見識的人心中有良好而有用之事的寶庫，在一切場合為他提供恰當而有益的話。這如同深水——不發聲響、卻永不枯竭。2. 這樣的人口中的言語如同湧流的河水。他所認為當說的話，自然地從他流出——帶著極大的輕鬆、自由和天然流暢；它是清潔而新鮮的，又是潔淨和令人舒暢的；從他的深水中有所需用的流出，滋潤周圍的人，如同河水滋潤低谷之地。
⁵ 偏向惡人，在審判中顛覆義人，都為不善。
這公正地定了那些在司法行政中顛倒是非的人的罪：1. 藉著縱容人的罪行、又保護和支持他們的欺壓和強暴——因為他們的尊貴、財富、或對他們的某種個人好感。不論人為此作什麼藉口，偏向惡人實在不善；這是得罪神、藐視公正、虧待世人、又實際服事罪和撒但的國。案情的真相理當被看重，而不是當事人的身分。2. 藉著違背公正公平而判案——因為當事人貧窮卑微、或不屬於同一黨派或信仰、或是另一國的陌生人。這就是在審判中顛覆義人——他們理當被支持，而神必使他們站立得住。
⁶ 愚昧人的嘴唇，引起爭端；他的口招致鞭打。
⁷ 愚昧人的口，是自己的敗壞；他的嘴，是生命的網羅。
所羅門多次表明惡人不受約束的舌頭如何加害別人；此處他表明他們如何加害自己。1. 他們使自己捲入爭吵：愚昧人的嘴唇——無緣無故、也無人請求——引起爭端，或提出別人不得不反對的愚妄見解、如此開始了爭吵，或說了惹人發怒的話、別人必為之惱怒並要求補償，或向人挑釁、叫他們敢就來。驕傲暴躁的人和酒徒就是愚妄人，他們的嘴唇引起爭端。智慧人或許不情願地被捲入爭吵，但那明知可以避免卻故意進入其中的，是愚妄人，且到頭來必懊悔已晚。2. 他們使自己暴露在刑罰之下：愚昧人的口實際上招致鞭打；他說了當受鞭打懲罰的話，又仍在說需要以鞭打來約束和制止的話，如同亞拿尼亞不公正地吩咐人打保羅的嘴。3. 他們使自己陷入毀滅：愚昧人的口——曾經是或本可成為別人毀滅的——至終證明是自己的敗壞——或許從人而來。示每的口是他自己的毀滅，亞多尼雅的口也是如此——他說了反對自己頭的話。而當愚妄人因愚妄的言論而使自己陷入法網、又想以辯護或藉口來脫身時，他的辯護反成了他的罪證，他的嘴唇仍是他的網羅——使他越陷越深。然而，當人因自己的惡言而在神的審判台前被定罪時，他們的口必成為他們的毀滅，而這毀滅的加重不允許一滴水、一滴安慰來涼他們的舌頭——那舌頭曾是他們的網羅、又必成為他們的折磨者。
⁸ 傳舌人的言語，如同美食，深入人的心腹。
傳舌人就是那些挨家挨戶暗中傳話的人——那些話或許有些真實性，卻是不宜外傳的秘密，或被卑鄙地歪曲、又塗上虛假的色彩，而且全部是為了敗壞人的名譽、破壞他們的友誼、在親屬和鄰舍之間製造是非、又使他們彼此為敵而說的。如今這樣的人的話被說為：1. 如同人受傷時（旁註如此讀）；他們假裝對某人的過失極為關切、又為之憂痛，又假裝以所能想像的極大憂愁和不願來談論這些事。他們看來如同自己因此受傷了，其實他們以罪惡為樂、以故事為寶、又以驕傲和愉快來傳講。如此他們的話看來；但這些話如同毒藥進入人的心腹——這藥丸如此鍍金、如此加糖。2. 如同美食（經文如此讀）——如同深處的傷口、致命的傷口、心腹深處的傷口；原文是中腹或下腹——胸腔或腹腔，在其中任何一處的傷口都是致命的。傳舌人的話傷害被論及的人——他的信譽和利益，又傷害聽見的人——他的愛心和慈善。它們使聽見的人犯罪，那就是對良心的傷口。他或許看來輕視它們，但它們會不知不覺地使他的心偏離他所當愛的人。
English original
The Language of Folly
⁴ The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook.
The similitudes here seem to be elegantly transposed. 1. The well-spring of wisdom is as deep waters. An intelligent knowing man has in him a good treasure of useful things, which furnishes him with something to say upon all occasions that is pertinent and profitable. This is as deep waters, which make no noise, but never run dry. 2. The words of such a man's mouth are as a flowing brook. What he sees cause to speak flows naturally from him and with a great deal of ease, and freedom, and natural fluency; it is clean and fresh, it is cleansing and refreshing; from his deep waters there flows what there is occasion for, to water those about him, as the brooks do the low grounds.
