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英文原文
The scope of this chapter is, as of several before, to warn young men against the lusts of the flesh. Solomon remembered of what ill consequence it was to his father, perhaps found himself, and perceived his son, addicted to it, or at least had observed how many hopeful young men among his subjects had been ruined by those lusts; and therefore he thought he could never say enough to dissuade men from them, that "every one may possess his vessel in sanctification and honour, and not in the lusts of uncleanness." In this chapter we have, I. A general exhortation to get our minds principled and governed by the world of God, as a sovereign antidote against this sin, Pr 7:1-5. II. A particular representation of the great danger which unwary young men are in of being inveigled into this snare, Pr 7:6-23. III. A serious caution inferred thence, in the close, to take heed of all approaches towards this sin, Pr 7:24-27. We should all pray, "Lord, lead us not into this temptation."
1-5
The Word of God Recommended
称扬神的话
¹ 我儿，要遵守我的言语，将我的命令存记在心。
² 遵守我的命令就得存活；保守我的法则，好像保守眼中的瞳人，
³ 系在你指头上，刻在你心版上。
⁴ 对智慧说：你是我的姐妹，称呼聪明为你的亲人，
⁵ 他就保你远离淫妇，远离说谄媚话的外女。
这几节经文是他警戒人远离肉体私欲的引言，与箴言 6:20 等处所言大致相同，而其结尾（箴言 7:5）也与那里（箴言 6:24）一样，*保你远离淫妇；*那正是他所要达到的目的；只是那里他曾说，要遵守你父亲的诫命，这里（其实归根结底是一回事）说，要遵守我的命令，因为他是把我们当作儿女向我们说话。他是奉神的名说话；因为我们所当遵守的，乃是神的命令、祂的言语、祂的法则。神的话之于我们，当是：1. 我们当极力珍藏之物。我们要将它当作珍宝来保守；我们要将神的命令存记在心，妥善存藏，免得被那恶者夺去，箴言 7:1。我们要将它当作生命来保守：遵守我的命令就得存活（箴言 7:2），不单是说，“遵守它们，你就必存活；”更是说，“要像保守你的性命一样保守它们，像那离了它们便不能活的人一样。”对一个善人来说，被夺去神的话乃是死亡，因为他靠神的话而活，*不单靠食物。2. 我们当极力顾惜之物：保守我的法则，好像保守眼中的瞳人。一点小东西就能伤眼，所以造化将眼睛护卫得如此周密。我们当与大卫一同祈求，求神保守我们好像保守眼中的瞳人（诗篇 17:8），叫我们的性命与安慰在祂眼中看为宝贵；而我们若同样地顾惜祂的法则、惟恐稍有违犯，它们在祂眼中也必看为宝贵（撒迦利亚书 2:8）。那些讥诮严谨慎重之行、以之为不必要的拘泥的人，没有想到律法当如眼中瞳人一般加以保守，因它确是我们眼中的瞳人；*律法是光;心中的律法乃是灵魂的眼睛。3. 我们当引以为荣、当永远记念之物（箴言 7:3）：“*系在你指头上;要以它们为宝,看它们如同装饰,如同一枚钻石戒指,如同你右手上的图章;*要将它们如同你的婚戒一般常常佩戴,作你与神订盟的凭据。要看神的话为加给你的尊荣,如同你尊贵身分的徽记。系在你指头上,好叫它们常作你本分的提醒,使你随时得以瞻望,如同那刻在你掌上的一样。”4. 我们当喜爱、当时常思想之物:*刻在你心版上,*如同我们至爱之友的名字,我们说,是写在我们心上的。*要让神的话丰丰富富地存在我们里面,*写在那里,使它常在手边可供诵读。在罪从前被刻写之处(耶利米书 17:1),让神的话被刻写。这正是一个应许的内容(希伯来书 8:10,我要将我的律法写在他们心上),这应许使那诫命成为可行而又容易的。5. 我们当亲密相熟、时常往来之物(箴言 7:4):“*对智慧说,你是我的姐妹,*是我所深爱、所喜悦的;*称呼聪明为你的亲人,你与她血脉相连、对她存着纯洁的爱;称她为你的朋友,是你所追求的。”我们当使神的话与我们相熟,常常请教于它,顾念它的尊荣,并以与它相交为乐。6. 我们当用以自卫、当作军装之物,好保我们远离淫妇,*远离罪,那谄媚却致命之物,那淫妇;尤其要保我们远离淫乱的罪,箴言 7:5。愿神的话坚固我们对那罪的畏惧、并我们抵挡它的决心;愿神的话向我们揭穿它的诡诈,并为我们提供答辩,以回应它一切的谄媚。
英文原文
The Word of God Recommended
¹ My son, keep my words, and lay up my commandments with thee.
