1-5
Falsehood and Oppression Reproved
繁體中文
英語原文
Falsehood and Oppression Reproved
¹ Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife.
These words recommend family-love and peace, as conducing very much to the comfort of human life. 1. Those that live in unity and quietness, not only free from jealousies and animosities, but vying in mutual endearments, and obliging to one another, live very comfortably, though they are low in the world, work hard and fare hard, though they have but each of them a morsel, and that a dry morsel. There may be peace and quietness where there are not three meals a day, provided there by a joint satisfaction in God's providence and a mutual satisfaction in each other's prudence. Holy love may be found in a cottage. 2. Those that live in contention, that are always jarring and brawling, and reflecting upon one another, though they have plenty of dainties, a house full of sacrifices, live uncomfortably; they cannot expect the blessing of God upon them and what they have, nor can they have any true relish of their enjoyments, much less any peace in their own consciences. Love will sweeten a dry morsel, but strife will sour and embitter a house full of sacrifices. A little of the leaven of malice will leaven all the enjoyments.
² A wise servant shall have rule over a son that causeth shame, and shall have part of the inheritance among the brethren.
Note, 1. True merit does not go by dignity. All agree that the son in the family is more worthy than the servant (Joh 8:35), and yet sometimes it so happens that the servant is wise, and a blessing and credit to the family, when the son is a fool, and a burden and shame to the family. Eliezer of Damascus, though Abram could not bear to think that he should be his heir, was a stay to the family, when he obtained a wife for Isaac; whereas Ishmael, a son, was a shame to it, when he mocked Isaac. 2. True dignity will go by merit. If a servant be wise, and manage things well, he shall be further trusted, and not only have rule with, but rule over a son that causes shame; for God and nature have designed that the fool shall be servant to the wise in heart. Nay, a prudent servant may perhaps come to have such an interest in his master as to be taken in for a child's share of the estate and to have part of the inheritance among the brethren.
³ The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.
Note, 1. The hearts of the children of men are subject, not only to God's view, but to his judgment: As the fining-pot is for silver, both to prove it and to improve it so the Lord tries the hearts; he searches whether they are standard or no, and those that are he refines and makes purer, Jer 17:10. God tries the heart by affliction (Ps 66:10,11), and often chooses his people in that furnace (Isa 48:10) and makes them choice. 2. It is God only that tries the hearts. Men may try their silver and gold with the fining-pot and the furnace, but they have no such way of trying one another's hearts; God only does that, who is both the searcher and the sovereign of the heart.
⁴ A wicked doer giveth heed to false lips; and a liar giveth ear to a naughty tongue.
Note, 1. Those that design to do ill support themselves by falsehood and lying: A wicked doer gives ear, with a great deal of pleasure, to false lips, that will justify him in the ill he does, to those that aim to make public disturbances, catch greedily at libels, and false stories, that defame the government and the administration. 2. Those that take the liberty to tell lies take a pleasure in hearing them told: A liar gives heed to a malicious backbiting tongue, that he may have something to graft his lies upon, and with which to give them some colour of truth and so to support them. Sinners will strengthen one another's hands; and those show that they are bad themselves who court the acquaintance and need the assistance of those that are bad.
⁵ Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamities shall not be unpunished.
See here, 1. What a great sin those are guilty of who trample upon the poor, who ridicule their wants and the meanness of their appearance, upbraid them with their poverty, and take advantage from their weakness to be abusive and injurious to them. They reproach their Maker, put a great contempt and affront upon him, who allotted the poor to the condition they are in, owns them, and takes care of them, and can, when he pleases, reduce us to that condition. Let those that thus reproach their Maker know that they shall be called to an account for it, Mt 25:40,41, Pr 14:31. 2. What great danger those are in of falling into trouble themselves who are pleased to see and hear of the troubles of others: He that is glad at calamities, that he may be built up upon the ruins of others, and regales himself with the judgments of God when they are abroad, let him know that he shall not go unpunished; the cup shall be put into his hand, Eze 25:6,7.
6-11
Common Truths
繁體中文
常見的真理
⁶ 子孫為老人的冠冕；父親是兒女的榮耀。
他們如此——就是說，他們理當如此，而且他們若行事端正，就確實如此。1. 父母年老時留下兒女和子孫——正在長大、行在他們美德腳步中、又很可能維持和提升家族聲譽的——這是父母的尊榮。人能活得長久、看見自己的子孫（Ps 128:6，Ge 50:23），看見自己的家在他們中間被建立，又看見他們很可能照神的旨意服事他們那一代，這是他的尊榮。這使他在今世的安慰得以冠冕和完全。2. 兒女有智慧和敬虔的父母、甚至在自己長大成人、在世上安身之後仍得保留他們，這是兒女的尊榮。那些把年邁的父母當作重擔、又以為他們活得太久的，是不孝的兒女；其實兒女若智慧和善良，他們作為父母在不愉快之老年的日子裡的安慰，正是他們極大的尊榮。