⁵ It is not good to accept the person of the wicked, to overthrow the righteous in judgment.
This justly condemns those who, being employed in the administration of justice, pervert judgment, 1. By conniving at men's crimes, and protecting and countenancing them in oppression and violence, because of their dignity, or wealth, or some personal kindness they have for them. Whatever excuses men may make for it, certainly it is not good thus to accept the person of the wicked; it is an offence to God, an affront to justice, a wrong to mankind, and a real service done to the kingdom of sin and Satan. The merits of the cause must be regarded, not the person. 2. By giving a cause against justice and equity, because the person is poor and low in the world, or not of the same party or persuasion, or a stranger of another country. This is overthrowing the righteous in judgment, who ought to be supported, and whom God will make to stand.
⁶ A fool's lips enter into contention, and his mouth calleth for strokes.
⁷ A fool's mouth is his destruction, and his lips are the snare of his soul.
Solomon has often shown what mischief bad men do to others with their ungoverned tongues; here he shows what mischief they do to themselves. 1. They embroil themselves in quarrels: A fool's lips, without any cause or call, enter into contention, by advancing foolish notions which others find themselves obliged to oppose, and so a quarrel is begun, or by giving provoking language, which will be resented, and satisfaction demanded, or by setting men at defiance, and bidding them do if they dare. Proud, and passionate men, and drunkards, are fools, whose lips enter into contention. A wise man may, against his will, be drawn into a quarrel, but he is a fool that of choice enters into it when he might avoid it, and he will repent it when it is too late. 2. They expose themselves to correction: The fool's mouth does, in effect, call for strokes; he has said that which deserves to be punished with strokes, and is still saying that which needs to be checked, and restrained with strokes, as Ananias unjustly commanded that Paul should be smitten on the mouth. 3. They involve themselves in ruin: A fool's mouth, which has been, or would have been, the destruction of others, proves at length his own destruction, perhaps from men. Shimei's mouth was his own destruction, and Adonijah's, who spoke against his own head. And when a fool, by his foolish speaking, has run himself into a premunire, and thinks to bring himself off by justifying or excusing what he has said, his defence proves his offence, and his lips are still the snare of his soul, entangling him yet more and more. However, when men by their evil words shall be condemned at God's bar their mouths will be their destruction, and it will be such an aggravation of their ruin as will not admit one drop of water, one drop of comfort, to cool their tongue, which is their snare and will be their tormentor.
⁸ The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.
Tale-bearers are those who secretly carry stories from house to house, which perhaps have some truth in them, but are secrets not fit to be told, or are basely misrepresented, and false colours put upon them, and are all told with design to blast men's reputation, to break their friendship, to make mischief between relations and neighbours, and set them at variance. Now the words of such are here said to be, 1. Like as when men are wounded (so the margin reads it); they pretend to be very much affected with the miscarriages of such and such, and to be in pain for them, and pretend that it is with the greatest grief and reluctance imaginable that they speak of them. They look as if they themselves were wounded by it, whereas really they rejoice in iniquity, are fond of the story, and tell it with pride and pleasure. Thus their words seem; but they go down as poison into the innermost parts of the belly, the pill being thus gilded, thus sugared. 2. As wounds (so the text reads it), as deep wounds, deadly wounds, wounds in the innermost parts of the belly; the venter medius vel infimus—the middle or lower belly, the thorax or the abdomen, in either of which wounds are mortal. The words of the tale-bearer wound him of whom they are spoken, his credit and interest, and him to whom they are spoken, his love and charity. They occasion sin to him, which is a wound to the conscience. Perhaps he seems to slight them, but they would insensibly, by alienating his affections from one he ought to love.