² Keep my commandments, and live; and my law as the apple of thine eye.
³ Bind them upon thy fingers, write them upon the table of thine heart.
⁴ Say unto wisdom, Thou art my sister; and call understanding thy kinswoman:
⁵ That they may keep thee from the strange woman, from the stranger which flattereth with her words.
These verses are an introduction to his warning against fleshly lusts, much the same with that, Pr 6:20, etc., and ending (Ps 7:5) as that did (Ps 7:24), To keep thee from the strange woman; that is it he aims at; only there he had said, Keep thy father's commandment, here (which comes all to one), Keep my commandments, for he speaks to us as unto sons. He speaks in God's name; for it is God's commandments that we are to keep, his words, his law. The word of God must be to us, 1. As that which we are most careful of. We must keep it as our treasure; we must lay up God's commandments with us, lay them up safely, that we may not be robbed of them by the wicked one, Ps 7:1. We must keep it as our life: Keep my commandments and live (Ps 7:2), not only, "Keep them, and you shall live;" but, "Keep them as you would your life, as those that cannot live without them." It would be death to a good man to be deprived of the word of God, for by it he lives, and not by bread alone. 2. As that which we are most tender of: Keep my law as the apple of thy eye. A little thing offends the eye, and therefore nature has so well guarded it. We pray, with David, that God would keep us as the apple of his eye (Ps 17:8), that our lives and comforts may be precious in his sight; and they shall be so (Zec 2:8) if we be in like manner tender of his law and afraid of the least violation of it. Those who reproach strict and circumspect walking, as needless preciseness, consider not that the law is to be kept as the apple of the eye, for indeed it is the apple of our eye; the law is light; the law in the heart is the eye of the soul. 3. As that which we are proud of and would be ever mindful of (Prov 7:3): "Bind them upon thy fingers; let them be precious to thee; look upon them as an ornament, as a diamond-ring, as the signet on thy right hand; wear them continually as thy wedding-ring, the badge of thy espousals to God. Look upon the word of God as putting an honour upon thee, as an ensign of thy dignity. Bind them on thy fingers, that they may be constant memorandums to thee of thy duty, that thou mayest have them always in view, as that which is graven upon the palms of thy hands." 4. As that which we are fond of and are ever thinking of: Write them upon the table of thy heart, as the names of the friends we dearly love, we say, are written in our hearts. let the word of God dwell richly in us, and be written there where it will be always at hand to be read. Where sin was written (Jer 17:1) let the word of God be written. It is the matter of a promise (Heb 8:10, I will write my law in their hearts), which makes the precept practicable and easy. 5. As that which we are intimately acquainted and conversant with (Prov 7:4): "Say unto wisdom, Thou art my sister, whom I dearly love and take delight in; and call understanding thy kinswoman, to whom thou art nearly allied, and for whom thou hast a pure affection; call her thy friend, whom thou courtest." We must make the word of God familiar to us, consult it, and consult its honour, and take a pleasure in conversing with it. 6. As that which we make use of for our defence and armour, to keep us from the strange woman, from sin, that flattering but destroying thing, that adulteress; particularly from the sin of uncleanness, Prov 7:5. Let the word of God confirm our dread of that sin and our resolutions against it; let it discover to us its fallacies and suggest to us answers to all its flatteries.
