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Proverbs Глава 8
서론
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繁體中文
Английский оригинал
The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation, Pr 8:1-21. God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks, Pr 8:22-31. He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word, Pr 8:32-36.
1-11
The Invitation of Wisdom
繁體中文
智慧的呼召
¹ 智慧豈不呼叫？聰明豈不發聲？
² 她在道旁高處的頂上，在十字路口站立，
³ 在城門旁，在城門口，在城門出入處大聲呼喊：
⁴ 眾人哪，我呼叫你們；我向世人發聲。
⁵ 說：愚蒙人哪，你們要會悟精明；愚昧人哪，你們當心明白。
⁶ 你們當聽，因我要說極美的話；我張嘴要論正直的事。
⁷ 因為我的口要發出真理；我的嘴憎惡邪惡。
⁸ 我口中的言語都是公義，並無彎曲乖僻。
⁹ 有聰明的以為明顯，得知識的以為正直。
¹⁰ 你們當受我的教訓，不受白銀；寧得知識，勝過黃金。
¹¹ 因為智慧比珍珠更美；一切可喜愛的都不足與比較。
神為我們的救恩所啟示的旨意，在此大篇幅地向我們呈現為容易認識和明白的，使人不能以無知或錯謬為藉口，又呈現為配得接受的，使人不能以漠然和不信為藉口。
I. 所啟示的事容易認識，因為它們是屬於我們和我們的子孫的（De 29:29），我們不必升到天上、或潛入深淵去尋求其知識（De 30:11），因為它們在某種程度上已經藉著受造之物的工作宣告和傳揚了（Pr 19:1），更完全地藉著人的良心和善惡的永恆法則和規則傳揚了，但最清楚地是藉著摩西和先知傳揚的；讓他們聽從。智慧的誡命容易認識；因為，1. 它們被大聲傳揚（Pr 8:1）：智慧豈不呼叫？是的，她大聲呼叫，並不吝惜（Isa 58:1）；她發聲，如同迫切又渴望被人聽見的人。耶穌站著高聲說，Joh 7:37。咒詛和祝福由利未人大聲宣讀，De 27:14。而人自己的心有時也向他們大聲說話；有良心的呼喊，也有良心的低語。2. 它們從高處傳揚（Pr 8:2）：她在道旁高處的頂上；律法是從西奈山頂頒布的，基督也在山上的講論中解釋了它。不，我們若輕看神的啟示，就是轉離那從天上——確實是極高的地方——說話的主，Heb 12:25。淫婦是在暗中說話，異教的神諭是喃喃自語，但智慧是公開說話的；真理不尋找角落，倒樂於在光中受審。3. 它們在人聚集之處傳揚——眾人聚集的地方，越多越好。耶穌在會堂和殿裡，就是猶太人常聚集的地方說話，Joh 18:20。每一個路過的人，不論什麼身分和地位，都可以知道何為善、何為主所要求的——只要不是他自己的錯。智慧之聲所達之處，沒有言語的隔閡；她的啟示和指引是一視同仁地賜給眾人的。有耳可聽的，就應當聽。4. 它們在最需要的地方傳揚。它們是為引導我們的道路而設計的，所以發布在十字路口——許多道路交匯之處，使旅客只要肯問，就可以知道哪一條是正路，正是在他們困惑之時；那時你必聽見後面有聲音說：這是正路，Isa 30:21。愚昧人不知道進城的路（Ec 10:15），所以智慧隨時準備指引他，站在城門旁，在城門口，隨時告訴他先見的家在哪裡，1Sa 9:18。不，她跟隨人到他們自己的家中，又在他們進門的時候向他們呼喊，說：願這家平安；和平之子若在那裡，平安就必住在其中。神的僕人受派定在眾人面前作見證，又挨家挨戶地作見證。他們自己的良心也隨處跟隨他們，不論他們走到哪裡都有勸戒，只要他們帶著自己的頭和心到處走——那對他們就是律法——他們就不能不聽見。5. 它們是向人的兒女傳達的。我們留意我們聽到自己名字被提及的談話，雖然否則我們會忽略它；所以智慧向我們說話：眾人哪，我呼叫你們（Pr 8:4）——不是向天使（他們不需要這些教訓），不是向魔鬼（他們已經過了），不是向牲畜（它們不能領受），而是*向你們這些人！你們比地上的走獸受教更多，比天上的飛鳥更有智慧。向你們頒布了這律法，向你們發出了這邀請、這勸勉的話。我向世人發聲——世人理當受教，又照理這話對他們應當十分受歡迎。智慧不是只向猶太人呼叫，不是只向紳士呼叫，不是只向學者呼叫，而是向你們這些人！世人哪！*連最卑微的也在內。6. 它們是要使他們有智慧（Pr 8:5）；它們不僅為有智慧能力的人而設，更是為有罪的人、墮落的人、愚昧的人——需要智慧、沒有智慧就滅亡的人——而設：愚蒙人哪，你們要會悟精明。你們雖然愚蒙，智慧也必收你們為她的學生，不但如此，你們若肯受她管治，她還必擔當賜你們一個明白的心。當罪人離棄罪惡、真正歸向信仰，那時愚蒙人就會悟智慧。
II. 所啟示的事配得認識，實在配受一切的信服。我們理當聽；因為，1. 它們有不可估量的價值。它們是極美的事（Pr 8:6）——原文是君王之事。它們雖然最低的能力也能明白，卻有能為最偉大的人提供娛樂的內容。它們是屬天的事，與之相比，一切別的學問不過是孩童的遊戲。關乎永恆的神、不滅的靈魂、永遠的結局的事，必是極美的事。2. 它們有無可辯駁的公正，又帶著自身善的證據。它們是正直的事（Pr 8:6），都是公義（Pr 8:8），並無彎曲乖僻。啟示宗教的一切訓誨和指引，都與本性之光和本性之律相符、且使之完全；其中沒有任何使我們為難之處、沒有使我們受不當約束之處、不合人的尊嚴和自由之處、也沒有我們有理由抱怨之處。神的一切誡命關乎萬事都是正直的。3. 它們有無可置疑的真理。智慧的教訓——她的律法建立在其上——是我們可以將永遠的靈魂交託的：我的口要發出真理（Pr 8:7），全備的真理，唯獨真理，因為這是向世界的見證。神的話每一句都是真實的；其中連虔誠的謊言也沒有，我們在為我們的益處而告訴我們的事上也不受欺騙。基督是信實的見證人，就是真理本身；邪惡（即說謊）為他的嘴所憎惡。請留意，說謊就是邪惡，我們不但當禁戒它，更當以它為可憎，使之與我們所說的話、如同與神對我們所說的話一樣地遙遠。他對我們說的話是是的、實在的；那我們的話就斷不可是而又非。4. 對那些正確領受的人——那些正確認識自己的人、那些判斷沒有被世界和肉體蒙蔽和左右的人、那些不在偏見之下的人、那些受教於神、又被他開了悟性的人、那些不偏不倚地尋求知識、為之勞力、又在迄今的探究中已經尋見的人——那些事是何等可悅可納。(1.) 對他們一切都是明顯的，不難明白。書卷若被封了，那是對那些甘心無知的人封的。我們的福音若被蒙蔽，是蒙蔽在滅亡的人身上；但對那些遠離惡事——那就是聰明——的人，對那些有好悟性——遵行誡命之人所有的——的人，一切都是明顯的，其中沒有什麼難的。信仰的路是一條大道，行路人雖是愚人，也不致失迷，Isa 35:8。因此，那些以平信徒不能明白聖經為藉口而剝奪他們使用聖經之權的人，是大大委屈了平民百姓——其實聖經是為平民而寫的淺白話語。(2.) 對他們一切都是正直的，不難順服。那些能分辨是非的人、知道善惡的人，甘心贊同智慧一切訓誨的正直性，所以毫不發怨言、也不爭辯地受其管治。
III. 從這一切他推論說，正確認識這些事——那使我們變成它們形像的認識——當被置於這世界一切財富之上（Pr 8:10,11）：你們當受我的教訓，不受白銀。教訓不但當聽見，更當領受。我們當歡迎它，領受它的印象，又順服它的命令；而且寧得知識，勝過黃金，這就是說，1. 我們當將信仰置於財富之上，又當看明：我們心中若有認識和敬畏神的知識，就實在比擁有再多白銀黃金更快樂、在各樣生活境況中也更有預備。智慧本身——因此在我們的判斷中也當如此——比珍珠更美。它必為我們帶來更好的代價，作我們更好的產業；將它彰顯出來，它也必是比最大價值的珠寶和寶石更好的裝飾。我們所能坐下來盼望這世界的財富，若我們真的擁有了，也不配與敬虔所帶來的益處相比。2. 我們當向這世界的財富死，好使我們更緊密、更迫切地專注於信仰的事務。我們當把領受教訓當作首要的事，至於是否領受白銀就漠不關心了；不，我們不可把它當作我們的分和我們的賞賜來領受，如同那財主在世時受了他的安慰一般。
Английский оригинал
The Invitation of Wisdom
¹ Doth not wisdom cry? and understanding put forth her voice?
