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Wisdom and Folly
繁體中文
英語原文
Wisdom and Folly
¹ Every wise woman buildeth her house: but the foolish plucketh it down with her hands.
Note, 1. A good wife is a great blessing to a family. By a fruitful wife a family is multiplied and replenished with children, and so built up. But by a prudent wife, one that is pious, industrious, and considerate, the affairs of the family are made to prosper, debts are paid, portions raised, provision made, the children well educated and maintained, and the family has comfort within doors and credit without; thus is the house built. She looks upon it as her own to take care of, though she knows it is her husband's to bear rule in, Es 1:22. 2. Many a family is brought to ruin by ill housewifery, as well as by ill husbandry. A foolish woman, that has no fear of God nor regard to her business, that is wilful, and wasteful, and humoursome, that indulges her ease and appetite, and is all for jaunting and feasting, cards and the play-house, though she come to a plentiful estate, and to a family beforehand, she will impoverish and waste it, and will as certainly be the ruin of her house as if she plucked it down with her hands; and the husband himself, with all his care, can scarcely prevent it.
² He that walketh in his uprightness feareth the LORD: but he that is perverse in his ways despiseth him.
Here are, 1. Grace and sin in their true colours. Grace reigning is a reverence of God, and gives honour to him who is infinitely great and high, and to whom all honour is due, than which what is more becoming or should be more pleasing to the rational creature? Sin reigning is no less than a contempt of God. In this, more than in any thing, sin appears exceedingly sinful, that it despises God, whom angels adore. Those that despise God's precepts, and will not be ruled by them, his promises, and will not accept of them, despise God himself and all his attributes. 2. Grace and sin in their true light. By this we may know a man that has grace, and the fear of God, reigning in him, he walks in his uprightness, he makes conscience of his actions, is faithful both to God and man, and every stop he makes, as well as every step he takes, is by rule; here is one that honours God. But, on the contrary, he that is perverse in his ways, that wilfully follows his own appetites and passions, that is unjust and dishonest and contradicts his profession in his conversation, however he may pretend to devotion, he is a wicked man, and will be reckoned with as a despiser of God himself.
³ In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
See here, 1. A proud fool exposing himself. Where there is pride in the heart, and no wisdom in the head to suppress it, it commonly shows itself in the words: In the mouth there is pride, proud boasting, proud censuring, proud scorning, proud commanding and giving law; this is the rod, or branch, of pride; the word is used only here and Isa 11:1. It grows from that root of bitterness which is in the heart; it is a rod from that stem. The root must be plucked up, or we cannot conquer this branch, or it is meant of a smiting beating rod, a rod of pride which strikes others. The proud man with his tongue lays about him and deals blows at pleasure, but it will in the end be a rod to himself; the proud man shall come under an ignominious correction by the words of his own mouth, not cut as a soldier, but caned as a servant; and herein he will be beaten with his own rod, Ps 64:8. 2. A humble wise man saving himself and consulting his own good: The lips of the wise shall preserve them from doing that mischief to others which proud men do with their tongues, and from bringing that mischief on themselves which haughty scorners are often involved in.
⁴ Where no oxen are, the crib is clean: but much increase is by the strength of the ox.
Note, 1. The neglect of husbandry is the way to poverty: Where no oxen are, to till the ground and tread out the corn, the crib is empty, is clean; there is no straw for the cattle, and consequently no bread for the service of man. Scarcity is represented by cleanness of teeth, Am 4:6. Where no oxen are there is nothing to be done at the ground, and then nothing to be had out of it; the crib indeed is clean from dung, which pleases the neat and nice, that cannot endure husbandry because there is so much dirty work in it, and therefore will sell their oxen to keep the crib clean; but then not only the labour, but even the dung of the ox is wanted. This shows the folly of those who addict themselves to the pleasures of the country, but do not mind the business of it, who (as we say) keep more horses than kine, more dogs than swine; their families must needs suffer by it. 2. Those who take pains about their ground are likely to reap the profit of it. Those who keep that about them which is for use and service, not for state and show, more husbandmen than footmen, are likely to thrive. Much increase is by the strength of the ox; that is made for our service, and is profitable alive and dead.
⁵ A faithful witness will not lie: but a false witness will utter lies.
In the administration of justice much depends upon the witnesses, and therefore it is necessary to the common good that witnesses be principled as they ought to be; for, 1. A witness that is conscientious will not dare to give in a testimony that is in the least untrue, nor, for good-will or ill-will, represent a thing otherwise than according to the best of his knowledge, whoever is pleased or displeased, and then judgment runs down like a river. 2. But a witness that will be bribed, and biassed, and browbeaten, will utter lies (and not stick nor startle at it), with as much readiness and assurance as if what he said were all true.
⁶ A scorner seeketh wisdom, and findeth it not: but knowledge is easy unto him that understandeth.
Note, 1. The reason why some people seek wisdom, and do not find it, is because they do not seek it from a right principle and in a right manner. They are scorners, and it is in scorn that they ask instruction, that they may ridicule what is told them and may cavil at it. Many put questions to Christ, tempting him, and that they might have whereof to accuse him, but they were never the wiser. No marvel if those who seek wisdom, as Simon Magus sought the gifts of the Holy Ghost, to serve their pride and covetousness, do not find it, for they seek amiss. Herod desired to see a miracle, but he was a scorner, and therefore it was denied him, Lu 23:8. Scorners speed not in prayer. 2. To those who understand aright, who depart from evil (for that is understanding), the knowledge of God and of his will is easy. The parables which harden scorners in their scorning, and make divine things more difficult to them, enlighten those who are willing to learn, and make the same things more plain, and intelligible, and familiar to them, Mt 13:11,15,16. The same word which to the scornful is a savour of death unto death to the humble and serious is a savour of life unto life. He that understands, so as to depart from evil (for that is understanding), to quit his prejudices, to lay aside all corrupt dispositions and affections, will easily apprehend instruction and receive the impressions of it.
⁷ Go from the presence of a foolish man, when thou perceivest not in him the lips of knowledge.
See here, 1. How we may discern a fool and discover him, a wicked man, for he is a foolish man. If we perceive not in him the lips of knowledge, if we find there is no relish or savour of piety in his discourse, that his communication is all corrupt and corrupting, and nothing in it good and to the use of edifying, we may conclude the treasure is bad. 2. How we must decline such a one and depart from him: Go from his presence, for thou perceivest there is no good to be gotten by his company, but danger of getting hurt by it. Sometimes the only way we have of reproving wicked discourse and witnessing against it is by leaving the company and going out of the hearing of it.
⁸ The wisdom of the prudent is to understand his way: but the folly of fools is deceit.
See here, 1. The good conduct of a wise and good man; he manages himself well. It is not the wisdom of the learned, which consists only in speculation, that is here recommended, but the wisdom of the prudent, which is practical, and is of use to direct our counsels and actions. Christian prudence consists in a right understanding of our way; for we are travellers, whose concern it is, not to spy wonders, but to get forward towards their journey's end. It is to understand our own way, not to be critics and busybodies in other men's matters, but to look well to ourselves and ponder the path of our feet, to understand the directions of our way, that we may observe them, the dangers of our way, that we may avoid them, the difficulties of our way, that we may break through them, and the advantages of our way, that we may improve them—to understand the rules we are to walk by and the ends we are to walk towards, and walk accordingly. 2. The bad conduct of a bad man; he puts a cheat upon himself. He does not rightly understand his way; he thinks he does, and so misses his way, and goes on in his mistake: The folly of fools is deceit; it cheats them into their own ruin. The folly of him that built on the sand was deceit.
⁹ Fools make a mock at sin: but among the righteous there is favour.
