Chapter commentary
Proverbs Chapter 9
서론
Untitled
繁體中文
English original
Christ and sin are rivals for the soul of man, and here we are told how they both make their court to it, to have the innermost and uppermost place in it. The design of this representation is to set before us life and death, good and evil; and there needs no more than a fair stating of the case to determine us which of those to choose, and surrender our hearts to. They are both brought in making entertainment for the soul, and inviting it to accept of the entertainment; concerning both we are told what the issue will be; and, the matter being thus laid before us, let us consider, take advice, and speak our minds. And we are therefore concerned to put a value upon our own souls, because we see there is such striving for them. I. Christ, under the name of Wisdom, invites us to accept of his entertainment, and so to enter into acquaintance and communion with him, Pr 9:1-6. And having foretold the different success of his invitation (Pr 9:7-9) he shows, in short, what he requires from us (Pr 9:10) and what he designs for us (Pr 9:11), and then leaves it to our choice what we will do, Pr 9:12. II. Sin, under the character of a foolish woman, courts us to accept of her entertainment, and (Pr 9:13-16) pretends it is very charming, Pr 9:17. But Solomon tells us what the reckoning will be, Pr 9:18. And now choose you, this day, whom you will close with.
1-12
The Invitation of Wisdom
繁體中文
智慧的呼召
¹ 智慧建造房屋，鑿出七根柱子，
² 宰殺牲畜，調和旨酒，擺設筵席；
³ 打發使女出去，自己在城中至高處呼聲，
⁴ 說：誰是愚蒙人，可以轉到這裡來！又對那無知的人說：
⁵ 你們來，吃我的餅，喝我調和的酒。
⁶ 你們愚蒙人，要捨棄愚蒙，就得存活，並要走明達的路。
⁷ 指斥褻慢人的，必受辱罵；責備惡人的，必被玷污。
⁸ 不要責備褻慢人，恐怕他恨你；要責備智慧人，他必愛你。
⁹ 教導智慧人，他就越發有智慧；指示義人，他就增長學問。
¹⁰ 敬畏耶和華是智慧的開端；認識至聖者便是聰明。
¹¹ 你藉著我，日子必增多，年歲也必加添。
¹² 你若有智慧，是與自己有益；你若褻慢，就必獨自擔當。
智慧在此被引入為一位宏偉又慷慨的女王，極其偉大又極其豐盛；神的道就是這智慧——在其中神向人表明了他的善意；神的道就是這智慧——父已將一切審判交給了他。他在前一章彰顯了自己作為世界創造者的宏偉和榮耀，在此彰顯了自己作為世界救贖者的恩典和良善。這詞是複數，智慧們；因為在基督裡面藏著智慧的寶藏，在他的作為中顯明了神百般的智慧——這是個奧秘。如今請留意此處，
