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英文原文
When the things of God are to be taught precept must be upon precept, and line upon line, not only because the things themselves are of great worth and weight, but because men's minds, at the best, are unapt to admit them and commonly prejudiced against them; and therefore Solomon, in this chapter, with a great variety of expression and a pleasant powerful flood of divine eloquence, inculcates the same things that he had pressed upon us in the foregoing chapters. Here is, I. An earnest exhortation to the study of wisdom, that is, of true religion and godliness, borrowed from the good instructions which his father gave him, and enforced with many considerable arguments, Pr 4:1-13. II. A necessary caution against bad company and all fellowship with the unfruitful works of darkness, Pr 4:14-19. III. Particular directions for the attaining and preserving of wisdom, and bringing forth the fruits of it, Pr 4:20-27. So plainly, so pressingly, is the case laid before us, that we shall be for ever inexcusable if we perish in our folly.
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Parental Instructions
父亲的训诲
¹ 众子啊，要听父亲的训诲，留心得知聪明。 ² 因我所给你们的是好教训，不可离弃我的法则。 ³ 我在父亲面前为孝子，在母亲眼中为独一的娇儿。 ⁴ 父亲教训我说：你心要存记我的言语，遵守我的命令，便得存活。 ⁵ 要得智慧，要得聪明，不可忘记，也不可偏离我口中的言语。 ⁶ 不可离弃智慧，智慧就护卫你；要爱她，她就保守你。 ⁷ 智慧为首；所以要得智慧，在你一切所得之内必得聪明。 ⁸ 高举智慧，她就使你高升；怀抱智慧，她就使你尊荣。 ⁹ 她必将华冠加在你头上，把荣冕交给你。 ¹⁰ 我儿，你要听，要领受我的言语，就必延年益寿。 ¹¹ 我已指教你走智慧的道，引导你行正直的路。 ¹² 你行走，脚步必不致狭窄；你奔跑，也不致跌倒。 ¹³ 要持定训诲，不可放松；必当谨守，因为她是你的生命。
本段所言如下。
一、所罗门邀请他的儿女前来领受他的教导（箴 4:1,2）：众子啊，要听父亲的训诲。这就是说：1.「但愿我自己的儿女首先领受、并切实留心我为他人之益所写下的这些训诲。」当知，作官长与作传道的人既受托管理较大的群体，就当为自己家中之人的良好教育格外尽心，过于寻常；公务断不能成为推卸此责的藉口。这慈爱必须从家中开始，虽不可止于家中；因为人若不能使自己的儿女凡事端庄顺服，不在他们的良好教育上劳苦，又怎能照所当尽的尽他对神教会的本分呢？（提前 3:4,5）凡以智慧和公众益处著称之人，他们的儿女理当照着从这样的父母身上所得的益处，按比例在知识与恩典上长进。然而我们可以注意到——为了保全那些儿女未能应验其教养所生之盼望的父母之声誉与安慰——所罗门的儿子罗波安，远非最有智慧、也非最良善之人。我们有理由认为，千万人从所罗门的箴言所得的益处，胜过他自己的儿子所得的，虽然这些箴言看来正是题献给他儿子的。2.愿一切少年人，趁着童年与青年之时，竭力得着知识与恩典，因为那正是他们求学的年岁，那时他们的心思正在被塑造、被陶冶。他不说我的众子，乃说你们众子。我们只读到所罗门有一个亲生的儿子；然而（你能想到吗？）他竟甘愿充作塾师，去教导别人的儿女！因为在那年岁最有得益的指望；枝条幼嫩之时最易弯曲。3.愿一切要领受训诲的人，都以孩子的心态前来，纵使他们已是成年人。当撇下一切的偏见，使心思如同一张白纸。愿他们顺从、可教、不自恃，把这话语当作父亲的话来领受，因为它既带着权柄，也带着慈爱而来。我们必须看见它出于我们在天上的父——我们向他祷告，从他指望蒙福，他是我们灵魂之父，我们理当顺服他，使我们得以存活。我们必须把教导我们的人看作我们的父亲，他们爱我们、寻求我们的益处；故此，那训诲虽含责备与管教（因为原文有此意），我们仍当欢然接受。如今：(1.)为使我们看重它，经上不但告诉我们这是父亲的训诲，更说这是聪明，故此理当为有智慧的受造者所欢迎。信仰有理性为其根据，我们也是借着正当的推理被教导的。这固然是诫命（箴 4:2），但这诫命却建立在教训之上，建立在不容置疑的真理原则之上，建立在好教训之上，这教训不但可信，更是十分可佩服的。我们若承认这教训，就不得不顺服这诫命。(2.)为使它在我们里面扎根，我们受指示要把它当作恩赐领受，要殷勤留心，留心以致认识它，因为不然我们便不能行，也不可借着否认其教训或违背其诫命而离弃它。
二、他所给他们的训诲。请观察：
1.他如何得着这些训诲；他从他的父母得着，又将他们所教导他的同样教导他的儿女（箴 4:3,4）。请观察：(1.)他的父母爱他，故此教导他：我在父亲面前为孝子。大卫有许多儿子，但所罗门是他真正的儿子，正如以撒所被称的（创 17:19），缘由相同，因为约是立在他身上的。他是父亲所宠爱的，过于他众多的儿女。神特别恩待所罗门（先知称他为耶底底亚，因为耶和华爱他，撒下 12:25），为这缘故大卫也特别钟爱他，因为他是合神心意的人。父母若可以爱一个儿女过于另一个，那也必须等到明显看出神是如此行之时。他在他母亲眼中为温柔、独一所爱的。既然父母二人都如此分别看待，其中显然有明白的缘由。如今我们看见他们如何显出他们的爱；他们教他读经要理，督促他攻读，使他守严谨的规矩。他虽是王子，又是王位的继承人，他们却不容他放任自流；不，正因如此他们才如此管教他。或许大卫在所罗门的教养上格外严格，是因他曾见过对亚多尼雅过分放纵所生的恶果——他从来没有使他忧闷（王上 1:6），押沙龙身上也是如此。(2.)他的父母所教导他的，他也教导别人。请观察：[1.]所罗门长大之后，不但记得，更乐于复述他幼年时父母所教他的良好功课。他没有忘记，可见其印记在他身上何等深刻。他不以此为耻，反倒极其看重，也不把这些当作幼稚之事、卑微之事，以为成人作王之后理当撇弃，免得有损体面；他更不像某些败坏的儿女那样复述这些，为要加以讥诮，拿来逗他的同伴取乐，以为自己摆脱了庄重的功课与约束便引以为荣。[2.]所罗门虽是有智慧的人，又得着神的默示，然而当他要传讲智慧时，却不以引用他父亲、采用他父亲的话为屈尊。凡要在信仰上学得好、教得好的人，断不可一味追求新奇的见解与新造的辞句，以致轻看前人的知识与言语；我们若必须持守那美善的古道，又何必鄙弃那美善的古语呢？（耶 6:16）[3.]所罗门既蒙父母良好的教养，便自觉有责将同样美善的教育给他的儿女，正如他父母给他的一样；这也是我们当报答父母为我们劳苦的一途，就是在家中显出虔敬（提前 5:4）。他们教导我们，不单为叫我们自己学，更为叫我们能将那美善的神的知识教导我们的儿女（诗 78:6）。我们若不如此行，便辜负了所受的托付；因为这神圣的、关乎宗教教训与诫命的存托，既交在我们手中，便附带着一项嘱咐，要我们将它纯全无缺地传给那些以后来的人（提后 2:2）。[4.]所罗门以他父亲大卫的权柄来加强他的劝勉，大卫在他那世代是凡事都享有盛名的人。这事当被记念，以荣耀信仰：每一世代中最有智慧、最良善的人，不但自己最热心遵行信仰，也最热心将它传扬给别人；故此我们也当持守所学的，并知道是跟谁学的（提后 3:14）。