9-13
Folly and Pride Exposed
繁體中文
愚妄與驕傲被揭露
⁹ 作工懈怠的，與浪費的人為弟兄。
請留意：1. 揮霍是極壞的持家。那些浪費自己產業的人——那些生活超過自己所有的、花費和施捨超過自己所能負擔的、又如此實際上拋棄自己所有的、又任其荒廢的人——不但在人中被正當地烙為愚妄人、更要在交账之日向神對所託付他們的才幹作不舒服的交代。2. 懶惰也好不到哪裡。那在工作中疏忽的人——那手下垂的（原文如此）、那如同我們所說拇指含在口中站著的、那疏忽自己的本業、完全不去做、或如同不去做的——他是浪費之人的親兄弟——就是說、他同樣是愚妄人、又同樣在通往貧窮的確定而快捷的路上；一個散掉自己所有的、另一個任它從指縫間流走。這觀察在信仰的事務上也是如此真實：在禱告和聽道上輕浮又疏忽的人、與完全不禱告或聽道的人是弟兄；而本分的疏忽和在其中的疏忽、對靈魂正如犯罪的實行一樣致命。
¹⁰ 耶和華的名是堅固臺；義人奔入，便得安穩。
此處有：1. 神對聖徒的充足：他的名是他們的堅固臺——在其中他們疲乏時可以安息、被追趕時可以避難、又可以在其中被提升在仇敵之上、又被鞏固抵擋他們。神裡面、以及他向我們所作的關於他自己的啟示中、有足夠使我們在任何時候都安心的。這座臺中所積蓄的財富足以使他們富足——成為他們持續的盛宴和不斷的財寶。這座臺的力量足以保護他們；耶和華的名就是他藉以使自己被認識為神、又為我們的神的一切——不但他的稱號和屬性、更是他的約和其中一切應許；這些構成了一座臺——一座堅固臺——不能穿透、不能攻取的——為神的一切百姓。2. 聖徒在神裡面的安全。對那些知道如何如此使用它的人來說、它是一座堅固臺。義人藉著信心和禱告、對神的敬拜和倚靠——奔入其中、如同他們的逃城。他們既確保了自己在神名中的分、就享受其中的安慰和益處；他們走出自己、退離世界、活在上面、住在神裡面、神又住在他們裡面——所以他們是安全的、他們自以為如此、他們也必發現自己如此。
¹¹ 富戶的財物是他的堅城，在他心想，猶如高牆。
所羅門既描述了義人那穩妥又信實的保障（Pr 18:10）、此處就表明富足的人——就是那在這世上的事物中有他的分和財寶、又把心放在其上的人——那虛假又欺哄人的保障是什麼。他的財富之於他的信心、正如敬虔人之於他的神那樣——他又從前者所期望的同樣多。請看：1. 他如何支持自己。他使自己的財富為他的城——他所住的、他所治理的——帶著極大的自滿、如同有一整座城在他的號令之下。它是他的堅城——在其中他設防、又以此藐視危險、如同什麼也不能傷害他。他的鱗甲就是他的驕傲；他的財富是他的牆——在其中他把自己圍起來——他又以為它是高牆、不能攀登或翻越，Job 31:24，Re 18:7。2. 他在這事上如何欺騙自己。它是堅城、是高牆——但只是在他心想如此；它不會證明實在如此、而是如同建在沙土上的房子——在建造者最需要它的時候就會失敗。
¹² 敗壞之先，人心驕傲；尊榮以前，必有謙卑。
請留意：1. 驕傲是毀滅的預兆、而毀滅終必是驕傲的刑罰；因為在敗壞之先人常常因神公義的審判如此被迷惑、以至他們比以往更加驕傲——使他們的毀滅更加慘重又更加令人驚奇。或者、若那不總是如此、然而在心因驕傲而被高舉之後、跌倒就來了，Pr 16:18。2. 謙卑是尊榮的預兆、又為人預備尊榮、而尊榮終必是謙卑的賞賜——如同他先前所說的，Pr 15:33。那當被常常說的、就是人所如此不願相信的。
¹³ 未曾聽完先回答的，便是他的愚妄和羞辱。
請看此處人常常如何被那他們希望藉以得稱讚的事所暴露。1. 有些人以敏捷為驕傲。他們未曾聽完就回答——不等聽完、不、一聽到就回答。他們以為忽然抓住一個案子是他們的尊榮；而聽了一面之後、就以為事情如此明白、以至不必麻煩自己去聽另一面；他們已經知道了、又掌握了案子的一切要點。其實、雖然敏捷的才智是可悅的玩物、但作事的是實在的判斷和堅實的智慧。2. 那些以敏捷為驕傲的人常常落入被人恰當地指責為不得體的羞辱之中。人要說自己不懂的事、或對他未曾真正完全了解、又沒有耐心嚴格調查的事下判斷——這是愚妄；而若是愚妄、也就是、又必是羞辱。
English original
Folly and Pride Exposed
⁹ He also that is slothful in his work is brother to him that is a great waster.
Note, 1. Prodigality is very bad husbandry. Those are not only justly branded as fools among men, but will give an uncomfortable account to God of the talents they are entrusted with, who are wasters of their estates, who live above what they have, spend and give more than they can afford, and so, in effect, throw away what they have, and suffer it to run to waste. 2. Idleness is no better. He that is remiss in his work, whose hands hang down (so the word signifies), that stands, as we may, with his thumbs in his mouth, that neglects his business, does it not at all, or as if he did it not, he is own brother to him that is a prodigal, that is, he is as much a fool and in as sure and ready a way to poverty; one scatters what he has, the other lets it run through his fingers. The observation is too true in the affairs of religion; he that is trifling and careless in praying and hearing is brother to him that does not pray or hear at all; and omissions of duty and in duty are as fatal to the soul as commissions of sin.
¹⁰ The name of the LORD is a strong tower: the righteous runneth into it, and is safe.