6-23
The Foolish Young Man; Enticements of the Adulteress
愚昧的少年人；淫妇的诱惑
⁶ 因我曾在我窗户的窗棂内观看， ⁷ 见愚蒙人内，我观看少年人中，分辨出一个无知的少年人， ⁸ 从街上经过，走近她的巷口，直往她家的路走； ⁹ 在黄昏，在晚上，在幽暗漆黑之夜。 ¹⁰ 看哪，有一个妇人来迎接他，是妓女的打扮，心存诡诈。 ¹¹ 她喧嚷不停，性情倔强，她的脚不住在自己家中； ¹² 有时在街市外，有时在宽阔处，在各角落埋伏等候。 ¹³ 她拉住那少年人，与他亲嘴，厚着脸皮对他说： ¹⁴ "我有平安祭在我这里；今日我还了我所许的愿。 ¹⁵ 因此我出来迎接你，恳切寻找你的面，我竟找着了你。 ¹⁶ 我已用绣花毯子铺了我的床，又用雕刻的细麻布，和埃及的细麻布。 ¹⁷ 我又用没药、沉香、桂皮，薰了我的榻。 ¹⁸ 你来，我们可以饱享爱情，直到早晨；我们可以彼此亲爱欢乐。 ¹⁹ 因我丈夫不在家，出门行远路； ²⁰ 他手拿银囊，必到月望才回家。" ²¹ 淫妇用许多巧言诱惑他，用嘴唇的谄媚逼他屈服。 ²² 少年人立刻跟随她，好像牛往宰杀之地，又像愚昧人受惩治刑罚， ²³ 直等箭穿他的肝；如同雀鸟急入网罗，却不知会丧命。
所罗门在此，为要加强他针对淫乱之罪所发的警诫，讲述了一个少年人被淫妇诱惑、就此完全败亡的故事。这样一个故事，在我们这时代的淫乱亵渎诗人眼中，足以编成一出戏；在他们看来，那淫妇必是女英雄；没有什么比她骗取少年绅士、勾引乡间地主的手腕更能叫观众赏心悦目、消遣娱乐了；她的"征服"必被颂扬为机智与爱情的胜利，喜剧必在一片欢腾中收场；而每一个看了这出戏的少年人，都巴不得自己也被如此"捡"去。*如此，"愚妄人犯罪以为戏耍。"*但所罗门在此将它讲述出来，一切智慧良善之人读它，都视其为一个极其悲惨的故事。淫妇的无耻，凡心中尚存一点美德火花的人，都必以最大的义愤视之；少年人的轻易上钩，则必以最深的怜悯看待。这故事以令人忧思的反思作结，足以使一切读它听它的人惧怕肉体情欲的网罗，谨慎地与它保持最远的距离。这虽被假定为一个比喻，或一个设想的案例，但我担心它过于真实；更糟的是，尽管它对这种邪恶行径的致命后果已发出警诫，今日它仍屡见不鲜，地狱的爪牙仍在玩弄同样的把戏，且收效相仿。
所罗门是一位官长，他以此身份视察百姓的风俗，常常透过窗棂观看，要亲眼看明，并在那些绝想不到他的眼正注视着他们的人身上作观察，好叫他能更明白如何使他所佩的剑成为作恶之人的畏惧。但在此他如同一位传道人、一位先知来写作——先知按职分是守望者，为要警告敌人的临近，尤其在他们埋伏之处，使我们不致对撒但的诡计一无所知，而知道当在哪里加倍防备。这正是所罗门在此所做的。请留意他所给的描述，
I. 论那受试探的人，以及他如何使自己暴露在试探之下，因此若以灭亡告终，只能归咎于自己。 1. 他是一个少年人（箴 7:7）。肉体的情欲被称为少年的私欲（提后 2:22），这不是为减轻其罪、当作少年的把戏而可原谅，反倒更当加重其罪——因其夺去了神当得之初熟与最佳的时光，又在心志柔软之时败坏它，为日后的恶行奠定根基；这也表明少年人尤其当在这一罪上坚固自己的决心。 2. 他是一个无知的少年人——他踏入世界，却没有当有的智慧与敬畏神之心的根基，如同没有压舱物、没有舵手、没有缆索、没有罗盘就贸然出海；他不知"远离恶便是聪明"（伯 28:28）。那些到了成人的身量、理解力却还不如孩童的人，便成了撒但轻易的猎物。 3. 他结交恶友。他是"少年人中"的一个少年人，是"愚蒙人"中一个愚蠢的少年人。他若自知软弱而与比自己年长智慧的人交往，就还有希望。基督十二岁时就与律法师谈道，正是为少年人树立此榜样。但愚蒙人若选择与自己同样愚蒙的人为伴，他们就必仍旧愚蒙，并在其愚蒙中越发刚硬。 4. 他无所事事地游荡，从街上经过，如同一个不知如何安排自己的人。污秽的所多玛的罪之一，就是闲懒过度（结 16:49）。他迈着做作的步伐——经文的字义据说如此暗示。他看来是个讲究排场的纨绔子弟，其最高成就不过穿着得体、步态优雅；正是那猛禽合适扑击的猎物。 5. 他是个夜行者，厌恶并藐视白日当做的正经事——白日的工作到傍晚便唤人回去歇息；他与黑暗无益的作为有份，便在黄昏傍晚开始活动（箴 7:9）。他选择漆黑幽暗之夜为最合其目的——不是月光皎洁的夜晚，恐怕被人发现。 6. 他的方向朝着一所他以为会款待他、可与之取乐的房子；他走近她的巷口、她家的路（箴 7:8），正与所罗门的劝告相违（箴 5:8）：*"可远不可近她的房门。"*也许他并不知道那是通往淫窟的路，但无论如何，那是他不该走的路；当我们无所事事时，魔鬼很快就会给我们找点事做。我们当谨防的，不仅是闲懒的日子，也是闲懒的夜晚，免得它们成为试探的入口。