See here, 1. How wicked people are hardened in their wickedness: they make a mock at sin. They make a laughing matter of the sins of others, making themselves and their companions merry with that for which they should mourn, and they make a light matter of their own sins, both when they are tempted to sin and when they have committed it; they call evil good and good evil (Isa 5:20), turn it off with a jest, rush into sin (Jer 8:6) and say they shall have peace though they go on. They care not what mischief they do by their sins, and laugh at those that tell them of it. They are advocates for sin, and are ingenious at framing excuses for it. Fools make a mock at the sin-offering (so some); those that make light of sin make light of Christ. Those are fools that make light of sin, for they make light of that which God complains of (Am 2:13), which lay heavily upon Christ, and which they themselves will have other thoughts of shortly. 2. How good people are encouraged in their goodness: Among the righteous there is favour; if they in any thing offend, they presently repent and obtain the favour of God. They have a goodwill one to another; and among them, in their societies, there is mutual charity and compassion in cases of offences, and no mocking.
¹⁰ The heart knoweth his own bitterness; and a stranger doth not intermeddle with his joy.
This agrees with 1Co 2:11, What man knows the things of a man, and the changes of his temper, save the spirit of a man? 1. Every man feels most from his own burden, especially that which is a burden upon the spirits, for that is commonly concealed and the sufferer keeps it to himself. We must not censure the griefs of others, for we know not what they feel; their stroke perhaps is heavier than their groaning. 2. Many enjoy a secret pleasure, especially in divine consolations, which others are not aware of, much less are sharers in; and, as the sorrows of a penitent, so the joys of a believer are such as a stranger does not intermeddle with and therefore is no competent judge of.
¹¹ The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish.
Note, 1. Sin is the ruin of great families: The house of the wicked, though built ever so strong and high, shall be overthrown, shall be brought to poverty and disgrace, and at length be extinct. His hope for heaven, the house on which he leans, shall not stand, but fail in the storm; the deluge that comes will sweep it away. 2. Righteousness is the rise and stability even of mean families: Even the tabernacle of the upright, though movable and despicable as a tent, shall flourish, in outward prosperity if Infinite Wisdom see good, at all events in graces and comfort, which are true riches and honours.
¹² There is a way which seemeth right unto a man, but the end thereof are the ways of death.
We have here an account of the way and end of a great many self-deluded souls. 1. Their way is seemingly fair: It seems right to themselves; they please themselves with a fancy that they are as they should be, that their opinions and practices are good, and such as will bear them out. The way of ignorance and carelessness, the way of worldliness and earthly-mindedness, the way of sensuality and flesh-pleasing, seem right to those that walk in them, much more the way of hypocrisy in religion, external performances, partial reformations, and blind zeal; this they imagine will bring them to heaven; they flatter themselves in their own eyes that all will be well at last. 2. Their end is really fearful, and the more so for their mistake: It is the ways of death, eternal death; their iniquity will certainly be their ruin, and they will perish with a lie in their right hand. Self-deceivers will prove in the end self-destroyers.
¹³ Even in laughter the heart is sorrowful; and the end of that mirth is heaviness.
