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英語原文
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
智慧的邀请
¹ 智慧建造房屋，凿成七根柱子， ² 宰杀牲畜，调和旨酒，设摆筵席； ³ 打发使女出去，自己在城中至高处呼叫， ⁴ 说：谁是愚蒙人，可以转到这里来！又对那无知的人说： ⁵ 你们来，吃我的饼，喝我调和的酒。 ⁶ 你们愚蒙人，要舍弃愚蒙，就得存活，并要走光明的道。 ⁷ 指斥亵慢人的，必受辱骂；责备恶人的，必被玷污。 ⁸ 不要责备亵慢人，恐怕他恨你；要责备智慧人，他必爱你。 ⁹ 教导智慧人，他就越发有智慧；指示义人，他就增长学问。 ¹⁰ 敬畏耶和华是智慧的开端；认识至圣者便是聪明。 ¹¹ 你借着我，日子必增多，年岁也必加添。 ¹² 你若有智慧，是为自己有智慧；你若亵慢，就必独自担当。
智慧在此被引介为一位尊贵而慷慨的君后，极其伟大、极其大方；那神借以向世人显明他美意的神之道，便是这智慧；那位父已将一切审判交与他的神之道，便是这智慧。他在上一章里以世界创造者的身份显出他的尊大与荣耀，在这一章里则以世界救赎者的身份显出他的恩慈与良善。这字是复数智慧；因为基督里藏着智慧的宝藏，在他的工作中显出神在奥秘里多方的智慧。现在请观察这里：
一、智慧为款待一切肯作她门徒之人所豫备的丰盛供应。这是以一席盛筵的比喻来表明的，我们救主大概由此借取了那些比喻，将天国比作大筵席（太 22:2，路 14:16）。这也曾被豫言（赛 25:6）。这筵席如同亚哈随鲁所设、要显他荣耀之国的丰富的那筵席。福音的恩典便这样在主餐的圣礼中摆在我们面前。为欢迎她的宾客：1.这里豫备了一座华丽的宫殿（箴 9:1）。智慧因找不着一座宽敞得足以容纳她众宾客的房屋，便特意建造了一座，并且既为坚固它、又为装饰它，凿成了七根柱子，使它极其稳固、显为壮观。天堂便是智慧所建、要款待一切被请赴羔羊婚筵之宾客的房屋；那是她父的家，里面有许多住处，她也已去为我们豫备地方。她将地悬在虚空，我们在地上原没有长存的城；惟独天堂是有根基、有柱子的城。教会便是智慧的房屋，她邀请她的宾客前来，这房屋有神的能力与应许为支撑，如同七根柱子。所罗门所指的，大概是他自己新近为宗教的事奉所建的圣殿，他要劝人前来此处，既为敬拜神，也为领受智慧的教训。也有人以为此处所指的是先知的学校。2.这里豫备了一席丰盛的筵席（箴 9:2）：她宰杀牲畜，调和旨酒；饮食丰足，且都是上好的。她宰了她的祭牲（原文如此）；这是一席丰盛、却也神圣的筵席，是吃祭物的筵席。基督已将自己献为我们赎罪的祭物，那真是可吃的乃是他的肉，那真是可喝的乃是他的血。主餐乃是在那挽回祭之上和好与喜乐的筵席。那酒乃是与比它自身更醇厚之物调和的，使它有超乎寻常的烈性与馨香。她又*完备地设摆了她的筵席，*备有灵魂所能渴慕的一切满足——义与恩典、平安与喜乐、神之爱的确据、圣灵的安慰、并永生一切的凭据与质据。请观察，这全是智慧自己所作的；她宰了牲畜，她调了酒，这既表明那豫备此供应之基督的爱（他不将此事留给别人，乃亲手承担），也表明这豫备之卓绝。那必定是恰恰合宜，能应验智慧亲手豫备它所定的目的。
二、她所发出的恩慈邀请，不是发给某几位特别的友人，乃是普遍发给众人，叫人都来分享这些供应。1.她差派她的仆人将邀请传遍四方：她打发使女（箴 9:3）。福音的执事受了差遣与命令，要将神在永约里为一切肯遵其条款之人所豫备的告知众人；他们也当以处女般的纯洁——不败坏自己、也不败坏神的话语——并严守所受之命，向他们所遇见的一切人，甚至在大路上和篱笆那里的人发出呼召，叫他们来与智慧同席，因为一切都齐备了（路 14:23）。2.她自己在城中至高处呼叫，如同一位殷切渴慕世人之福、又因见他们为虚妄而离弃自己之福分而忧伤的人。我们的主耶稣亲自作了他自己福音的传扬者；他差派了门徒之后，又随后跟去印证他们所说的；不，这福音起先是主亲自讲的（来 2:3）。他站着呼叫：*到我这里来。*我们既看见是谁发出邀请，现在就让我们观察：