Here is, 1. God's sufficiency for the saints: His name is a strong tower for them, in which they may take rest when they are weary and take sanctuary when they are pursued, where they may be lifted up above their enemies and fortified against them. There is enough in God, and in the discoveries which he has made of himself to us, to make us easy at all times. The wealth laid up in this tower is enough to enrich them, to be a continual feast and a continuing treasure to them. The strength of this tower is enough to protect them; the name of the Lord is all that whereby he has made himself known as God, and our God, not only his titles and attributes, but his covenant and all the promises of it; these make up a tower, a strong tower, impenetrable, impregnable, for all God's people. 2. The saints' security in God. It is a strong tower to those who know how to make use of it as such. The righteous, by faith and prayer, devotion towards God and dependence on him, run into it, as their city of refuge. Having made sure their interest in God's name, they take the comfort and benefit of it; they go out of themselves, retire from the world, live above, dwell in God and God in them, and so they are safe, they think themselves so, and they shall find themselves so.
¹¹ The rich man's wealth is his strong city, and as an high wall in his own conceit.
Having described the firm and faithful defence of the righteous man (Pr 18:10), Solomon here shows what is the false and deceitful defence of the rich man, that has his portion and treasure in the things of this world, and sets his heart upon them. His wealth is as much his confidence, and he expects as much from it, as a godly man from his God. See, 1. How he supports himself. He makes his wealth his city, where he dwells, where he rules, with a great deal of self-complacency, as if he had a whole city under his command. It is his strong city, in which he intrenches himself, and then sets danger at defiance, as if nothing could hurt him. His scales are his pride; his wealth is his wall in which he encloses himself, and he thinks it a high wall, which cannot be scaled or got over, Job 31:24, Re 18:7. 2. How herein he cheats himself. It is a strong city, and a high wall, but it is so only in his own conceit; it will not prove to be really so, but like the house built on the sand, which will fail the builder when he most needs it.
¹² Before destruction the heart of man is haughty, and before honour is humility.
Note, 1. Pride is the presage of ruin, and ruin will at last be the punishment of pride; for before destruction men are commonly so infatuated by the just judgment of God that they are more haughty than ever, that their ruin may be the sorer and the more surprising. Of, if that do not always hold, yet after the heart has been lifted up with pride, a fall comes, Pr 16:18. 2. Humility is the presage of honour and prepares men for it, and honour shall at length be the reward of humility, as he had said before, Pr 15:33. That has need to be often said which men are so loth to believe.
¹³ He that answereth a matter before he heareth it, it is folly and shame unto him.