II. 论那试探人的人——不是普通的妓女，因为她是有夫之妇（箴 7:19），就外表所知，她在邻舍中颇有声望，不被人怀疑有此等恶行，然而在傍晚的黄昏，丈夫不在家时，她却无耻至极。此处描述她， 1. 论她的衣着。她有妓女的打扮（箴 7:10）——浮华招摇，为要显出她的美貌；也许她像耶洗别那样涂脂抹粉，袒胸露颈，衣衫不整，蓬头散发。内心的纯洁必在衣着的端庄上显明出来——这端庄*"女人自称敬虔，当以正派衣裳为妆饰。"* 2. 论她的狡猾与手段。她心存诡诈，精通一切哄骗的伎俩，懂得如何借各样甜言蜜语来达到自己卑鄙的目的。 3. 论她的性情与举止。她喧嚷不停，性情倔强——多嘴多舌、任性妄为、吵闹生事、刚愎自用、全凭舌头、非说不可，不论对错；不能忍受约束与责备，不能容忍丈夫或父母、传道人或朋友的劝戒，更不用说责备了。她是彼列之女，不能忍受任何轭。 4. 论她的所在——不是她自己的家；她恨恶那里的约束与工作；她的脚不住在那里，除非万不得已。她一味地在外游荡，更换地方和伴侣。有时在街市外——在乡下，借口是乘凉；有时在宽阔处——在城里的街道上，借口是看看市情如何。她在这里，在那里，到处都在，就是不在她该在的地方。她在各角落埋伏等候，要捡拾她所能猎取的人。对那些以家为牢笼的人而言，美德是一种苦刑。
III. 论这试探本身以及它的运作。她遇着了这个轻浮少年。也许她认识他；无论如何，她凭他的装束看出他正是她所愿的那类人；于是她拉住他的颈项、与他亲嘴，不顾一切端庄的规矩（箴 7:13），不等他的客套或求爱，便厚着脸皮邀请他不仅到她家里，更是到她床上。
1. 她邀他与她共进晚餐（箴 7:14-15）："我有平安祭在我这里。"借此她使他明白，(1.) 她的富足——她蒙了诸般的福气，以至于有理由献平安祭，作为喜乐感恩的记号；她在世上宽裕，所以他不需怕被偷钱包。(2.) 她的敬虔外表。她今日到过圣殿，在那里与一切在耶和华院宇中敬拜的人同受尊重。她还了所许的愿，自以为已经与全能的神两讫，因此可以放手再犯一桩新罪。当注意：宗教外表的礼仪若不叫人抵挡罪，反倒叫人在罪中更加刚硬，并壮了属肉体之心的胆量去冒险犯罪——指望将来与神算账时，因着他们的平安祭和所许的愿，神欠他们的与他们欠神的罪债相当。但可悲的是，敬虔的外貌竟成了不义的遮护（这其实加倍了它的羞耻，使罪越发显为极恶），人竟以那些本当使他们战兢的事物来搪塞自己的良心。法利赛人作冗长的祷告，为的是更貌似合理地推进他们贪婪恶毒的图谋。平安祭的肉，按律法大部分要归还献祭者，与亲友同食；若为感恩的平安祭，须在当日吃完，一点也不可留到早晨（利 7:15）。这一条关乎慈善与慷慨的律法，竟被滥用为贪食纵欲的借口："来吧，"她说，"与我同归，因为我有丰盛宴席，只缺好同伴帮我享用。"可叹平安祭竟在恶义上成了赎罪祭，那本为荣耀神而设的，竟成为卑鄙情欲的粮食与燃料。但这还不是全部。(4.) 为加强这试探，[一] 她假意对他怀有超过一切人的深情："因此，"——因我席上有美宴——*"我出来迎接你，因世上再没有朋友比你更受欢迎（箴 7:15）。你正是我特意出来寻找的人——恳切寻找；我自己亲自出来，不愿差仆人去。"她既如此看重他的陪伴，又如此费力以求，他当然不能拒绝她了。罪人费尽心机去作恶，如同吼叫的狮子本身一样；他们四处寻找可吞吃的人，却假装是在殷勤服事。[二] 她要人以为连神护理之工也印证了她选他为伴；因为她所寻找的人竟这么快就寻见了！
2. 她邀他与她同寝。他们坐下吃喝，然后起来玩耍——行淫作乐；有一张床已为他们预备好，他在其中必觉处处合意。为悦他的眼，床已铺了绣花毯子和雕刻的细工——精美绝伦，前所未见。为悦他的触，被单不是家织的粗布，而是远道购来的珍贵之物——埃及的细麻布（箴 7:16）。为悦他的鼻，床已用最甜美的香料薰过（箴 7:17）。来吧，"我们可以饱享爱情"（箴 7:18）。她说的是爱情吗？她指的是情欲——禽兽般的情欲；可惜"爱"的美名竟被如此滥用。真爱来自天上，这却来自地狱。那些实际上正在彼此败坏、一同毁灭的人，怎能假装彼此相爱、同得安慰呢？