(1.)这邀请是发给谁的：凡是愚蒙、缺乏聪明之人（箴 9:4）。我们若要设摆筵席，于一切人之中，我们最不想要、更不会去恭请的，便是这等人，反倒会去请哲士与博学之人，好聆听他们的智慧，他们席间的言谈也能造就人。「难道我缺少疯子吗？」然而智慧却邀请这等人，因为她所要施予的正是他们最需要的，而她在这豫备与邀请之中所顾念、所要成全的，乃是他们的益处。愚蒙人受邀，是要他得着智慧；那缺乏心智之人（原文如此），可以前来此处，他就必得着一颗心。她所豫备的与其说是食物，不如说是良药，是为那最宝贵、最可羡慕的医治——心智的医治——而设的。无论他是谁，这邀请都是普遍的，并不撇下任何不自行撇下之人；他们纵然极其愚昧，仍然：[1.]他们必蒙悦纳。[2.]他们仍可得救助；他们既不被藐视，也不致绝望。我们救主来，本不是召义人，乃是召罪人, 不是召那在自己眼中看为有智慧、自称看得见的人（约 9:41），乃是召愚蒙人，就是那些自知愚蒙、并以此为羞、并甘愿作愚拙、好成为有智慧之人（林前 3:18）。
(2.)这邀请的内容为何。[1.]我们被邀到智慧的房屋：转到这里来。我说我们确是被邀的，因为我们中间有谁不当承认自己正是那被邀者的写照，就是愚蒙、缺乏聪明之人呢？智慧的门为这等人敞开，她也渴望与他们交谈一番，向他们说一句于他们有益的话，此外对他们别无所图。[2.]我们被邀到她的筵席（箴 9:5）：你们来，吃我的饼, 就是要尝那在认识并敬畏神之中所寻得的真乐。我们借着信心、运用在福音的应许之上、将它们应用于自己、并支取其中的安慰，便得以吃、得以饱享基督为可怜的灵魂所豫备的供应。我们所吃所喝的便成了我们自己的，使我们得着滋养与畅快，我们的灵魂借着神的话语也是如此；这话语里有那于有聪明之人乃是饮食之物。
(3.)凡要得这邀请之益处的人，必有何要求（箴 9:6）。[1.]他们必须与一切恶友决绝：「要舍弃愚蒙人, 不与他们交往，不效法他们的行径，不与那暗昧的作为有分，也不与行这等作为之人有分。」迈向美德的第一步，乃是躲避罪恶，故此也要躲避作恶之人。你们这些作恶的人，离开我吧。[2.]他们必须从死里醒起、复起；他们必须活着，不是活在宴乐中（因为如此行的人活着也算是死的），乃是活在事奉神之中；因为惟有如此行的人才真是活着、活得有些用处。「不要单活那如同禽兽的、纯属本能的生命，乃要如今、至终活出人当有的生命。你们要活，便*必得活；*要活在灵里，便必得永生。」（弗 5:14）[3.]他们必须拣选智慧的路，并持守其中：「*要走光明的道；*从今以后要照信仰与正理的规矩管束自己。」单单舍弃愚蒙人还不够，我们更要与那些行在智慧中之人联合，与他们同行在同一的心灵与脚踪里。
三、智慧给她所差去发邀请之使女——给传道人以及其他在各自岗位上竭力服事她的旨趣与计划之人——的训示。她告诉他们：
1.他们的工作必为何，不单要笼统地宣告为众灵魂所豫备的是什么、并笼统地发出邀请，更要向各别之人切切致意，要指出他们的过错，指斥、责备（箴 9:7,8）。他们要教导众人如何改正——教导（箴 9:9）。所意指的乃是神的话语，故此也意指那话语的执事，是为教训、督责、使人归正、教导人学义而设的。
2.他们所要遇见的人有何等不同，他们当如何对待、又可指望何等的果效。