See here how men often expose themselves by that very thing by which they hope to gain applause. 1. Some take a pride in being quick. They answer a matter before they hear it, hear it out, nay, as soon as they but hear of it. They think it is their honour to take up a cause suddenly; and, when they have heard one side, they think the matter so plain that they need not trouble themselves to hear the other; they are already apprized of it, and masters of all the merits of the cause. Whereas, though a ready wit is an agreeable thing to play with, it is solid judgment and sound wisdom that do business. 2. Those that take a pride in being quick commonly fall under the just reproach of being impertinent. It is folly for a man to go about to speak to a thing which he does not understand, or to pass sentence upon a matter which he is not truly and fully informed of, and has not patience to make a strict enquiry into; and, if it be folly, it is and will be shame.
14-24
Miscellaneous Maxims
繁體中文
各樣箴言
¹⁴ 人有疾病、心能忍耐，心靈憂傷、誰能承當呢？
請注意：1. 只要心享受自己並安然自在、外在的患難便是可忍的。在這世上、我們在身體、名聲和產業上會遭遇許多軟弱、許多災禍、但人若僅有好的品行和勇氣、能以理性和決心行事、尤其是若有無虧的良心、其見證又是為他的、便可忍受並撐過；而人的心若能忍耐疾病、基督徒的心——更確切地說神的靈在患難之日與我們的心同證同工——更能。2. 心的患難比一切都沉重、難以忍受；這些使本當承受其他軟弱的肩膀疼痛。若心因理性的紊亂而受傷——因患難中（不論是甚麼患難）的沮喪和對解救的絕望——若心因對神為罪發怒的驚駭領悟和對審判與烈火的恐懼期望而受傷、誰能承當呢？受傷的心不能自助、別人也不知道如何幫助他們。因此、保守無虧的良心乃是智慧。
¹⁵ 聰明人的心得著知識，智慧人的耳求知識。
請注意：1. 謹慎的人必尋求知識、又將耳和心應用於追求——耳去留意知識的途徑、心去將信心與所聽的調和、又好好利用。謹慎的人不認為自己已有足夠的謹慎、仍看見自己需要更多；人越謹慎、便越渴求知識——對神和他本分的知識、通往天國的路——因為那才是最好的知識。2. 那謹慎尋求知識的、必確實得著知識、因為神從未對這樣的人說徒然尋求、卻說尋找便尋見。耳若尋求、心便得著、又存留、並因之豐富。我們不僅要將知識得在頭腦中、更要得在心中、得著它的滋味和感覺、將所知的應用在自己身上、經歷它的大能和影響。
¹⁶ 人的禮物為他開路、引他到高位的人面前。
禮物（就是賄賂）有何等大的力量、他先前已暗示過（Pr 17:8,23）。此處他指明禮物——就是在下位的人呈給在上位且比自己多得多的那些人之禮物——的力量。一份好禮物大有作為：1. 在人的自由上：人的禮物——若他在獄中——可以為他求得釋放；有朝臣、即使為受壓迫的無辜者使用影響力、也指望因此得著酬謝。或者、若一個卑微的人不知如何接近一個大人物、他可以藉著給僕人的費用或給本人的禮物來作；那些要為他開路。2. 在他的高升上。它能引他坐在大人物中間、得著尊榮和權勢。看這世界何等敗壞——人的禮物無所不能、即使再大也行；不、能為他們贏得他們不配又不勝任的；難怪那些在職位上受賄的人、原先也是行賄得來的。買法律的人也能賣法律。
¹⁷ 先訴情由的、似乎有理，但鄰舍來到、就察出他。
這表明一個故事在另一個被講述之前是好的。1. 先說話的人必定講一個直截了當的故事、只講對自己有利的、又盡量粉飾、以至他的案由看來是好的——無論實際上是否如此。2. 原告既已作了他的證供、被告當被聽見、當獲准對質證人和盤問他們、又指明所提證的虛假和謬誤——這也許使事情看來與先前完全不同。所以我們必須記得我們有兩隻耳朵、要在下判斷前聽兩造。
¹⁸ 掣籤能止息爭競、也能解散強勝的人。
請注意：1. 爭競通常發生在大能的人中間——他們為自己的尊榮和權利嫉妒、又在其細微的禮節上斤斤計較、又自信能堅持到底、因此很難屈就和解的必要條件；而窮人則被迫和平、坐下作輸家。2. 即使是大能之人的爭競、若不能以別法調解、也可藉掣籤來終結、有時比無盡的辯論或他們不願屈就的讓步更好——因為人一旦將事交託給掣籤、便順服其決定、這並非貶損。為防止爭論、迦南是藉掣籤分地的；而若不是戲耍的掣籤褻瀎了這種向護理上訴的方式、它或許現在仍可用來決定許多爭議——既榮耀神又使雙方滿意——只要它是伴隨禱告和應有的莊重而作的、本節和別的幾處經文似乎都指引至此、尤其是Ac 1:26。若法律本身是一場抽籤（如有人所稱的）、那麼抽籤作為法律也同樣好。
¹⁹ 弟兄結怨、勸他和好、比取堅固城更難，這樣的爭競、如同堅寨的門閂。
請注意：1. 必須格外小心防止親屬之間——以及彼此之間有特別義務的人——的爭吵、不僅因為它們最不自然、最不相稱、更因為在這樣的人之間、事情通常被最不以為善地領受、怨恨又容易被帶得太遠。智慧和恩典確實使我們最容易饒恕得罪我們的親屬和朋友、但敗壞卻使我們最難饒恕他們；所以我們當防備得罪弟兄或一直如同弟兄的人；忘恩負義是極令人不快的。2. 必須盡力盡速調解親屬之間的糾紛、因為這是如此困難的工作、因此若是作成了、便更為光榮。以掃是一個得罪了的弟兄、似乎比堅固城更難和好、卻因神在他心中的工作——回應雅各的禱告——而被贏回了。
²⁰ 人口中所結的果子、必充滿肚腹，嘴所出的、必使他飽足。
請注意：1. 我們的安慰在很大程度上取決於我們自己良心的見證——為我們或反對我們。肚腹在此代表良心（如Pr 20:27）。而那是否滿足、又被甚麼充滿、對我們至關重要、因為我們的滿足和內在的平安將隨之而定。2. 我們良心的見證為我們或反對我們、全在於我們是否善於管治我們的舌頭。口所結的果子是好是壞、是趨向不義還是趨向義、人的品格便如何、因而他的良心對他的見證也如何。「我們當對自己所說的話、如同對我們當吃的樹上的果子或地的出產一般小心；因為它們或健康或不健康、我們將被充滿的快樂或痛苦也隨之而定。」（Patrick主教語）
²¹ 生死在舌頭的權下，喜愛他的、必吃他所結的果子。
請注意：1. 人可以因舌頭的使用、對別人和自己作極大的善或極大的惡。許多人因污穢的舌頭而自取滅亡、或因虛假的舌頭而毀滅別人；反之、許多人因謹慎溫和的舌頭救了自己的性命或為之得了安慰、又藉合時的見證或代求救了別人的命。而我們若因我們的話被稱義或被定罪、生死無疑在舌頭的權下。舌頭是伊索最好的肉、也是最壞的肉。2. 人的話將按他們說話時的情感來審判；那不僅說得正確（壞人為保信譽或討好同伴也能如此）、更愛如此說的人——出於選擇和喜樂地說好話——對他而言便是生命；而那不僅說得不當（好人因疏忽也能如此）、更愛如此說的人（Ps 52:4）——對他而言便是死亡。人怎樣喜愛它、便必怎樣吃它的果子。