² She standeth in the top of high places, by the way in the places of the paths.
³ She crieth at the gates, at the entry of the city, at the coming in at the doors.
⁴ Unto you, O men, I call; and my voice is to the sons of man.
⁵ O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
⁶ Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
⁷ For my mouth shall speak truth; and wickedness is an abomination to my lips.
⁸ All the words of my mouth are in righteousness; there is nothing froward or perverse in them.
⁹ They are all plain to him that understandeth, and right to them that find knowledge.
¹⁰ Receive my instruction, and not silver; and knowledge rather than choice gold.
¹¹ For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
The will of God revealed to us for our salvation is here largely represented to us as easy to be known and understood, that none may have an excuse for their ignorance or error, and as worthy to be embraced, that none may have an excuse for their carelessness and unbelief.
I. The things revealed are easy to be known, for they belong to us and to our children (De 29:29), and we need not soar up to heaven, or dive into the depths, to get the knowledge of them (De 30:11), for they are published and proclaimed in some measure by the works of the creation (Prov 19:1), more fully by the consciences of men and the eternal reasons and rules of good and evil, but most clearly by Moses and the prophets; let them hear them. The precepts of wisdom may easily be known; for, 1. They are proclaimed aloud (Pr 8:1): Does not Wisdom cry? Yes, she cries aloud, and does not spare (Isa 58:1); she puts forth her voice, as one in earnest and desirous to be heard. Jesus stood and cried, Joh 7:37. The curses and blessings were read with a loud voice by the Levites, De 27:14. And men's own hearts sometimes speak aloud to them; there are clamours of conscience, as well as whispers. 2. They are proclaimed from on high (Pr 8:2): She stands in the top of high places; it was from the top of Mount Sinai that the law was given, and Christ expounded it in a sermon upon the mount. Nay, if we slight divine revelation, we turn away from him that speaks from heaven, a high place indeed, Heb 12:25. The adulterous woman spoke in secret, the oracles of the heathen muttered, but Wisdom speaks openly; truth seeks no corners, but gladly appeals to the light. 3. They are proclaimed in the places of concourse, where multitudes are gathered together, the more the better. Jesus spoke in the synagogues and in the temple, whither the Jews always resorted, Joh 18:20. Every man that passes by on the road, of what rank or condition soever, may know what is good, and what the Lord requires of him, if it be not his own fault. There is no speech nor language where Wisdom's voice is not heard; her discoveries and directions are given to all promiscuously. He that has ears to hear, let him hear. 4. They are proclaimed where they are most needed. They are intended for the guide of our way, and therefore are published in the places of the paths, where many ways meet, that travellers may be shown, if they will but ask, which is the right way, just then when they are at a loss; thou shalt then hear the word behind thee, saying, This is the way, Isa 30:21. The foolish man known not how to go to the city (Ec 10:15), and therefore Wisdom stands ready to direct him, stands at the gates, at the entry of the city, ready to tell him where the seer's house is, 1Sa 9:18. Nay, she follows men to their own houses, and cries to them at the coming in at the doors, saying, Peace be to this house; and, if the son of peace be there, it shall certainly abide upon it. God's ministers are appointed to testify to people both publicly and from house to house. Their own consciences follow them with admonitions wherever they go, which they cannot be out of the hearing of while they carry their own heads and hearts about with them, which are a law unto themselves. 5. They are directed to the children of men. We attend to that discourse in which we hear ourselves named, though otherwise we should have neglected it; therefore Wisdom speaks to us: "Unto you, O men! I call (Pr 8:4), not to angels (they need not these instructions), not to devils (they are past them), not to the brute-creatures (they are not capable of them), but to you, O men! who are taught more than the beasts of the earth and made wiser than the fowls of heaven. To you is this law given, to you is the word of this invitation, this exhortation sent. My voice is to the sons of men, who are concerned to receive instruction, and to whom, one would think, it should be very welcome. It is not, to you, O Jews! only, that Wisdom cries, nor to you, O gentlemen! not to you, O scholars! but to you, O men! O sons of men! even the meanest." 6. They are designed to make them wise (Pr 8:5); they are calculated not only for men that are capable of wisdom, but for sinful men, fallen men, foolish men, that need it, and are undone without it: "O you simple ones! understand wisdom. Though you are ever so simple, Wisdom will take you for her scholars, and not only so, but, if you will be ruled by her, will undertake to give you an understanding heart." When sinners leave their sins, and become truly religious, then the simple understand wisdom.
II. The things revealed are worthy to be known, well worthy of all acceptation. We are concerned to hear; for, 1. They are of inestimable value. They are excellent things (Pr 8:6), princely things, so the word is. Though they are level to the capacity of the meanest, yet there is that in them which will be entertainment for the greatest. They are divine and heavenly things, so excellent that, in comparison with them, all other learning is but children's play. Things which relate to an eternal God, an immortal soul, and an everlasting state, must needs be excellent things. 2. They are of incontestable equity, and carry along with them the evidence of their own goodness. They are right things (Pr 8:6), all in righteousness (Pr 8:8), and nothing froward or perverse in them. All the dictates and directions of revealed religion are consonant to, and perfective of, the light and law of nature, and there is nothing in them that puts any hardship upon us, that lays us under any undue restraints, unbecoming the dignity and liberty of the human nature, nothing that we have reason to complain of. All God's precepts concerning all things are right. 3. They are of unquestionable truth. Wisdom's doctrines, upon which her laws are founded, are such as we may venture our immortal souls upon: My mouth shall speak truth (Pr 8:7), the whole truth, and nothing but the truth, for it is a testimony to the world. Every word of God is true; there are not so much as pious frauds in it, nor are we imposed upon in that which is told us for our good. Christ is a faithful witness, is the truth itself; wickedness (that is, lying) is an abomination to his lips. Note, Lying is wickedness, and we should not only refrain from it, but it should be an abomination to us, and as far from what we say as from what God says to us. His word to us is yea, and amen; never then let ours be yea and nay. 4. They are wonderfully acceptable and agreeable to those who take them aright, who understand themselves aright, who have not their judgments blinded and biassed by the world and the flesh, are not under the power of prejudice, are taught of God, and whose understanding he has opened, who impartially seek knowledge, take pains for it, and have found it in the enquiries they have hitherto made. To them, (1.) They are all plain, and not hard to be understood. If the book is sealed, it is to those who are willingly ignorant. If our gospel is hidden, it is hidden to those who are lost; but to those who depart from evil, which is understanding, who have that good understanding which those have who do the commandments, to them they are all plain and there is nothing difficult in them. The way of religion is a highway, and the way-faring men, though fools, shall not err therein, Isa 35:8. Those therefore do a great wrong to the common people who deny them the use of the scripture under pretence that they cannot understand it, whereas it is plain for plain people. (2.) They are all right, and not hard to be submitted to. Those who discern things that differ, who know good and evil, readily subscribe to the rectitude of all Wisdom's dictates, and therefore, with out murmuring or disputing, govern themselves by them.