I. 智慧為一切願作她門徒的人所預備的豐盛供應。這是用一場盛宴的比喻來表達的，我們的主大概就是從其中借用了那些比喻——把天國比作一個大筵席，Mt 22:2，Lu 14:16。先知以賽亞也曾如此預言，Isa 25:6。這筵席如同亞哈隨魯王所擺設的，為要展示他榮耀之國的豐富。福音的恩典就是如此在主的晚餐之禮中陳明在我們面前。為使她的客人歡喜，1. 此處預備了一座宏偉的宮殿，Pr 9:1。智慧因找不到一間足以容納所有客人的房子，就特意建造了一座，又為了堅固它、又為了美化它，她鑿出七根柱子，使之十分穩固、又十分宏偉。天國就是智慧所建造、用以款待一切受邀赴羔羊婚筵之客人的房屋；那是她父的家，那裡有許多住處，她已經去為我們預備地方。她將大地懸在虛空之中——我們在其中沒有常存的城；但天國是有根基的城，有柱子。教會就是智慧的房子，她在此邀請客人，由神的能力和應許所支持，如同七根柱子一般。或許所羅門是指他自己最近為敬拜神而建造的聖殿，又勸百姓到那裡去——既為敬拜神、又為領受智慧的教訓。有人認為此處指的是先知的學校。2. 此處預備了一席豐盛的筵席（Pr 9:2）：她宰殺牲畜；她調和旨酒；豐盛的飲食已經預備好，而且都是上好的。她宰殺祭物（原文如此）；這是一席豐盛的筵席，也是神聖的筵席，是在祭物之上的筵席。基督已經獻上自己為我們作了祭物，他的肉就是真實的糧、他的血就是真實的飲。主的晚餐是在贖罪祭之上的和好與喜樂的筵席。酒與比自己更豐富的東西調和，使之有超乎尋常的靈力和風味。她已完全擺設了她的筵席——擺上了靈魂所能渴望的一切滿足：公義和恩典、平安和喜樂、神愛的確據、聖靈的安慰、以及永生的憑據和保證。請留意，這全是智慧親自做的；她宰殺了牲畜，她調和了酒，這既表明基督的愛——他親自預備了供應（他不將這事留給別人，而是親自着手），又表明這預備的卓越。既是智慧親自裝飾的，就必完全適合達到目的。
II. 她所賜的恩慈邀請——不是向某些特定的朋友，而是向所有人普遍地發出——來享受這些供應。1. 她差遣她的僕人到處去傳達邀請：她打發使女出去，Pr 9:3。福音的傳道人受命奉差遣，要宣告神在永約中為一切願意接受條件之人所作的預備；他們當以童女般的純潔——不敗壞自己、也不敗壞神的道——又完全照著所受的吩咐，去呼召他們所遇見的每一個人，甚至在路上的和籬笆旁的，來赴智慧的筵席，因為樣樣都齊備了，Lu 14:23。2. 她自己在城中至高處呼聲，如同切切渴望人的福祉、又為他們因棄絕自己的福分而去追逐虛謊的虛無而憂傷的人。我們的主耶穌親自傳揚了自己的福音；當他差遣了門徒之後，他又跟隨他們，印證他們所說的；不，這道起先是主親自講的，Heb 2:3。他站著呼喊：*到我這裡來。*我們看到了是誰邀請；如今讓我們留意，
(1.) 邀請是向誰發出的：誰是愚蒙人和無知的人，Pr 9:4。我們若要設擺筵席，在所有人中最不願意、更不用說懇求其同席的，就是這樣的人，倒寧願請哲學家和有學問的人，好聽他們的智慧，他們餐桌上的談話也會使我們長進。我豈需要瘋子嗎？但智慧邀請這樣的人，因為她所要賜的正是他們最需要的，她在預備和邀請中所顧念和追求的是他們的福祉。愚蒙人被邀請，好使他變為有智慧；無心的人（原文如此）讓他到這裡來，他就必得著一個心。她的預備與其說是食物，不如說是良藥，是為著最有價值、最可羨慕的醫治——心靈的醫治——而設計的。不論是誰，這邀請是普遍的，不排除任何人，除了那些自己排除自己的人；他們雖然愚蒙到了極點，卻[1.] 必受歡迎。[2.] 必得幫助；既不被輕看，也不被放棄。我們的救主來，不是召義人，乃是召罪人——不是召那些自以為有智慧、自以為能看見的人（Joh 9:41），而是召愚蒙人——那些感悟到自己的愚蒙又以之為恥的人，以及那情願為愚拙好成為有智慧的人，1Co 3:18。
(2.) 邀請是什麼。[1.] 我們被邀請到智慧的家：可以轉到這裡來。我說我們被邀請，因為我們中間有誰不能承認自己是受邀之人——愚蒙又無知的人呢？智慧的大門向這樣的人敞開，又渴望與他們交談——一句有益的話，此外並沒有別的用意。[2.] 我們被邀請赴她的筵席（Pr 9:5）：你們來，吃我的餅——就是嘗試在認識和敬畏神中所得的真快樂。藉著信心運用在福音的應許上、將之歸於自己、又享受其中的安慰，我們就享用、就赴基督為貧窮靈魂所預備的供應。我們吃喝的就成為我們自己的，我們藉此得著滋養和更新，我們的靈魂也因神的話如此得著滋養和更新；其中有有聰明的人的糧和水。
(3.) 得享這邀請之益處的人當盡什麼，Pr 9:6。[1.] 他們必須斷絕一切壞的同伴：你們愚蒙人，要捨棄愚蒙——不與他們交往，不效法他們的道，不與黑暗的行為相交，也不與行這些事的人相交。美德的第一步是逃避罪惡，因此要逃避罪人。你們作惡的人，離開我吧。[2.] 他們必須醒悟過來、從死裡復活；他們必須活著——不是在享樂中活著（因為如此活著的人是死了又死），而是在服事神中活著；因為只有如此行的人才實在活著，活得有意義。「不要像牲畜一樣只過動物的生活，如今終於要過人的生活。活著，你們就必存活；屬靈地活著，你們就必永遠活著，」Eph 5:14。[3.] 他們必須選擇智慧的道路、又堅守它們：並要走明達的路——從今以後當受信仰和正當理性的法則所管治。僅僅捨棄愚蒙是不夠的，我們還必須與那些行在智慧中的人聯合，又行在同樣的心志和步伐中。
III. 智慧給她所差遣去邀請之使女的指示——就是給傳道人和其他在自己的崗位上盡力服事她利益和旨意之人的指示。她告訴他們，
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他們的工作是什麼——不僅是概括地說明為靈魂預備了什麼、又提供概括的邀請，更是要針對個別的人，要指出他們的過失，指斥、責備，Pr 9:7,8。要指示他們如何改正——教導，Pr 9:9。神的話就是為此而設的，因此傳講那話語的職事也是如此——為要責備、規正、教導人學義。
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他們會遇見什麼不同的人，當怎樣對待他們，又可以期望什麼結果。