²² 得著妻子的、是得著好處，也是蒙了耶和華的恩惠。
請注意：1. 好妻子是男人極大的福分。那得著妻子（就是真正的妻子；壞妻子不配被如此尊榮的名稱稱呼）的——那得著與他相配的幫助的（這是「妻子」一詞原本的含義）、那以謹慎和禱告尋求這樣的一位並尋見了所尋的——他得著了好處、一件極有價值的珍寶、一件稀有的珍寶；他得著了那不僅比任何事物更貢獻於他今生安慰的、更要在通往天國的路上推進他的。2. 當在其中以感恩承認神；這是他恩寵的記號、又是更大恩惠的喜樂憑據；這表明神喜悅一個人向人行善、又為他存留憐憫；因此為此當求告神。
²³ 窮人說哀求的話，富足人卻用威嚇的話回答。
請注意：1. 貧窮——雖有許多不便伴隨身體——卻往往對心靈有好的影響、因為它使人謙卑順服、又治死他們的驕傲。它教導他們用哀求的話。當需要迫使人乞求時、它告訴他們不可規定或要求、卻當接受所給的並感恩。在神恩典的寶座前我們都是窮人、當用哀求的話——不是回答、而是懇求——當以窮人的身分申請。2. 興旺的境遇——雖有許多好處——卻往往有這個弊病伴隨：它使人驕傲、狂妄、專橫：富足人用威嚇的話回答窮人的哀求——如同拿八以辱罵回答大衛的使者。有些富人的性情十分愚妄、尤其是那些從微末起家的人、他們以為自己的財富授權他們說惡言、又即使在不打算粗魯對待之處、也以為回答粗魯才合身分——而君子當溫文爾雅（Jam 3:17）。
²⁴ 濫交朋友的、自取敗壞，但有一朋友、比弟兄更親密。
所羅門在此向我們推薦友誼、並表明：1. 我們當怎樣作才能締結和培養友誼；我們必須自己表現友善。我們若有朋友並要保持他們、就不僅不可得罪他們、不可與他們爭吵、更必須愛他們、又以一切親切的表示表明我們如此行——以坦誠相待、討他們喜悅、探訪他們、歡迎他們、尤其是盡我們所能的一切善舉和服事來表明；那就是表現友善。
- 如此作是值得的、因為我們可從一個真正的朋友身上期望極大的安慰。弟兄誠然為患難而生——如他先前所說的（Pr 17:17）。在患難中我們期望從親屬得著安慰和解救、但有時有一朋友——與我們毫無血統關係的——他尊重和愛的紐帶證明比天性的更堅固、在考驗來到時為我們作的比弟兄更多。基督是一切信徒比弟兄更親密的朋友；所以當向他表現友善。
English original
Miscellaneous Maxims
¹⁴ The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?
Note, 1. Outward grievances are tolerable as long as the mind enjoys itself and is at ease. Many infirmities, many calamities, we are liable to in this world, in body, name, and estate, which a man may bear, and bear up under, if he have but good conduct and courage, and be able to act with reason and resolution, especially if he have a good conscience, and the testimony of that be for him; and, if the spirit of a man will sustain the infirmity, much more will the spirit of a Christian, or rather the Spirit of God witnessing and working with our spirits in a day of trouble. 2. The grievances of the spirit are of all others most heavy, and hardly to be borne; these make sore the shoulders which should sustain the other infirmities. If the spirit be wounded by the disturbance of the reason, dejection under the trouble, whatever it is, and despair of relief, if the spirit be wounded by the amazing apprehensions of God's wrath for sin, and the fearful expectations of judgment and fiery indignation, who can bear this? Wounded spirits cannot help themselves, nor do others know how to help them. It is therefore wisdom to keep conscience void of offence.
¹⁵ The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
Note, 1. Those that are prudent will seek knowledge, and apply their ear and heart to the pursuit of it, their ear to attend to the means of knowledge and their heart to mix faith with what they hear and make a good improvement of it. Those that are prudent do not think they have prudence enough, but still see they have need of more; and the more prudent a man is the more inquisitive will he be after knowledge, the knowledge of God and his duty, and the way to heaven, for that is the best knowledge. 2. Those that prudently seek knowledge shall certainly get knowledge, for God never said to such, Seek in vain, but, Seek and you shall find. If the ear seeks it, the heart gets it, and keeps it, and is enriched by it. We must get knowledge, not only into our heads, but into our hearts, get the savour and relish of it, apply what we know to ourselves and experience the power and influence of it.
¹⁶ A man's gift maketh room for him, and bringeth him before great men.