2.这些训诲究竟为何（箴 4:4-13）。
(1.)就训诫与劝勉而言。大卫教导他的儿子时，那儿子虽资质过人、领悟敏捷，然而为表明他是何等认真、并要使他的孩子格外受其所言之感动，他便满有恳切与迫切地表达，将同一件事反复申明。儿女正当如此被教导。（申 6:7：也要殷勤教训你的儿女。）大卫虽是身负公务之人，又为儿子延请了师傅，却仍亲自在他身上下了这一切的功夫。
[1.]他将自己的圣经与要理推荐给他，作为门径，就是他父亲的言语（箴 4:4）、他口中的言语（箴 4:5）、他的话语（箴 4:10），就是他所教导他的一切美善功课；或许他特指诗篇，其中许多是训诲诗，且有两篇明说是为所罗门而作的。这些以及他父亲一切的言语，所罗门都当留意。第一，他必须听受（箴 4:10），殷勤留心，把它吸纳，如同田地吸收屡次下在其上的雨水（来 6:7）。神这样恳求我们留心他的话语：我儿，你要听，要领受我的言语。第二，他必须持守他父亲所给他的纯正话语的规模（箴 4:4）：*你心要存记我的言语；*除非这话语藏在心里，存于意志与情感之中，否则便不得存记。*第三，*他必须以此约束自己：*遵守我的命令，*要顺从它们，这也是叫人在这知识上加增的途径（约 7:17）。第四，他必须紧守它们、依从它们：「不可偏离我口中的言语（箴 4:5），不要因恐怕这话语过于约束你便偏离，乃要持定训诲（箴 4:13），定意要紧握不放，永不松手。」凡受过良好教养的人，纵使竭力将它甩脱，也必发现它长久缠绕着他；倘若不然，他的光景就极其可悲。
[2.]他将智慧与聪明推荐给他，作为运用这些门径所当追求的目的；就是那为首的智慧，务要得着它。Quod caput est sapientia eam acquire sapientiam——务要专注于智慧中那居首的一枝，那就是敬畏神（箴 1:7。引自尤尼乌斯与特雷梅利乌斯）。心中存有一项信仰的根本，乃是不可少的一件事；故此，第一，得着这智慧，得着这聪明（箴 4:5）。又说：「得智慧，并在你一切所得之内，总要得聪明（箴 4:7）。要为此祷告，为此劳苦，殷勤运用一切所定的门径去得着它。要在智慧的门口等候（箴 8:34）。要制伏你那些败坏，就是你的愚昧；要得着智慧的原则与习惯，据为己有。要借着经历得智慧，要在你一切所得之上得着它；宁可格外操心、格外劳苦去得这个，胜过去得这世上的财富；无论你忘记什么，总要得着这个，当将它看作一桩大成就，并照此竭力追求。」真智慧是神的恩赐，然而我们在此却受命去得着它，因为神将它赐给那些为它劳苦的人；不过，到头来我们仍不可说：这货财是我力量、我能力得来的。第二，不可忘记智慧（箴 4:5），不可离弃智慧（箴 4:6），不可放松智慧（箴 4:13），乃要谨守她。凡得着这智慧的，务要谨防再度愚昧而将它失去：这固然是那不能被夺去的上好的福分；然而我们也当谨慎，免得自己将它丢弃，正如那些先忘记它、任它从心中滑落、随后便离弃它、转离它美善之道的人那样。那交托给我们的美善之物，我们必须谨守，不可因疏忽而任它坠落，不可任人将它强夺，也不可任自己被人哄骗而失去；这样的至宝，万不可放手。第三，要爱智慧（箴 4:6），要怀抱智慧（箴 4:8），如同属世之人爱他们的财富、将心系于其上一般。信仰当为我们所极其珍爱，胜过这世上任何之物；我们若不能成为智慧的大宗师，至少也作她真诚的爱慕者；无论我们有何等的恩典，都当以真挚的情感去怀抱它，如同爱慕她之佳美的人那样。第四，「高举智慧（箴 4:8）。要常常存高尚的念头看待信仰，竭尽所能使它得享名誉，在人中间维护它的声望。要与神的旨意相合，他的旨意乃是使律法为大、为尊，你也要尽你所能成就这旨意。」愿智慧的儿女不单为她伸冤，更要将她为大，使她超乎他们在这世上至宝贵之物之上。我们尊重那些敬畏耶和华的人——虽然他们在世上卑微——并看重贫穷而有智慧之人，便是高举智慧。
(2.)就动机与诱因而言，为要叫人如此为智慧劳苦、并甘愿受她的引导，请思想：[1.]这是头等大事，理当成为人在今生首要而恒常的关切（箴 4:7）：智慧为首；我们所殷勤要得、要守的别样之物，与它相比都算不得什么。它乃是人所当尽的本分（传 12:13）。正是它使我们蒙神悦纳，使灵魂得着妆饰，使我们能应验受造的目的，在世上活得有些美善的用处，最终得进天堂；故此它是头等大事。[2.]它有理性与公理为其根据（箴 4:11）：「我已指教你走智慧的道，到末了必显明确是如此。我引导你，不是走属肉体之机谋的弯路——那机谋假借智慧之名而行不义——乃是行正直的路，与那永恒的善恶之准则、之理据相合。」神圣本性的正直，显于一切神圣律法的正直之中。请观察，大卫不单以美善的训诲教导他的儿子，更以美善的榜样、并将普遍的训诲应用于具体的事例来引导他；以致在使他得智慧上，大卫这边毫无亏缺。[3.]这对他自己大有益处：「你若有智慧、又良善，便是为你自己得着的。」第一，「这必是你的生命、你的安慰、你的福乐；这是你不能没有的：」遵守我的命令便得存活（箴 4:4）。我们救主的话与此相合：你若要进入永生，就当遵守诫命（太 19:17）。我们之所以受命要敬虔，乃是冒着死亡、永远死亡之刑罚，并怀着生命、永远生命之指望。「领受智慧的话语，就必延年益寿（箴 4:10），在这世上活到无限的智慧所看为合宜的年岁，而在那世界里，你必活那永不被数算其年日的生命。」故此要谨守她，无论付上何等代价，因为她是你的生命（箴 4:13）。你一切的满足都在乎此；」一个没有真智慧与恩典的灵魂，实在是死的灵魂。第二，「这必是你的守护与引导，是你旅途中的护卫与向导，引你度过经过这旷野之路途中一切的危险与艰难。要爱智慧、紧守她，她就必护卫你，必保守你（箴 4:6），使你脱离罪——众恶之中最大的恶、众仇之中最坏的仇敌；她必保守你免得自害，那时便无人能害你了。」正如俗语所说：「你看顾你的店，你的店就看顾你；」照样，「你谨守你的智慧，你的智慧就保守你。」它必保守我们在处理自身与自身事务时免遭困境与绊脚石（箴 4:12）。1.使我们行走时脚步不致狭窄，免得自陷于大卫所遭的那等困境（撒下 24:14）。凡以神的话语为准则的人，必行在宽阔之地，心里自得安舒。2.使我们奔跑时脚不致跌倒。智慧而良善之人纵被逼着仓促行事，他们所遵行的神话语之确切准则，也必保守他们不致在任何足以害己之事上跌倒。纯全正直必保守我们。第三，「这必是你的尊荣与声望（箴 4:8）：高举智慧（你只须显出你乐意促其高升的善意），智慧虽不需你的服事，却必丰丰富富地报答你，她必使你高升，必使你尊荣。」所罗门将要作王，但他的智慧与德行，比他的冠冕或紫袍更为他的尊荣；正是为此，他四围的邻邦都极其敬重他；无疑在他与大卫的治理之下，智慧而良善之人最有蒙擢升的指望。然而，信仰迟早必使一切诚心怀抱她的人*得着尊荣；*他们必蒙神悦纳，被一切智慧人尊重，在那大日子被认领，并承受永远的荣耀。这一点他着重申明（箴 4:9）：「她必将华冠加在你头上——在这世上，将你举荐于神与人面前——而在那世界里，把荣冕交给你，那是永不动摇的冠冕，永不凋残的荣冕。」这才是伴随信仰而来的真尊荣。*Nobilitas sola est atique unica virtus——美德是唯一的高贵！*大卫既如此将智慧推荐给他的儿子，无怪乎当神吩咐所罗门随意求时，他便祷告说：主啊，*求你赐我智慧聪明的心。*我们也当借我们的祷告显明：我们所受的教导是何等的美善。
英文原文
Parental Instructions
¹ Hear, ye children, the instruction of a father, and attend to know understanding.