This shows the vanity of carnal mirth, and proves what Solomon said of laughter, that it is mad; for, 1. There is sadness under it. Sometimes when sinners are under convictions, or some great trouble, they dissemble their grief by a forced mirth, and put a good face on it, because they will not seem to yield: they cry not when he binds them. Nay, when men really are merry, yet at the same time there is some alloy or other to their mirth, something that casts a damp upon it, which all their gaiety cannot keep from their heart. Their consciences tell them they have no reason to be merry (Ho 9:1); they cannot but see the vanity of it. Spiritual joy is seated in the soul; the joy of the hypocrite is but from the teeth outward. See Joh 16:22, 2Co 6:10. 2. There is worse after it: The end of that mirth is heaviness. It is soon over, like the crackling of thorns under a pot; and, if the conscience be awake, all sinful and profane mirth will be reflected upon with bitterness; if not, the heaviness will be so much the greater when for all these things God shall bring the sinner into judgment. The sorrows of the saints will end in everlasting joys (Ps 126:5), but the laughter of fools will end in endless weeping and wailing.
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The Righteous and the Wicked Contrasted
繁體中文
義人與惡人的對比
¹⁴ 心中背道的，必滿得自己的結果；善人必從自己所得的滿足。
請留意，1. 罪人的痛苦將是永遠沉溺於自己的罪惡之中：那心中背道的——因怕受苦、或盼望利益或享樂而離棄神和他的本分的——必滿得自己的結果；神必叫他受夠了。他們不肯離棄自己獸性的情慾和脾氣，所以這些必緊緊附著他們，成為他們永遠的恐怖和折磨。污穢的，叫他仍舊污穢。**兒啊，你該回想必使他們滿得自己的結果，又將他們的罪一一擺在他們面前。背道始於心中；是那不信的惡心離棄了神；在一切罪人中，背道者在反省自己的道時，恐怖最多，Lu 11:26。2. 聖徒的幸福將是永遠在自己的恩典中得著滿足——這恩典是神特別恩寵的記號和憑據：善人必從自己——從神在他身上所動的善工——豐盛地得著滿足。他在自己裡面有喜樂，Ga 6:4。正如罪人總不以為自己罪惡夠多，直到它把他帶到地獄；照樣聖徒總不以為自己恩典夠多，直到它把他帶到天堂。
¹⁵ 愚蒙人凡話都信；通達人步步謹慎。
請留意，1. 輕信是愚妄——留心每一個飛來的傳聞、聽每一個人的故事（不論多麼不可信）、根據風聲接受事物、根據每一個人友誼的表白而信賴他、又信每一個肯答應還錢的人——那些如此凡話都信的愚蒙人忘了，在某種意義上所有人在與神的比較下都是說謊的；神的話我們當以無條件的信心相信，因為他不能說謊。2. 謹慎是智慧：通達人在信任之前先試驗，先權衡見證人的可信度和見證的可能性，然後按事情看來的樣子判斷，或暫停判斷直到水落石出。凡事察驗，又不每一個靈都信。
¹⁶ 智慧人懼怕，就遠離惡事；愚妄人卻狂傲自恃。
請留意，1. 聖潔的敬畏是每一樣聖潔之事的極好護衛、又抵擋每一樣不聖潔之事。遠離罪惡——遠離罪的惡、因而遠離一切別的惡——是智慧；所以存敬畏之心就是智慧——就是以敬虔的戒心警惕自己，常常存著對神忿怒的畏懼，又怕走近罪的邊界、或與罪的起頭嬉戲。智慧人怕受害，就遠離危險的道路，又當發現自己進入試探時驚恐地退後。2. 放肆是愚妄。那被警告有危險卻狂妄自恃、猛烈推進、不能忍受被勸阻、藐視神的忿怒和咒詛、又無懼危險而堅持悖逆的，膽敢與罪的機會嬉戲、又在懸崖上玩耍，他是愚妄人，因為他行事與自己的理性和利益相背，而他的毀滅很快就要證明他的愚妄。
¹⁷ 輕易發怒的，行事愚妄；設立詭計的，被人恨惡。
請留意，1. 暴躁的人正當被人嘲笑。那些脾氣乖戾、易怒、每逢最小的挑釁就輕易發怒的，行事愚妄；他們所說所做的荒謬可笑，如此就使自己暴露在人的輕視之下；怒氣過後他們自己也不能不為之羞愧。這個考慮尤其當使那些以智慧和尊榮聞名的人格外小心勒住自己的脾氣。2. 陰險的人正當被人畏懼和憎惡，因為他們對一切群體更為危險和有害：設立詭計的人——就是壓抑自己的怨恨直到有機會報復、又暗中策劃如何陷害鄰舍、向他行惡（如該隱殺亞伯）的——這樣的人被全人類所恨惡。暴躁的人的品格是可憐的；因試探的突然襲擊他擾亂又使自己蒙羞，但很快就過去、他也為之懊悔。而陰險報復之人的品格是可憎的；對他既沒有防備、也沒有救治。
¹⁸ 愚蒙人得愚昧為產業；通達人以知識為冠冕。
請留意，1. 罪是罪人的羞恥：愚蒙人——就是喜愛愚蒙的——從中一無所得；他們得愚昧為產業。他們因傳承而有之（有人如此譯）。這本性的敗壞是從我們的始祖傳下來的，凡伴隨它的一切災禍我們都是因傳宗而有；這是他們傳給墮落後裔的產業——一種遺傳的疾病。他們對它如同人對自己的產業一樣珍愛、緊抓不放、又不肯放手。他們所自誇的實在是愚妄；而他們的愚蒙的結局除了愚妄還有什麼呢？他們必永遠懊悔自己愚妄的選擇。2. 智慧是智慧人的尊榮：通達人以知識為冠冕——他們看它為自己最明亮的裝飾，也沒有什麼比它更使他們渴慕；他們把它綁在頭上如同冠冕，絕不肯放棄；他們向着知識的頂峰和完全奮力追求，那必作他們開始和進步的冠冕。他們必得著它的稱讚；智慧的头必受人尊重，如同戴冠冕的头一般。他們以知識為冠冕（有人如此讀）；他們為自己所信的增光。智慧不但在她兒女中得稱為義，更得著榮耀。
¹⁹ 壞人俯伏在善人面前；惡人俯伏在義人的門口。
這就是，1. 惡人常常貧困、被降卑，以至於被迫乞討——他們的邪惡使他們陷入困境；而善人因神的賜福而富足，又能施捨，甚至也施捨給惡人；因為神既然賜人生命，我們就不可不給人生活的所需。2. 有時神甚至從壞人口中逼出對神百姓之卓越的承認。惡人理當常常俯伏在善人面前，有時他們被如此勉強行，又知道神已經愛了他們，Re 3:9。他們渴望他們的恩寵（Es 7:7）、他們的禱告，2Ki 3:12。3. 將有一日，正直的人必掌權（Ps 49:14），那時五個愚拙的童女必向五個聰明的求油，又在義人所進入的主的門口叩門，卻是徒然。
²⁰ 貧窮人連鄰舍也恨他；富足人朋友眾多。
這所表明的不是應當如此，而是世人通常的作法——躲避窮人、討好富人。1. 很少有人肯支持那些被世界所皺眉的人，即使他們在別的方面值得尊重：貧窮人——本當受人憐憫、鼓勵和救濟的——卻被恨惡，被冷眼相待、又被拒於千里之外，甚至連鄰舍也如此——在他失勢以前，鄰舍與他親密、又假裝對他有感情。多數人是燕子朋友——冬天一到就飛走了。以神為友是好的，因為我們貧窮時他必不離棄我們。2. 人人都肯奉承那些被世界所青睞的人，即使他們在別的方面不值一提：富足人朋友眾多——他們的朋友是衝著財富來的，盼望從中得些好處。世上除了被自利所支配的友誼之外，很少有別的友誼——那不是真正的友誼，也不是智慧人所引以為榮或所信賴的。那些以世界為神的人，把那最多擁有世界好處的人當作偶像，又尋求他們的恩寵，如同他們真的是天上所寵愛的人。
²¹ 藐視鄰舍的，這人有罪；憐憫貧窮的，這人有福。
請看此處人的品格和狀況如何以他們對貧窮鄰舍的行為來衡量和判斷。1. 那些以輕蔑眼光看待他們的，在此被定為壞品格，他們的狀況也必相應：那藐視鄰舍的——因為他在世上卑微、因為他出身寒微、所受教育粗俗、又其貌不揚——以注意他、與他交談、關心他為恥、又把他與自己羊群中的狗並列的，這人有罪——犯了罪、正走向更壞、又必被當作罪人對待；這人是有禍的。2. 那些以憐憫眼光看待他們的，在此被定為好狀況，照著他們的品格：那憐憫貧窮的——隨時準備向他盡一切力所能及的善行、又藉此給他尊榮的——這人有福；他行了神所喜悅的事、這是他日後必以極大滿足回想的、窮人的腰必因他蒙福、又必在義人復活時豐豐富富地得著報答。
²² 謀惡的，豈非走入迷途嗎？謀善的，必得慈愛和誠實。
請看此處，1. 那些不但行惡、更設計惡事的人是何等可悲地錯了：*他們豈非走入迷途嗎？*是的，他們確實如此；人人知道這事。他們以為藉著詭詐和巧計犯罪、以比別人更多的陰謀和詭術推行自己的計劃，就能比別人犯罪犯得更好、結局更好。但他們錯了。神的公義不能被智取。那些謀害鄰舍的人大大錯了，因為那必定反噬他們自己、以他們自己的毀滅告終——致命的錯誤！2. 那些不但行善、更設計善事的人是何等明智地為自己的利益着打算：慈愛和誠實必歸給他們——不是欠債的報答（他們必承認自己不配），而是出於憐憫的報答——純粹的憐憫、照著應許的憐憫、神樂意使自己成為欠債人的慈愛和誠實。那些大方地設計大方之事、尋找行善的機會、又設法使自己的慈善最廣泛、又最被需要之人所悅納的，必因大方之事站立，Isa 32:8。