⁷ 愚頑人說美言，本不相宜；何況君王說謊言呢？
此處有兩件事被認為十分荒謬：1. 沒有名望的人竟想作發號施令者。有什麼比愚妄人——人人知道他們少有見識和判斷力——竟然自稱擁有超過他們的才幹、又根本不適合的，更不相宜的呢？在所羅門的箴言中，愚妄人就是指惡人，美言不適合他，因為他的為人否定了他美言的真實。那些恨惡管教的人，有什麼資格宣講神的律例呢？Ps 50:16。基督不容許污鬼說他們知道他是神的兒子。參見 Ac 16:17,18。2. 大有名望的人竟是欺騙者。如果一個卑賤的人擅自以哲學家或政治家的口吻說話、又無人理會（因人對他品格存有成見），被認為不相宜，那麼一個君王——一個有尊榮的人——利用自己的品格和人對他的信任來說謊、虛偽、又不以失信為恥，就更不相宜了。說謊對任何人都不合宜，對君王尤其如此。現代的政治如此腐敗，它暗示君王不該使自己成為自己話語的奴隸——不必超過自己的利益範圍。不懂掩飾的人，就不懂得統治。
⁸ 賄賂在饋送的人眼中，看如寶石；隨處運轉，都得順利。
這觀察的目的是表明：1. 手中有錢的人以為自己能用錢做任何事。富人把少許錢當作寶石一般看重，又以之自誇，好像它不但給他們裝飾，更給他們權力，人人理當聽他們的使喚——連公正本身也不例外。他們把這顆閃爍的鑽石轉向何處，就期望它耀瞎所有人的眼，又使人因盼望得著它而照他們所要的去做。錢袋最深的必贏官司。費用高，你就可以為所欲為。2. 那些眼中盯著錢、又把心放在其上的人，為它什麼都肯做：賄賂在收受的人眼中如同寶石；它對他大有影響，他必走它所引導的路——這裡那裡，即使與公正相背、又與自己不一致。
⁹ 遮掩人過的，尋求人愛；屢次挑錯的，離間密友。
請留意，1. 在親屬和鄰舍之間保持和平的方法，是對每件事都往好處想——不必把別人所說所行反對他們的話傳給他們（除非對他們的安全絕對必要），也不必注意別人所說所行反對我們自己的話——而是原諒兩者、又作最好的解釋。「這是疏忽；所以當忽略它。這是出於忘記；所以當忘記它。這或許對你無傷；你也當不放在心上。」2. 翻舊账就是撕裂愛，沒有什麼比屢次挑錯——把已經爭吵過的事再翻出來——更能使朋友分離、又使他們彼此為敵的了；因為在重提中事情通常不會減輕，反而是事情本身被誇大、圍繞它的情緒又重新激發和加劇。和平的最好方法是豁免或遺忘令。
¹⁰ 一句責備話，深入聰明人的心，強如責打愚昧人一百下。
請留意，1. 對智慧人，一句話就夠了。溫和的責備不但進入智慧人的頭腦、更進入他的心，對他產生強烈的影響；因為只要給良心一個暗示，就任憑它去繼續和推進。2. 對愚妄人，一百下也不夠，不能使他感悟自己的錯誤、又悔改、在將來更加謹慎。遲鈍而任性的人很少因嚴厲而得益。大衛因你就是那人而軟化；法老卻在埃及的一切災禍之下仍然剛硬。
¹¹ 惡人只尋背叛；所以必有嚴厲的使者被差遣攻擊他。
此處有惡人的罪和刑罰。1. 他的罪。他實在是惡人——尋求一切機會背叛神、背叛神所設立在他以上的治理、又與周圍的人對抗爭吵。他尋求爭吵（有人如此譯）。有些人受反對之靈所驅使，為反對而反對，不管一切約束和攔阻、偏要在他們的惡道上直奔。叛逆的人尋求禍患（有人如此譯），窺伺一切機會擾亂公眾安寧。2. 他的刑罰。因為他不肯受溫和柔和的方法挽回，必有嚴厲的使者被差遣攻擊他——某種可怕的審判作為神差來的使者。天使——神的使者——必被用作他公義的執行者來對付他，Ps 78:49。撒但——死亡的天使——必被釋放來攻擊他，又有撒但的使者。他的君王必差差役來逮捕他、劊子手來剪除他。那用腳踢刺的，有刀劍等候他。
英語原文
Common Truths
⁶ Children's children are the crown of old men; and the glory of children are their fathers.
They are so, that is, they should be so, and, if they conduct themselves worthily, they are so. 1. It is an honour to parents when they are old to leave children, and children's children, growing up, that tread in the steps of their virtues, and are likely to maintain and advance the reputation of their families. It is an honour to a man to live so long as to see his children's children (Ps 128:6, Ge 50:23), to see his house built up in them, and to see them likely to serve their generation according to the will of God. This crowns and completes their comfort in this world. 2. It is an honour to children to have wise and godly parents, and to have them continued to them even after they have themselves grown up and settled in the world. Those are unnatural children who reckon their aged parents a burden to them, and think they live too long; whereas, if the children be wise and good, it is as much their honour as can be that thereby they are comforts to their parents in the unpleasant days of their old age.
⁷ Excellent speech becometh not a fool: much less do lying lips a prince.
Two things are here represented as very absurd: 1. That men of no repute should be dictators. What can be more unbecoming than for fools, who are known to have little sense and discretion, to pretend to that which is above them and which they were never cut out for? A fool, in Solomon's proverbs, signifies a wicked man, whom excellent speech does not become, because his conversation gives the lie to his excellent speech. What have those to do to declare God's statutes who hate instruction? Ps 50:16. Christ would not suffer the unclean spirits to say that they knew him to be the Son of God. See Ac 16:17,18. 2. That men of great repute should be deceivers. If it is unbecoming a despicable man to presume to speak as a philosopher or politician, and nobody heeds him, being prejudiced against his character, much more unbecoming is it for a prince, for a man of honour, to take advantage from his character and the confidence that is put in him to lie, and dissemble, and make no conscience of breaking his word. Lying ill becomes any man, but worst a prince, so corrupt is the modern policy, which insinuates that princes ought not to make themselves slaves to their words further than is for their interest, and Qui nescit dissimulare nescit regnare—He who knows not how to dissemble knows not how to reign.
⁸ A gift is as a precious stone in the eyes of him that hath it: whithersoever it turneth, it prospereth.
The design of this observation is to show, 1. That those who have money in their hand think they can do any thing with it. Rich men value a little money as if it were a precious stone, and value themselves on it as if it gave them not only ornament, but power, and every one were bound to be at their beck, even justice itself. Whithersoever they turn this sparkling diamond they expect it should dazzle the eyes of all, and make them do just what they would have them do in hopes of it. The deepest bag will carry the cause. Fee high, and you may have what you will. 2. That those who have money in their eye, and set their hearts upon it, will do any thing for it: A bribe is as a precious stone in the eyes of him that takes it; it has a great influence upon him, and he will be sure to go the way that it leads him, hither and thither, though contrary to justice and not consistent with himself.
⁹ He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends.