III. From all this he infers that the right knowledge of those things, such as transforms us into the image of them, is to be preferred before all the wealth of this world (Pr 8:10,11): Receive my instruction, and not silver. Instruction must not only be heard, but received. We must bid it welcome, receive the impressions of it, and submit to the command of it; and this rather than choice gold, that is, 1. We must prefer religion before riches, and look upon it that, if we have the knowledge and fear of God in our hearts, we are really more happy and better provided for every condition of life than if we had ever so much silver and gold. Wisdom is in itself, and therefore must be in our account, better than rubies. It will bring us in a better price, be to us a better portion; show it forth, and it will be a better ornament than jewels and precious stones of the greatest value. Whatever we can sit down and wish for of the wealth of this world would, if we had it, be unworthy to be compared with the advantages that attend serious godliness. 2. We must be dead to the wealth of this world, that we may the more closely and earnestly apply ourselves to the business of religion. We must receive instruction as the main matter, and then be indifferent whether we receive silver or no; nay, we must not receive it as our portion and reward, as the rich man in his life-time received his good things.
12-21
The Advantages of Wisdom
繁體中文
智慧的益處
¹² 我智慧以靈明為居所，又尋得知識和謀略。
¹³ 敬畏耶和華在乎恨惡邪惡；那驕傲、狂妄並惡道，以及乖謬的口，都為我所恨惡。
¹⁴ 我有謀略和真知識；我就是聰明；我也有能力。
¹⁵ 帝王藉我坐國位，君王藉我定公平。
¹⁶ 王子和首領、就是世上一切的審判官，都是藉我掌權。
¹⁷ 愛我的，我也愛他；懇切尋求我的，必尋得見。
¹⁸ 豐富尊榮在我；恆久的財並公義也在我。
¹⁹ 我的果實勝過黃金，強如精金；我的出產超乎上選的銀子。
²⁰ 我在公義的道上走，在公平的路中行。
²¹ 使愛我的承受貨財，並充滿他們的府庫。
此處的智慧就是基督——所積蓄的一切智慧知識都在他裡面藏著；他是話語中的基督、又是心中的基督——不但是向我們啟示的基督、更是在我們裡面啟示的基督。它是神的話——就是全部神聖啟示的範圍；它是神的道——一切神聖啟示都以他為歸宿；它是被話語塑造的靈魂；它是成形在靈魂裡的基督；它是純全而有能力的宗教。關於這位卓越的位格、這卓越的事、此處有榮耀的話說及。
I. 屬神的智慧使人有好的頭腦（Pr 8:12）：我智慧以靈明為居所——不是與屬肉體的詭計同住（從上頭來的智慧與那相反，2Co 1:12）、而是與真正的謹慎同住——這謹慎用以正確地安排為人處世、就是那明白自己的道又在一切事上指引方向都有益處的通達人的智慧——是蛇的智慧、不但用以防害、更用以引導行善。智慧以靈明為居所；因為謹慎是宗教的產物、又是宗教的裝飾；而藉著聖經的幫助、為正確理解神的護理、又為有效地對付撒但的詭計、又在我們那一代中行善、所發現的巧妙發明、比哲學家的學問或政治家的策略所發現的更多。我們可以將此應用到基督自己身上；他以靈明為居所——因為他的全部工作是神百般的智慧之奧秘、在其中神向我們施恩、使我們在一切智慧和謹慎上滿溢。基督尋得了那大發明的知識*——對他來說是極其昂貴的——就是人的救恩、藉著他的代贖——一個奇妙的良方。我們自己為自己的毀滅尋找了許多發明；他為我們的恢復尋找了一個。恩典之約在各方面都安排得如此好、以至我們必須斷定那安排它的以靈明為居所。
II. 它使人有好的心，Pr 8:13。真正的宗教——包括敬畏耶和華（就是先前所推薦的智慧）——教人：1. 恨惡一切罪——因為它得罪神、又毀壞靈魂：敬畏耶和華在乎恨惡邪惡——惡道——恨罪之為罪、因此*恨惡一切假道。*哪裡有對神的敬畏、哪裡就對罪有恐懼——視之為邪惡、唯有邪惡。2. 特別恨惡驕傲和脾氣——這兩種常見又危險的罪。對自己的自負——驕傲和狂妄——是基督所恨惡的罪、凡有基督之靈的人也如此恨惡；每個人都恨惡別人身上的、但我們必須恨惡自己身上的。乖謬的口——對別人的暴躁——神恨惡、因為它是人類和平的大敵、所以我們也當恨惡它。當為了宗教的尊榮而說：無論它如何被不公正地指控、它不但不使人自負和乖戾、更沒有什麼比驕傲和脾氣更直接與它相反、也沒有什麼是它更教導我們去恨惡的。
III. 它對公共事務和一切社會的善治大有影響，Pr 8:14。基督作為神、有能力和智慧；智慧和能力都是他的；作為救贖主、他是神的智慧、又是神的能力。對一切屬他的人、神使他成為能力又成為智慧；在我們裡面、它們為我們存留——使我們既能知道又能行我們的本分。他是奇妙的策士、又賜下那獨一的真知識。他就是聰明本身、又為一切在他裡面剛強的人有能力。真正的宗教在一切為難之處給人最好的忠告、又幫助使他們的路平坦。它在何處、就在何處是聰明、又有能力；它對我們是我們所需要的一切——無論是為服事還是為受苦。神的話豐豐富富住在哪裡、就使那人完全、又使他完全裝備好行各樣的善事和善言。君王、首領和審判官比任何人更需有智慧和能力、忠告和勇氣——為了忠實履行所託付他們的信任、又使他們成為他們所治理之百姓的祝福。所以智慧說：帝王藉我坐國位（Pr 8:15,16）、就是說：1. 世俗政府是屬神的設立、那些被託付治理之責的人從基督得他們的委任；它是他君王職分的一個分支——帝王藉他坐國位；從那被交付一切審判權的、他們的權柄被派生。他們藉他坐國位、所以當為他坐國位。2. 無論君王或首領有何等治理的資格、他們都歸功於基督的恩典；他賜他們治理之靈、而他們所有的——無論是技能、是正義的原則——都不過是他所賦的。王的嘴中有神的斷定；君王對百姓如何、全在乎他使他們如何。3. 信仰在很大程度上是世俗政府的力量和支持；它教導百姓的本分、所以藉它君王更容易地治理他們；它又教導君王的本分、所以藉它君王按當行的治理；他們在敬畏神中治理時*定公平。*信仰所管治的、治理得好。
IV. 它必使一切領受又擁抱它的人——真正有福地——有福。
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他們必因基督的愛而有福；因為就是他說：愛我的，我也愛他，Pr 8:17。那些誠心愛主耶穌基督的人必被他以特殊而獨特的愛所愛：他必愛他們又向他們顯現。
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他們必因尋求他的成功而有福：「懇切尋求我的——尋求與我相交又與我有分、又懇切尋求我——就是竭力尋求我、在一切以先尋求我、在年少的日子就及早開始尋求我——*必尋得見。*基督必成為他們的、他們也必成為他的。他從未說過：尋求是徒然的。
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他們必因世上的財富而有福、或因那無限更美之事而有福。(1.) 他們必有無限智慧看為對他們有益的那麼多的財富和尊榮（Pr 8:18）；這些與基督同在——就是說他有可給的、而他是否看為適合給我們、當交託給他。信仰有時幫助使人在世上富足偉大、又得聲譽、因而增加產業；而智慧賜給她所喜愛的人的財富有兩個優點：——[1.] 它們是恆久的財並公義——誠實得來的財富、不是靠欺詐和壓榨、而是循正當途徑；又是慈善使用的財富、因為施捨被稱為公義。那些因神賜福自己的勤勞而得財、又有心以之行善的人、有恆久的財並公義。[2.] 因此它們是恆久的財。虛空所得的財富很快減少、但正當得來的穿得好、又可以傳給兒女的兒女、而在敬虔和慈善的善工中善用的、是投資在最好的利息上、所以必持久；因為我們失敗時那不義之財所結交的朋友、必接我們到永存的帳幕裡，Lu 16:9。它必在多日之後被尋見——在那永遠的日子裡。(2.) 他們必有那無限更美之事——若他們在今世沒有財富和尊榮的話（Pr 8:19）：「我的果實勝過黃金——必轉為更好的賬、在更小的範圍內有更大的價值——我的出產勝過上選的銀子——必作更好的交易。」我們可以確信：不但智慧最終的產品、連她此時的收入——不但她的果實、連她的出產——都比這世上最好的產業或指望更有價值。
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他們必因現今神的恩典而有福；那必是他們在善道上的引導，Pr 8:20。這就是那勝過黃金、精金的智慧果實——它在公義的道上引導我們——向我們指明那路、又在我們前面行在其中——就是神所要我們行的路、又是必定帶我們到所願目標的路。它在公平的路中行、又救我們不偏左右。中庸之道即美德。基督藉著他的靈引導信徒進入一切真理、如此在公義的道上引導他們、他們又隨從聖靈而行。
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他們必因此後神的榮耀而有福，Pr 8:21。所以智慧在公義的路上引導——不但是為使她的朋友們保守在順服和本分的路上、更是為使他們承受貨財又充滿他們的府庫——這不能以這世上之物、也不能以小於神和天上的任何東西來成就。那些愛神又奉獻自己服事他的人的幸福、是實在而令人滿足的。(1.) 它是實在的；它就是實體本身。它是一種自存的幸福、能獨立站住、不需要外在便利之偶然支持。屬靈和永遠的事是唯一真正實在的事。在神裡面的喜樂是實在的喜樂、堅實而根基穩固。應許是他們的憑證、基督是他們的擔保、兩者都是實在的。他們承受貨財；就是說、他們此後的產業是實在的；它是極重無比的榮耀；它是實體，Heb 10:34。他們一切的幸福都是以繼承人的身分而有；是建立在他們兒子名分上的。(2.) 它是令人滿足的；它不但充滿他們的手、更充滿他們的府庫——不但維持他們、更使他們富足。這世上之物或許能充滿人的肚腹（Ps 17:14）、卻不能充滿他們的府庫——因為他們不能在其中為自己確保多年的財物；或許今夜就被奪去。但無論靈魂的府庫有多麼寬廣、神和基督和天上的充足必能充滿它。在智慧的應許中、信徒所積蓄的、不是為數日數年、乃是為永遠；所以她的果實勝過黃金。
Английский оригинал
The Advantages of Wisdom
¹² I wisdom dwell with prudence, and find out knowledge of witty inventions.
¹³ The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
¹⁴ Counsel is mine, and sound wisdom: I am understanding; I have strength.
¹⁵ By me kings reign, and princes decree justice.
¹⁶ By me princes rule, and nobles, even all the judges of the earth.
¹⁷ I love them that love me; and those that seek me early shall find me.
¹⁸ Riches and honour are with me; yea, durable riches and righteousness.
¹⁹ My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.
²⁰ I lead in the way of righteousness, in the midst of the paths of judgment:
²¹ That I may cause those that love me to inherit substance; and I will fill their treasures.
Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Christ revealed to us, but Christ revealed in us. It is the word of God, the whole compass of divine revelation; it is God the Word, in whom all divine revelation centres; it is the soul formed by the word; it is Christ formed in the soul; it is religion in the purity and power of it. Glorious things are here spoken of this excellent person, this excellent thing.
I. Divine wisdom gives men good heads (Pr 8:12): I Wisdom dwell with prudence, not with carnal policy (the wisdom that is from above is contrary to that, 2Co 1:12), but with true discretion, which serves for the right ordering of the conversation, that wisdom of the prudent which is to understand his way and is in all cases profitable to direct, the wisdom of the serpent, not only to guard from harm, but to guide in doing good. Wisdom dwells with prudence; for prudence is the product of religion and an ornament to religion; and there are more witty inventions found out with the help of the scripture, both for the right understanding of God's providences and for the effectual countermining of Satan's devices and the doing of good in our generation, than were ever discovered by the learning of the philosophers or the politics of statesmen. We may apply it to Christ himself; he dwells with prudence, for his whole undertaking is the wisdom of God in a mystery, and in it God abounds towards us in all wisdom and prudence. Christ found out the knowledge of that great invention, and a costly one it was to him, man's salvation, by his satisfaction, an admirable expedient. We had found out many inventions for our ruin; he found out one for our recovery. The covenant of grace is so well ordered in all things that we must conclude that he who ordered it dwelt with prudence.
II. It gives men good hearts, Pr 8:13. True religion, consisting in the fear of the Lord, which is the wisdom before recommended, teaches men, 1. To hate all sin, as displeasing to God and destructive to the soul: The fear of the Lord is to hate evil, the evil way, to hate sin as sin, and therefore to hate every false way. Wherever there is an awe of God there is a dread of sin, as an evil, as only evil. 2. Particularly to hate pride and passion, those two common and dangerous sins. Conceitedness of ourselves, pride and arrogancy, are sins which Christ hates, and so do all those who have the Spirit of Christ; every one hates them in others, but we must hate them in ourselves. The froward mouth, peevishness towards others, God hates, because it is such an enemy to the peace of mankind, and therefore we should hate it. Be it spoken to the honour of religion that, however it is unjustly accused, it is so far from making men conceited and sour that there is nothing more directly contrary to it than pride and passion, nor which it teaches us more to detest.
III. It has a great influence upon public affairs and the well-governing of all societies, Pr 8:14. Christ, as God, has strength and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of God and the power of God. To all that are his he is made of God both strength and wisdom; in him they are laid up for us, that we may both know and do our duty. He is the wonderful counsellor and gives that grace which alone is sound wisdom. He is understanding itself, and has strength for all those that strengthen themselves in him. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. Wherever it is, it is understanding, it has strength; it will be all that to us that we need, both for services and sufferings. Where the word of God dwells richly it makes a man perfect and furnishes him thoroughly for every good word and work. Kings, princes, and judges, have of all men most need of wisdom and strength, of counsel and courage, for the faithful discharge of the trusts reposed in them, and that they may be blessings to the people over whom they are set. And therefore Wisdom says, By me kings reign (Pr 8:15,16), that is, 1. Civil government is a divine institution, and those that are entrusted with the administration of it have their commission from Christ; it is a branch of his kingly office that by him kings reign; from him to whom all judgment is committed their power is derived. They reign by him, and therefore ought to reign for him. 2. Whatever qualifications for government any kings or princes have they are indebted to the grace of Christ for them; he gives them the spirit of government, and they have nothing, no skill, no principles of justice, but what he endues them with. A divine sentence is in the lips of the king; and kings are to their subjects what he makes them. 3. Religion is very much the strength and support of the civil government; it teaches subjects their duty, and so by it kings reign over them the more easily; it teaches kings their duty, and so by it kings reign as they ought; they decree justice, while they rule in the fear of God. Those rule well whom religion rules.
IV. It will make all those happy, truly happy, that receive and embrace it.
1. They shall be happy in the love of Christ; for he it is that says, I love those that love me, Pr 8:17. Those that love the Lord Jesus Christ in sincerity shall be beloved of him with a peculiar distinguishing love: he will love them and manifest himself to them.
2. They shall be happy in the success of their enquiries after him: "Those that seek me early, seek an acquaintance with me and an interest in me, seek me early, that is, seek me earnestly, seek me first before any thing else, that begin betimes in the days of their youth to seek me, they shall find what they seek." Christ shall be theirs, and they shall be his. He never said, Seek in vain.