²³ 諸般勤勞，都有益處；嘴上多言，乃致窮乏。
請留意，1. 工作而不空談，能使人富足：諸般勤勞——無論是頭腦的、還是雙手的——都有益處；它必轉為某種好處。勤勞的人通常是發達的人，哪裡有事做，哪裡就有所得。勤快的手能賺錢。所以持守業務、又保持活躍是好的，凡手所當作的，就盡力去作。2. 空談而不工作，能使人貧窮。那些喜歡誇耀自己業務、又為之喧嘩的人、那些把時間浪費在閒談上、又像雅典人那樣喜歡說說聽聽新鮮事的人、又在改善自己的藉口下疏忽自己本位和當日工作的人，他們浪費自己所有的，他們所走的路導致窮乏，也必以之告終。這在我們靈魂的事務上也是真實的；那些在服事神上費心的人、那些在禱告上懇切較力的人，必在其中發現益處。但人的信仰若全變成了空談和喧嘩，他們的禱告不過是嘴唇的勞動，他們必屬靈貧窮、歸於無有。
²⁴ 智慧人的冠冕，是他們的財富；愚妄人的愚妄，還是愚妄。
請留意，1. 人若有智慧和善良，財富使他們更加可敬、更有用處：智慧人的冠冕，是他們的財富；他們的財富使他們更加受人尊重，又給他們更大的權柄和影響力。那些既有財富、又有使用財富的智慧的人，必有極大的機會尊榮神、又在世上行善。智慧沒有產業是好，但有產業更好。2. 人若邪惡敗壞，他們的財富只會更加暴露他們：愚妄人的愚妄——不論你把他們放在什麼境況——還是愚妄，又必顯露出來、使他們蒙羞；他們若有財富，就以之作惡、又在愚妄的行徑上更加剛硬。
²⁵ 作真見證的，救人性命；吐出謊言的，施行詭詐。
請看此處，1. 忠信的見證人配得何等稱讚：他救人性命——救那些被誣告的無辜者的性命，又救他們的名聲（名聲如同性命一樣寶貴）。有正直的人甘冒得罪最有權勢之人的危險，使真理大白、又拯救那些被虛假所害的人。忠信的傳道人——為神真實地作見證抵擋罪惡的——藉此拯救人的靈魂脫離永遠的死亡。2. 假見證人當受何等少的尊重。他捏造謊言，卻又以所能想像的最大把握傾倒出來，為毀滅無辜之人。因此，一個國家理當盡一切可能揭發和懲罰假見證，是的，甚至日常交談中的說謊也當如此；因為真理是社會的粘合劑。
²⁶ 敬畏耶和華的，大有倚靠；他的兒女，也有避難所。
²⁷ 敬畏耶和華，就是生命的泉源，可以使人離開死亡的網羅。
在這兩節中，我們受邀請和鼓勵過敬畏神的生活——因宗教生活所帶來的益處。敬畏耶和華在此代表一切恩典的原則——產生恩典的實行。1. 這原則掌權之處，它產生神聖的安穩和寧靜的心境。其中有大有倚靠；它使人不論遇見什麼，仍能持守自己的純潔和平安，又使他在神和世界面前膽壯。我知道我必被稱為義——這些事沒有一件能搖動我——這就是這倚靠的言語。2. 它將福分傳給後代。那些憑信心以神為倚靠的人，他們的兒女必因神要作信他之人和他們後裔的神這應許而受鼓勵，逃向他為避難所，又在他裡面尋得藏身之處。敬虔父母的兒女常常因父母的教訓和榜樣而受益，又因父母的信心和禱告而亨通。我們的祖宗信靠你，所以我們也信。3. 它是豐盛而長流的安慰和喜樂之泉；它是生命的泉源——賜給靈魂恆久的快樂和滿足，那些快樂是純潔而新鮮的、是靈魂的生命、又解它的渴、且永不枯竭；它是活水的井——湧流到永生，又是永生的憑據。4. 它是抵擋罪惡和試探的特效解毒劑。那些真正品味了敬虔之嚴肅快樂的人，不會被罪的餌所引誘去吞下它的鉤；他們知道從哪裡可以得著比罪所能假冒提供的更好之物，所以對他們來說，離開死亡的網羅、又使自己的腳不被其中的網所纏住，是容易的事。
²⁸ 帝王榮耀在乎民多；民多君乏，是國的敗落。
此處有兩條政治上的格言，它們本身就帶著證據：1. 君王擁有人丁眾多的國家，極其彰顯他的榮耀；這表明他治理得好，因為外人因此受吸引來歸、在他的保護下定居、他自己的百姓又活得舒適；這也表明他和他的國家在神的賜福之下——那賜福的果效就是生養眾多。這也是他的力量，又使他被人看重、令人畏懼；作國之父的君王有福了——他的箭袋充滿了箭；他必不至羞愧，卻要在城門口與仇敵說話，Ps 127:4,5。所以君王的智慧在於以溫和柔和的治理、藉著鼓勵貿易和農業、又藉著使一切都安逸，來促進百姓的加增。而一切願基督的國和他的榮耀昌盛的人，都當在自己的崗位上盡力使許多人加入他的教會。2. 當百姓減少時，君王就被削弱：百姓減少之處，君王就缺乏（有人如此讀）；貿易蕭條、田地荒廢、軍隊需要補充、海軍需要人手，一切都因為人手不足。請看君王的尊榮和安全何等依賴百姓——這就是他們當以愛心治理、而不可嚴苛的理由。百姓數目減少的那些審判也管教君王，如我們所見，2Sa 24:13。
²⁹ 不輕易發怒的，大有聰明；性情急躁的，大顯愚妄。
請留意，1. 溫柔就是智慧。那不輕易發怒的——他正確認識自己、自己的本分和利益、人性的弱點、以及人類社會的構成——又知道如何原諒別人的過失如同原諒自己的、如何推遲自己的怨恨、又加以節制、以至因任何挑釁都不失去對自己心靈的掌握——溫和忍耐的人實在當被算為有見識的人，是從基督——智慧本身——學習的人。2. 不受約束的脾氣是宣告出來的愚妄：那性情急躁的——他的心如火星般的火絨、一碰即燃、如我們所說的全是火和易燃物——他以此為自己增光、又使周圍的人敬畏自己，其實他大顯自己的愚妄；他使之被人知道——如同被高舉之物為人所見——又使自己服在它之下、如同服在被高舉之人的治理之下。
³⁰ 心中安靜，是肉體的生命；嫉妒是骨中的朽爛。
前一節表明我們的聲譽何等依賴對脾氣的管治，這一節表明我們的健康何等依賴保守心靈的性情。1. 醫治的靈——由愛和溫柔所組成、由衷心、友善、愉快的性情所組成——是肉體的生命；它有助於良好的體質；人以好脾氣而肥胖。2. 暴躁、嫉妒、不滿的靈是自己的刑罰；它消耗肉體、侵蝕動物的精神、使面色蒼白、又是骨中的朽爛。那些看見別人興旺而憂愁的，讓他們咬牙而消化，Ps 112:10。
³¹ 欺壓貧寒的，是辱沒造他的主；憐憫窮乏的，乃是尊敬主。
神在此樂意比人所能想像的更關心對窮人的待遇。1. 他把加在他們身上的傷害算作對他的冒犯。無論誰虧負窮人——因他貧窮、不能自衛而欺壓他——當知道他辱沒了他的造物主。神造了他、又賜他生命——那造我們的是同一位；我們都有一位父、一位造物主；請看約伯如何考慮這事，Job 31:15。神使他貧窮、又派定他的分，所以我們若因人貧窮而苛刻待人，就是影射神苛刻待他們——把他們降卑，好任人踐踏。2. 他把加在他們身上的恩慈算作對他的尊敬；他把這些當作對自己行的，又必相應地表現他對這些的喜悅。*我餓了，你們給我吃。*所以凡真正尊敬神的人，必以憐憫窮人來表現這尊敬——窮人是神以特殊方式承擔保護和眷顧的。
³² 惡人在所行的惡上，必被推倒；義人臨死，有所投靠。
此處有，1. 惡人離世時的絕望景況：他在所行的惡上必被推倒。他如此緊貼世界，以至不能毅然離開它，卻是從其中被趕出；他的靈魂被取去——是被迫離開他的。而罪又如此緊貼他、不可分離；它隨他進入另一個世界；他在所行的惡上被推倒——死在罪中、在罪惡的權勢和刑罰之下、未稱義、未成聖。他的罪惡就是那把他趕走的暴風——如同風前的糠秕、被逐出世界。2. 敬虔人跑盡路程時的安慰景況：他臨死有所投靠——在死亡的另一邊有幸福、在另一個世界有比今生更好的事物。那時義人心中有恩典的盼望；他們雖然有痛苦、也對死亡有些恐懼，卻有盼望。他們面前有所盼望的善——就是那不能說謊的神所應許的福氣盼望。
³³ 智慧存在聰明人心中；愚昧人心裡所存的，顯而易見。
請留意，1. 謙虛是智慧的徽章。真正有智慧的人隱藏他的財寶，不以之為誇耀（Mt 13:44），雖然他不隱藏他的才幹、以至不去經營。他的智慧存在心中；他消化自己所知的、又隨手可用，卻不會不合時宜地談論它、為之喧嘩。心是情感的座位，智慧必在那裡安息——在對它的實際愛中，而不是漂浮在頭腦中。2. 張揚和賣弄是愚妄的標記。愚昧人若有一點皮毛的知識，就抓住一切機會——即使是毫不相干的——也要把它拿出來，又勉強地把它塞進話題中。或者說，那在愚昧人心裡所存的，因他們急於說話而*顯而易見。*許多愚妄人為了顯露自己的愚妄所費的功夫，比智慧人為了顯露自己的智慧所認為值得費的還多。
³⁴ 公義使邦國高舉；罪惡是人民的羞辱。
請留意，1. 公義在一國中掌權，使國得尊榮。公義的施政、人與人之間的公正、信仰受國家尊重、美德普遍的實行和表白、對善良之人的保護和保全、對陌生人的慈善和憐憫（施捨有時被稱為公義）——這些使邦國高舉；它們支持寶座、提高百姓的心智、又使一國配得神的恩寵——那必使他們崇高，如同聖潔的國民，De 26:19。2. 罪惡在一國中掌權，使國蒙羞：罪惡是任何城邑或國家的羞辱，又使它們在鄰舍中間成為可鄙的。以色列人常常是這觀察兩部分的實例；他們善良時就偉大，但當他們離棄神時，周圍的一切都侮辱他們、又踐踏他們。所以君王的利益和本分，就是運用權力壓制罪惡、支持美德。
³⁵ 君王的恩寵，臨到聰明的臣僕；君王的怒氣，向那貽羞的。
這表明在治理良好的朝廷和國家中，微笑和恩寵是照功績分配給那些受託公務之人的；所羅門讓他們知道他必照這規矩行：1. 那些行事明智的，無論有什麼仇敵想要暗中破壞他們，都必受人尊重和提拔。沒有人為了取悅一個黨派或一個寵臣而疏忽任何人的服務。2. 那些自私和不忠的、那些出賣國家、欺壓窮人、又散佈紛爭、如此貽羞的，無論有什麼朋友替他們說話，都必被撤職、又被逐出朝廷。
英語原文
The Righteous and the Wicked Contrasted
¹⁴ The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself.