Note, 1. The way to preserve peace among relations and neighbours is to make the best of every thing, not to tell others what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against them when it is not at all necessary to their safety, nor to take notice of what has been said or done against ourselves, but to excuse both, and put the best construction upon them. "It was an oversight; therefore overlook it. It was done through forgetfulness; therefore forget it. It perhaps made nothing of you; do you make nothing of it." 2. The ripping up of faults is the ripping out of love, and nothing tends more to the separating of friends, and setting them at variance, than the repeating of matters that have been in variance; for they commonly lose nothing in the repetition, but the things themselves are aggravated and the passions about them revived and exasperated. The best method of peace is by an amnesty or act of oblivion.
¹⁰ A reproof entereth more into a wise man than an hundred stripes into a fool.
Note, 1. A word is enough to the wise. A gentle reproof will enter not only into the head, but into the heart of a wise man, so as to have a strong influence upon him; for, if but a hint be given to conscience, let it alone to carry it on and prosecute it. 2. Stripes are not enough for a fool, to make him sensible of his errors, that he may repent of them, and be more cautious for the future. He that is sottish and wilful is very rarely benefited by severity. David is softened with, Thou art the man; but Pharaoh remains hard under all the plagues of Egypt.
¹¹ An evil man seeketh only rebellion: therefore a cruel messenger shall be sent against him.
Here is the sin and punishment of an evil man. 1. His sin. He is an evil man indeed that seeks all occasions to rebel against God, and the government God has set over him, and to contradict and quarrel with those about him. Quærit jurgia—He picks quarrels; so some. There are some that are actuated by a spirit of opposition, that will contradict for contradiction-sake, that will go on frowardly in their wicked ways in spite of all restraint and check. A rebellious man seeks mischief (so some read it), watches all opportunities to disturb the public peace. 2. His punishment. Because he will not be reclaimed by mild and gentle methods, a cruel messenger shall be sent against him, some dreadful judgment or other, as a messenger from God. Angels, God's messengers, shall be employed as ministers of his justice against him, Ps 78:49. Satan, the angel of death, shall be let loose upon him, and the messengers of Satan. His prince shall send a sergeant to arrest him, an executioner to cut him off. He that kicks against the pricks is waited for of the sword.
12-16
Weighty Sayings
繁體中文
重要的格言
¹² 寧可遇見丟崽子的母熊，不可遇見正行愚妄的愚昧人。
請留意：1. 暴躁的人是野獸般的人。無論他在別的時候或許有什麼智慧、取他在怒氣中不受管治的樣子、他就是個在愚妄中的愚昧人；那些心中存著怒氣、又面容上燃燒著怒氣的人是愚妄人。他已脫去了人性、變得像熊——暴怒的熊、丟了崽子的母熊；他對自己情慾和脾氣的滿足之貪戀、如同母熊之於她的幼崽（雖然醜陋、卻是她自己的）——他對它們的追求之迫切、如同她在幼崽失蹤時的尋找——而在追求中若受攔阻又如此充滿憤慨。2. 他是危險的人、向每一個擋他路的人發作——即使是無辜的、即使是他的朋友——如同丟了崽子的母熊撲向她所遇見的第一個人、以為他就是那賊。*怒氣是短暫的瘋狂。*人寧可更容易地阻止、逃避、或防備一隻暴怒的熊、也不如一個暴怒失控的人。所以我們當看守自己的脾氣（免得它得勢又造成禍害）、又如此顧全自己的尊榮；又當避免與暴怒的人交往、又在他們發怒時避開他們、又如此顧全自己的安全。當向烈怒讓路。
¹³ 以惡報善的，禍患必不離他的家。
此處描繪了一個心懷惡意、好行損害的人：1. 對朋友忘恩。他常常如此荒謬、又對所受的恩惠如此麻木、以至他*以惡報善。*大衛遇到那些以恨報他的愛的人，Ps 109:4。以惡報惡是野獸般的、但以惡報善是魔鬼般的。他是個心地惡劣的人——因為決心不報恩惠、就要報復。2. 因而對家人不仁、因為他把咒詛遺留給它。這罪如此嚴重、以至不但要在他本人身上受罰、更要在他的後裔身上受罰——他如此為他們積蓄了烈怒。刀劍必不離開大衛的家——因為他以惡報烏利亞的好服務。猶太人因耶穌所行的善事而用石頭打他；所以他的血歸在他們和他們的兒女身上。
¹⁴ 紛爭的起頭，如同放水之後；所以在爭鬧發生之先，就當止息爭競。
此處有：1. 紛爭的起頭中的危險。一句激烈的話、一句乖戾的批評、一個憤怒的要求、一個惡意的反駁、引起另一句、又引起第三句、如此下去——直到它如同決堤一般；當水得了少許通路、它自己就擴大了決口、衝倒前面的一切、那時就無法阻止了、無法恢復了。2. 由此推出的好忠告——要防備爭論的第一個火星、又要在它一出現時就立即撲滅。當怕破冰——因為一旦破了、就必破得更遠；所以當止息——不但在你看見它最壞的時候、因為那時或許已經太遲了——而在你看見它的第一個跡象時。當防患於初起。甚至在爭鬧發生之先就止息——若有可能、在你開始之前就止息。
¹⁵ 定惡人為義的，定義人為惡的，這都為耶和華所憎惡。
這表明在神看來何等得罪他：1. 當那些被託付執行公共公正的人——審判官、陪審團、見證人、起訴人、律師——或釋放有罪的、或定無罪之人的罪、或對兩者有任何貢獻；這就使政府的目的落空——政府的目的本是保護善人、刑罰惡人，Ro 13:3,4。定惡人為義——即使是出於憐憫和為救命——與定義人為惡同樣觸怒神。2. 當任何私人為罪和罪人辯護、又掩飾和原諒邪惡、或反對美德和敬虔、如此顛倒主正直的道、又混淆善惡之間永遠的區別時。
¹⁶ 愚昧人既無聰明，為何手中還拿價銀買智慧呢？
此處有兩件事令人驚奇：——1. 神對愚昧人的極大恩慈——把價銀放在他手中可以得著智慧——得著知識和恩典以裝備他面對兩個世界。我們有理性的靈魂、恩典的手段、聖靈的感動、藉禱告親近神的途徑；我們有時間和機會。有好的產業的人（有人如此理解）因此有藉著購買教導而得著智慧的優勢。好的父母、親屬、傳道人、朋友都是得著智慧的幫助。它是價銀——所以是有價值的——是一個才幹。它是在手中的價銀——是在手中的——這話離你不遠。它是為得著的價銀——是為我們自己的利益的；是為得著智慧的——正是我們作為愚昧人最需要的那東西。我們有理由驚奇：神竟如此顧念我們的需要、又把這樣的優勢交託給我們——即使他預見了我們不會善用。2. 人的極大邪惡——他疏忽神的恩寵和自己的利益——這是十分荒謬又無法解釋的：他對之無心——對當得的智慧無心、又對可用以得著智慧的價銀之使用無心。他沒有心——沒有技能、沒有意願、沒有勇氣去善用他的優勢。他已經把心放在別的事上、以至他對自己的本分、對靈魂的大事沒有心。為何要把價銀拋棄又浪費在如此不配的人身上呢？
英語原文
Weighty Sayings
¹² Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
Note, 1. A passionate man is a brutish man. However at other times he may have some wisdom, take him in his passion ungoverned, and he is a fool in his folly; those are fools in whose bosom anger rests and in whose countenance anger rages. He has put off man, and is become like a bear, a raging bear, a bear robbed of her whelps; he is as fond of the gratifications of his lusts and passions as a bear of her whelps (which, though ugly, are her own), as eager in the pursuit of them as she is in quest of her whelps when they are missing, and as full of indignation if crossed in the pursuit. 2. He is a dangerous man, falls foul of every one that stands in his way, though innocent, though his friend, as a bear robbed of her whelps sets upon the first man she meets as the robber. Ira furor brevis est—Anger is temporary madness. One may more easily stop, escape, or guard against an enraged bear, than an outrageous angry man. Let us therefore watch over our own passions (lest they get head and do mischief) and so consult our own honour; and let us avoid the company of furious men, and get out of their way when they are in their fury, and so consult our own safety. Currenti cede furori—Give place unto wrath.