(1.) 他們會遇見一些褻慢人和惡人，他們會譏誤主的使者、又虐待他們，會嗤笑那些邀請他們赴主筵席的人，如他們所行的（2Ch 30:10），會凌辱他們，Mt 22:6。雖然他們沒有被禁止邀請那些愚蒙人到智慧的家，卻受勸戒不要以責備和斥責來繼續追逼。不要責備褻慢人；不要把這些珍珠丟在豬前，Mt 7:6。基督論到法利賽人也是如此說：任憑他們吧，Mt 15:14。「不要責備他們。」[1.] 「為對他們公正，因為那些藐視已有的方法的人就喪失了進一步方法的恩惠。那些污穢的，叫他仍舊污穢；那些與偶像聯合的，任憑他吧；看哪，我們轉向外邦人去。」[2.] 「為對你們自己謹慎；因為你們若責備他們，*第一，你們就白費了功夫，又因失望自取辱罵。*第二，*你們就激怒了他們；不論你們多麼有智慧、多麼溫柔，只要忠實地行，他們就必恨你們，又對你們橫加辱罵，盡力說你們的壞話，如此你們就得了污點；所以你們最好不要管他們，因為你們的責備很可能弊多於利。」
(2.) 他們會遇見別的人——有智慧的、善良的、公義的人；感謝神，並非都是褻慢人。我們會遇見一些為自己有智慧、為自己公義的人，他們樂意又高興地受教；當我們遇見這樣的人，[1.] 若有機會，我們必須責備他們；因為智慧人也不是完全有智慧的，其中也有需要責備之處；我們不可因為敬重他的智慧就容忍他的過失；有智慧的人也不可認為自己的智慧使他不需受責備——當他愚妄地說話行事時；一個人越有智慧，就越當渴望自己的軟弱被指出，因為一點愚妄對於有智慧和尊榮的人是極大的瑕疵。[2.] 我們的責備當伴有教導，又當指示他們，Pr 9:9。[3.] 我們可以期望如此行被當作恩惠來接受，Ps 141:5。智慧人必以那些對他忠誠的人為友：「責備這樣的人，他就必愛你——為你的坦誠，又必感謝你，若有機會又請你再如此待他。」善於接受責備與善於給予責備，同是智慧的極大表現。[4.] 被好好接受之後，它就必產生益處、達到目的。智慧人因所受的責備和教訓必變得更加有智慧；他必增長學問——在知識上長進，如此也在恩典上長進。沒有人當自以為太有智慧而不能學習，也沒有人當自以為太好而不需要更好、因此不需要受教。我們當繼續奮力向前、竭力追求認識，直到我們成為完全人。教導智慧人（原文如此）——給他忠告、給他責備、給他安慰——他就越發有智慧；給他機會（七十士譯本如此譯）展示他的智慧，他就必展示出來，而智慧的行動又必堅固其習慣。
IV. 她給受邀者的指示，就是她的使女當向他們反覆強調的。
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讓他們知道真智慧在於什麼，以及他們在智慧的桌上所得的供應是什麼，Pr 9:10。(1.) 心中必須有敬畏神的原則；那就是智慧的開端。對神威嚴的敬畏、對他忿怒的畏懼，就是那種對神的敬畏——真信仰的開端和第一步，由此產生其他一切的表現。這敬畏起先或有折磨，但愛必漸漸除去其中的折磨。(2.) 頭腦必須充滿對屬神之事的認識。認識至聖者（原文是複數）便是聰明——就是關乎事奉神之事（這些稱為聖事）、關乎我們自己成聖之事的認識；責備被稱為聖物，Mt 7:6。或是聖人所擁有的認識——由聖先知所教導的，關乎聖人被聖靈感動所說出的那些事的認識——這就是聰明；這是最好的、最有用的聰明，對我們最有用處、又有最好的回報。
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讓他們知道這智慧的益處是什麼（Pr 9:11）：你藉著我，日子必增多。這有助於你身體的健康，如此你在世的年歲就必加添，而人的愚妄和無節制卻縮短日子。這必將你帶到天堂，在那裡你的日子必增多以至無限，你的*年歲必加增、沒有窮盡。*除了信仰之路中沒有真智慧，除了那條路的盡頭沒有真生命。
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讓他們知道他們接受或拒絕這美好提議的後果是什麼，Pr 9:12。此處有，(1.) 接受之人的幸福：你若有智慧，是與自己有益——你必從中受益，不是智慧受益。人不能使神受益。我們如此被懇切邀請，是為了我們自己的益處。「你不會像世界財富那樣將所得留給別人」（我們死時確實如此，所以那被稱為別人的東西，Lu 16:12），「你必帶著它進入另一個世界。」為靈魂有智慧的人就是為自己有智慧，因為靈魂就是人；除了真正虔誠的人，沒有人顧到自己真正的利益。這使我們在神面前蒙悅納，又救我們脫離我們的愚妄和敗壞；它使我們從事今世最有益的事，又有權得著來世更有益的事。(2.) 輕看之人的羞愧和毀滅：你若褻慢，就必獨自擔當。[1.] 「你必擔當其中的罪責。」善良的人當感謝神，邪惡的人卻只能怪自己；這不歸咎於神（他不是罪的源頭）；撒但只能試探，不能強迫；惡同伴不過是他的工具；所以一切過犯都必歸在罪人自己身上。[2.] 「你必擔當你所輕看之物的損失；這必成為你自己的毀滅；你的血必歸到你自己的頭上，想到這事就必加重你的定罪。兒啊，你該回想——你曾得著這美好的提議，卻不肯接受；你曾站在得生命的有利地位，卻寧可選擇死亡。」
English original
The Invitation of Wisdom
¹ Wisdom hath builded her house, she hath hewn out her seven pillars:
² She hath killed her beasts; she hath mingled her wine; she hath also furnished her table.