3. They shall be happy in the wealth of the world, or in that which is infinitely better. (1.) They shall have as much riches and honour as Infinite Wisdom sees good for them (Pr 8:18); they are with Christ, that is, he has them to give, and whether he will see fit to give them to us must be referred to him. Religion sometimes helps to make people rich and great in this world, gains them a reputation, and so increases their estates; and the riches which Wisdom gives to her favourites have these two advantages:— [1.] That they are riches and righteousness, riches honestly got, not by fraud and oppression, but in regular ways, and riches charitably used, for alms are called righteousness. Those that have their wealth from God's blessing on their industry, and that have a heart to do good with it, have riches and righteousness. [2.] That therefore they are durable riches. Wealth gotten by vanity will soon be diminished, but that which is well got will wear well and will be left to the children's children, and that which is well spent in works of piety and charity is put out to the best interest and so will be durable; for the friends made by the mammon of unrighteousness when we fail will receive us into everlasting habitations, Lu 16:9. It will be found after many days, for the days of eternity. (2.) They shall have that which is infinitely better, if they have not riches and honour in this world (Pr 8:19): "My fruit is better than gold, and will turn to a better account, will be of more value in less compass, and my revenue better than the choicest silver, will serve a better trade." We may assure ourselves that not only Wisdom's products at last, but her income in the mean time, not only her fruit, but her revenue, is more valuable than the best either of the possessions or of the reversions of this world.
4. They shall be happy in the grace of God now; that shall be their guide in the good way, Pr 8:20. This is that fruit of wisdom which is better than gold, than fine gold, it leads us in the way of righteousness, shows us that way and goes before us in it, the way that God would have us walk in and which will certainly bring us to our desired end. It leads in the midst of the paths of judgment, and saves us from deviating on either hand. In medio virtus—Virtue lies in the midst. Christ by his Spirit guides believers into all truth, and so leads them in the way of righteousness, and they walk after the Spirit.
5. They shall be happy in the glory of God hereafter, Pr 8:21. Therefore Wisdom leads in the paths of righteousness, not only that she may keep her friends in the way of duty and obedience, but that she may cause them to inherit substance and may fill their treasures, which cannot be done with the things of this world, nor with any thing less than God and heaven. The happiness of those that love God, and devote themselves to his service, is substantial and satisfactory. (1.) It is substantial; it is substance itself. It is a happiness which will subsist of itself, and stand alone, without the accidental supports of outward conveniences. Spiritual and eternal things are the only real and substantial things. Joy in God is substantial joy, solid and well-grounded. The promises are their bonds, Christ is their surety, and both substantial. They inherit substance; that is, their inheritance hereafter is substantial; it is a weight of glory; it is substance, Heb 10:34. All their happiness they have as heirs; it is grounded upon their sonship. (2.) It is satisfying; it will not only fill their hands, but fill their treasures, not only maintain them, but make them rich. The things of this world may fill men's bellies (Ps 17:14), but not their treasures, for they cannot in them secure to themselves goods for many years; perhaps they may be deprived of them this night. But let the treasures of the soul be ever so capacious there is enough in God, and Christ, and heaven, to fill them. In Wisdom's promises believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.
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Wisdom Eternal and Divine
繁體中文
智慧永恆而屬神
²² 在耶和華造化的起頭、在太初創造萬物之先，就有了我。
²³ 從亙古、從太初、未有世界以前，我已被立。
²⁴ 沒有深淵、沒有大水的泉源，我已生出。
²⁵ 大山未曾奠定、小山未有之先，我已生出。
²⁶ 耶和華還沒有創造大地和田野、並世上的土質，我已生出。
²⁷ 他立高天、我在那裏；他在淵面的周圍劃出圓圈。
²⁸ 上使穹蒼堅硬、下使淵源穩固。
²⁹ 為滄海定出界限、使水不改變他的命令、立定大地的根基。
³⁰ 那時、我在他那裏為工師、日日為他所喜愛、常常在他面前踴躍。
³¹ 踴躍在他為人所住的住處之處、喜悅住在世人之間。
此處說話的乃是一位有位格的屬神之人、這看來十分明顯、並非指神本性中單純的本質屬性、因為此處的智慧具有位格的屬性和行動；而這位有位格的屬神之人、除了神的兒子自己以外、別無其他——別處聖經將此處所論智慧的主要之事歸於他、我們也當以經解經。即使所羅門自己只意在頌揚智慧之為神的屬性——神藉以創造並治理世界——好勸勉人追求那屬於他們的智慧、然而默示他所寫之話的神的靈、卻帶領他（如大衛多次那樣）到了只能歸於神兒子的表達、並要引導我們認識關乎他的大事。一切神的啟示都是神賜給他的耶穌基督的啟示、此處我們被告知他之為神是誰、是甚麼——在永恆的旨意中被定為神與人之間的中保。這些經文最好的解釋、我們有約翰福音第一章1至4節。太初有道等。關於神的兒子、此處請注意，
I. 他的位格和獨立的存有——與父同體同質、卻又是獨立的位格——為耶和華所擁有（Pr 8:22）、被立（Pr 8:23）、被生出（Pr 8:24,25）、在他那裏（Pr 8:30）、因為他是神本體的真象（Heb 1:3）。
II. 他的永恆性；他為父所生、因為耶和華擁有他——作為他自己的兒子、他的愛子、將他放在懷中；他被生出如同父的獨生子、而這是在創立世界以前——此處大為強調。道是永恆的、在世界以先、時間開始之前便已存在；因此它必是從永恆而來。耶和華在造化的起頭就有了他——在他永恆的旨意中、因為那些旨意在他的作為之先。這條路其實沒有起頭、因為神在自己裏面的旨意如他自己一般永恆、但神卻用我們自己的語言向我們說話。智慧為自己解釋（Pr 8:23）：從亙古我已被立。神的兒子在神永恆的旨意中、被定為並被高舉為父的智慧和能力、光和生命、並在世界的創造和救贖中為一切的一切。他的被生出——就其存在而言——和他的被立——就神對他職分所定的旨意而言——在世界被造以先、此處以多種表達來陳明、與表達神自己永恆性的那些話大致相同。Ps 90:2、諸山未曾生出。1. 在有地以先——地是在起初造的、在人被造以先；因此末後的亞當在先前的亞當以先便已有存在、因為先前的亞當是出於地、第二位卻在地以先便已有存在、因此是不屬於地的（Joh 3:31）。2. 在有海以先（Pr 8:24）、那時沒有深淵讓水在其中聚攏、沒有泉源讓那些水從中湧出、沒有神靈在其上運行以產生可見的創造的那個深淵（Ge 1:2）。3. 在有山以先、就是那永世的山嶺（Pr 8:25）。以利法為使約伯確信自己不能判斷神的旨意、問他（Job 15:7）：你被造是在山嶺之先嗎？不、你不是。但在小山未有之先那永恆的道便已生出。4. 在有人居住的世界各處以先——就是人所耕種、從中獲利的（Pr 8:26）——山谷和平原中的田野（山嶺對之如同牆壁）、就是世上的土質；塵土的首分（有人如此讀）——組成世界各部分的原子；塵土的首要部分——也可以如此讀、理解為人——他是用地上塵土造的、又是塵土、卻是塵土的首要部分——被賦予生命的塵土、被煉淨的塵土。永恆的道在人被造以先便已存在、因為生命在他裏頭、這生命就是人的光。
III. 他在創造世界中的作為。他不僅在世界以先已有存在、而且當世界被造時他在場——不是作為旁觀者、而是作為工程師。神以問*「我立大地根基的時候你在哪裏？是誰定它的尺度？」（Job 38:4等）使約伯啞口無言並使他謙卑。你是那永恆的道和智慧嗎——那件大事的主要管理者？不；你是昨日的。但此處神的兒子——似乎是回應神與約伯的那番話——宣告自己曾參與約伯不能自稱為見證人和參與者的那事——世界的創造。神藉著他創造諸世界（Eph 3:9，Heb 1:2，Col 1:16）。1. 當創造的第一日、在時間的開始、神說要有光、便以一句話將之產生時、這永恆的智慧便是那全能的道：那時我在那裏——他立高天之時*——那光的源頭、無論在此處是甚麼、在那裏卻是實體的。2. 當第二日他張開穹蒼、那無邊的廣闊、並在淵面的周圍劃出圓圈時（Pr 8:27）——以那帳幕、那帷帳從四面環繞它、他同樣活躍。或這也可指神構造宇宙各部分時所精確的秩序和方法、如同匠人以線和規矩標出他的工作一般。這工在各方面都沒有偏離在永恆的心意中所形成的計劃。3. 第三日的工作中他也有分——那時天上的水因上使穹蒼堅硬而聚攏、天下的水因下使淵源穩固而流出那些水（Pr 8:28）、又因保存海的界限——那些水的容器——而如此（Pr 8:29）。這話大大說到這永恆智慧的尊榮、因為神以這個例子證明自己是當大可敬畏的神（Jer 5:22）——他以沙為海的界限、使旱地能繼續露出水面、適合作人的居所；如此他立定大地的根基。神的兒子——世界既是藉他造的——是何等有能力、何等適合作世界的救主！