Note, 1. The misery of sinners will be an eternal surfeit upon their sins: The backslider in heart, who for fear of suffering, or in hope of profit or pleasure, forsakes God and his duty, shall be filled with his own ways; God will give him enough of them. They would not leave their brutish lusts and passions, and therefore they shall stick by them, to their everlasting terror and torment. He that is filthy shall be filthy still. "Son, remember," shall fill them with their own ways, and set their sins in order before them. Backsliding begins in the heart; it is the evil heart of unbelief that departs from God; and of all sinners backsliders will have most terror when they reflect on their own ways, Lu 11:26. 2. The happiness of the saints will be an eternal satisfaction in their graces, as tokens of and qualifications for God's peculiar favour: A good man shall be abundantly satisfied from himself, from what God has wrought in him. He has rejoicing in himself alone, Ga 6:3. As sinners never think they have sin enough till it brings them to hell, so saints never think they have grace enough till it brings them to heaven.
¹⁵ The simple believeth every word: but the prudent man looketh well to his going.
Note, 1. It is folly to be credulous, to heed every flying report, to give ear to every man's story, though ever so improbable, to take things upon trust from common fame, to depend upon every man's profession of friendship and give credit to every one that will promise payment; those are simple who thus believe every word, forgetting that all men, in some sense, are liars in comparison with God, all whose words we are to believe with an implicit faith, for he cannot lie. 2. It is wisdom to be cautious: The prudent man will try before he trusts, will weigh both the credibility of the witness and the probability of the testimony, and then give judgment as the thing appears or suspend his judgment till it appears. Prove all things, and believe not every spirit.
¹⁶ A wise man feareth, and departeth from evil: but the fool rageth, and is confident.
Note, 1. Holy fear is an excellent guard upon every holy thing, and against every thing that is unholy. It is wisdom to depart from evil, from the evil of sin, and thereby from all other evil; and therefore it is wisdom to fear, that is, to be jealous over ourselves with a godly jealousy, to keep up a dread of God's wrath, to be afraid of coming near the borders of sin or dallying with the beginnings of it. A wise man, for fear of harm, keeps out of harm's way, and starts back in a fright when he finds himself entering into temptation. 2. Presumption is folly. He who, when he is warned of his danger, rages and is confident, furiously pushes on, cannot bear to be checked, bids defiance to the wrath and curse of God, and, fearless of danger, persists in his rebellion, makes bold with the occasions of sin, and plays upon the precipice, he is a fool, for he acts against his reason and his interest, and his ruin will quickly be the proof of his folly.
¹⁷ He that is soon angry dealeth foolishly: and a man of wicked devices is hated.
Note, 1. Passionate men are justly laughed at. Men who are peevish and touchy, and are soon angry upon every the least provocation, deal foolishly; they say and do that which is ridiculous, and so expose themselves to contempt; they themselves cannot but be ashamed of it when the heat is over. The consideration of this should engage those especially who are in reputation for wisdom and honour with the utmost care to bridle their passion. 2. Malicious men are justly dreaded and detested, for they are much more dangerous and mischievous to all societies: A man of wicked devices, who stifles his resentments till he has an opportunity of being revenged, and is secretly plotting how to wrong his neighbour and to do him an ill turn, as Cain to kill Abel, such a man as this is hated by all mankind. The character of an angry man is pitiable; through the surprise of a temptation he disturbs and disgraces himself, but it is soon over, and he is sorry for it. But that of a spiteful revengeful man is odious; there is no fence against him nor cure for him.
¹⁸ The simple inherit folly: but the prudent are crowned with knowledge.
Note, 1. Sin is the shame of sinners: The simple, who love simplicity, get nothing by it; they inherit folly. They have it by inheritance, so some. This corruption of nature is derived from our first parents, and all the calamities that attend it we have by kind; it was the inheritance they transmitted to their degenerate race, an hereditary disease. They are as fond of it as a man of his inheritance, hold it as fast, and are as loth to part with it. What they value themselves upon is really foolish; and what will be the issue of their simplicity but folly? They will for ever rue their own foolish choice. 2. Wisdom is the honour of the wise: The prudent crown themselves with knowledge, they look upon it as their brightest ornament, and there is nothing they are so ambitious of; they bind it to their heads as a crown, which they will by no means part with; they press towards the top and perfection of knowledge, which will crown their beginnings and progress. They shall have the praise of it; wise heads shall be respected as if they were crowned heads. They crown knowledge (so some read it); they are a credit to their profession. Wisdom is not only justified, but glorified, of all her children.
¹⁹ The evil bow before the good; and the wicked at the gates of the righteous.
That is, 1. The wicked are oftentimes impoverished and brought low, so that they are forced to beg, their wickedness having reduced them to straits; while good men, by the blessing of God, are enriched, and enabled to give, and do give, even to the evil; for where God grants life we must not deny a livelihood. 2. Sometimes God extorts, even from bad men, an acknowledgement of the excellency of God's people. The evil ought always to bow before the good, and sometimes they are made to do it and to know that God has loved them, Re 3:9. They desire their favour (Es 7:7), their prayers, 2Ki 3:12. 3. There is a day coming when the upright shall have the dominion (Ps 49:14), when the foolish virgins shall come begging to the wise for oil, and shall knock in vain at that gate of the Lord at which the righteous entered.
²⁰ The poor is hated even of his own neighbour: but the rich hath many friends.
This shows, not what should be, but what is the common way of the world—to be shy of the poor and fond of the rich. 1. Few will give countenance to those whom the world frowns upon, though otherwise worthy of respect: The poor, who should be pitied, and encouraged, and relieved, is hated, looked strange upon, and kept at a distance, even by his own neighbour, who, before he fell into disgrace, was intimate with him and pretended to have a kindness for him. Most are swallow-friends, that are gone in winter. It is good having God our friend, for he will not desert us when we are poor. 2. Every one will make court to those whom the world smiles upon, though otherwise unworthy: The rich have many friends, friends to their riches, in hope to get something out of them. There is little friendship in the world but what is governed by self-interest, which is no true friendship at all, nor what a wise man will either value himself on or put any confidence in. Those that make the world their God idolize those that have most of its good things, and seek their favour as if indeed they were Heaven's favourites.
²¹ He that despiseth his neighbour sinneth: but he that hath mercy on the poor, happy is he.