³ She hath sent forth her maidens: she crieth upon the highest places of the city,
⁴ Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him,
⁵ Come, eat of my bread, and drink of the wine which I have mingled.
⁶ Forsake the foolish, and live; and go in the way of understanding.
⁷ He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
⁸ Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.
⁹ Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.
¹⁰ The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.
¹¹ For by me thy days shall be multiplied, and the years of thy life shall be increased.
¹² If thou be wise, thou shalt be wise for thyself: but if thou scornest, thou alone shalt bear it.
Wisdom is here introduced as a magnificent and munificent queen, very great and very generous; that Word of God is this Wisdom in which God makes known his goodwill towards men; God the Word is this Wisdom, to whom the Father has committed all judgment. He who, in the chapter before, showed his grandeur and glory as the Creator of the world, here shows his grace and goodness as the Redeemer of it. The word is plural, Wisdoms; for in Christ are hid treasures of wisdom, and in his undertaking appears the manifold wisdom of God in a mystery. Now observe here,
I. The rich provision which Wisdom has made for the reception of all those that will be her disciples. This is represented under the similitude of a sumptuous feast, whence it is probable, our Saviour borrowed those parables in which he compared the kingdom of heaven to a great supper, Mt 22:2, Lu 14:16. And so it was prophesied of, Isa 25:6. It is such a feast as Ahasuerus made to show the riches of his glorious kingdom. The grace of the gospel is thus set before us in the ordinance of the Lord's supper. To bid her guests welcome, 1. Here is a stately palace provided, Pr 9:1. Wisdom, not finding a house capacious enough for all her guests, has built one on purpose, and, both to strengthen it and to beautify it, she has hewn out her seven pillars, which make it to be very firm, and look very great. Heaven is the house which Wisdom has built to entertain all her guests that are called to the marriage-supper of the Lamb; that is her Father's house, where there are many mansions, and whither she has gone to prepare places for us. She has hanged the earth upon nothing, there in it we have no continuing city; but heaven is a city that has foundations, has pillars. The church is Wisdom's house, to which she invites her guests, supported by the power and promise of God, as by seven pillars. Probably, Solomon refers to the temple which he himself had lately built for the service of religion, and to which he would persuade people to resort, both to worship God and to receive the instructions of Wisdom. Some reckon the schools of the prophets to be here intended. 2. Here is a splendid feast got ready (Pr 9:2): She has killed her beasts; she has mingled her wine; plenty of meat and drink are provided, and all of the best. She has killed her sacrifice (so the word is); it is a sumptuous, but a sacred feast, a feast upon a sacrifice. Christ has offered up himself a sacrifice for us, and it is his flesh that is meat indeed and his blood that is drink indeed. The Lord's supper is a feast of reconciliation and joy upon the sacrifice of atonement. The wine is mingled with something richer than itself, to give it a more than ordinary spirit and flavour. She has completely furnished her table with all the satisfactions that a soul can desire-righteousness and grace, peace and joy, the assurances of God's love, the consolations of the Spirit, and all the pledges and earnests of eternal life. Observe, It is all Wisdom's own doing; she has killed the beasts, she has mingled the wine, which denotes both the love of Christ, who makes the provision (he does not leave it to others, but takes the doing of it into his own hands), and the excellency of the preparation. That must needs be exactly fitted to answer the end which Wisdom herself has the fitting up of.
II. The gracious invitation she has given, not to some particular friends, but to all in general, to come and take part of these provisions. 1. She employs her servants to carry the invitation round about in the country: She has sent forth her maidens, Pr 9:3. The ministers of the gospel are commissioned and commanded to give notice of the preparations which God has made, in the everlasting covenant, for all those that are willing to come up to the terms of it; and they, with maiden purity, not corrupting themselves or the word of God, and with an exact observance of their orders, are to call upon all they meet with, even in the highways and hedges, to come and feast with Wisdom, for all things are now ready, Lu 14:23. 2. She herself cries upon the highest places of the city, as one earnestly desirous of the welfare of the children of men, and grieved to see them rejecting their own mercies for lying vanities. Our Lord Jesus was himself the publisher of his own gospel; when he had sent forth his disciples he followed them to confirm what they said; nay, it began to be spoken by the Lord, Heb 2:3. He stood, and cried, Come unto me. We see who invited; now let us observe,
(1.) To whom the invitation is given: Whoso is simple and wants understanding, Pr 9:4. If we were to make an entertainment, of all people we should not care for, much less court, the company of such, but rather of philosophers and learned men, that we might hear their wisdom, and whose table-talk would be improving. "Have I need of madmen?" But Wisdom invites such, because what she has to give is what they most need, and it is their welfare that she consults, and aims at, in the preparation and invitation. He that is simple is invited, that he may be made wise, and he that wants a heart (so the word is) let him come hither, and he shall have one. Her preparations are rather physic than food, designed for the most valuable and desirable cure, that of the mind. Whosoever he be, the invitation is general, and excludes none that do not exclude themselves; though they be ever so foolish, yet, [1.] They shall be welcome. [2.] They may be helped; they shall neither be despised nor despaired of. Our Saviour came, not to call the righteous, but sinners, not the wise in their own eyes, who say they see (Joh 9:41), but the simple, those who are sensible of their simplicity and ashamed of it, and him that is willing to become a fool, that he may be wise, 1Co 3:18.