IV. 父在他裏面、他在父裏面的無限喜悅（Pr 8:30）：我在他那裏為工師。正如他藉著永恆的受生為父所生出、他也藉著永恆的旨意與父同被培育、這不僅暗示父對子的無限之愛——因此他被稱為愛子（Col 1:13）——更暗示他們之間關於人所當得之救贖之工（子所要承擔的）以及他們兩者之間所定的和平之謀（Zec 6:13）的彼此相知和默契。他是父的養子——可以這樣說——從永恆被培育來擔任那在時候滿足時他要完成的服事、並在其中蒙父特別的看顧和保護；他是我所扶持的僕人（Isa 42:1）。他看見父所作的去作（Joh 5:19）、討父的喜悅、求父的榮耀、照著從父所受的命令去作、這一切都是為工師。他日日為父所喜愛（我所揀選、我心所喜悅的——神如此說，Isa 43:1）、他也常常在他面前踴躍。這可以理解為：1. 蒙福的三位一體中各個位格彼此間的無限喜悅——其中包含了神性之福樂的極大部分。或、2. 子創造世界時父所得到的喜樂；神看見子所造的一切、看哪、都甚好——這使父喜悅、因此他的子在創造的六日中、因那緣故日日——一日又一日——為父所喜愛（Ex 39:43）。子也在整個創造的美麗與和諧中在他面前踴躍（Ps 104:31）。或、3. 他們彼此間關於人的救贖之大事所共有的滿足。父喜悅子——作為他與人之間的中保——對他所提的深感滿意（Mt 3:17）、並因此愛他、因為他情願為羊捨命；他信任他必能完成他的工、不失敗也不退縮。子也常常在他面前踇躍——喜悅行他的旨意（Ps 40:8）、緊緊持守他所承擔的、如同一個在其中深感滿意的人、而當事情到了動手的時候、他所表達的滿足一如既往——說、看哪、我來了——為要照在經卷上所記載關於我的去行。
V. 他對人類的恩慈關懷（Pr 8:31）。智慧踴躍——不是那麼多在大地的豐富出產、或藏在地腹的寶藏中、而是在它的人所住的住處之處——因為她的喜悅是在世人之間；不僅在人的創造中是以特別的喜樂口氣說的（Ge 1:26）我們要造人、更在人的救贖和拯救中。神的兒子在世界以先就被定意承擔那大事（1Pe 1:20）。世人中的餘數被賜給他、要藉著他的恩典被帶到他的榮耀中、這些便是他所喜悅的。他的教會是他地上可住之處、為他而使之可住——好使主神住在那些曾經悖逆的人中間；他因盼望看見自己的後裔而在此踴躍。雖然他預見了他在工作中所要遇見的一切困難、所要經過的服事和受苦、但因為它要以他父的榮耀和那賜給他的世人之子的救贖為結局、他便以所能想像的最大滿足向前觀看——在其中我們有一切所能期望的鼓勵來到他面前、並為他榮耀的作為所要賜給我們的一切益處而倚靠他。
Английский оригинал
Wisdom Eternal and Divine
²² The LORD possessed me in the beginning of his way, before his works of old.
²³ I was set up from everlasting, from the beginning, or ever the earth was.
²⁴ When there were no depths, I was brought forth; when there were no fountains abounding with water.
²⁵ Before the mountains were settled, before the hills was I brought forth:
²⁶ While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
²⁷ When he prepared the heavens, I was there: when he set a compass upon the face of the depth:
²⁸ When he established the clouds above: when he strengthened the fountains of the deep:
²⁹ When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
³⁰ Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;
³¹ Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
That it is an intelligent and divine person that here speaks seems very plain, and that it is not meant of a mere essential property of the divine nature, for Wisdom here has personal properties and actions; and that intelligent divine person can be no other than the Son of God himself, to whom the principal things here spoken of wisdom are attributed in other scriptures, and we must explain scripture by itself. If Solomon himself designed only the praise of wisdom as it is an attribute of God, by which he made the world and governs it, so to recommend to men the study of that wisdom which belongs to them, yet the Spirit of God, who indited what he wrote, carried him, as David often, to such expressions as could agree to no other than the Son of God, and would lead us into the knowledge of great things concerning him. All divine revelation is the revelation of Jesus Christ, which God gave unto him, and here we are told who and what he is, as God, designed in the eternal counsels to be the Mediator between God and man. The best exposition of these verses we have in the Joh 1:1-4 of St. John's gospel. In the beginning was the Word, etc. Concerning the Son of God observe here,
I. His personality and distinct subsistence, one with the Father and of the same essence, and yet a person of himself, whom the Lord possessed (Pr 8:22), who was set up (Pr 8:23), was brought forth (Pr 8:24,25), was by him (Pr 8:30), for he was the express image of his person, Heb 1:3.
II. His eternity; he was begotten of the Father, for the Lord possessed him, as his own Son, his beloved Son, laid him in his bosom; he was brought forth as the only-begotten of the Father, and this before all worlds, which is most largely insisted upon here. The Word was eternal, and had a being before the world, before the beginning of time; and therefore it must follow that it was from eternity. The Lord possessed him in the beginning of his way, of his eternal counsels, for those were before his works. This way indeed had no beginning, for God's purposes in himself are eternal like himself, but God speaks to us in our own language. Wisdom explains herself (Pr 8:23): I was set up from everlasting. The Son of God was, in the eternal counsels of God, designed and advanced to be the wisdom and power of the Father, light and life, and all in all both in the creation and in the redemption of the world. That he was brought forth as to his being, and set up as to the divine counsels concerning his office, before the world was made, is here set forth in a great variety of expressions, much the same with those by which the eternity of God himself is expressed. Ps 90:2, Before the mountains were brought forth. 1. Before the earth was, and that was made in the beginning, before man was made; therefore the second Adam had a being before the first, for the first Adam was made of the earth, the second had a being before the earth, and therefore is not of the earth, Joh 3:31. 2. Before the sea was (Pr 8:24), when there were no depths in which the waters were gathered together, no fountains from which those waters might arise, none of that deep on which the Spirit of God moved for the production of the visible creation, Ge 1:2. 3. Before the mountains were, the everlasting mountains, Pr 8:25. Eliphaz, to convince Job of his inability to judge of the divine counsels, asks him (Job 15:7), Wast thou made before the hills? No, thou wast not. But before the hills was the eternal Word brought forth. 4. Before the habitable parts of the world, which men cultivate, and reap the profits of (Pr 8:26), the fields in the valleys and plains, to which the mountains are as a wall, which are the highest part of the dust of the world; the first part of the dust (so some), the atoms which compose the several parts of the world; the chief or principal part of the dust, so it may be read, and understood of man, who was made of the dust of the ground and is dust, but is the principal part of the dust, dust enlivened, dust refined. The eternal Word had a being before man was made, for in him was the life of men.