Of what great force gifts (that is, bribes) are he had intimated before, Pr 17:8,23. Here he shows the power of gifts, that is, presents made even by inferiors to those that are above them and have much more than they have. A good present will go far, 1. Towards a man's liberty: A man's gift, if he be in prison, may procure his enlargement; there are courtiers, who, if they use their interest even for oppressed innocency, expect to receive a gratuity for it. Or, if a mean man know not how to get access to a great man, he may do it by a fee to his servants or a present to himself; those will make room for him. 2. Towards his preferment. It will bring him to sit among great men, in honour and power. See how corrupt the world is when men's gifts will not do, though ever so great; nay, will gain that for them which they are unworthy of and unfit for; and no wonder that those take bribes in their offices who gave bribes for them. Vendere jura potest, emerat ille prius—He that bought law can sell it.
¹⁷ He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him.
This shows that one tale is good till another is told. 1. He that speaks first will be sure to tell a straight story, and relate that only which makes for him, and put the best colour he can upon it, so that his cause shall appear good, whether it really be so or no. 2. The plaintiff having done his evidence, it is fit that the defendant should be heard, should have leave to confront the witnesses and cross-examine them, and show the falsehood and fallacy of what has been alleged, which perhaps may make the matter appear quite otherwise than it did. We must therefore remember that we have two ears, to hear both sides before we give judgment.
¹⁸ The lot causeth contentions to cease, and parteth between the mighty.
Note, 1. Contentions commonly happen among the mighty, that are jealous for their honour and right and stand upon the punctilios of both, that are confident of their being able to make their part good and therefore will hardly condescend to the necessary terms of an accommodation; whereas those that are poor are forced to be peaceable, and sit down losers. 2. Even the contentions of the mighty may be ended by lot if they cannot otherwise be compromised, and sometimes better so than by arguments which are endless, or concessions which they are loth to stoop to, whereas it is no disparagement to a man to acquiesce in the determination of the lot when once it is referred to that. To prevent quarrels Canaan was divided by lot; and, if lusory lots had not profaned this way of appeal to Providence, perhaps it might be very well used now for the deciding of many controversies, both to the honour of God and the satisfaction of the parties, provided it were done with prayer and due solemnity, this and some other scriptures seeming to direct to it, especially Ac 1:26. If the law be a lottery (as some have called it), it were as well that a lottery were the law.
¹⁹ A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
Note, 1. Great care must be taken to prevent quarrels among relations, and those that are under special obligation to each other, not only because they are most unnatural and unbecoming, but because between such things are commonly taken most unkindly, and resentments are apt to be carried too far. Wisdom and grace would indeed make it most easy to us to forgive our relations and friends if they offend us, but corruption makes it most difficult to forgive them; let us therefore take heed of disobliging a brother, or one that has been as a brother; ingratitude is very provoking. 2. Great pains must be taken to compromise matters in variance between relations, with all speed, because it is a work of so much difficulty, and consequently the more honourable if it be done. Esau was a brother offended, and seemed harder to be won than a strong city, yet by a work of God upon his heart, in answer to Jacob's prayer, he was won.
²⁰ A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled.
Note, 1. Our comfort depends very much upon the testimony of our own consciences, for us or against us. The belly is here put for the conscience, as Pr 20:27. Now it is of great consequence to us whether that be satisfied, and what that is filled with, for, accordingly, will our satisfaction be and our inward peace. 2. The testimony of our consciences will be for us, or against us, according as we have or have not governed our tongues well. According as the fruit of the mouth is good or bad, unto iniquity or unto righteousness, so the character of the man is, and consequently the testimony of his conscience concerning him. "We ought to take as great care about the words we speak as we do about the fruit of our trees or the increase of the earth, which we are to eat; for, according as they are wholesome or unwholesome, so will the pleasure or the pain be wherewith we shall be filled." So bishop Patrick.
²¹ Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
Note, 1. A man may do a great deal of good, or a great deal of hurt, both to others and to himself, according to the use he makes of his tongue. Many a one has been his own death by a foul tongue, or the death of others by a false tongue; and, on the contrary, many a one has saved his own life, or procured the comfort of it, by a prudent gentle tongue, and saved the lives of others by a seasonable testimony or intercession for them. And, if by our words we must be justified or condemned, death and life are, no doubt, in the power of the tongue. Tongues were Æsop's best meat, and his worst. 2. Men's words will be judged of by the affections with which they speak; he that not only speaks aright (which a bad man may do to save his credit or please his company), but loves to speak so, speaks well of choice, and with delight, to him it will be life; and he that not only speaks amiss (which a good man may do through inadvertency), but loves to speak so (Ps 52:4), to him it will be death. As men love it they shall eat the fruit of it.
²² Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.