(2.) What the invitation is. [1.] We are invited to Wisdom's house: Turn in hither. I say we are, for which of us is there that must not own the character of the invited, that are simple and want understanding? Wisdom's doors stand open to such, and she is desirous to have some conversation with them, one word for their good, nor has she any other design upon them. [2.] We are invited to her table (Pr 9:5): Come, eat of my bread, that is, taste of the true pleasures that are to be found in the knowledge and fear of God. By faith acted on the promises of the gospel, applying them to ourselves and taking the comfort of them, we feed, we feast, upon the provisions Christ has made for poor souls. What we eat and drink we make our own, we are nourished and refreshed by it, and so are our souls by the word of God; it has that in it which is meat and drink to those that have understanding.
(3.) What is required of those that may have the benefit of this invitation, Pr 9:6. [1.] They must break off from all bad company: "Forsake the foolish, converse not with them, conform not to their ways, have no fellowship with the works of darkness, or with those that deal in such works." The first step towards virtue is to shun vice, and therefore to shun the vicious. Depart from me, you evil-doers. [2.] They must awake and arise from the dead; they must live, not in pleasure (for those that do so are dead while they live), but in the service of God; for those only that do so live indeed, live to some purpose. "Live not a mere animal-life, as brutes, but now, at length, live the life of men. Live and you shall live; live spiritually, and you shall live eternally," Eph 5:14. [3.] They must choose the paths of Wisdom, and keep to them: "Go in the way of understanding; govern thyself henceforward by the rules of religion and right reason." It is not enough to forsake the foolish, but we must join ourselves with those that walk in wisdom, and walk in the same spirit and steps.
III. The instructions which Wisdom gives to the maidens she sends to invite, to the ministers and others, who in their places are endeavouring to serve her interests and designs. She tells them,
1. What their work must be, not only to tell in general what preparation is made for souls, and to give a general offer of it, but they must address themselves to particular persons, must tell them of their faults, reprove, rebuke, Pr 9:7,8. They must instruct them how to amend—teach, Pr 9:9. The word of God is intended, and therefore so is the ministry of that word, for reproof, for correction, and for instruction in righteousness.
2. What different sorts of persons they would meet with, and what course they must take with them, and what success they might expect.
(1.) They would meet with some scorners and wicked men who would mock the messengers of the Lord, and misuse them, would laugh those to scorn that invite them to the feast of the Lord, as they did, 2Ch 30:10, would treat them spitefully, Mt 22:6. And, though they are not forbidden to invite those simple ones to Wisdom's house, yet they are advised not to pursue the invitation by reproving and rebuking them. Reprove not a scorner; cast not these pearls before swine, Mt 7:6. Thus Christ said of the Pharisees, Let them alone, Mt 15:14. "Do not reprove them." [1.] "In justice to them, for those have forfeited the favour of further means who scorn the means they have had. Those that are thus filthy, let them be filthy still; those that are joined to idols, let them alone; lo, we turn to the Gentiles." [2.] "In prudence to yourselves; because, if you reprove them," First, "You lose your labour, and so get to yourselves shame for the disappointment." Secondly, "You exasperate them; do it ever so wisely and tenderly, if you do it faithfully, they will hate you, they will load you with reproaches, and say all the ill they can of you, and so you will get a blot; therefore you had better not meddle with them, for your reproofs will be likely to do more hurt than good."
(2.) They would meet with others, who are wise, and good, and just; thanks be to God, all are not scorners. We meet with some who are so wise for themselves, to just to themselves, as to be willing and glad to be taught; and when we meet with such, [1.] If there be occasion, we must reprove them; for wise men are not so perfectly wise but there is that in them which needs a reproof; and we must not connive at any man's faults because we have a veneration for his wisdom, nor must a wise man think that his wisdom exempts him from reproof when he says or does any thing foolishly; but the more wisdom a man has the more desirous he should be to have his weaknesses shown him, because a little folly is a great blemish to him that is in reputation for wisdom and honour. [2.] With our reproofs we must give them instruction, and must teach them, Pr 9:9. [3.] We may expect that our doing so will be taken as a kindness, Ps 141:5. A wise man will reckon those his friends who deal faithfully with him: "Rebuke such a one, and he will love thee for thy plain dealing, will thank thee, and desire thee to do him the same good turn another time, if there be occasion." It is as great an instance of wisdom to take a reproof well as to give it well, [4.] Being taken well, it will do good, and answer the intention. A wise man will be made wiser by the reproofs and instructions that are given him; he will increase in learning, will grow in knowledge, and so grow in grace. None must think themselves too wise to learn, nor so good that they need not be better and therefore need not be taught. We must still press forward, and follow on to know till we come to the perfect man. Give to a wise man (so it is in the original), give him advice, give him reproof, give him comfort, and he will be yet wiser; give him occasion (so the LXX.), occasion to show his wisdom, and he will show it, and the acts of wisdom will strengthen the habits.