III. His agency in making the world. He not only had a being before the world, but he was present, not as a spectator, but as the architect, when the world was made. God silenced and humbled Job by asking him, "Where wast thou when I laid the foundations of the earth? Who hath laid the measures thereof? (Job 38:4, etc.). Wast thou that eternal Word and wisdom, who was the prime manager of that great affair? No; thou art of yesterday." But here the Son of God, referring, as it should seem, to the discourse God had with Job, declares himself to have been engaged in that which Job could not pretend to be a witness of and a worker in, the creation of the world. By him God made the worlds, Eph 3:9, Heb 1:2, Col 1:16. 1. When, on the first day of the creation, in the very beginning of time, God said, Let there be light, and with a word produced it, this eternal Wisdom was that almighty Word: Then I was there, when he prepared the heavens, the fountain of that light, which, whatever it is here, is there substantial. 2. He was no less active when, on the second day, he stretched out the firmament, the vast expanse, and set that as a compass upon the face of the depth (Pr 8:27), surrounded it on all sides with that canopy, that curtain. Or it may refer to the exact order and method with which God framed all the parts of the universe, as the workman marks out his work with his line and compasses. The work in nothing varied from the plan of it formed in the eternal mind. 3. He was also employed in the third day's work, when the waters above the heavens, were gathered together by establishing the clouds above, and those under the heavens by strengthening the fountains of the deep, which send forth those waters (Pr 8:28), and by preserving the bounds of the sea, which is the receptacle of those waters, Pr 8:29. This speaks much the honour of this eternal Wisdom, for by this instance God proves himself a God greatly to be feared (Jer 5:22) that he has placed the sand for the bound of the sea, that the dry land might continue to appear above water, fit to be a habitation for man; and thus he has appointed the foundation of the earth. How able, how fit, is the Son of God to be the Saviour of the world, who was the Creator of it!
IV. The infinite complacency which the Father had in him, and he in the Father (Pr 8:30): I was by him, as one brought up with him. As by an eternal generation he was brought forth of the Father, so by an eternal counsel he was brought up with him, which intimates, not only the infinite love of the Father to the Son, who is therefore called the Son of his love (Col 1:13), but the mutual consciousness and good understanding that were between them concerning the work of man's redemption, which the Son was to undertake, and about which the counsel of peace was between them both, Zec 6:13. He was alumnus patris—the Father's pupil, as I may say, trained up from eternity for that service which in time, in the fulness of time, he was to go through with, and is therein taken under the special tuition and protection of the Father; he is my servant whom I uphold, Isa 42:1. He did what he saw the Father do (Joh 5:19), pleased his Father, sought his glory, did according to the commandment he received from his Father, and all this as one brought up with him. He was daily his Father's delight (my elect, in whom my soul delighteth, says God, Isa 43:1), and he also rejoiced always before him. This may be understood either, 1. Of the infinite delight which the persons of the blessed Trinity have in each other, wherein consists much of the happiness of the divine nature. Or, 2. Of the pleasure which the Father took in the operations of the Son, when he made the world; God saw every thing that the Son made, and, behold, it was very good, it pleased him, and therefore his Son was daily, day by day, during the six days of the creation, upon that account, his delight, Ex 39:43. And the Son also did himself rejoice before him in the beauty and harmony of the whole creation, Ps 104:31. Or, 3. Of the satisfaction they had in each other, with reference to the great work of man's redemption. The Father delighted in the Son, as Mediator between him and man, was well-pleased with what he proposed (Mt 3:17), and therefore loved him because he undertook to lay down his life for the sheep; he put a confidence in him that he would go through his work, and not fail nor fly off. The Son also rejoiced always before him, delighted to do his will (Ps 40:8), adhered closely to his undertaking, as one that was well-satisfied in it, and, when it came to the setting to, expressed as much satisfaction in it as ever, saying, Lo, I come, to do as in the volume of the book it is written of me.
V. The gracious concern he had for mankind, Pr 8:31. Wisdom rejoiced, not so much in the rich products of the earth, or the treasures hid in the bowels of it, as in the habitable parts of it, for her delights were with the sons of men; not only in the creation of man is it spoken with a particular air of pleasure (Ge 1:26), Let us make man, but in the redemption and salvation of man. The Son of God was ordained, before the world, to that great work, 1Pe 1:20. A remnant of the sons of men were given him to be brought, through his grace, to his glory, and these were those in whom his delights were. His church was the habitable part of his earth, made habitable for him, that the Lord God might dwell even among those that had been rebellious; and this he rejoiced in, in the prospect of seeing his seed. Though he foresaw all the difficulties he was to meet with in his work, the services and sufferings he was to go through, yet, because it would issue in the glory of his Father and the salvation of those sons of men that were given him, he looked forward upon it with the greatest satisfaction imaginable, in which we have all the encouragement we can desire to come to him and rely upon him for all the benefits designed us by his glorious undertaking.
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Wisdom's Exhortation
繁體中文
智慧的勸勉
³² 眾子啊、現在要聽從我，因為遵守我道的、便為有福。
³³ 要聽教訓、就得智慧、不可棄絕。
³⁴ 聽從我、日日在我門口仰望、在我門框旁邊守候的、那人便為有福。
³⁵ 因為尋得我的、就尋得生命、也必蒙耶和華的恩惠。
³⁶ 得罪我的、卻害了自己的性命，恨惡我的、都喜愛死亡。
此處我們有智慧之講論的應用；其設計和傾向是要使我們都完全順服宗教的律法、使我們有智慧而善良——不是以推測充滿我們的頭腦、或以爭論充滿我們的舌頭、而是要糾正我們心中和生活上不對之處。為此、此處有、
I. 一個勸勉——要聽從並順服智慧的聲音、要留意並遵從神的話所給我們的好教訓、並在其中辨認出基督的聲音、如同羊認得牧人的聲音。
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我們必須殷勤作聽道的人；因為我們未曾聽見的怎能信他呢？眾子啊、現在要聽從我（Pr 8:32）。「讀那寫下的道、坐在那傳講的道之下、為兩者感謝神、又在兩者中聽見他向你說話。」讓孩子們在年幼時聽、那時他們所聽的、很可能使他們一生受其調味、受其管治。讓智慧的孩子藉著聽從她來稱義智慧、又表明自己誠然是她的孩子。我們必須聽從智慧的話：（1）存順服的心、以情願的心（Pr 8:33）：要聽教訓、不可棄絕——既不當作你所不需要的、也不當作你所不喜悅的；它是作為恩慈提供給你的、你若拒絕便是自冒危險。那拒絕神忠告的人是棄絕自己（Lu 7:30）。「現今不可棄絕、免得你不再有別的機會。」（2）恒久地、以留心的耳。我們必須聽從智慧以至於日日在她門口仰望——如同乞丐等候接受賙濟、如同客戶和病人等候接受忠告、又如同僕人——以謙卑、忍耐和隨時的聽命——在她門框旁邊守候。請看智慧所守的是何等好的家、因為每日都是施賑日；何等好的學校、因為每日都是講學日。只要我們眼前有神的作為、手中有他的話、我們便能每日聽智慧、又從她學習教訓。請看一切基督門徒所當有的何等恭敬而殷勤的侍候；他們必須在門口仰望。[1] 我們必須把握一切機會得著知識和恩典、又必須進入並保持與神相交的恒定固定的狀態。[2] 我們在領受屬天的教訓時必須十分謙卑、又樂於處身任何位置——即使是最卑微的——只要能在聽見的範圍之內、如同大衛——他情願在神的殿中作一個看門的。[3] 我們必須提高對這些教訓的期望、又以謹慎、忍耐和堅持來聽從——必須仰望和等候——如同基督的聽眾挨近他要聽他（原文如此，Lu 19:48）又大清早來聽他（Pr 21:38）。
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我們必須以良心作那工的人、因為我們只有在行為中才蒙福。僅僅聽從智慧的話還不夠、我們更必須遵守她的道（Pr 8:32）——行她所吩咐的一切、守在她路的籬笆之內而不越過、守在她道的軌跡上、在其中前進並堅持。要聽教訓就得智慧——讓它成為使你在為人上得智慧的途徑。我們所知的若不使我們有智慧、便是徒然知道的（Pr 8:33）。
II. 一個保證——凡聽從智慧的人都必得福。他們是有福的（Pr 8:32、又Pr 8:34）。那在智慧門口仰望和守候的人是有福的；甚至他們在那裏的侍候便是有福的；那是他們所能處的最佳位置。那在那裏等候的人是有福的、因為他們必不至等候太久；讓他們繼續叩門一陣子、便必給他們開門。他們尋求智慧、必尋見所尋的。但尋見了是否便能補償他們呢？是的（Pr 8:35）：尋得我的、就尋得生命——就是一切的福樂、一切他所需要或能渴望的美善。他在那作為屬靈生命之本、又是永生之憑據的恩典中尋得生命。他尋得生命、因為他必蒙耶和華的恩惠——而在他的恩惠中有生命。若君王的恩寵向智慧的兒子、何況萬王之王的恩寵。基督就是智慧、那尋得基督——就是得著在他裏面的利益——的、他尋得生命；因為基督是一切信徒的生命。那有神兒子的就有生命——永生——他又必蒙耶和華的恩惠——他喜悅一切在基督裏的人；我們若不尋得基督、又在他裏面被尋見、便不能得著神的恩寵。
III. 對一切拒絕智慧和她的提議之人的判決（Pr 8:36）。他們被任憑去毀滅自己、而智慧不阻擋他們、因為他們已經輕看她一切的謀略。1. 他們的罪極大；他們得罪智慧——背叛它的光和律法、阻撓它的計畫、又以他們的愚妄得罪它。他們得罪基督；他們輕蔑他的權柄、又與他生和死的一切目的相悖。這被解釋為恨惡智慧、恨惡基督；他們是他的仇敵、不肯讓他作王管治他們。還有甚麼比恨惡那為一切美麗的中心、為一切善良的源頭、為愛之本體的、顯得更壞呢？2. 他們的刑罰必十分公義、因為他們是故意將之加在自己身上的。（1）得罪基督的人對自己作了最大的傷害；他們害了自己的性命；他們傷了自己的良心、在自己靈魂上帶來污點和玷污——使之在神眼中看為可憎、又不適合與他相交；他們欺騙自己、攪擾自己、毀滅自己。罪是對靈魂的傷害。（2）與基督不和的人愛上了自己的毀滅：恨惡我的、都喜愛死亡；他們愛那將成為他們死亡之事、又拒絕那將成為他們生命之事。罪人死亡是因為他們情願死亡——這使他們無可推諉、使他們的被定罪更加不能忍受、又要在神審判時永遠證明神是公義的。以色列啊、你滅亡了。
Английский оригинал
Wisdom's Exhortation
³² Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.