² For I give you good doctrine, forsake ye not my law.
³ For I was my father's son, tender and only beloved in the sight of my mother.
⁴ He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.
⁵ Get wisdom, get understanding: forget it not; neither decline from the words of my mouth.
⁶ Forsake her not, and she shall preserve thee: love her, and she shall keep thee.
⁷ Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.
⁸ Exalt her, and she shall promote thee: she shall bring thee to honour, when thou dost embrace her.
⁹ She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.
¹⁰ Hear, O my son, and receive my sayings; and the years of thy life shall be many.
¹¹ I have taught thee in the way of wisdom; I have led thee in right paths.
¹² When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.
¹³ Take fast hold of instruction; let her not go: keep her; for she is thy life.
Here we have,
I. The invitation which Solomon gives to his children to come and receive instruction from him (Pr 4:1,2): Hear, you children, the instruction of a father. That is, 1. "Let my own children, in the first place, receive and give good heed to those instructions which I set down for the use of others also." Note, Magistrates and ministers, who are entrusted with the direction of larger societies, are concerned to take a more than ordinary care for the good instruction of their own families; from this duty their public work will by no means excuse them. This charity must begin at home, though it must not end there; for he that has not his children in subjection with all gravity, and does not take pains in their good education, how shall he do his duty as he ought to the church of God? 1Ti 3:4,5. The children of those that are eminent for wisdom and public usefulness ought to improve in knowledge and grace in proportion to the advantages they derive from their relation to such parents. Yet it may be observed, to save both the credit and the comfort of those parents whose children do not answer the hopes that arose from their education, that Rehoboam, the son of Solomon, was far from being either one of the wisest or one of the best. We have reason to think that thousands have got more good by Solomon's proverbs than his own son did, to whom they seem to have been dedicated. 2. Let all young people, in the days of their childhood and youth, take pains to get knowledge and grace, for that is their learning age, and then their minds are formed and seasoned. He does not say, My children, but You children. We read but of one son that Solomon had of his own; but (would you think it?) he is willing to set up for a schoolmaster, and to teach other people's children! for at that age there is most hope of success; the branch is easily bent when it is young and tender. 3. Let all that would receive instruction come with the disposition of children, though they be grown persons. Let all prejudices be laid aside, and the mind be as white paper. let them be dutiful, tractable, and self-diffident, and take the word as the word of a father, which comes both with authority and with affection. We must see it coming from God as our Father in heaven, to whom we pray, from whom we expect blessings, the Father of our spirits, to whom we ought to be in subjection, that we may live. We must look upon our teachers as our fathers, who love us and seek our welfare; and therefore though the instruction carry in it reproof and correction, for so the word signifies, yet we must bid it welcome. Now, (1.) To recommend it to us, we are told, not only that it is the instruction of a father, but that it is understanding, and therefore should be welcome to intelligent creatures. Religion has reason on its side, and we are taught it by fair reasoning. It is a law indeed (Pr 4:2), but that law is founded upon doctrine, upon unquestionable principles of truth, upon good doctrine, which is not only faithful, but worthy of all acceptation. If we admit the doctrine, we cannot but submit to the law. (2.) To rivet it in us, we are directed to receive it as a gift, to attend to it with all diligence, to attend so as to know it, for otherwise we cannot do it, and not to forsake it by disowning the doctrine or disobeying the law.
II. The instructions he gives them. Observe,
1. How he came by these instructions; he had them from his parents, and teaches his children the same that they taught him, Pr 4:3,4. Observe, (1.) His parents loved him, and therefore taught him: I was my father's son. David had many sons, but Solomon was his son indeed, as Isaac is called (Ge 17:19) and for the same reason, because on him the covenant was entailed. He was his father's darling, above any of his children. God had a special kindness for Solomon (the prophet called him Jedidiah, because the Lord loved him, 2Sa 12:25), and for that reason David had a special kindness for him, for he was a man after God's own heart. If parents may ever love one child better than another, it must not be till it plainly appears that God does so. He was tender, and only beloved, in the sight of his mother. Surely there was a manifest reason for making such a distinction when both the parents made it. Now we see how they showed their love; they catechised him, kept him to his book, and held him to a strict discipline. Though he was a prince, and heir-apparent to the crown, yet they did not let him live at large; nay, therefore they tutored him thus. And perhaps David was the more strict with Solomon in his education because he had seen the ill effects of an undue indulgence in Adonijah, whom he had not crossed in any thing (1Ki 1:6), as also in Absalom. (2.) What his parents taught him he teaches others. Observe, [1.] When Solomon was grown up he not only remembered, but took a pleasure in repeating, the good lessons his parents taught him when he was a child. He did not forget them, so deep were the impressions they made upon him. He was not ashamed of them, such a high value had he for them, nor did he look upon them as the childish things, the mean things, which, when he became a man, a king, he should put away, as a disparagement to him; much less did he repeat them: as some wicked children have done, to ridicule them, and make his companions merry with them, priding himself that he had got clear from grave lessons and restraints. [2.] Though Solomon was a wise man himself, and divinely inspired, yet, when he was to teach wisdom, he did not think it below him to quote his father and to make use of his words. Those that would learn well, and teach well, in religion, must not affect new-found notions and new-coined phrases, so as to look with contempt upon the knowledge and language of their predecessors; if we must keep to the good old way, why should we scorn the good old words? Jer 6:16. [3.] Solomon, having been well educated by his parents, thought himself thereby obliged to give his children a good education, the same that his parents had given him; and this is one way in which we must requite our parents for the pains they took with us, even by showing piety at home, 1Ti 5:4. They taught us, not only that we might learn ourselves, but that we might teach our children, the good knowledge of God, Ps 78:6. And we are false to a trust if we do not; for the sacred deposit of religious doctrine and law was lodged in our hands with a charge to transmit it pure and entire to those that shall come after us, 2Ti 2:2. [4.] Solomon enforces his exhortations with the authority of his father David, a man famous in his generation upon all accounts. Be it taken notice of, to the honour of religion, that the wisest and best men in every age have been most zealous, not only for the practice of it themselves, but for the propagating of it to others; and we should therefore continue in the things which we have learned, knowing of whom we have learned them, 2Ti 3:14.