IV. The instructions she gives to those that are invited, which her maidens must inculcate upon them.
1. Let them know wherein true wisdom consists, and what will be their entertainment at Wisdom's table, Pr 9:10. (1.) The heart must be principled with the fear of God; that is the beginning of wisdom. A reverence of God's majesty, and a dread of his wrath, are that fear of him which is the beginning, the first step towards true religion, whence all other instances of it take rise. This fear may, at first, have torment, but love will, by degrees, cast out the torment of it. (2.) The head must be filled with the knowledge of the things of God. The knowledge of holy things (the word is plural) is understanding, the things pertaining to the service of God (those are called holy things), that pertain to our own sanctification; reproof is called that which is holy, Mt 7:6. Or the knowledge which holy men have, which was taught by the holy prophets, of those things which holy men spoke as they were moved by the holy Ghost, this is understanding; it is the best and most useful understanding, will stand us in most stead and turn to the best account.
2. Let them know what will be advantages of this wisdom (Pr 9:11): "By me thy days shall be multiplied. It will contribute to the health of thy body, and so the years of thy life on earth shall be increased, while men's folly and intemperance shorten their days. It will bring thee to heaven, and there thy days shall be multiplied in infinitum—to infinity, and the years of thy life shall be increased without end." There is no true wisdom but in the say of religion and no true life but in the end of that way.
3. Let them know what will be the consequence of their choosing or refusing this fair offer, Pr 9:12. Here is, (1.) The happiness of those that embrace it: "If thou be wise, thou shalt be wise for thyself; thou wilt be the gainer by it, not Wisdom." A man cannot be profitable to God. It is to our own good that we are thus courted. "Thou wilt not leave the gain to others" (as we do our worldly wealth when we die, which is therefore called another man's, Lu 16:12), "but thou shalt carry it with thee into another world." Those that are wise for their souls are wise for themselves, for the soul is the man; nor do any consult their own true interest but those that are truly religious. This recommends us to God, and recovers us from that which is our folly and degeneracy; it employs us in that which is most beneficial in this world, and entitles us to that which is much more so in the world to come. (2.) The shame and ruin of those that slight it: "If thou scornest Wisdom's proffer, thou alone shalt bar it." [1.] "Thou shalt bear the blame of it." Those that are good must thank God, but those that are wicked may thank themselves; it is not owing to God (he is not the author of sin); Satan can only tempt, he cannot force; and wicked companions are but his instruments; so that all the fault must lie on the sinner himself. [2.] "Thou shalt bear the loss of that which thou scornest; it will be to thy own destruction; thy blood will be upon thy own head, and the consideration of this will aggravate thy condemnation. Son, remember, that thou hadst this fair offer made thee, and thou wouldst not accept it; thou stoodest fair for life, but didst choose death rather."
13-18
The Invitation of Folly
繁體中文
愚妄的邀請
¹³ 愚昧的婦人喧嚷，她是愚蒙的，一無所知。
¹⁴ 她坐在自己的家門口，坐在城中高處的座位上，
¹⁵ 呼喚過路的人，就是那些直行其道的人，
¹⁶ 說：誰是愚蒙人，可以轉到這裡來；又對那無知的人說：
¹⁷ 偷來的水是甜的，暗吃的餅是愉快的。
¹⁸ 人卻不知道，在那裡就是陰魂；她的客都在陰間的深處。
我們既已聽見基督所說的話、為要吸引我們的心歸向神和敬虔——而且人會以為全世界都該跟隨他；但此處我們被告知：那試探者何等殷勤地引誘不謹慎的靈魂進入罪惡之路，而且他在多數人身上達到了目的、而智慧的求婚並未奏效。如今請留意：
I. 試探者是誰——一個愚妄的婦人、愚妄本身、與智慧相對。我認為這愚妄的婦人（Pr 9:13）所特別指的是屬肉體的感官之樂；因為那是美德的大敵、又是罪惡的入口；它比任何別的更能污穢和敗壞人的心思、使良心麻木、又熄滅知罪的火花。這個試探者在此被描述為：1. 極其無知：她是愚蒙的、一無所知——就是說她沒有充足實在的理由可以提出；她在一個靈魂中得了統治權之後、就除掉一切對聖事之認識；它們就喪失和遺忘了。淫亂和酒和新酒奪去人的心；它們使人糊塗、又使人成為愚妄人。(2.) 極其糾纏。她越少有合理的東西可以提出、就越猛烈和迫切、又往往因厚顏無恥而佔上風。她是喧嚷的、吵鬧的（Pr 9:13）、不住地以她的引誘纏繞年輕人。她坐在自己的家門口（Pr 9:14）——窺伺獵物；不像亞伯拉罕坐在帳棚門口尋找行善的機會。她坐在城中高處的座位上（原文意為寶座）、如同有權柄發令、又如同我們都欠肉體的債、去順從肉體活著、又如同她有名望、得尊榮、被看為配得城中高處；或許她因假裝時髦而勝過的人、比因假裝可悅而勝過的人更多。「世上一切有身分有地位的人」（她說）「豈不都給自己比美德嚴格的律法所允許的更大的自由嗎？你為何要如此卑微、受其拘束呢？」如此試探者既要顯得仁慈、又要顯得偉大。