3. 她预先化解了他可能提出的危险之忧。她岂不是别人的妻子吗？倘若她丈夫在行淫之时当场捉住他们，那又如何？他必叫他们为这风流付出惨重代价，那时他们爱情的欢乐何在？"不必怕，"她说，"丈夫不在家"（箴 7:19）——她不称他为丈夫，因她幼年所配的丈夫早已被她抛弃，也忘了神的盟约；她说的是*"家主"——那家中的主人，我已厌烦了他。波提乏的妻子提到她丈夫时，也不肯称之为丈夫，只说他*（创 39:14）。因此撒拉值得称赞——她敬重地称呼丈夫，称他为主。她以丈夫不在家而自喜——因此若没有伴侣她便郁郁寡欢；因此无论什么伴侣她都可放纵相待，因她已脱离了他的眼目，他必永不知晓。但他不会很快回来吗？不会："他出门行远路，不能骤然返回；他已定了回家的日期，从不提早回家。*他手拿银囊，或者"(1.) *"为做买卖，去置办货物，非等花尽不肯回来。一个诚实勤恳的人竟在为家务、为家人好处而外出之时被人如此欺蒙、被人趁虚而入，实在可叹。"*或，(2.) "为挥霍宴乐。"不论是否属实，她暗示他是个坏丈夫；她如此描绘他，因为她已决意作坏妻子，必须有个借口；这种话常常是毫无根据的，但永远不能成为充分的借口。"他在外追逐享乐、挥霍家财，"她说，"我为何不能在家里照样行呢？"
IV. 论这试探的得逞。她向少年人应许一切愉悦之事，以及享受中的无罪之虞，终于如愿以偿（箴 7:21）。看来这少年人虽然十分愚蒙，却本无恶意，否则只消一句话、一个眼色、一个暗示便够了，无须她如此长篇大论；然而虽然他并无此意，甚至良心之中还有反对的力量，她却用许多巧言诱惑他屈服。他的败坏终于胜过了他的良知，他的决心不够坚固，抵挡不住这般巧妙的攻势，便被她嘴唇的谄媚所逼——他不能向这样一个蛊惑者塞耳，便作了她的俘虏。智慧也有使女为她辩护，有理站在她们一边，更有真实而属神的喜乐可以邀请人来，却被人充耳不闻；任凭她们怎样巧言善辩也不能勉强人进来——罪在人心中竟有如此大的权势，它的诱惑借着虚谎与谄媚便能轻易得逞。
所罗门是何等怜悯地看着这个愚蠢的少年人，当他见他跟随那淫妇而去！(1.) 他已算他无可挽回——唉！他完了。他往宰杀之地（因为污秽之所就是宝贵灵魂的屠宰场）；一枝箭马上要穿他的肝；他既没有穿护心镜，必受致命之伤（箴 7:23）。被这样无可挽回地抛弃的，是他的生命——他宝贵的生命；他完全丧失了一切良善；他的良心已被败坏；一切别的罪恶之门都已敞开，而这终必以他永远的沉沦为结局。(2.) 使他的景况更为可悲的是：他自己并不察觉自己的痛苦与危险；他被蒙着眼走向灭亡，不，他是笑着走向灭亡。牛以为自己被牵到牧场，其实被牵到宰杀之地；愚昧人（就是醉酒的人，因为在一切罪人中，醉酒的人最愚昧）被牵到惩治的刑具，却不觉羞耻，如同去赴戏一般。那急入网罗的雀鸟只看那饵，指望从中得一口美味，却不想这关乎它的性命。这个不思想、不警醒的少年人正是如此，他只梦想着在淫妇怀中所得的欢乐，其实正一头撞向他的毁灭。虽然所罗门在此没有告诉我们他对这个卑鄙的淫妇执行了律法，但我们没有理由认为他没有这样做——他自己既如此深感应付她所造成的祸害，又如此义愤填膺。
英文原文
The Foolish Young Man; Enticements of the Adulteress
⁶ For at the window of my house I looked through my casement,
⁷ And beheld among the simple ones, I discerned among the youths, a young man void of understanding,
⁸ Passing through the street near her corner; and he went the way to her house,
⁹ In the twilight, in the evening, in the black and dark night:
¹⁰ And, behold, there met him a woman with the attire of an harlot, and subtil of heart.
¹¹ (She is loud and stubborn; her feet abide not in her house:
¹² Now is she without, now in the streets, and lieth in wait at every corner.)
¹³ So she caught him, and kissed him, and with an impudent face said unto him,
¹⁴ I have peace offerings with me; this day have I paid my vows.
¹⁵ Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee.
¹⁶ I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt.
¹⁷ I have perfumed my bed with myrrh, aloes, and cinnamon.