¹³ Whoso rewardeth evil for good, evil shall not depart from his house.
A malicious mischievous man is here represented, 1. As ungrateful to his friends. He oftentimes is so absurd and insensible of kindnesses done him that he renders evil for good. David met with those that were his adversaries for his love, Ps 109:4. To render evil for evil is brutish, but to render evil for good is devilish. He is an ill-natured man who, because he is resolved not to return a kindness, will revenge it. 2. As therein unkind to his family, for he entails a curse upon it. This is a crime so heinous that it shall be punished, not only in his person, but in his posterity, for whom he thus treasures up wrath. The sword shall not depart from David's house because he rewarded Uriah with evil for his good services. The Jews stoned Christ for his good works; therefore is his blood upon them and upon their children.
¹⁴ The beginning of strife is as when one letteth out water: therefore leave off contention, before it be meddled with.
Here is, 1. The danger that there is in the beginning of strife. One hot word, one peevish reflection, one angry demand, one spiteful contradiction, begets another, and that a third, and so on, till it proves like the cutting of a dam; when the water has got a little passage it does itself widen the breach, bears down all before it, and there is then no stopping it, no reducing it. 2. A good caution inferred thence, to take heed of the first spark of contention and to put it out as soon as ever it appears. Dread the breaking of the ice, for, if once broken, it will break further; therefore leave it off, not only when you see the worst of it, for then it may be too late, but when you see the first of it. Obsta principiis—Resist its earliest display. Leave it off even before it be meddled with; leave it off, if it were possible, before you begin.
¹⁵ He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.
This shows what an offence it is to God, 1. When those that are entrusted with the administration of public justice, judges, juries, witnesses, prosecutors, counsel, do either acquit the guilty or condemn those that are not guilty, or in the least contribute to either; this defeats the end of government, which is to protect the good and punish the bad, Ro 13:3,4. It is equally provoking to God to justify the wicked, though it be in pity and in favorem vitæ—to safe life, as to condemn the just. 2. When any private persons plead for sin and sinners, palliate and excuse wickedness, or argue against virtue and piety, and so pervert the right ways of the Lord and confound the eternal distinctions between good and evil.
¹⁶ Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?
Two things are here spoken of with astonishment:—1. God's great goodness to foolish man, in putting a price into his hand to get wisdom, to get knowledge and grace to fit him for both worlds. We have rational souls, the means of grace, the strivings of the Spirit, access to God by prayer; we have time and opportunity. He that has a good estate (so some understand it) has advantages thereby of getting wisdom by purchasing instruction. Good parents, relations, ministers, friends, are helps to get wisdom. It is a price, therefore of value, a talent. It is a price in the hand, in possession; the word is nigh thee. It is a price for getting; it is for our own advantage; it is for getting wisdom, the very thing which, being fools, we have most need of. We have reason to wonder that God should so consider our necessity, and should entrust us with such advantages, though he foresaw we should not make a right improvement of them. 2. Man's great wickedness, his neglect of God's favour and his own interest, which is very absurd and unaccountable: He has no heart to it, not to the wisdom that is to be got, nor to the price in the use of which it may be got. He has no heart, no skill, nor will, nor courage, to improve his advantages. He has set his heart upon other things, so that he has no heart to his duty or the great concerns of his soul. Wherefore should a price be thrown away and lost upon one so undeserving of it?