2. What these instructions were, Pr 4:4-13.
(1.) By way of precept and exhortation. David, in teaching his son, though he was a child of great capacity and quick apprehension, yet to show that he was in good earnest, and to affect his child the more with what he said, expressed himself with great warmth and importunity, and inculcated the same thing again and again. So children must be taught. De 6:7, Thou shalt whet them diligently upon thy children. David, though he was a man of public business, and had tutors for his son, took all this pains with him himself.
[1.] He recommends to him his Bible and his catechism, as the means, his father's words (Pr 4:4), the words of his mouth (Pr 4:5), his sayings (Pr 4:10), all the good lessons he had taught him; and perhaps he means particularly the book of Psalms, many of which were Maschils—psalms of instruction, and two of them are expressly said to be for Solomon. These, and all his other words, Solomon must have an eye to. First, He must hear and receive them (Pr 4:10), diligently attend to them, and imbibe them, as the earth drinks in the rain that comes often upon it, Heb 6:7. God thus bespeaks our attention to his word: Hear, O my son! and receive my sayings. Secondly, He must hold fast the form of sound words which his father gave him (Pr 4:4): Let thy heart retain my words; and except the word be hid in the heart, lodged in the will and affections, it will not be retained. Thirdly, He must govern himself by them: Keep my commandments, obey them, and that is the way to increase in the knowledge of them, Joh 7:17. Fourthly, He must stick to them and abide by them: "Decline not from the words of my mouth (Pr 4:5), as fearing they will be too great a check upon thee, but take fast hold of instruction (Pr 4:13), as being resolved to keep thy hold and never let it go." Those that have a good education, though they strive to shake it off, will find it hang about them a great while, and, if it do not, their case is very sad.
[2.] He recommends to him wisdom and understanding as the end to be aimed at in the use of these means; that wisdom which is the principal wisdom, get that. Quod caput est sapientia eam acquire sapientiam—Be sure to mind that branch of wisdom which is the top branch of it, and that is the fear of God, Pr 1:7. Junius and Tremellius. A principle of religion in the heart is the one thing needful; therefore, First, Get this wisdom, get this understanding, Pr 4:5. And again, "Get wisdom, and with all thy getting, get understanding, Pr 4:7. Pray for it, take pains for it, give diligence in the use of all appointed means to attain it. Wait at wisdom's gate, Pr 8:34. Get dominion over thy corruptions, which are thy follies: get possession of wise principles and the habits of wisdom. Get wisdom by experience, get it above all thy getting; be more in care and take more pains to get this than to get the wealth of this world; whatever thou forgettest, get this, reckon it a great achievement, and pursue it accordingly." True wisdom is God's gift, and yet we are here commanded to get it, because God gives it to those that labour for it; yet, after all, we must not say, Our might and the power of our hand have gotten us this wealth. Secondly, Forget her not (Pr 4:5), forsake her not (Pr 4:6), let her not go (Pr 4:13), but keep her. Those that have got this wisdom must take heed of losing it again by returning to folly: it is indeed a good part, that shall not be taken from us; but then we must take heed lest we throw it from us, as those do that forget it first, and let it slip out of their minds, and then forsake it and turn out of its good ways. That good thing which is committed to us we must keep, and not let it drop, through carelessness, nor suffer it to be forced from us, nor suffer ourselves to be wheedled out of it; never let go such a jewel. Thirdly, Love her (Pr 4:6), and embrace her (Pr 4:8), as worldly men love their wealth and set their hearts upon it. Religion should be very dear to us, dearer than any thing in this world; and, if we cannot reach to be great masters of wisdom, yet let us be true lovers of it; and what grace we have let us embrace it with a sincere affection, as those that admire its beauty. Fourthly, "Exalt her, Pr 4:8. Always keep up high thoughts of religion, and do all thou canst to bring it into reputation, and maintain the credit of it among men. Concur with God in his purpose, which is to magnify the law and make it honourable, and do what thou canst to serve that purpose." Let Wisdom's children not only justify her, but magnify her, and prefer her before that which is dearest to them in this world. In honouring those that fear the Lord, though they are low in the world, and in regarding a poor wise man, we exalt wisdom.
(2.) By way of motive and inducement thus to labour for wisdom, and submit to the guidance of it, consider, [1.] It is the main matter, and that which ought to be the chief and continual care of every man in this life (Pr 4:7): Wisdom is the principal thing; other things which we are solicitous to get and keep are nothing to it. It is the whole of man, Ec 12:13. It is that which recommends us to God, which beautifies the soul, which enables us to answer the end of our creation, to live to some good purpose in the world, and to get to heaven at last; and therefore it is the principal thing. [2.] It has reason and equity on its side (Pr 4:11): "I have taught thee in the way of wisdom, and so it will be found to be at last. I have led thee, not in the crooked ways of carnal policy, which does wrong under colour of wisdom, but in right paths, agreeable to the eternal rules and reasons of good and evil." The rectitude of the divine nature appears in the rectitude of all the divine laws. Observe, David not only taught his son by good instructions, but led him both by a good example and by applying general instructions to particular cases; so that nothing was wanting on his part to make him wise. [3.] It would be much for his own advantage: "If thou be wise and good, thou shalt be so for thyself." First, "It will be thy life, thy comfort, thy happiness; it is what thou canst not live without:" Keep my commandments and live, Pr 4:4. That of our Saviour agrees with this, If thou wilt enter into life, keep the commandments, Mt 19:17. It is upon pain of death, eternal death, and in prospect of life, eternal life, that we are required to be religious. "Receive wisdom's sayings, and the years of thy life shall be many (Pr 4:10), as many in this world as Infinite Wisdom sees fit, and in the other world thou shalt live that life the years of which shall never be numbered. Keep her therefore, whatever it cost thee, for she is thy life, Pr 4:13. All thy satisfaction will be found in this;" and a soul without true wisdom and grace is really a dead soul. Secondly, "It will be thy guard and guide, thy convoy and conductor, through all the dangers and difficulties of thy journey through this wilderness. Love wisdom, and cleave to her, and she shall preserve thee, she shall keep thee (Pr 4:6) from sin, the worst of evils, the worst of enemies; she shall keep thee from hurting thyself, and then none else can hurt thee." As we say, "Keep thy shop, and thy shop will keep thee;" so, "Keep thy wisdom, and thy wisdom will keep thee." It will keep us from straits and stumbling-blocks in the management of ourselves and our affairs, Pr 4:12. 1. That our steps be not straitened when we go, that we bring not ourselves into such straits as David was in, 2Sa 24:14. Those that make God's word their rule shall walk at liberty, and be at ease in themselves. 2. That our feet do not stumble when we run. If wise and good men be put upon sudden resolves, the certain rule of God's word which they go by will keep them even then from stumbling upon any thing that may be pernicious. Integrity and uprightness will preserve us. Thirdly, "It will be thy honour and reputation (Pr 4:8): Exalt wisdom (do thou but show thy good-will to her advancement) and though she needs not thy service she will abundantly recompense it, she shall promote thee, she shall bring thee to honour." Solomon was to be a king, but his wisdom and virtue would be more his honour than his crown or purple; it was that for which all his neighbours had him so much in veneration; and no doubt, in his reign and David's, wise and good men stood fairest for preferment. However, religion will, first or last, bring all those to honour that cordially embrace her; they shall be accepted of God, respected by all wise men, owned in the great day, and shall inherit everlasting glory. This he insists on (Pr 4:9): "She shall give to thy head an ornament of grace in this world, shall recommend thee both to God and man, and in the other world a crown of glory shall she deliver to thee, a crown that shall never totter, a crown of glory that shall never wither." That is the true honour which attends religion. Nobilitas sola est atique unica virtus—Virtue is the only nobility! David having thus recommended wisdom to his son, no marvel that when God bade him ask what he would he prayed, Lord, give me a wise and an understanding heart. We should make it appear by our prayers how well we are taught.