³³ Hear instruction, and be wise, and refuse it not.
³⁴ Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
³⁵ For whoso findeth me findeth life, and shall obtain favour of the LORD.
³⁶ But he that sinneth against me wrongeth his own soul: all they that hate me love death.
We have here the application of Wisdom's discourse; the design and tendency of it is to bring us all into an entire subjection to the laws of religion, to make us wise and good, not to fill our heads with speculations, or our tongues with disputes, but to rectify what is amiss in our hearts and lives. In order to this, here is,
I. An exhortation to hear and obey the voice of Wisdom, to attend and comply with the good instructions that the word of God gives us, and in them to discern the voice of Christ, as the sheep know the shepherd's voice.
1. We must be diligent hearers of the word; for how can we believe in him of whom we have not heart? "Hearken unto me, O you children!" Pr 8:32. "Read the word written, sit under the word preached, bless God for both, and hear him in both speaking to you." Let children age, and what they hearken to then, it is likely, they will be so seasoned by as to be governed by all their days. Let Wisdom's children justify Wisdom by hearkening to her and show themselves to be indeed her children. We must hear Wisdom's words, (1.) Submissively, and with a willing heart (Pr 8:33): "Hear instruction, and refuse it not, either as that which you need not or as that which you like not; it is offered you as a kindness, and it is at your peril if you refuse it." Those that reject the counsel of God reject it against themselves, Lu 7:30. "Refuse it not now, lest you should not have another offer." (2.) Constantly, and with an attentive ear. We must hear Wisdom so as to watch daily at her gates, as beggars to receive an alms, as clients and patients to receive advice, and to wait as servants, with humility, and patience, and ready observance, at the posts of her doors. See here what a good house Wisdom keeps, for every day is dole-day; what a good school, for every day is lecture-day. While we have God's works before our eyes, and his word in our hand, we may be every day hearing Wisdom, and learning instruction from her. See here what a dutiful and diligent attendance is required of all Christ's disciples; they must watch at the gates. [1.] We must lay hold on all opportunities of getting knowledge and grace, and must get into, and keep in, a constant settled course of communion with God. [2.] We must be very humble in our attendance on divine instructions, and be glad of any place, even the meanest, so we may but be within hearing of them, as David, who would gladly be a door-keeper in the house of God. [3.] We must raise our expectations of these instructions, and hearken to them with care, and patience, and perseverance, must watch and wait, as Christ's hearers, that hanged on him to hear him, as the word in the original is (Lu 19:48) and (Pr 21:38) came early in the morning to hear him.
2. We must be conscientious doers of the work, for we are blessed only in our deed. It is not enough to hearken unto Wisdom's words, but we must keep her ways (Pr 8:32), do every thing that she prescribes, keep within the hedges of her ways, and not transgress them, keep in the tracks of her ways, proceed and persevere in them. "Hear instruction and be wise; let it be a means to make you wise in ordering your conversation." What we know is known in vain if it do not make us wise, Pr 8:33.
II. An assurance of happiness to all those that do hearken to Wisdom. They are blessed, Pr 8:32, and again Pr 8:34. Those are blessed that watch and wait at Wisdom's gates; even their attendance there is their happiness; it is the best place they can be in. Those are blessed that wait there, for they shall not be put to wait long; let them continue to knock awhile and it shall be opened to them. They are seeking Wisdom, and they shall find what they seek. But will it make them amends if they do find it? Yes (Pr 8:35): Whoso finds me finds life, that is, all happiness, all that good which he needs or can desire. He finds life in that grace which is the principle of spiritual life and the pledge of eternal life. He finds life, for he shall obtain favour of the Lord, and in his favour is life. If the king's favour is towards a wise son, much more the favour of the King of kings. Christ is Wisdom, and he that finds Christ, that obtains an interest in him, he finds life; for Christ is life to all believers. He that has the Son of God has life, eternal life, and he shall obtain favour of the Lord, who is well-pleased with all those that are in Christ; nor can we obtain God's favour, unless we find Christ and be found in him.
III. The doom passed upon all those that reject Wisdom and her proposals, Pr 8:36. They are left to ruin themselves, and Wisdom will not hinder them, because they have set at nought all her counsel. 1. Their crime is very great; they sin against Wisdom, rebel against its light and laws, thwart its designs, and by their folly offend it. They sin against Christ; they act in contempt of his authority, and in contradiction to all the purposes of his life and death. This is construed into hating Wisdom, hating Christ; they are his enemies, who will not have him to reign over them. What can appear worse than hating him who is the centre of all beauty and fountain of all goodness, love itself? 2. Their punishment will be very just, for they wilfully bring it upon themselves. (1.) Those that offend Christ do the greatest wrong to themselves; they wrong their own souls; they wound their own consciences, bring a blot and stain upon their souls, which renders them odious in the eyes of God, and unfit for communion with him; they deceive themselves, disturb themselves, destroy themselves. Sin is a wrong to the soul. (2.) Those that are at variance with Christ are in love with their own ruin: Those that hate me love death; they love that which will be their death, and put that from them which would be their life. Sinners die because they will die, which leaves them inexcusable, makes their condemnation the more intolerable, and will for ever justify God when he judges. O Israel! thou hast destroyed thyself.
神的道是兩方面的，而無論就哪一方面而言，都是智慧；因為沒有智慧的言語價值甚微，而沒有言語的智慧也少有用處。如今，I. 神的啟示就是神的道與智慧，建立在這根基上的，就是那清潔無玷污的敬虔；所羅門在此所論的正是這個，將之推薦給我們，說它是可信的，配得一切的悅納，Pr 8:1-21。神藉著它教導、治理並賜福世人。II. 救贖主就是永恆的道與智慧，就是 Logos。他就是在本章前半段向世人說話的那位智慧。一切神的啟示都經過他手，並以他為中心；但論到作為有位格的智慧、神本體中的第二位格，照許多古教父的判斷，所羅門在此所論的正是他，Pr 8:22-31。他在結尾再次鄭重囑咐世人，要殷勤留意神在祂話語中的聲音，Pr 8:32-36。