17-19
True Friendship
繁體中文
真實的友誼
¹⁷ 朋友乃時常親愛，弟兄為患難而生。
這暗示那將我們彼此連結的紐帶的力量、也是我們當覺察的。1. 朋友彼此之間必須時常恒常不變。不恒常的便不是真正的友誼；若是真誠的、又受良好原則推動、便必如此。那些在友誼中反覆無常或自私的人、愛不過到他們的脾氣被討好、利益被服事為止、因此他們的情感隨風轉、隨天氣變。燕子般的朋友——夏天飛到你這裏、冬天便走了；這樣的朋友失去了也不可惜。但若友誼是謹慎、慷慨而真誠的——我若因朋友有智慧、有美德、善良而愛他、只要他繼續如此、即使他落入貧窮和羞辱、我仍要愛他——基督是時常親愛的朋友（Joh 13:1）、我們也當如此愛他（Ro 8:35）。2. 親屬之間在患難中必須格外小心體恤彼此：弟兄生來就是要援助在困境中的弟兄或姐妹——他與之因天性如此緊密相連、以至能更深切地感受他們的重擔、又如出於本能般更強烈地傾向並致力於幫助他們。我們必須常常思量自己生來為何——不僅作為人、更是作為身處如此身分和關係中的人。誰知道我們來到這樣的家庭豈不是為了這樣的時候呢？我們若不盡關係的本分、便沒有達到關係的目的。有人如此理解：那時常親愛的朋友在逆境中便（就是成為）弟兄、當如此被珍視。
¹⁸ 無知的人憑作保的擊掌，在鄰舍面前作保。
雖然所羅門稱讚了逆境中的友誼（Pr 17:17），卻不要有人以慷慨待朋友為藉口、對自己的家人不公、虧負他們；我們本分的一部分必須與另一部分協調一致。請注意：1. 盡可能不負債是一種智慧、尤其是要懼怕作保。可能有正當的理由、在朋友不在時為他作保、直到他來親自承擔；但在他在場時在鄰舍面前作保、表示他自己的話不被接受——他被視為無力償還或不誠實——那麼誰能安全地為他作保呢？2. 那無知的人通常落入這個網羅、以至損害自己的家人、因此不當在太多自己的事務上被信託、而當在指導之下。
¹⁹ 喜愛爭競的、是喜愛過犯，高立家門的、乃自取敗壞。
請注意：1. 好爭吵的人使自己陷入許多罪疚：那喜愛爭競的——就是在世事上好訴訟、在宗教上好爭論、在平常談話中好頂撞和翻臉、只有在火中才舒坦的——他喜愛過犯；因為許多的罪伴隨那個罪、它的路又是下坡。他假裝為真理、為他的尊榮和權利站出來、其實他所愛的是罪——神所恨惡的罪。2. 野心勃勃、志在必得的人使自己暴露於許多麻煩、這麻煩往往以他們的毀滅告終：那高立家門的——蓋一所華廈、至少一個華麗的門面、好超越並蓋過鄰舍的——乃自取敗壞、又費很大力氣去毀滅自己；他把門弄得那麼大、以至他的房屋和產業都從那裏出去了。
英語原文
True Friendship
¹⁷ A friend loveth at all times, and a brother is born for adversity.
This intimates the strength of those bonds by which we are bound to each other and which we ought to be sensible of. 1. Friends must be constant to each other at all times. That is not true friendship which is not constant; it will be so if it be sincere, and actuated by a good principle. Those that are fanciful or selfish in their friendship will love no longer than their humour is pleased and their interest served, and therefore their affections turn with the wind and change with the weather. Swallow-friends, that fly to you in summer, but are gone in winter; such friends there is no loss of. But if the friendship be prudent, generous, and cordial, if I love my friend because he is wise, and virtuous, and good, as long as he continues so, though he fall into poverty and disgrace, still I shall love him. Christ is a friend that loves at all times (Joh 13:1) and we must so love him, Ro 8:35. 2. Relations must in a special manner be careful and tender of one another in affliction: A brother is born to succour a brother or sister in distress, to whom he is joined so closely by nature that he may the more sensibly feel from their burdens, and be the more strongly inclined and engaged, as it were by instinct, to help them. We must often consider what we were born for, not only as men, but as in such a station and relation. Who knows but we came into such a family for such a time as this? We do not answer the end of our relations if we do not do the duty of them. Some take it thus: A friend that loves at all times is born (that is, becomes) a brother in adversity, and is so to be valued.
¹⁸ A man void of understanding striketh hands, and becometh surety in the presence of his friend.
Though Solomon had commended friendship in adversity (Pr 17:17), yet let not any, under pretence of being generous to their friends, be unjust to their families and wrong them; one part of our duty must be made to consist with another. Note, 1. It is a piece of wisdom to keep out of debt as much as may be, especially to dread suretiship. There may be a just occasion for a man to pass his word for his friend in his absence, till he come to engage himself; but to be surety in the presence of his friend, when he is upon the spot, supposes that his own word will not be taken, he being deemed insolvent or dishonest, and then who can with safety pass his word for him? 2. Those that are void of understanding are commonly taken in this snare, to the prejudice of their families, and therefore ought not to be trusted too far with their own affairs, but to be under direction.
¹⁹ He loveth transgression that loveth strife: and he that exalteth his gate seeketh destruction.
Note, 1. Those that are quarrelsome involve themselves in a great deal of guilt: He that loves strife, that in his worldly business loves to go to law, in religion loves controversies, and in common conversation loves to thwart and fall out, that is never well but when he is in the fire, he loves transgression; for a great deal of sin attends that sin, and the way of it is down-hill. He pretends to stand up for truth, and for his honour and right, but really he loves sin, which God hates. 2. Those that are ambitious and aspiring expose themselves to a great deal of trouble, such as often ends in their ruin: He that exalts his gate, builds a stately house, at least a fine frontispiece, that he may overtop and outshine his neighbours, seeks his own destruction and takes a deal of pains to ruin himself; he makes his gate so large that his house and estate go out at it.