14-19
Cautions against Bad Company
防备恶友
¹⁴ 不可行恶人的路，不要走坏人的道。 ¹⁵ 要躲避，不可经过，要转身离开，急速走过。 ¹⁶ 这等人若不行恶，不得睡觉；不使人跌倒，睡卧不安。 ¹⁷ 因为他们以邪恶之饼充饥，以强暴之酒解渴。 ¹⁸ 但义人的路好像黎明的光，越照越明，直到日午。 ¹⁹ 恶人的道好像幽暗，自己不知因什么跌倒。
有人认为大卫给所罗门的训诲（始于箴4:4）一直延续到本章末了；甚至有人认为延续到第九章末了；但更可能的是，所罗门从这里重新开口，或更早。在这几节经文中，他既劝勉我们行在智慧的路上，便警戒我们要远离恶人的路。一、我们必须提防罪的道路，并躲避一切貌似罪、且引向罪的事。二、为此，我们必须远离罪人的道路，不与他们有任何交往。惟恐落入恶行之中，我们必须躲避恶人的同伴。这里有：
一、警戒本身（箴4:14,15）。1. 我们必须提防与罪和罪人结伴：不可行恶人的路。 我们的师傅既像忠信的向导那样指示了正路（箴4:11），如今便警戒我们提防那些岔路——我们有被引诱偏离的危险。那些受过良好教养、自幼训练走当行之路的人，切不可转入不当行的路；他们连进去都不可，连试一试都不可，免得成为危险的尝试，难以安全脱身。"不要冒险进入那染了瘟疫之人的同伴中，纵然你自以为身怀解药也不可。" 2. 我们若一时被诱入了恶道，就当急速离开。"你若在不知不觉间，因门户宽阔而进了去，不可前行在恶人的道上。 你一觉察自己的错误，就当立刻退出，不可再多走一步，不可在那条必通向灭亡的路上多留一刻。" 3. 我们必须惧怕、憎恶罪与罪人的道路，并极其谨慎地远避之。"恶人的道或许看似可喜、合群，又是达到某些属世目的的捷径；但它是恶道，结局必坏；所以你若爱你的神、爱你的灵魂，*就要躲避，不可经过，*免得受诱进去；你若发觉自己临近了，*就要转身离开，急速走过，*越远越好。" 这种说法暗示我们所处的危险何等迫近，我们何等需要这警戒，其重要性何等重大，又表明那些守望者在向我们发出警告时是何等（或当何等）真诚恳切。它同样暗示我们当与罪和罪人保持何等距离；他不说要保持适当的距离，乃说要保持极远的距离，越远越好；切不可以为你能离得够远了。要逃命，不可回头看。
二、加强这警戒的理由。
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"要思想那些你被警告当躲避其道路之人的品性。" 他们是行恶的人（箴4:16,17）；他们不但不顾及对挡路之人所造成的伤害，反以行恶为本业、为喜乐，纯粹为作恶而作恶。他们不住地图谋、竭力*使人跌倒，*要在身体和灵魂上毁灭他们。邪恶与毒恨在他们的本性里，强暴贯穿他们一切的行为。他们恶毒到极处；因为：(1.) 行恶于他们如同安歇与睡眠。正如贪财的人得了银钱、有野心的人得了高位、良善的人行了善便何等满足，他们说了或行了伤人、刻毒之事便何等满足；他们若不能使自己的嫉恨与报复得逞，便极其不安，正如哈曼，只要末底改一日不被挂起，凡事于他都索然无味。这也暗示他们在行恶的追逐上何等不知疲倦、不肯歇息；他们宁可失眠，也不愿失去搅扰人的快感。(2.) 行恶于他们如同饮食；他们以此为食、为飨宴。他们吃邪恶的饼（他们吞吃我的百姓如同吃饼，诗14:4）喝强暴的酒（箴4:17），*喝罪孽如水，*伯15:16。他们所吃所喝的，都是借抢夺与欺压得来的。恶人岂以未曾行恶的光阴为虚度么？愿良善人也照样以行善为本业、为喜乐。Amici, diem perdidi——朋友们，我虚度了一日。 愿一切有智慧、又愿自己得益的人，都躲避恶人的同伴；因为：[1.] 这是极其可耻的；因为没有一种心态比以行恶为乐、以搅扰、伤害、毁灭众人为乐更羞辱人性、更与人类社会为敌、更放胆抗拒神与良心、更带有魔鬼的形像、更有助于他的利益的了。[2.] 这是极其危险的。"你当躲避那些以行恶为乐的人，如同顾惜自己的安全；因为无论他们假装何等友情，迟早必有一时加害于你；你若附和他们，便自取灭亡（箴1:18），你若不附和，他们也必毁灭你。"
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"要将你被警告当躲避的那道路本身的品性，与你被邀请当行的正路两相比较。"
(1.) 义路是光（箴4:18）：义人的路，就是他们所拣选、所行走的，好像光； 那光照亮他们的道（伯22:28），使其既安稳又可喜。基督是他们的道，他又是那光。 他们被神的道引导，那道是他们脚前的灯； 他们自己在主里面也是光明的，并且行在光明中，如同神在光明中。 [1.] 这是照耀的光。 他们的路向自己照耀，存其中的喜乐与安慰；又在众人面前照耀，显其中的荣光与尊荣；这光照在人前，叫他们看见好行为，太5:16。他们以圣洁的稳妥与宁静之心行在自己的路上，如同行在光明中的人。这光好像晨光，从幽暗中发出（赛58:8,10），并终结暗昧的行为。 [2.] 这是渐增的光；它越照越明，不像流星之光那样转瞬即逝，也不像烛光那样昏暗渐熄，乃像旭日之光，行进时照耀，上升时照耀。这道路的向导——恩典——是渐长的；手洁的人将力上加力。 这道路的喜乐、它的荣光、并它一切实为其光辉的福乐，都将不断增长。[3.] 它终必到达日午。黎明之光终必成为日午之光，这正是蒙光照的灵魂所竭力追求的。圣徒非到天上不能完全，但在那里，他们必发出光来像太阳放射强光，太13:43。他们的恩典与喜乐都必臻于完全。所以我们当紧守义人的路，这才是智慧。
(2.) 罪的道路好像幽暗，箴4:19。他所警戒我们不可与之有交往的行为，乃是暗昧的行为。 那些除了以行恶为乐之外别无快乐与满足的人，能有何等真实的快乐与满足呢？那些将神的道丢在背后的人，有何等可靠的向导呢？恶人的道是黑暗的，因此是危险的；因为他们跌倒，却不知因什么跌倒。 他们陷入罪中，却不觉察绊倒他们的试探从何而来，因此不知下次如何躲避。他们陷入患难，却从不查究神为何与他们相争；他们*不思想自己所行的恶，*也不思想其结局如何，诗82:5，伯18:5,6。这正是我们被指示当躲避的道路。
英文原文
Cautions against Bad Company
¹⁴ Enter not into the path of the wicked, and go not in the way of evil men.