See here how men's character and condition are measured and judged of by their conduct towards their poor neighbours. 1. Those that look upon them with contempt have here assigned them a bad character, and their condition will be accordingly: He that despises his neighbour because he is low in the world, because he is of a mean extraction, rustic education, and makes but a mean figure, that thinks it below him to take notice of him, converse with him, or concern himself about him, and sets him with the dogs of his flock, is a sinner, is guilty of a sin, is in the way to worse, and shall be dealt with as a sinner; unhappy is he. 2. Those that look upon them with compassion are here said to be in a good condition, according to their character: He that has mercy on the poor, is ready to do all the good offices he can to him, and thereby puts an honour upon him, happy is he; he does that which is pleasing to God, which he himself will afterwards reflect upon with great satisfaction, for which the loins of the poor will bless him, and which will be abundantly recompensed in the resurrection of the just.
²² Do they not err that devise evil? but mercy and truth shall be to them that devise good.
See here, 1. How miserably mistaken those are that not only do evil, but devise it: Do they not err? Yes, certainly they do; every one knows it. They think that by sinning with craft and contrivance, and carrying on their intrigues with more plot and artifice than others, they shall make a better hand of their sins than others do, and come off better. But they are mistaken. God's justice cannot be out-witted. Those that devise evil against their neighbours greatly err, for it will certainly turn upon themselves and end in their own ruin, a fatal error! 2. How wisely those consult their own interest that not only do good but devise it: Mercy and truth shall be to them, not a reward of debt (they will own that they merit nothing), but a reward of mercy, mere mercy, mercy according to the promise, mercy and truth, to which God is pleased to make himself a debtor. Those that are so liberal as to devise liberal things, that seek opportunities of doing good, and contrive how to make their charity most extensive and most acceptable to those that need it, by liberal things they shall stand, Isa 32:8.
²³ In all labour there is profit: but the talk of the lips tendeth only to penury.
Note, 1. Working, without talking, will make men rich: In all labour of the head, or of the hand, there is profit; it will turn to some good account or other. Industrious people are generally thriving people, and where there is something done there is something to be had. The stirring hand gets a penny. It is good therefore to keep in business, and to keep in action, and what our hand finds to do to do it with all our might. 2. Talking, without working, will make men poor. Those that love to boast of their business and make a noise about it, and that waste their time in tittle-tattle, in telling and hearing new things, like the Athenians, and, under pretence of improving themselves by conversation, neglect the work of their place and day, they waste what they have, and the course they take tends to penury, and will end in it. It is true in the affairs of our souls; those that take pains in the service of God, that strive earnestly in prayer, will find profit in it. But if men's religion runs all out in talk and noise, and their praying is only the labour of the lips, they will be spiritually poor, and come to nothing.
²⁴ The crown of the wise is their riches: but the foolishness of fools is folly.
Observe, 1. If men be wise and good, riches make them so much the more honourable and useful: The crown of the wise is their riches; their riches make them to be so much the more respected, and give them the more authority and influence upon others. Those that have wealth, and wisdom to use it, will have a great opportunity of honouring God and doing good in the world. Wisdom is good without an inheritance, but better with it. 2. If men be wicked and corrupt, their wealth will but the more expose them: The foolishness of fools, put them in what condition you will, is folly, and will show itself and shame them; if they have riches, they do mischief with them and are the more hardened in their foolish practices.
²⁵ A true witness delivereth souls: but a deceitful witness speaketh lies.
See here, 1. How much praise is due to a faithful witness: He delivers the souls of the innocent, who are falsely accused, and their good names, which are as dear to them as their lives. A man of integrity will venture the displeasure of the greatest, to bring truth to light and rescue those who are injured by falsehood. A faithful minister, who truly witnesses for God against sin, is thereby instrumental to deliver souls from eternal death. 2. How little regard is to be had to a false witness. He forges lies, and yet pours them out with the greatest assurance imaginable for the destruction of the innocent. It is therefore the interest of a nation by all means possible to detect and punish false-witness-bearing, yea, and lying in common conversation; for truth is the cement of society.
²⁶ In the fear of the LORD is strong confidence: and his children shall have a place of refuge.
²⁷ The fear of the LORD is a fountain of life, to depart from the snares of death.
In these two verses we are invited and encouraged to live in the fear of God by the advantages which attend a religious life. The fear of the Lord is here put for all gracious principles, producing gracious practices. 1. Where this reigns it produces a holy security and serenity of mind. There is in it a strong confidence; it enables a man still to hold fast both his purity and his peace, whatever happens, and gives him boldness before God and the world. I know that I shall be justified—None of these things move me; such is the language of this confidence. 2. It entails a blessing upon posterity. The children of those that by faith make God their confidence shall be encouraged by the promise that God will be a God to believers and to their seed to flee to him as their refuge, and they shall find shelter in him. The children of religious parents often do the better for their parents' instructions and example and fare the better for their faith and prayers. "Our fathers trusted in thee, therefore we will." 3. It is an over-flowing ever-flowing spring of comfort and joy; it is a fountain of life, yielding constant pleasure and satisfaction to the soul, joys that are pure and fresh, are life to the soul, and quench its thirst, and can never be drawn dry; it is a well of living water, that is springing up to, and is the earnest of, eternal life. 4. It is a sovereign antidote against sin and temptation. Those that have a true relish of the pleasures of serious godliness will not be allured by the baits of sin to swallow its hook; they know where to obtain better things than any it can pretend to offer, and therefore it is easy to them to depart from the snares of death and to keep their foot from being taken in them.
²⁸ In the multitude of people is the king's honour: but in the want of people is the destruction of the prince.
Here are two maxims in politics, which carry their own evidence with them:—1. That it is much for the honour of a king to have a populous kingdom; it is a sign that he rules well, since strangers are hereby invited to come and settle under his protection and his own subjects live comfortably; it is a sign that he and his kingdom are under the blessing of God, the effect of which is being fruitful and multiplying. It is his strength, and makes him considerable and formidable; happy is the king, the father of his country, who has his quiver full of arrows; he shall not be ashamed, but shall speak with his enemy in the gate, Ps 127:4,5. It is therefore the wisdom of princes, by a mild and gentle government, by encouraging trade and husbandry, and by making all easy under them, to promote the increase of their people. And let all that wish well to the kingdom of Christ, and to his honour, do what they can in their places that many may be added to his church. 2. That when the people are lessened the prince is weakened: In the want of people is the leanness of the prince (so some read it); trade lies dead, the ground lies untilled, the army wants to be recruited, the navy to be manned, and all because there are not hands sufficient. See how much the honour and safety of kings depend upon their people, which is a reason why they should rule by love, and not with rigour. Princes are corrected by those judgments which abate the number of the people, as we find, 2Sa 24:13.
²⁹ He that is slow to wrath is of great understanding: but he that is hasty of spirit exalteth folly.
Note, 1. Meekness is wisdom. He rightly understands himself, and his duty and interest, the infirmities of human nature, and the constitution of human society, who is slow to anger, and knows how to excuse the faults of others as well as his own, how to adjourn his resentments, and moderate them, so as by no provocation to be put out of the possession of his own soul. A mild patient man is really to be accounted an intelligent man, one that learns of Christ, who is Wisdom itself. 2. Unbridled passion is folly proclaimed: He that is hasty of spirit, whose heart is tinder to every spark of provocation, that is all fire and tow, as we say, he thinks hereby to magnify himself and make those about stand in awe of him, whereas really he exalts his own folly; he makes it known, as that which is lifted up is visible to all, and he submits himself to it as to the government of one that is exalted.
³⁰ A sound heart is the life of the flesh: but envy the rottenness of the bones.
The foregoing verse showed how much our reputation, this how much our health, depends on the good government of our passions and the preserving of the temper of the mind. 1. A healing spirit, made up of love and meekness, a hearty, friendly, cheerful disposition, is the life of the flesh; it contributes to a good constitution of body; people grow fat with good humour. 2. A fretful, envious, discontented spirit, is its own punishment; it consumes the flesh, preys upon the animal spirits, makes the countenance pale, and is the rottenness of the bones. Those that see the prosperity of others and are grieved, let them gnash with their teeth and melt away, Ps 112:10.