20-28
Folly and Wickedness
繁體中文
愚妄與邪惡
²⁰ 心存乖僻的，尋不着好處；舌弄是非的，陷在禍患中。
請留意：1. 圖謀惡事對我們毫無益處；從中得不着甚麼：那心存乖僻的人，那散播紛爭、滿懷怨恨的人，不能指望從中所得足以抵償他所失去的安寧和名聲，也不能在其中得到任何合理的滿足；他尋不着好處。2. 出言不遜將對我們造成極大的損害：那舌弄是非的人——惡毒傷人、謾罵或背後說人壞話的——陷在這樣或那樣的禍患中，失去朋友，激怒仇敵，將麻煩招到自己頭上。許多人為放縱的舌頭付出了慘重的代價。
²¹ 生愚昧子的，必自愁苦；愚頑人的父毫無喜樂。
這節經文有力地表達了許多智慧善良之人深有體會的事：有一個愚妄邪惡的兒女是何等令人痛心煩惱。請看：1. 我們一切受造之物的安慰是何等不確定，以至於我們常常不僅在其中失望，而且那曾應許給我們最大滿足的，反倒成了最大的十字架。一個男孩生到世上時曾有喜樂，然而他若成了敗壞之人，連他的生身父親也會巴不得他從未出生。押沙龍這名字的意思是他父親的平安，但他卻是父親最大的苦惱。這當節制我們渴望生兒育女的心，以及父母在兒女身上的喜樂，因為他們可能成為父母的憂愁；然而在這樣的境況中，受苦的父親也當止住抱怨，因為他的兒子若是愚昧人，乃是他自己所生的，因此他必須盡力而為，將之當作自己的十字架來背負——尤其因為亞當生的兒子也照着自己的形像。2. 我們容讓一件患難（而不順服的兒女比任何別的事更可能如此）淹沒了對千般恩典的感知，是何等不明智：愚頑人的父親把那件事看得如此之重，以至於對其他一切都毫無喜樂。這要怪他自己；即使那憂愁，也有足夠的喜樂足以抵消。
²² 喜樂的心乃是良藥；憂傷的靈使骨枯乾。
請留意：1. 喜樂有益健康。主顧念身體，不僅為它預備了食物，也預備了良藥，並在此告訴我們最好的良藥就是喜樂的心——不是沉溺於虛浮、屬肉體、感官之娛樂的心；所羅門自己論到那樣的歡樂時說：那不是良藥，而是瘋狂；不是食物，而是毒藥；有何益處呢？ 他所指的是一顆因神而喜樂的心，以喜樂事奉祂，然後享受外在的福分，尤其是愉快交談之樂。神允許我們喜樂，又給我們喜樂的理由，這實在是大恩典；尤其若祂以恩典賜我們喜樂的心，更是如此。這使良藥更有效（有人如此翻譯）。或者它如良藥一般對身體有益，使身體舒暢並適合工作。但若歡樂是良藥（將之理解為消遣和娛樂），就必須節制使用，只在有需要的時候用，不可當作食物，並要按照醫療的原則使用，在規範之下，有規矩地用。2. 心靈的憂愁往往大大導致身體的虛弱：憂傷的靈——被患難的重擔壓沉的靈，尤其被罪咎之感與對震怒的恐懼所傷的良心——使骨枯乾，耗損根本的滋潤，耗盡骨髓，使身體成為一具皮包骨。因此我們當警醒禱告，抵擋一切憂鬱的性情，因為它們不僅引我們陷入試探，也引我們陷入患難。
²³ 惡人暗中受賄賂，為要顛倒是非。
請看：1. 受賄是何等邪惡的事：那暗中受賄賂以使自己作假見證、作出不公正的裁決或判斷的，是惡人；他行這事的時候自己知道羞恥，因為他是在極其隱秘之中、從懷中取出賄賂的——他知道賄賂已經在那裏為他預備好了；這是刻意隱瞞的，如此偷偷摸摸，以至於他若能辦到，連自己的良心也要隱瞞。賄賂是從惡人懷中取出來的（有人如此翻譯）；因為送賄的人和受賄的人一樣，都是壞人。2. 賄賂有何等大的力量。它的效力如此之大，以至於顛倒是非。正義不僅被阻礙，更被扭曲為不義；最大的冤屈竟在主持公道的幌子下造成。
²⁴ 明哲人眼前有智慧；愚昧人卻眼目遊移於地極。
請留意：1. 一個人不僅有智慧，而且在需要的時候隨時拿得出來，這樣的人才算是有見識的人。他將智慧擺在自己眼前，作為他航行的海圖和羅盤，目光始終注視着它，如同寫字的人注視字帖；這樣他便把智慧擺在眼前；它不是難以尋找的，而是常在手邊。2. 那頭腦輕浮、心思漫遊不定的人，永遠不能勝任任何踏實的工作。他是個愚昧人，一無是處，他的眼目遊移於地極——東張西望，忽此忽彼，無處不在，獨獨不在應當在的地方——他不能將思想集中於一個主題，也不能以任何堅定的態度追求任何一個目標。當他的心思應當專注於學習和工作時，卻充滿了千百件與之無關的雜事。
²⁵ 愚昧子使父親愁煩，使生他的母親痛苦。
請留意：1. 邪惡的兒女是雙親的患難。他們是父親發怒的緣由（原文正是此意），因為他們藐視他的權柄；卻是母親憂愁和痛苦的緣由，因為他們濫用她的慈愛。父母既然同受其苦，就當彼此帶來安慰以互相扶持，盡力使這苦楚減輕——母親去平息父親的怒氣，父親去減輕母親的憂傷。2. 所羅門常常重複這話，或許因為這正是他自己的處境；無論如何，這是常見的情形。
²⁶ 刑罰義人為不善；責打君子為不義。
在官長與百姓之間發生的爭端中——這樣的爭端常常發生——1. 官長當注意，絕不可刑罰義人，在任何情況下都不可作行善之人的禍患，因為那是濫用權柄，辜負了所託付的大信任。這為不善，就是說，這是一件極惡的事，無論他們在其中追求甚麼目的，結局都不會好。當君王成了暴君和逼迫者，他們的寶座既不得安穩，也不得安寧。2. 百姓當注意，不可因政府盡責而橫加非難，因為責打主持公道的君子乃是一件邪惡的事——無論是藉詆毀其施政，或是藉任何暗中謀害來打擊他們，如同那十個背叛的支派非議所羅門徵收必要的稅款。有人譯作：也不可因公義責打無辜之人。 官長必須當心，不可使任何人在他們手下因行善而受苦；父母也不可惹兒女生氣，以不公正的責備待他們。
²⁷ 寡少言語的有知識；性情溫良的有聰明。
²⁸ 愚妄人若靜默不言也可算為智慧；閉口不說的也可算為聰明。
一個人可以從兩方面表明自己是智慧人：1. 藉着他心靈的美好性情——溫和與鎮定：性情溫良的人有聰明——寶貴的心靈（原文如此）；他是那種留心保守自己心靈的人，使它保持當有的狀態，因而將它保持在平穩的狀態中——對自己安舒，對別人愉快。柔和的心靈是寶貴的心靈，使人可親可愛，比他的鄰舍更為卓越。他是冷靜的心靈（有人如此翻譯），不為怒氣所激，也不為任何敗壞情感的衝動所擾，進入任何騷動或混亂，而是平穩安定。冷靜的頭腦配以溫暖的心，乃是極佳的組合。2. 藉着對舌頭的善加治理。(1) 智慧人必定言語寡少，因為害怕說錯話：有知識的人，立志以知識行善的人，在開口的時候謹慎地說到點子上，少說話以便有時間深思。他言語寡少，因為言語不用比誤用更好。(2) 這通常被視為智慧極可靠的標誌，以至於一個愚妄人若有足夠的聰明閉口不言——多聽、多看、少說——也能博得智慧人的名聲。愚妄人若閉口不言，公正的人就會以為他有智慧，因為沒有相反的表現，並且會以為他正在觀察別人所說的話、累積經驗，正與自己商議要說甚麼，好使言語切中要害。可見要贏得人的好評、要欺哄人是何等容易。但當愚妄人閉口不言時，神知道他的心，知道其中所存的愚妄；在神看來，心思就是言語，因此祂對人的判斷絕不會被欺哄。
英語原文
Folly and Wickedness
²⁰ He that hath a froward heart findeth no good: and he that hath a perverse tongue falleth into mischief.