(1.)他们必遇见一等亵慢人与恶人, 这等人必讥诮主的使者、苦待他们，必嗤笑那邀他们赴主筵席之人，正如他们所行的（代下 30:10），必凌辱他们（太 22:6）。虽然不禁止使女去邀这等愚蒙人来智慧的房屋，却劝他们不可以指斥、责备他们的方式去强行这邀请。不要责备亵慢人，不要把珍珠丢在猪前（太 7:6）。故此基督论到法利赛人说：任凭他们吧（太 15:14）。「不要责备他们。」[1.]「于他们是公道的，因为凡讥诮所领受之恩具的人，便已失了得着进一步恩具的资格。那些如此污秽的，就由他污秽吧；那些恋慕偶像的，任凭他吧；看哪，我们转向外邦人去。」[2.]「于你们自己是慎思的；因为你们若责备他们，」第一，「你们必是徒劳，因而自取羞辱，被人辜负。」第二，「你们必激怒他们；你们行此事纵然何等智慧、何等温柔，但你们若忠心去行，他们便要恨你们，向你们大加诋毁，尽其所能说你们的坏话，你们便*被玷污；*故此你们倒不如不沾惹他们，因为你们的责备多半弊多于利。」
(2.)他们必遇见另一等人，是有智慧、良善、公正的；感谢神，并非人人都是亵慢人。我们遇见有些人是这样地为自己有智慧、这样地待自己公正，以致乐意、且欣然受教；遇见这等人时，[1.]若有必要，我们必须责备他们；因为智慧人虽有智慧，却未必全然完备到无可指责的地步；我们不可因敬重一个人的智慧便纵容他的过错，智慧人也不可以为他的智慧使他得免责备，每逢他言行有何愚拙之处皆然；反倒一个人越有智慧，就越当渴望有人将他的软弱指给他看，因为一点的愚昧对那素有智慧尊荣之名声的人乃是大大的玷污。[2.]我们责备之时，必须给他们教训, 必须教导他们（箴 9:9）。[3.]我们可以指望，我们如此行必被领受为一桩善意（诗 141:5）。智慧人必将那些向他忠心直言之人当作他的朋友：「责备这样的人，他必爱你，因你的直言不讳，他必谢你，并求你日后若有必要再如此善待他。」善受责备与善施责备同为智慧的大凭据，[4.]这责备既被善受，便必收效，达成其本意。智慧人必因所给他的责备与教训而越发有智慧；他必增长学问, 在知识上长进，并因此在恩典上长进。无人当自以为太有智慧而无须再学，也不当自以为太良善而无须更善、因而无须受教。我们仍当竭力前奔、追求认识，直到我们成为完全的人。给智慧人（原文如此），给他劝告，给他责备，给他安慰，他就越发有智慧；给他机会（七十士译本如此），给他显出智慧的机会，他便显出智慧来，智慧的行为也必坚固智慧的习惯。
四、她给那些受邀之人的训示，是她的使女必须谆谆教诲他们的。
1.愿他们晓得真智慧在乎何事，并在智慧的筵席上他们将得着何等的款待（箴 9:10）。(1.)心必须以敬畏神为根本；那是智慧的开端。对神威严的敬畏，对他忿怒的惧怕，便是那敬畏他的心，乃是开端、是迈向真宗教的第一步，宗教其他一切的表现皆由此发源。这敬畏起初或带着惧怕之苦，但爱必渐渐将那惧怕之苦除去。(2.)头脑必须充满对神之事的知识。对圣事的知识（这字是复数）便是聪明, 就是那关乎事奉神之事（这等事称为圣事）、关乎我们自身成圣之事的知识；责备也称为那圣物（太 7:6）。或者也指圣徒所有的知识，就是圣先知所教导的、关乎圣徒被圣灵感动所说出之事的知识，这便是*聪明；*这是最美善、最有用的聪明，最能于我们有益、最能结出佳果。
2.愿他们晓得这智慧的益处为何（箴 9:11）：「你借着我，日子必增多。这必有助于你身体的健康，故此你在世年岁必得加添, 而人的愚昧与放纵却使他们短命。这必带你进天堂，在那里你的日子必增多以至于无穷, 你年岁的加添也必无尽。」除了在信仰的道中，别无真智慧；除了在那道的终点，也别无真生命。