¹⁵ Avoid it, pass not by it, turn from it, and pass away.
¹⁶ For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.
¹⁷ For they eat the bread of wickedness, and drink the wine of violence.
¹⁸ But the path of the just is as the shining light, that shineth more and more unto the perfect day.
¹⁹ The way of the wicked is as darkness: they know not at what they stumble.
Some make David's instructions to Solomon, which began Pr 4:4, to continue to the end of the chapter; nay, some continue them to the end of the ninth chapter; but it is more probable that Solomon begins here again, if not sooner. In these verses, having exhorted us to walk in the paths of wisdom, he cautions us against the path of the wicked. 1. We must take heed of the ways of sin and avoid them, every thing that looks like sin and leads to it. 2. In order to this we must keep out of the ways of sinners, and have no fellowship with them. For fear of falling into wicked courses, we must shun wicked company. Here is,
I. The caution itself, Pr 4:14,15. 1. We must take heed of falling in with sin and sinners: Enter not into the paths of the wicked. Our teacher, having like a faithful guide shown us the right paths (Pr 4:11), here warns us of the by-paths into which we are in danger of being drawn aside. Those that have been well educated, and trained up in the way they should go, let them never turn aside into the way they should not go; let them not so much as enter into it, no, not to make trial of it, lest it prove a dangerous experiment and difficult to retreat with safety. "Venture not into the company of those that are infected with the plague, no, not though thou think thyself guarded with an antidote." 2. If at any time we are inveigled into an evil way, we must hasten out of it. "If, ere thou wast aware, thou didst enter in at the gate, because it was wide, go not on in the way of evil men. As soon as thou art made sensible of thy mistake, retire immediately, take not a step more, stay not a minute longer, in the way that certainly leads to destruction." 3. We must dread and detest the ways of sin and sinners, and decline them with the utmost care imaginable. "The way of evil men may seem a pleasant way and sociable, and the nearest way to the compassing of some secular end we may have in view; but it is an evil way, and will end ill, and therefore if thou love thy God and thy soul avoid it, pass not by it, that thou mayest not be tempted to enter into it; and, if thou find thyself near it, turn from it and pass away, and get as far off it as thou canst." The manner of expression intimates the imminent danger we are in, the need we have of this caution, and the great importance of it, and that our watchmen are, or should be, in good earnest, in giving us warning. It intimates likewise at what a distance we should keep from sin and sinners; he does not say, Keep at a due distance, but at a great distance, the further the better; never think you can get far enough from it. Escape for thy life: look not behind thee.
II. The reasons to enforce this caution.
1. "Consider the character of the men whose way thou art warned to shun." They are mischievous men (Pr 4:16,17); they not only care not what hurt they do to those that stand in their way, but it is their business to do mischief, and their delight, purely for mischief-sake. They are continually designing and endeavouring to cause some to fall, to ruin them body and soul. Wickedness and malice are in their nature, and violence is in all their actions. They are spiteful in the highest degree; for, (1.) Mischief is rest and sleep to them. As much satisfaction as a covetous man has when he has got money, an ambitious man when he has got preferment, and a good man when he has done good, so much have they when they have said or done that which is injurious and ill-natured; and they are extremely uneasy if they cannot get their envy and revenge gratified, as Haman, to whom every thing was unpleasant as long as Mordecai was unhanged. It intimates likewise how restless and unwearied they are in their mischievous pursuits; they will rather be deprived of sleep than of the pleasure of being vexatious. (2.) Mischief is meat and drink to them; they feed and feast upon it. They eat the bread of the wickedness (they eat up my people as they eat bread, Ps 14:4) and drink the wine of violence (Pr 4:17), drink iniquity like water, Job 15:16. All they eat and drink is got by rapine and oppression. Do wicked men think the time lost in which they are not doing hurt? Let good men make it as much their business and delight to do good. Amici, diem perdidi—Friends, I have lost a day. And let all that are wise, and wish well to themselves, avoid the society of the wicked; for, [1.] It is very scandalous; for there is no disposition of mind that is a greater reproach to human nature, a greater enemy to human society, a bolder defiance to God and conscience, that has more of the devil's image in it, or is more serviceable to his interests, than a delight to do mischief and to vex, and hurt, and ruin every body. [2.] It is very dangerous. "Shun those that delight to do mischief as thou tenderest thy own safety; for, whatever friendship they may pretend, one time or other they will do thee mischief; thou wilt ruin thyself if thou dost concur with them (Pr 1:18) and they will ruin thee if thou dost not."
2. "Consider the character of the way itself which thou art warned to shun, compared with the right way which thou art invited to walk in."
(1.) The way of righteousness is light (Pr 4:18): The path of the just, which they have chosen, and in which they walk, is as light; the light shines on their ways (Job 22:28) and makes them both safe and pleasant. Christ is their way and he is the light. They are guided by the word of God and that is a light to their feet; they themselves are light in the Lord and they walk in the light as he is in the light. [1.] It is a shining light. Their way shines to themselves in the joy and comfort of it; it shines before others in the lustre and honour of it; it shines before men, who see their good works, Mt 5:16. They go on in their way with a holy security and serenity of mind, as those that walk in the light. It is as the morning-light, which shines out of obscurity (Isa 58:8,10) and puts an end to the works of darkness. [2.] It is a growing light; it shines more and more, not like the light of a meteor, which soon disappears, or that of a candle, which burns dim and burns down, but like that of the rising sun, which goes forward shining, mounts upward shining. Grace, the guide of this way, is growing; he that has clean hands shall be stronger and stronger. That joy which is the pleasure of this way, that honour which is the brightness of it, and all that happiness which is indeed its light, shall be still increasing. [3.] It will arrive, in the end, at the perfect day. The light of the dayspring will at length be noon-day light, and it is this that the enlightened soul is pressing towards. The saints will not be perfect till they come to heaven, but there they shall themselves shine as the sun when he goes forth in his strength, Mt 13:43. Their graces and joys shall be all consummate. Therefore it is our wisdom to keep close to the path of the just.