³¹ He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.
God is here pleased to interest himself more than one would imagine in the treatment given to the poor. 1. He reckons himself affronted in the injuries that are done them. Whosoever he be that wrongs a poor man, taking advantage against him because he is poor and cannot help himself, let him know that he puts an affront upon his Maker. God made him, and gave him his being, the same that is the author of our being; we have all one Father, one Maker; see how Job considered this, Job 31:15. God made him poor, and appointed him his lot, so that, if we deal hardly with any because they are poor, we reflect upon God as dealing hardly with them in laying them low, that they might be trampled upon. 2. He reckons himself honoured in the kindnesses that are done them; he takes them as done to himself, and will show himself accordingly pleased with them. I was hungry, and you gave me meat. Those therefore that have any true honour for God will show it by compassion to the poor, whom he has undertaken in a special manner to protect and patronise.
³² The wicked is driven away in his wickedness: but the righteous hath hope in his death.
Here is, 1. The desperate condition of a wicked man when he goes out of the world: He is driven away in his wickedness. He cleaves so closely to the world that he cannot find in his heart to leave it, but is driven away out of it; his soul is required, is forced from him, And sin cleaves so closely to him that it is inseparable; it goes with him into another world; he is driven away in his wickedness, dies in his sins, under the guilt and power of them, unjustified, unsanctified. His wickedness is the storm in which he is hurried away, as chaff before the wind, chased out of the world. 2. The comfortable condition of a godly man when he finishes his course: He has hope in his death of a happiness on the other side death, of better things in another world than ever he had in this. The righteous then have the grace of hope in them; though they have pain, and some dread of death, yet they have hope. They have before them the good hoped for, even the blessed hope which God, who cannot lie, has promised.
³³ Wisdom resteth in the heart of him that hath understanding: but that which is in the midst of fools is made known.
Observe, 1. Modesty is the badge of wisdom. He that is truly wise hides his treasure, so as not to boast of it (Mt 13:44), though he does not hide his talent, so as not to trade with it. His wisdom rests in his heart; he digests what he knows, and has it ready to him, but does not unseasonably talk of it and make a noise with it. The heart is the seat of the affections, and there wisdom must rest in the practical love of it, and not swim in the head. 2. Openness and ostentation are a mark of folly. If fools have a little smattering of knowledge, they take all occasions, though very foreign, to produce it, and bring it in by head and shoulders. Or the folly that is in the midst of fools is made known by their forwardness to talk. Many a foolish man takes more pains to show his folly than a wise man thinks it worth his while to take to show his wisdom.
³⁴ Righteousness exalteth a nation: but sin is a reproach to any people.
Note, 1. Justice, reigning in a nation, puts an honour upon it. A righteous administration of the government, impartial equity between man and man, public countenance given to religion, the general practice and profession of virtue, the protecting and preserving of virtuous men, charity and compassion to strangers (alms are sometimes called righteousness), these exalt a nation; they uphold the throne, elevate the people's minds, and qualify a nation for the favour of God, which will make them high, as a holy nation, De 26:19. 2. Vice, reigning in a nation, puts disgrace upon it: Sin is a reproach to any city or kingdom, and renders them despicable among their neighbours. The people of Israel were often instances of both parts of this observation; they were great when they were good, but when they forsook God all about them insulted them and trampled on them. It is therefore the interest and duty of princes to use their power for the suppression of vice and support of virtue.
³⁵ The king's favour is toward a wise servant: but his wrath is against him that causeth shame.