3.愿他们晓得，他们接受或拒绝这美好的提议必有何后果（箴 9:12）。这里有：(1.)那些接受之人的福分：「你若有智慧，是为自己有智慧；得益处的是你，不是智慧。」人不能使神得益处。我们之所以这样被恭请，乃是为我们自己的好处。「你不会将这益处留给别人」（不像我们身故时撇下属世的财物，故此那财物被称为别人的，路 16:12），「乃要将它带进另一个世界。」凡为自己的灵魂有智慧的人，便是为自己有智慧，因为灵魂便是那人；也惟有真正敬虔的人，才顾念自己真实的益处。这使我们蒙神悦纳，使我们从那属乎我们的愚昧与堕落中得着挽回；它使我们专注于今世最有益之事，并使我们有分于来世更为有益之事。(2.)那些轻看它之人的羞辱与败亡：「你若亵慢智慧的提议，就必独自担当。」[1.]「你必担当其咎责。」良善的人当感谢神，但作恶的人只能归咎自己；这不是出于神（罪的元凶不是他）；撒但只能引诱，不能强迫；恶友也不过是他的器具；故此一切的过错都必归在罪人自己身上。[2.]「你必担当那你所轻看之物的亏损；这必招致你自己的灭亡；你的血必归到你自己头上，而思想这一点必加重你的定罪。儿啊，你该回想, 你曾蒙这美好的提议，你却不肯接受；你原可稳得生命，却宁可拣选死亡。」
英語原文
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
愚昧的邀请
¹³ 愚昧的妇人喧嚷；她是愚蒙，一无所知。
¹⁴ 她坐在自己的家门口，坐在城中高处的座位上，
¹⁵ 呼叫那些正直行路的过客，
¹⁶ 说：谁是愚蒙人，可以转到这里来！又对那无知的人说：
¹⁷ 偷来的水是甜的，暗中吃的饼是好的。
¹⁸ 人却不知道有死人在那里；她的客人都在地狱的深处。
我们已经听见基督所说的话，要将我们的爱慕之情系于神与敬虔之上，人或以为普天下都该跟随他；然而这里却告诉我们，那试探者何等殷勤地引诱不警醒的灵魂走入罪恶的道路，并且在大多数人身上他都得逞，智慧的恳切相邀反倒不能奏效。如今请观察以下数事。
I. 那试探者是谁——一个愚昧的妇人，愚昧本身，与智慧相对。我以为这愚昧的妇人（箴9:13）特指属肉体的、感官的逸乐；因为这是美德的大敌，是恶行的入口；它玷污并败坏人的心思，使良心麻木，比任何别的事物都更能浇灭人受感动之心中的火星。这试探者在此被描述为：1. 极其无知：*她是愚蒙，一无所知，*就是说，她没有任何充分而扎实的理由可以提出；她在一个灵魂里一旦取得辖制，便把对圣洁之事的一切知识都排挤殆尽；这些知识尽都失丧、被人遗忘。淫乱、酒，与新酒，夺去人的心；它们使人昏迷，叫人变为愚顽。（2.）极其纠缠不休。她越是没有合乎理性的东西可提供，便越发凶猛逼人，往往单凭厚颜无耻就赢得了一天。她喧嚷吵闹（箴9:13），不住地以她的引诱缠扰年轻人。她坐在自己的家门口（箴9:14），守候猎物；不像亚伯拉罕坐在帐棚门口，寻找行善的机会。*她坐在座位上（坐在宝座上，*原文有此意）*在城中的高处，仿佛她有权柄发号施令，而我们众人都是欠肉体债的，要顺从肉体活着，又仿佛她声名显赫、备受尊荣、配得城中的高处；*或许她借着假装入时所赢得的人，比借着假装可亲所赢得的更多。她说：“世上一切有身份、有体面的人岂不都给自己比严谨的美德律法所容许的更大的放纵吗？你又何必如此降卑自己，受它们的束缚拘禁呢？”那试探者就这样既要显得亲切，又要显得高贵。
II. 被试探的是谁——是那些受过良好教养的年轻人；她若能使这些人败亡，便最为得意夸胜。请观察：1. 他们真实的品格如何；他们是正直行路的过客（箴9:15），是在虔诚与美德的道路上受过训练、起步极有指望、似乎已定意立志归向良善的人，并非（像箴7:8那少年人那样）往她家去的人。正是这等人，她处心积虑要算计、布下罗网，使尽她一切的诡计、一切的媚惑去败坏他们；他们若正直前行，不肯转眼看她，她便在他们背后呼叫，这些试探就是如此迫切。（2.）她如何形容他们。她称他们为愚蒙、*无知，因此招他们到她的学堂，要他们脱去宗教信仰的拘束与拘谨。这正是戏台的伎俩（戏台对这段经文实在是太贴切的注解），台上那受过端正教养、循规蹈矩的少年人成了戏中的傻瓜，剧情则是要他比他那些亵渎的同伴还多七倍地作地狱之子，*却美其名曰雕琢、精炼他，把他捧成一个才子、一个风流人物。本来正当地归咎于罪恶与不虔的事（箴9:4），说那是愚昧，如今却被极不公正地反加在美德的道路之上；然而那日子终必显明谁才是傻瓜。