(2.) The way of sin is as darkness, Pr 4:19. The works he had cautioned us not to have fellowship with are works of darkness. What true pleasure and satisfaction can those have who know no pleasure and satisfaction but what they have in doing mischief? What sure guide have those that cast God's word behind them? The way of the wicked is dark, and therefore dangerous; for they stumble and yet know not at what they stumble. They fall into sin, but are not aware which way the temptation came by which they were overthrown, and therefore know not how to avoid it the next time. They fall into trouble, but never enquire wherefore God contends with them; they consider not that they do evil, nor what will be in the end of it, Ps 82:5, Job 18:5,6. This is the way we are directed to shun.
20-27
Parental Instructions
父母的训诲
²⁰ 我儿，要留心听我的言词，侧耳听我的话语。
²¹ 都不可离你眼目，要存记在你心中。
²² 因为得着的，就活了生命，又医了全人。
²³ 你要保守你心，胜过保守一切，因为一生的果效，是由心发出。
²⁴ 你要除掉邪僻的口，弃绝乖谬的嘴。
²⁵ 你的眼目要向前正看，你的眼睛当向前直观。
²⁶ 要修平你脚下的路，坚定你一切的道。
²⁷ 不可偏向左右，要使你的脚离开邪恶。
所罗门既已警告我们不可作恶，此处便教导我们当如何行善。我们不可仅止于避开犯罪的时机，更当留心尽本分的方法。
I. 我们当恒常注视神的话语，并努力使其随时备于己身。
1. 智慧的言语当成为我们治理己身的准则，也成为提醒我们尽本分、避危险的鉴戒；因此，(1.) 我们当乐于领受："侧耳听其言（箴 4:20），谦卑俯首其下，殷勤倾听。"留心听神的话，是心中恩典之工已经开始的好记号，也是使这工继续进行的好方法。那存心要尽本分、又愿意认识本分的人，是可指望的。(2.) 我们当谨慎持守（箴 4:21）；当将其摆在自己面前为准则："*都不可离你眼目；*察看它、再察看它，凡事立志效法它。"我们当将其存于内里，作为发号施令的原则，其影响贯彻全人："*要存记在你心中，*如同你所宝贝、所怕失去之物。"让神的话写在心上，写在心上的必能长存。
2. 我们当如此重视智慧之言，因为它们既是我们的粮食，也是我们的良药，正如生命树一般（启 22:2，结 47:12）。凡寻求而得着、得着又持守的人，必在其中寻见：(1.) 粮食：因为得着的，就活了生命（箴 4:22）。属灵的生命既以神的话为工具而开始，也仍以同样的话得着滋养与维持。没有它我们便不能活；我们可以凭信心以它为生。(2.) 良药。它是医了全人的良药，关乎整个人——身体与灵魂；它能帮助两者保持康健。七十士译本作"医了全人的良药"。这话语足以医治这病态世界一切的疾病。它是医治全肉体之药（原文之意），医治人一切的败坏——因其被称为"肉体"——也医治人一切的苦楚，那些苦楚如同肉体中的刺。神的话语中，对于各样属灵的疾病都有合适的解药。
II. 我们当以警醒的眼目和严严的手，鉴察内在人的一切动静（箴 4:23）。此处有：1. 智慧律法所要求的一件大本分，也是我们得着并保全智慧所必需的：*你要保守你心，胜过保守一切。*赐我们这些灵魂的神，也向我们就灵魂严严地交托：男人、女人啊，你要保守你心，谨慎你的灵（申 4:9）。我们当对自己存圣洁的警惕，并在灵魂的一切入口处严严设防；保守我们的心，免得它行恶也免得它受害，免得被罪玷污也免得被愁烦扰乱；当看它如我们的珍宝，如我们的葡萄园；当保守无亏的良心；当拒斥恶念；当持守善念；当将情感置于正当的对象并加以约束。"用一切保守之法保守它"（原文之意）；保守事物之法甚多——以留心、以力量、以求助——我们当一概用以保守己心；然而这一切尚嫌不足，因人心何等诡诈（耶 17:9）。或作"在一切保守之上"；我们当以比保守任何事物更谨慎、更殷勤的态度保守己心。我们当保守眼目（伯 31:1），保守舌头（诗 34:13），保守脚步（传 5:1），但最要紧的，是保守我们的心。2. 如此谨慎的良好理由：*因为一生的果效，是由心发出。*保守得宜的心，必流出活泼的果效与美善的产物，使神得荣耀，使人得益处。或泛言之，人一切行为的果效都发自心，所以保守心，便是使树好、医治泉源。我们的生活是否端正、是否安乐，全看我们的心是否得保守、或被疏忽。
III. 我们当在嘴唇的门前置一守卫，免得舌头犯罪（箴 4:24）：你要除掉邪僻的口，弃绝乖谬的嘴。我们的心本性败坏，其中常涌出许多败坏的言语，因此我们当对一切恶言深怀敬畏与厌恶——咒诅、起誓、谎言、谗谤、喧嚷、污秽、以及戏笑的话——这一切都出于邪僻的口和乖谬的嘴，这种嘴既不受理性、也不受宗教管辖，反与两者相违；它在神面前正如歪曲扭曲的嘴在人面前一样不雅、可憎。对于一切舌头的罪，我们当以常常警醒与坚决立志将其除掉、将其远远弃绝，禁戒一切有恶之嫌的言语，并怕学了这一类的话。
IV. 我们当与眼目立约："让它向前正看，向前直观（箴 4:24）。让眼目安定而不游移；不要随每一出现之物而转盼，否则必从善事上分心、在恶事上被网罗。当转眼不看虚妄；让眼目单一而不分；让心意诚恳纯一，不可斜视任何私图。"我们当注目主人，谨慎求他喜悦；当注目准则，与之相符；当注目目标——那属天呼召的奖赏——凡事指向它。Oculum in metam——眼目注视目标。
V. 我们在一切所行的事上都当审慎而行（箴 4:26）：要修平你脚下的路，原文之意为"称量它"；"将神的话放在一端的天平，将你已行的或将要行的事放在另一端，看两者是否相合；当精细而严谨地省察，你的道路在耶和华面前是否为善，其结局是否美好。"我们当省察已过的路，察看自己所行的，又当省察当下的路，察看自己现在所行的、要往何处去，并谨慎行事。我们当思想路上的本分与艰难、利益与危险，好据此而行。"凡事不可草率。"
VI. 我们当稳健、谨慎、一致地行事："要坚定你一切的道"（箴 4:26），不可在其中动摇不定，如那心怀二意的人；不可在两者之间摇摆，却当在平顺一贯的顺服中前行；"不可偏向左右，"因左右皆可能有偏差，撒但若能引我们偏向任何一方，便已得逞。当十分谨慎使你的脚离开邪恶；当提防极端，因极端中必有恶；并*当让你的眼目向前正看，*好持守中庸之道。那要自显为智慧的人，必须时刻警醒。
英文原文
Parental Instructions
²⁰ My son, attend to my words; incline thine ear unto my sayings.