Note, 1. Framing ill designs will be of no advantage to us; there is nothing got by them: He that has a froward heart, that sows discord and is full of resentment, cannot promise himself to get by it sufficient to counterbalance the loss of his repose and reputation, nor can he take any rational satisfaction in it; he finds no good. 2. Giving ill language will be a great disadvantage to us: He that has a perverse tongue, spiteful and abusive, scurrilous or backbiting, falls into one mischief or other, loses his friends, provokes his enemies, and pulls trouble upon his own head. Many a one has paid dearly for an unbridled tongue.
²¹ He that begetteth a fool doeth it to his sorrow: and the father of a fool hath no joy.
This expresses that very emphatically which many wise and good men feel very sensibly, what a grievous vexatious thing it is to have a foolish wicked child. See here, 1. How uncertain all our creature-comforts are, so that we are often not only disappointed in them, but that proves the greatest cross in which we promised ourselves most satisfaction. There was joy when a man-child was born into the world, and yet, if he prove vicious, his own father will wish he had never been born. The name of Absalom signifies his father's peace, but he was his greatest trouble. It should moderate the desire of having children, and the delights of their parents in them, that they may prove a grief to them; yet it should silence the murmurings of the afflicted father in that case that if his son be a fool he is a fool of his own begetting, and therefore he must make the best of him, and take it up as his cross, the rather because Adam begets a son in his own likeness. 2. How unwise we are in suffering one affliction (and that of an untoward child as likely as any other) to drown the sense of a thousand mercies: The father of a fool lays that so much to heart that he has no joy of any thing else. For this he may thank himself; there are joys sufficient to counterbalance even that sorrow.
²² A merry heart doeth good like a medicine: but a broken spirit drieth the bones.
Note, 1. It is healthful to be cheerful. The Lord is for the body, and has provided for it, not only meat, but medicine, and has here told us that the best medicine is a merry heart, not a heart addicted to vain, carnal, sensual mirth; Solomon himself said of that mirth, It is not medicine, but madness; it is not food, but poison; what doth it? But he means a heart rejoicing in God, and serving him with gladness, and then taking the comfort of outward enjoyments and particularly that of pleasant conversation. It is a great mercy that God gives us leave to be cheerful and cause to be cheerful, especially if by his grace he gives us hearts to be cheerful. This does good to a medicine (so some read it); it will make physic more efficient. Or it does good as a medicine to the body, making it easy and fit for business. But, if mirth be a medicine (understand it of diversion and recreation), it must be used sparingly, only when there is occasion, not turned into food, and it must be used medicinally, sub regimine—as a prescribed regimen, and by rule. 2. The sorrows of the mind often contribute very much to the sickliness of the body: A broken spirit, sunk by the burden of afflictions, and especially a conscience wounded with the sense of guilt and fear of wrath, dries the bones, wastes the radical moisture, exhausts the very marrow, and makes the body a mere skeleton. We should therefore watch and pray against all melancholy dispositions, for they lead us into trouble as well as into temptation.
²³ A wicked man taketh a gift out of the bosom to pervert the ways of judgment.
See here, 1. What an evil thing bribery is: He is a wicked man that will take a gift to engage him to give a false testimony, verdict, or judgment; when he does it he is ashamed of it, for he takes it, with all the secresy imaginable, out of the bosom where he knows it is laid ready for him; it is industriously concealed, and so slyly that, if he could, he would hide it from his own conscience. A gift is taken out of the bosom of a wicked man (so some read it); for he is a bad man that gives bribes, as well as he that takes them. 2. What a powerful thing it is. It is of such force that it perverts the ways of judgment. The course of justice is not only obstructed, but turned into injustice; and the greatest wrongs are done under colour of doing right.
²⁴ Wisdom is before him that hath understanding; but the eyes of a fool are in the ends of the earth.
Note, 1. He is to be reckoned an intelligent man that not only has wisdom, but has it ready when he has occasion for it. He lays his wisdom before him, as his card and compass which he steers by, has his eye always upon it, as he that writes has on his copy; and then he has it before him; it is not to seek, but still at hand. 2. He that has a giddy head, a roving rambling fancy, will never be fit for any solid business. He is a fool, and good for nothing, whose eyes are in the ends of the earth, here, and there and every where, any where but where they should be, who cannot fix his thoughts to one subject nor pursue any one purpose with any thing of steadiness. When his mind should be applied to his study and business it is filled with a thousand things foreign and impertinent.
²⁵ A foolish son is a grief to his father, and bitterness to her that bare him.
Observe, 1. Wicked children are an affliction to both their parents. They are an occasion of anger to the father (so the word signifies), because they contemn his authority, but of sorrow and bitterness to the mother, because they abuse her tenderness. The parents, being joint-sufferers, should therefore bring mutual comfort to bear them up under it, and strive to make it as easy as they can, the mother to mollify the father's anger, the father to alleviate the mother's grief. 2. That Solomon often repeats this remark, probably because it was his own case; however, it is a common case.
²⁶ Also to punish the just is not good, nor to strike princes for equity.