III. 那试探是什么（箴9:17）：偷来的水是甜的。它请人喝水吃饼，而智慧却邀人享用她所宰杀的牲畜和她所调和的酒；不过，饼和水对饥渴的人倒也足够受用；而这里却假称它比寻常的更甜更*美，因为这是偷来的水和暗中吃的饼，*带着被人发觉的惧怕。被禁之私欲的逸乐，被夸耀为比合乎律例之爱情的逸乐更有滋味；不义之财被看得比正当所得更可贵。这其实不单显出一种大胆的藐视，更显出一种厚颜的公然挑衅，1. 是对神律法的挑衅，因为那水正是因偷来、因冲破神命的篱笆而取得才显得更甜。*Nitimur in vetitum——我们偏向那被禁之事。这种悖逆之心是我们从始祖承袭来的，他们竟以为那棵被禁的树比别的一切树都更是可喜爱的。2. 是对神咒诅的挑衅。那饼是暗中吃的，*惟恐被发觉受罚，而那罪人却以为荣，因为他竟能如此压制良心的责备、压伏过它们，以致虽有那惧怕，仍敢犯罪，并能叫自己相信：既是暗中吃的，便永不会被人发觉或追究。甘甜与可口构成了那钓饵；然而，就连那试探者自己所陈说的，那甜美也是如此荒谬、如此掺杂着败坏，以致真叫人希奇：它对自命有理性的人怎能有半点影响。
IV. 防范这试探的一剂有效解药，只用寥寥数语，箴9:18。那愚昧到被这些引诱拐去的人，是懵然无知地被带向他自己无可逃避的灭亡：*他不知道，*不肯相信，不肯思想，那试探者也不容他知道，*有死人在那里，就是那些生活在逸乐中的人是活着的时候就死了，在过犯罪恶之中死了。恐怖伴随着这些逸乐，正如死亡本身的恐怖。那些巨人在那里——利乏音人。正是这事毁灭了古世代的罪人，就是那时在地上的巨人。她的客人，那些被偷来的水款待的人，不单走在通往地狱的大道上、立在地狱的边缘，他们其实已经在地狱的深处，伏在罪的权势之下，被撒但任意掳去，并且时不时被自己良心的恐怖鞭挞，那良心便是地上的地狱。撒但的深处就是地狱的深处；*无可挽回的罪就是无药可救的灭亡，它本身就已是那无底坑。所罗门就这样把那钓钩指给人看；凡信他的人就不去沾那钓饵了。
英語原文
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.
基督与罪是争夺人灵魂的敌对双方；这里告诉我们，二者如何都向灵魂求取归属，要在其中占据最深处、最高处的位置。此一描绘的用意，是把生命与死、善与恶摆在我们面前；只要把案情公正陈明，就足以决定我们应当选择哪一方，并把我们的心交给谁。二者都被描写为给灵魂设摆筵席，并邀请它接受款待；关于二者，结局如何也都告诉我们了。事情既如此摆在眼前，就让我们思想、听取劝告，并表明自己的心意。因此，我们也当看重自己的灵魂，因为我们看见竟有如此争夺。I. 基督以智慧之名邀请我们接受祂的筵席，从而进入对祂的认识并与祂相交，Pr 9:1-6。祂既预告祂邀请将有不同的成效（Pr 9:7-9），便简要说明祂向我们所要求的是什么（Pr 9:10），以及祂为我们所计划的是什么（Pr 9:11）；随后把我们将如何行留给自己的选择，Pr 9:12。II. 罪以愚昧妇人的形象向我们献媚，要我们接受她的款待；她在 Pr 9:13-16 自称这款待极其迷人，Pr 9:17。但所罗门告诉我们最终的账目将如何结算，Pr 9:18。如今，你们今日就当选择要归附谁。