²¹ Let them not depart from thine eyes; keep them in the midst of thine heart.
²² For they are life unto those that find them, and health to all their flesh.
²³ Keep thy heart with all diligence; for out of it are the issues of life.
²⁴ Put away from thee a froward mouth, and perverse lips put far from thee.
²⁵ Let thine eyes look right on, and let thine eyelids look straight before thee.
²⁶ Ponder the path of thy feet, and let all thy ways be established.
²⁷ Turn not to the right hand nor to the left: remove thy foot from evil.
Solomon, having warned us not to do evil, here teaches us how to do well. It is not enough for us to shun the occasions of sin, but we must study the methods of duty.
I. We must have a continual regard to the word of God and endeavour that it may be always ready to us.
1. The sayings of wisdom must be our principles by which we must govern ourselves, our monitors to warn us of duty and danger; and therefore, (1.) We must receive them readily: "Incline thy ear to them (Pr 4:20); humbly bow to them; diligently listen to them." The attentive hearing of the word of God is a good sign of a work of grace begun in the heart and a good means of carrying it on. It is to be hoped that those are resolved to do their duty who are inclined to know it. (2.) We must retain them carefully (Pr 4:21); we must lay them before us as our rule: "Let them not depart from thy eyes; view them, review them, and in every thing aim to conform to them." We must lodge them within us, as a commanding principle, the influences of which are diffused throughout the whole man: "Keep them in the midst of thy heart, as things dear to thee, and which thou art afraid of losing." Let the word of God be written in the heart, and that which is written there will remain.
2. The reason why we must thus make much of the words of wisdom is because they will be both food and physic to us, like the tree of life, Re 22:2, Eze 47:12. Those that seek and find them, find and keep them, shall find in them, (1.) Food: For they are life unto those that find them, Pr 4:22. As the spiritual life was begun by the word as the instrument of it, so by the same word it is still nourished and maintained. We could not live without it; we may by faith live upon it. (2.) Physic. They are health to all their flesh, to the whole man, both body and soul; they help to keep both in good plight. They are health to all flesh, so the LXX. There is enough to cure all the diseases of this distempered world. They are a medicine to all their flesh (so the word is), to all their corruptions, for they are called flesh, to all their grievances, which are as thorns in the flesh. There is in the word of God a proper remedy for all our spiritual maladies.
II. We must keep a watchful eye and a strict hand upon all the motions of our inward man, Pr 4:23. Here is, 1. A great duty required by the laws of wisdom, and in order to our getting and preserving wisdom: Keep thy heart with all diligence. God, who gave us these souls, gave us a strict charge with them: Man, woman, keep thy heart; take heed to thy spirit, De 4:9. We must maintain a holy jealousy of ourselves, and set a strict guard, accordingly, upon all the avenues of the soul; keep our hearts from doing hurt and getting hurt, from being defiled by sin and disturbed by trouble; keep them as our jewel, as our vineyard; keep a conscience void of offence; keep out bad thoughts; keep up good thoughts; keep the affections upon right objects and in due bounds. Keep them with all keepings (so the word is); there are many ways of keeping things—by care, by strength, by calling in help, and we must use them all in keeping our hearts; and all little enough, so deceitful are they, Jer 17:9. Or above all keepings; we must keep our hearts with more care and diligence than we keep any thing else. We must keep our eyes (Job 31:1), keep our tongues (Ps 34:13), keep our feet (Ec 5:1), but, above all, keep our hearts. 2. A good reason given for this care, because out of it are the issues of life. Out of a heart well kept will flow living issues, good products, to the glory of God and the edification of others. Or, in general, all the actions of the life flow from the heart, and therefore keeping that is making the tree good and healing the springs. Our lives will be regular or irregular, comfortable or uncomfortable, according as our hearts are kept or neglected.
III. We must set a watch before the door of our lips, that we offend not with out tongue (Pr 4:24): Put away from thee a froward mouth and perverse lips. Our hearts being naturally corrupt, out of them a great deal of corrupt communication is apt to come, and therefore we must conceive a great dread and detestation of all manner of evil words, cursing, swearing, lying, slandering, brawling, filthiness, and foolish talking, all which come from a froward mouth and perverse lips, that will not be governed either by reason or religion, but contradict both, and which are as unsightly and ill-favoured before God as a crooked distorted mouth drawn awry is before men. All manner of tongue sins, we must, by constant watchfulness and stedfast resolution, put from us, put far from us, abstaining from all words that have an appearance of evil and fearing to learn any such words.
IV. We must make a covenant with our eyes: "Let them look right on and straight before thee, Pr 4:24. Let the eye be fixed and not wandering; let it not rove after every thing that presents itself, for then it will be diverted form good and ensnared in evil. Turn it from beholding vanity; let thy eye be single and not divided; let thy intentions be sincere and uniform, and look not asquint at any by-end." We must keep our eye upon our Master, and be careful to approve ourselves to him; keep our eye upon our rule, and conform to that; keep our eye upon our mark, the prize of the high calling, and direct all towards that. Oculum in metam—The eye upon the goal.
V. We must act considerately in all we do (Pr 4:26): Ponder the path of thy feet, weigh it (so the word is); "put the word of God in one scale, and what thou hast done, or art about to do, in the other, and see how they agree; be nice and critical in examining whether thy way be good before the Lord and whether it will end well." We must consider our past ways and examine what we have done, and our present ways, what we are doing, whither we are going, and see that we walk circumspectly. It concerns us to consider what are the duties and what the difficulties, what are the advantages and what the dangers, of our way, that we may act accordingly. "Do nothing rashly."
VI. We must act with steadiness, caution, and consistency: "Let all thy ways be established (Pr 4:26) and be not unstable in them, as the double-minded man is; halt not between two, but go on in an even uniform course of obedience; turn not to the right hand not to the left, for there are errors on both hands, and Satan gains his point if he prevails to draw us aside either way. Be very careful to remove thy foot from evil; take heed of extremes, for in them there is evil, and let thy eyes look right on, that thou mayest keep the golden mean." Those that would approve themselves wise must always be watchful.
凡属神的事被教导时，必须命上加命、令上加令、律上加律、例上加例；这不仅因为这些事本身极有价值、极有分量，也因为人的心思即便在最好的情形下，也不善于领受它们，且通常对它们怀有成见。因此，所罗门在本章中以多样的表达，并以一股可喜而有力的神圣雄辩之流，反复申明他在前几章已经敦促我们的同一事项。这里有：I. 一项恳切的劝勉，要人研习智慧，也就是真宗教与敬虔；这劝勉取自他父亲给他的美好教训，并以许多重要理由加以强化，Pr 4:1-13。II. 对恶伴以及与黑暗无果之工一切相交的必要警戒，Pr 4:14-19。III. 关于获得并保守智慧，以及结出智慧果子的具体指引，Pr 4:20-27。事情已经如此明白、如此迫切地摆在我们面前，若我们仍在愚昧中灭亡，就永远无可推诿。