II. 被試探的是誰——受過良好教育的年輕人；她以能敗壞他們為最大的誇口。請留意：1. 他們的真實品格是什麼；他們是直行其道的過路客（Pr 9:15）——在信仰和美德的路上受過訓練、開始得極有希望又美好的人——看來是定意和為善而設計的、又不像那個年輕人（Pr 7:8）正走向她的家。這樣的人正是她所圖謀的、又為他們設下網羅、又用盡她一切的手段、一切的魅力來敗壞他們；他們若直行其道、不肯向她那邊看、她就在後面呼喚他們——這些試探如此迫切。(2.) 她如何描述他們。她稱他們為愚蒙的、無知的、所以邀請他們到她的學校、好叫他們可以從他們信仰的約束和形式中被醫治過來。這就是戲台的方法（它是對本段過於貼切的詮釋）——在那裡受過美德教育的清醒年輕人是劇中的傻瓜、而情節就是要使他在假裝磨練和修飾、又樹立他為才子和花花公子的藉口下、變成比他那些褻瀆的同伴七倍更作地獄之子。公正地歸於罪惡和不敬的事（Pr 9:4）——即它是愚妄——在此極不公正地反加於美德之道；但那日必顯明誰才是愚妄人。
III. 試探是什麼（Pr 9:17）：偷來的水是甜的。它不過是水和餅、而智慧所邀請的是她所宰的牲畜和她所調和的酒；然而水和餅對飢渴的人來說已經夠好了；而這又被假裝比普通的更甜更愉快——因為它是偷來的水和暗吃的餅、帶著被發現的恐懼。禁止之樂的快樂被誇口為比合法之愛更可口；而不義之財被置於正當所得之上。這不但表明對神的律法的大膽藐視、更表明對它的厚顏挑釁：1. 對神的律法——那些水因偷來、因衝破神誡命的籬笆而更加甘甜。我們傾向於被禁止之事。這種反叛之靈是從我們的始祖來的——他們以為那棵禁樹在一切樹中是可喜愛的。2. 對神的咒詛。那餅是暗吃的——因為怕被發現和受罰；罪人又以如此有效地對付了自己的知罪、又在其上誇勝而驕傲——儘管有那恐懼、他仍敢犯罪、又能使自己相信：既然是暗吃的、就永不被發現或不被追究。甘甜和愉快構成了餌；但試探者自己表明連那也是何等荒謬、又有那樣的摻雜——它竟能對自稱有理性的人有任何影響、實在令人驚奇。
IV. 一個有效的解毒劑、用幾句話反對這試探，Pr 9:18。那如此缺少聰明以至被這些引誘拉走的人、是無知地被引向自己不可避免的毀滅：他卻不知道——不肯相信、也不思想——試探者也不讓他知道——在那裡就是陰魂；那些活在罪中之樂的人在活著的時候就是死的、死在過犯罪惡之中。恐怖如同死亡本身的恐怖隨伴著這些快樂。巨人就在那裡——陰魂（原文）。正是這事毀滅了古時世界的罪人——就是在那日子在地上的巨人。她的客——以那些偷來的水招待的——不但行在地獄的路上、在地的邊緣、更是已經在陰間的深處——在罪的權勢之下、被撒但任意擄去、又時時被自己良心的恐怖所鞭打——那就是地上的地獄。撒但的深處就是陰間的深處；不知悔改的罪是無可救藥的毀滅——它已經是無底坑了。如此所羅門顯明了鉤子；信他的人就不會去碰那餌。
English original
The Invitation of Folly
¹³ A foolish woman is clamorous: she is simple, and knoweth nothing.
¹⁴ For she sitteth at the door of her house, on a seat in the high places of the city,
¹⁵ To call passengers who go right on their ways:
¹⁶ Whoso is simple, let him turn in hither: and as for him that wanteth understanding, she saith to him,
¹⁷ Stolen waters are sweet, and bread eaten in secret is pleasant.
¹⁸ But he knoweth not that the dead are there; and that her guests are in the depths of hell.
We have heard what Christ has to say, to engage our affections to God and godliness, and one would think the whole world should go after him; but here we are told how industrious the tempter is to seduce unwary souls into the paths of sin, and with the most he gains his point, and Wisdom's courtship is not effectual. Now observe,
I. Who is the tempter—a foolish woman, Folly herself, in opposition to Wisdom. Carnal sensual pleasure I take to be especially meant by this foolish woman (Pr 9:13); for that is the great enemy to virtue and inlet to vice; that defiles and debauches the mind, stupefies conscience, and puts out the sparks of conviction, more than any thing else. This tempter is here described to be, 1. Very ignorant: She is simple and knows nothing, that is, she has no sufficient solid reason to offer; where she gets dominion in a soul she works out all the knowledge of holy things; they are lost and forgotten. Whoredom, and wine, and new wine, take away the heart; they besot men, and make fools of them. (2.) Very importunate. The less she has to offer that is rational the more violent and pressing she is, and carries the day often by dint of impudence. She is clamorous and noisy (Pr 9:13), continually haunting young people with her enticements. She sits at the door of her house (Pr 9:14), watching for a prey; not as Abraham at his tent-door, seeking an opportunity to do good. She sits on a seat (on a throne, so the word signifies) in the high places of the city, as if she had authority to give law, and we were all debtors to the flesh, to live after the flesh, and as if she had reputation, and were in honour, and thought worthy of the high places of the city; and perhaps she gains upon many more by pretending to be fashionable than by pretending to be agreeable. "Do not all persons of rank and figure in the world" (says she) "give themselves a greater liberty than the strict laws of virtue allow; and why shouldst thou humble thyself so far as to be cramped by them?" Thus the tempter affects to seem both kind and great.