Note, 1. A good wife is a great blessing to a man. He that finds a wife (that is, a wife indeed; a bad wife does not deserve to be called by a name of so much honour), that finds a help meet for him (that is a wife in the original acceptation of the word), that sought such a one with care and prayer and has found what he sought, he has found a good thing, a jewel of great value, a rare jewel; he has found that which will not only contribute more than any thing to his comfort in this life, but will forward him in the way to heaven. 2. God is to be acknowledged in it with thankfulness; it is a token of his favour, and a happy pledge of further favours; it is a sign that God delights in a man to do him good and has mercy in store for him; for this, therefore, God must be sought unto.
²³ The poor useth intreaties; but the rich answereth roughly.
Note, 1. Poverty, though many inconveniences to the body attend it, has often a good effect upon the spirit, for it makes men humble and submissive, and mortifies their pride. It teaches them to use entreaties. When necessity forces men to beg it tells them they must not prescribe or demand, but take what is given them and be thankful. At the throne of God's grace we are all poor, and must use entreaties, not answer, but make application, must sue sub forma pauperis—as a pauper. 2. A prosperous condition, though it has many advantages, has often this mischief attending it, that it makes men proud, haughty, and imperious: The rich answers the entreaties of the poor roughly, as Nabal answered David's messengers with railing. It is a very foolish humour of some rich men, especially those who have risen from little, that they think their riches will warrant them to give hard words, and, even where they not design any rough dealing, that it becomes them to answer roughly, whereas gentlemen ought to be gentle, Jam 3:17.
²⁴ A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.
Solomon here recommends friendship to us, and shows, 1. What we must do that we may contract and cultivate friendship; we must show ourselves friendly. Would we have friends and keep them, we must not only not affront them, or quarrel with them, but we must love them, and make it appear that we do so by all expressions that are endearing, by being free with them, pleasing to them, visiting them and bidding them welcome, and especially by doing all the good offices we can and serving them in every thing that lies in our power; that is showing ourselves friendly.
2. That it is worth while to do so, for we may promise ourselves a great deal of comfort in a true friend. A brother indeed is born for adversity, as he had said, Pr 17:17. In our troubles we expect comfort and relief from our relations, but sometimes there is a friend, that is nothing akin to us, the bonds of whose esteem and love prove stronger than those of nature, and, when it comes to the trial, will do more for us than a brother will. Christ is a friend to all believers that sticks closer than a brother; to him therefore let them show themselves friendly.
智慧與愚昧
此處的原文較難，有不同的理解。1. 有人將之視為對矯揉造作的孤僻之人的責備。當人以與眾隔離、與別人的意見和群體對立為榮，反駁前人所說的一切，又提出自己的新見解——無論多麼荒謬，他們都固執己見——這是為要滿足虛榮的貪慾，他們是尋求和干涉不屬於自己之事的人。他隨自己的私慾尋求，並干預各樣事務，假裝要對每一個人的事下判斷。他陰鬱而傲慢。那些剛愎自用、自以為是的人通常如此，他們這樣使自己成為可笑的，又煩擾別人。2. 我們的譯本似乎將之視為殷勤追求智慧的激勵。我們若要得著知識或恩典，就必須渴慕它，視之為我們所需要、對我們大有裨益的，1Co 12:31。我們必須與那些會使我們分心或妨礙我們追求的事物隔離，退離這世界虛浮的喧囂，然後尋求並干預一切智慧的途徑和教訓，甘願辛勞，嘗試一切改進自己的方法，了解各種不同的意見，好叫我們能凡事察驗，善美的要持守。
愚昧人或許假裝有見識，也假裝尋求並涉獵其中的途徑，但是，1. 他對此沒有真正的喜愛；不過是為討好親友或保全自己的面子；他不愛他的書、不愛他的本分、不愛他的聖經、也不愛他的禱告；他寧可和同伴們玩耍作愚妄人。那些對學習或宗教毫不感到喜樂的人，在兩者上都一事無成。若學習和信仰成了苦差和重擔，就毫無進步可言。2. 他對此沒有善良的目的，只是為要顯露自己的心意，好叫他有所炫耀，有什麼可以用來粉飾自己的愚妄，使它看起來好些，因為他喜歡聽自己說話。
這或許包含雙重含義：1. 惡人是譏誚人的人，又以藐視待人。惡人來到任何人群中，來到智慧的學校或敬拜的聚會中，那時藐視就來了——對神、對他的百姓和僕人、對一切所言所行的藐視。你對那些不敬虔的人不能有別的指望，只能指望他們作譏誚的人；他們必成為羞恥和責備；他們必嘲弄和譏笑一切莊重嚴肅的事。但智慧善良的人不要以此為意，因為古人的箴言說，這樣的惡事是從惡人出來的。2. 惡人是可恥的人，又把藐視引到自己身上，因為神已說過，藐視他的，必被輕看。罪一進來，羞恥就跟著來了，罪人使自己成為可鄙的。他們不僅把藐視引到自己身上，還把羞恥和責備帶到他們的家人、朋友、僕人、以及一切與他們有關係的人身上。因此，那些想要保全自己尊榮的人，必須持守自己的美德。