In differences that happen between magistrates and subjects, and such differences often arise, 1. Let magistrates see to it that they never punish the just, that they be in no case a terror to good works, for that is to abuse their power and betray that great trust which is reposed in them. It is not good, that is, it is a very evil thing, and will end ill, whatever end they may aim at in it. When princes become tyrants and persecutors their thrones will be neither easy nor firm. 2. Let subjects see to it that they do not find fault with the government for doing its duty, for it is a wicked thing to strike princes for equity, by defaming their administration or by any secret attempts against them to strike at them, as the ten tribes that revolted reflected upon Solomon for imposing necessary taxes. Some read it, Nor to strike the ingenuous for equity. Magistrates must take heed that none suffer under them for well doing; nor must parents provoke their children to wrath by unjust rebukes.
²⁷ He that hath knowledge spareth his words: and a man of understanding is of an excellent spirit.
²⁸ Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.
Two ways a man may show himself to be a wise man:—1. By the good temper, the sweetness and the sedateness, of his mind: A man of understanding is of an excellent spirit, a precious spirit (so the word is); he is one that looks well to his spirit, that it be as it should be, and so keeps it in an even frame, easy to himself and pleasant to others. A gracious spirit is a precious spirit, and renders a man amiable and more excellent than his neighbour. He is of a cool spirit (so some read it), not heated with passion, nor put into any tumult or disorder by the impetus of any corrupt affection, but even and stayed. A cool head with a warm heart is an admirable composition. 2. By the good government of his tongue. (1.) A wise man will be of few words, as being afraid of speaking amiss: He that has knowledge, and aims to do good with it, is careful, when he does speak to speak to the purpose, and says little in order that he may take time to deliberate. He spares his words, because they are better spared than ill-spent. (2.) This is generally taken for such a sure indication of wisdom that a fool may gain the reputation of being a wise man if he have but wit enough to hold his tongue, to hear, and see, and say little. If a fool hold his peace, men of candour will think him wise, because nothing appears to the contrary, and because it will be thought that he is making observations on what others say, and gaining experience, and is consulting with himself what he shall say, that he may speak pertinently. See how easy it is to gain men's good opinion and to impose upon them. But when a fool holds his peace God knows his heart, and the folly that is bound up there; thoughts are words to him, and therefore he cannot be deceived in his judgment of men.
斥責虛謊與欺壓
這些話推薦家庭的愛與和睦，因為這對人生的安舒大有助益。1. 那些在合一與安寧中生活的人，不僅免於猜忌和仇恨，而且彼此以恩情相待、互相體恤，活得十分舒適，即使他們在世上地位卑微、辛苦做工、吃得簡陋，即使他們每人不過有一塊餅，而且是乾餅。只要對神的護理有共同的滿足、對彼此的謹慎有共同的滿意，即使沒有一日三餐，也可能有平安和安寧。聖潔的愛可以在茅舍中尋見。2. 那些在紛爭中生活的人，那些總是彼此吵鬧爭執、互相挑剔的人，即使有豐盛的美味、滿屋的祭肉，也活得不安舒；他們不能期望神賜福給他們和他們所有的，也不能真正享受他們的福樂，更不能在良心中有平安。愛能使乾餅變甜，但紛爭能使滿屋的祭肉變酸變苦。一點惡意的麵酵能使一切享受都發酵。
請留意，1. 真正的功勞不取決於身分。人人都同意家中的兒子比僕人更配（Joh 8:35），然而有時僕人是智慧的，是家庭的祝福和光彩，而兒子卻是愚昧人，是家庭的重擔和羞辱。大馬士革的以利以謝，雖然亞伯蘭想到他將要成為繼承人時心有不忍，卻是家庭的支柱，因他為以撒娶得妻子；而以實瑪利這兒子卻是家庭的羞辱，因他嘲笑了以撒。2. 真正的尊榮取決於功勞。僕人若是智慧的、善於辦事的，就必更受信任，不僅與兒子同列，而且管轄那貽羞之子；因為神和自然已經定規*愚昧人必作心中智慧之人的僕人。*不，一個謹慎的僕人或許會在主人心中有這樣的地位，以至於被收納為兒子的身分，在眾子中同分產業。
請留意，1. 世人的心不僅在神的鑒察之下，也在神的審判之下：如同鼎為煉銀，既為試驗也為提煉，照樣耶和華熬煉人心；他察驗是否合乎標準，又熬煉使之更純，Jer 17:10。神藉患難試驗人心（Ps 66:10,11），又常在那爐中揀選他的百姓（Isa 48:10），使他們成為上選。2. 惟有神熬煉人心。人可以用鼎和爐試驗自己的銀和金，卻沒有這樣的方法來試驗彼此的心；惟有神能作這事，他是人心的尋察者，也是人心的主宰。
請留意，1. 那些圖謀行惡的人以虛謊和謊言來支持自己：行惡的極其樂意地留心聽奸詐的嘴唇，好為自己所行的惡辯護；那些企圖製造公眾動亂的人，貪婪地抓住誹謗政府和當局的傳單和虛假傳聞。2. 那些放任說謊的人也以聽人說謊為樂：說謊的留心聽那惡毒讒謗的舌頭，好使自己的謊言有所依附，又使之看起來有幾分真實，以此來支持它們。罪人彼此堅固對方的手；那些巴結惡人的交情、又需要惡人幫助的人，顯出他們自己也是惡的。
請看此處，1. 踐踏窮人的人犯了何等大罪——他們嘲笑窮人的缺乏和衣著的寒酸，拿他們的貧窮來揭短，又趁他們的軟弱來虐待欺壓他們。他們辱沒造他們的主，對他加以極大的輕蔑和侮辱——是神把窮人安排在他們所處的境遇中，神承認他們、看顧他們，且能隨意使我們也落到那樣的境遇。讓那些這樣辱沒造他們之主的人知道，他們必為此受審問，Mt 25:40,41, Pr 14:31。2. 那些看見聽見別人的患難就高興的人，自己落到患難中的危險何等大：幸災樂禍的，要在別人的廢墟上建立自己，又以外面盛行之神審判為樂的，讓他知道他必不免受罰；那杯必遞到他手中，Eze 25:6,7。