II. Who are the tempted—young people who have been well educated; these she will triumph most in being the ruin of. Observe, 1. What their real character is; they are passengers that go right on their ways (Pr 9:15), that have been trained up in the paths of religion and virtue and set out very hopefully and well, that seemed determined and designed for good, and are not (as that young man, Pr 7:8) going the way to her house. Such as these she has a design upon, and lays snares for, and uses all her arts, all her charms, to pervert them; if they go right on, and will not look towards her, she will call after them, so urgent are these temptations. (2.) How she represents them. She calls them simple and wanting understanding, and therefore courts them to her school, that they may be cured of the restraints and formalities of their religion. This is the method of the stage (which is too close an exposition of this paragraph), where the sober young man, that has been virtuously educated, is the fool in the play, and the plot is to make him seven times more a child of hell than his profane companions, under colour of polishing and refining him, and setting him up for a wit and a beau. What is justly charged upon sin and impiety (Pr 9:4), that it is folly, is here very unjustly retorted upon the ways of virtue; but the day will declare who are the fools.
III. What the temptation is (Pr 9:17): Stolen waters are sweet. It is to water and bread, whereas Wisdom invites to the beasts she has killed and the wine she has mingled; however, bread and water are acceptable enough to those that are hungry and thirsty; and this is pretended to be more sweet and pleasant than common, for it is stolen water and bread eaten in secret, with a fear of being discovered. The pleasures of prohibited lusts are boasted of as more relishing than those of prescribed love; and dishonest gain is preferred to that which is justly gotten. Now this argues, not only a bold contempt, but an impudent defiance, 1. Of God's law, in that the waters are the sweeter for being stolen and come at by breaking through the hedge of the divine command. Nitimur in vetitum—We are prone to what is forbidden. This spirit of contradiction we have from our first parents, who thought the forbidden tree of all others a tree to be desired. 2. Of God's curse. The bread is eaten in secret, for fear of discovery and punishment, and the sinner takes a pride in having so far baffled his convictions, and triumphed over them, that, notwithstanding that fear, he dares commit the sin, and can make himself believe that, being eaten in secret, it shall never be discovered or reckoned for. Sweetness and pleasantness constitute the bait; but, by the tempter's own showing, even that is so absurd, and has such allays, that it is a wonder how it can have any influence upon men that pretend to reason.
IV. An effectual antidote against the temptation, in a few words, Pr 9:18. He that so far wants understanding as to be drawn aside by these enticements is led on, ignorantly, to his own inevitable ruin: He knows not, will not believe, does not consider, the tempter will not let him know, that the dead are there, that those who live in pleasure are dead while they live, dead in trespasses and sins. Terrors attend these pleasures like the terrors of death itself. The giants are there—Rephaim. It was this that ruined the sinners of the old world, the giants that were in the earth in those days. Her guests, that are treated with those stolen waters, are not only in the highway to hell and at the brink of it, but they are already in the depths of hell, under the power of sin, led captive by Satan at his will, and ever and anon lashed by the terrors of their own consciences, which are a hell upon earth. The depths of Satan are the depths of hell; remorseless sin is remediless ruin, it is the bottomless pit already. Thus does Solomon show the hook; those that believe him will not meddle with the bait.
基督與罪都在爭奪人的靈魂，此處我們被告知，兩者各自如何向靈魂求情，要得著靈魂中最深處、最高位的地位。這番描繪的目的，是要將生與死、善與惡擺在我們面前；只要把事情公平地陳明，就足以決定我們當選擇哪一個，並將我們的心交給哪一方。兩者都被描繪為為靈魂設擺宴席，並邀請靈魂赴席；關於兩者，我們都被告知其結局如何；事情既已如此擺在我們面前，讓我們細想、聆聽勸戒，並表明我們的心意。我們既有責任看重自己的靈魂，因為我們看見對靈魂有這樣的爭奪。I. 基督以智慧之名，邀請我們赴他的宴席，從而與他建立相識與相交，Pr 9:1-6。他在預告了他的邀請將有不同結果之後（Pr 9:7-9），簡要說明了他對我們的要求（Pr 9:10），以及他為我們所定的旨意（Pr 9:11），然後就由我們自行選擇當怎樣行，Pr 9:12。II. 罪以愚昧婦人的姿態，誘惑我們赴她的宴席，並（Pr 9:13-16）假稱其極其誘人，Pr 9:17。但所羅門告訴我們，那帳將怎樣結算，Pr 9:18。如今你們今日要選擇，究竟要與誰結盟。