This shows that in a well-ordered court and government smiles and favours are dispensed among those that are employed in public trusts according to their merits; Solomon lets them know he will go by that rule, 1. That those who behave themselves wisely shall be respected and preferred, whatever enemies they may have that seek to undermine them. No man's services shall be neglected to please a party or a favourite. 2. That those who are selfish and false, who betray their country, oppress the poor, and sow discord, and thus cause shame, shall be displaced and banished the court, whatever friends they may make to speak for them.
智慧與愚昧
請留意，1. 賢妻是家庭的大祝福。藉著多結果子的妻子，家庭得以繁衍增添兒女，如此建立起來。但藉著賢慧的妻子——就是敬虔、勤勞、體貼的——家中的事務得以興盛，債務得以償還，妝奩得以籌備，糧食得以預備，兒女受到良好的教養和供應，家中內有安舒、外有名聲；家室如此得以建立。她視之為自己當照管的，雖然她知道在其中掌權的是丈夫，Es 1:22。2. 許多家庭因不善理家、正如因不善持家一樣而敗落。愚妄的婦人，不敬畏神也不顧念自己的本分，任性、浪費、好使性子，放縱安逸和口腹之慾，一心只愛遊玩宴樂、紙牌和戲園，即使來到豐富的產業、來到富足的家室，她也必使之貧窮耗盡，必如親手拆毀一樣確定無疑地成為家室的毀滅；連丈夫本人竭盡心力也幾乎無法阻止。
此處有，1. 恩典與罪惡的真面目。恩典掌權就是敬畏神，將尊榮歸給那無限偉大崇高的神、歸給那一切尊榮所當歸給的主，還有什麼比這更合宜、更當令理性的受造之物喜悅的呢？罪惡掌權無異於藐視神。在這方面，罪顯出其罪大惡極，過於其他任何方面——它藐視天使所敬拜的神。那些藐視神的誡命、不願受其治理，藐視神的應許、不願接受的人，就是藐視神自己和他一切的屬性。2. 恩典與罪惡的真光景。我們可以藉此認出心中有恩典、有敬畏神之心掌權的人：他行動正直，他以良心對待自己的行為，對神對人都忠誠，他每駐足、每舉步都循規蹈矩；這是個尊榮神的人。但反過來，行事乖僻的，就是故意隨從自己的私慾和情感，行事不義不誠實、在為人上與所宣告的信仰相悖的，無論他怎樣裝出敬虔，他是個惡人，必被算為藐視神自己的人。
請看此處，1. 驕傲的愚妄人如何自我暴露。心中若有驕傲，頭腦中又沒有智慧加以壓制，通常就在言語上顯露出來：口中有驕傲，驕傲的自誇、驕傲的挑剔、驕傲的譏誚、驕傲的發號施令；這就是驕傲的杖，或說驕傲的枝條；這詞僅見於此處和 Isa 11:1。它從心中那苦根長出來；是從那莖幹發出的一根枝條。這根必須拔除，否則不能制伏這枝條；或者這是指一種擊打的杖，一種驕傲的杖，擊打別人。驕傲的人用舌頭四處揮舞、隨意擊打，但至終這杖必落到自己身上；驕妄的人必因自己口中的話受羞辱的責罰，不是像士兵那樣被刀傷，而是像僕人那樣被杖責；他必被自己的杖所打，Ps 64:8。2. 謙卑的智慧人如何保全自己、顧念自己的益處：智慧人的嘴必保守自己，免犯驕傲人用舌頭加於他人的禍害，也免受驕妄的譏誚者常陷入的禍患。
請留意，1. 忽略農務是貧窮之道：沒有牛的地方，沒有牛耕地和踹穀，槽頭就是空的，是乾淨的；既沒有給牲畜的草，也就沒有給人用的糧。匱乏被形容為牙齒乾淨，Am 4:6。沒有牛的地方，田地就無事可做，也就無從出產；槽頭誠然乾淨——沒有糞便，這正合那些嬌生慣養、不能忍受農務的人的心意，因為其中有太多的髒活，所以他們寧可賣掉牛來保持槽頭乾淨；但這樣一來，不僅牛的勞力沒有了，連牛糞也沒有了。這顯出那些只沉迷於鄉間逸樂、卻不理鄉間正務之人的愚妄——他們（如我們所說）養的馬多於牛、養的狗多於豬；他們的家庭必因此而受害。2. 那些在自己的田地上辛勞的人，有望從中得利。那些身邊留著實用而有用的東西、而非為排場和炫耀之物的人，多一些農夫、少一些僕從的人，有望興盛。牛的大力多得利益；牛是為我們服務而造的，無論死活都有益處。
在司法的施行中，許多事情取決於見證人，因此為了公益，見證人必須有當有的原則；因為，1. 有良心的見證人不敢作絲毫不實的見證，不論出於善意或惡意，都必照自己所知的最準確的來陳述，不管誰喜歡誰不喜歡，如此判斷就如大水滾流。2. 但那會被收買、受偏私左右、被威嚇的見證人，必吐出謊言（且不以為然），如同他所說的全是真實的一樣，又隨便又篤定。
請留意，1. 有些人尋求智慧卻尋不見，原因在於他們不是從正確的原則、以正確的方式尋求。他們是褻慢人，他們求問指教是出於譏誚，為要嘲弄所聽見的並從中找碴。許多人向基督發問，是要試探他，好得著告他的把柄，卻從不曾因此更有智慧。那些如同行邪術的西門尋求聖靈的恩賜那樣、為要滿足自己的驕傲和貪婪而尋求智慧的人尋不見，也不足為奇，因為他們尋求錯了。希律想要見一個神蹟，但他是個褻慢人，所以被拒絕了，Lu 23:8。褻慢人在禱告中不得亨通。2. 對那些按正意明白的人，就是遠離惡的人（因為那就是明白），認識神和他旨意的知識是容易的。那些使褻慢人更加剛硬、使屬神之事對他們更加艱澀的比喻，卻啟發那些願意學習的人，使同樣的事對他們更加清楚明瞭、更加熟悉，Mt 13:11,15,16。同樣的道，對褻慢的人是死的香氣叫他死，對謙卑而認真的人卻是生命的香氣叫他活。那明白到要遠離惡（因為那就是明白）、要放下偏見、要拋棄一切敗壞的性情和情感的人，必容易領受教訓，並在其中留下深刻的印象。
請看此處，1. 我們如何能辨認出一個愚妄人、看透他——一個惡人，因為他是愚昧人。我們若見不到他口中有知識，若發現他的言談中沒有一絲敬虔的味道，他的交通全是敗壞和敗壞人的，其中沒有什麼是好的、能造就人的，我們就可以斷定那財寶是壞的。2. 我們當如何遠離這樣的人、離他而去：離開他，因為你察覺與他交往無益可得，反有受害之險。有時我們責備惡言、為真理作見證的唯一方法，就是離開那群人、走出那能聽見的範圍。
請看此處，1. 智慧善良之人的好行為；他善於自處。此處所推薦的，不是那僅在思辨上的學者智慧，而是通達人的智慧，那是實踐的，能引導我們的謀略和行動。基督徒的謹慎在於正確地明白自己的道路；因為我們是客旅，我們所當關注的不是窺奇猎異，而是向著旅程的終點前行。這是明白自己的道路，不是要做別人事務的批評家和好事者，而是好好照看自己、留心腳下的路，明白道路的指引以遵守，明白道路的危險以避開，明白道路的艱難以突破，明白道路的益處以善用——明白我們當行的規則和我們當走向的目標，並照此而行。2. 惡人的壞行為；他欺哄了自己。他不能正確地明白自己的道路；他自以為明白，於是走錯了路，在自己的錯誤中繼續前行：愚昧人的愚妄乃是詭詐；它欺騙他們走向自己的毀滅。那蓋造在沙土上之人的愚妄，就是詭詐。
請看此處，1. 惡人如何在罪惡中剛硬：他們以犯罪為戲耍。他們把別人的罪當作笑料，拿本該哀痛的事使自己和朋友取樂；他們也輕看自己的罪，無論是在受試探時還是在犯罪之後；他們稱惡為善、稱善為惡（Isa 5:20），用一句玩笑帶過，奔跑行惡（Jer 8:6），又說即使繼續如此也必有平安。他們不在乎自己的罪造成多少禍害，又嘲笑那些提醒他們的人。他們為罪辯護，又善於編造藉口。愚妄人藐視贖罪祭（有人如此譯）；輕看罪的人就是輕看基督。那些輕看罪的人是愚妄人，因為他們輕看神所抱怨的（Am 2:13）、重重壓在基督身上的，也是他們自己不久就會有不同看法的事。2. 善人如何在善行中受激勵：正直人彼此喜悅；他們若有什麼過犯，就立刻悔改，得著神的恩惠。他們彼此之間有善意；在他們中間，在他們的群體中，有彼此的恩慈和憐憫，沒有譏誚。
這與 1Co 2:11 相符：除了人的靈，誰知道人的事和他心情的變化呢？1. 各人最深的感受來自自己的重擔，尤其是壓在心靈上的重擔，因為那通常是隱藏的，受苦的人獨自承受。我們不可論斷別人的憂傷，因為我們不知道他們的感受如何；他們所受的擊打或許比他們的呻吟更重。2. 許多人享受著隱秘的喜樂，尤其是在屬神的安慰中，是別人所不知道的，更不能分享；如同悔改者的憂傷，照樣信徒的喜樂也是外人不能干預的，因此外人是無資格論斷的。
請留意，1. 罪是大家族的毀滅：惡人的家宅，無論建造得怎樣堅固高大，必傾覆，必落到貧窮和羞辱的地步，至終歸於無有。他對天堂的盼望——他所倚靠的房子——必站立不住，必在風暴中倒塌；那要來的洪水必將它沖去。2. 公義是甚至卑微家族的興起和穩固：連正直人的帳棚，雖然像帳篷那樣可移動、被人輕看，也必興盛——若無限智慧看為好，就在外在的興盛上，無論如何都在恩典和安慰上興盛，而那才是真正的財富和尊榮。
我們在此看到許多自欺之人的道路和結局。1. 他們的道路看似正當：在他們自己看來似乎正當；他們自以為狀態良好，以為自己的意見和行為是對的，能經得起考驗。無知和漫不經心的路、貪戀世俗和屬地心思的路、放縱肉體和體貼肉體的路，對行在其中的人來說似乎都是正當的，更何況宗教上的虛偽、外在的儀式、片面的改良和盲目的熱心；他們以為這些能帶他們上天堂；他們在自己眼中自欺，以為至終一切都好。2. 他們的結局實在可怕，且因他們的錯覺而更加可怕：那是死亡之路，永遠的死；他們的罪孽必定成為他們的毀滅，他們必手執虛謊而滅亡。自欺者至終必證明是自毀者。
這顯出屬肉體之歡樂的虛空，也證實了所羅門論到笑的話——它是狂妄的；因為，1. 在歡笑之下藏著憂傷。有時罪人在受責備或遭遇大難時，用勉強的歡笑掩飾自己的憂愁，裝出若無其事的樣子，因為他們不肯屈服：他們被捆綁時不呼求。不，即使人真的快樂，同時也總有這樣那樣的摻雜使歡樂打折扣，是他們的一切歡愉所不能從心中驅除的。他們的良心告訴他們沒有理由快樂（Ho 9:1）；他們不能不看出其中的虛空。屬靈的喜樂深植於靈魂之中；假冒為善之人的喜樂不過是牙齒外面的。參見 Joh 16:22, 2Co 6:10。2. 歡樂之後更糟：快樂至極就生愁苦。它轉眼即逝，如同荊棘在鍋下爆裂的聲響；良心若甦醒，一切罪惡放蕩的歡笑都必帶著苦澀被回想起來；良心若不甦醒，那愁苦就更加沉重——因為神必因這一切的事審判罪人。聖徒的憂愁至終必成為永遠的喜樂（Ps 126:5），但愚昧人的笑聲至終必成為無盡的哀哭切齒。