¹⁸ Come, let us take our fill of love until the morning: let us solace ourselves with loves.
¹⁹ For the goodman is not at home, he is gone a long journey:
²⁰ He hath taken a bag of money with him, and will come home at the day appointed.
²¹ With her much fair speech she caused him to yield, with the flattering of her lips she forced him.
²² He goeth after her straightway, as an ox goeth to the slaughter, or as a fool to the correction of the stocks;
²³ Till a dart strike through his liver; as a bird hasteth to the snare, and knoweth not that it is for his life.
Solomon here, to enforce the caution he had given against the sin of whoredom, tells a story of a young man that was ruined to all intents and purposes by the enticements of an adulterous woman. Such a story as this would serve the lewd profane poets of our age to make a play of, and the harlot with them would be a heroine; nothing would be so entertaining to the audience, nor give them so much diversion, as her arts of beguiling the young gentleman and drawing in the country squire; her conquests would be celebrated as the triumphs of wit and love, and the comedy would conclude very pleasantly; and every young man that saw it acted would covet to be so picked up. Thus fools make a mock at sin. But Solomon here relates it, and all wise and good men read it, as a very melancholy story. The impudence of the adulterous woman is very justly looked upon, by all that have any sparks of virtue in them, with the highest indignation, and the easiness of the young man with the tenderest compassion; and the story concludes with sad reflections, enough to make all that read and hear it afraid of the snares of fleshly lusts and careful to keep at the utmost distance from them. It is supposed to be a parable, or imagined case, but I doubt it was too true, and, which is worse, that notwithstanding the warning it gives of the fatal consequences of such wicked courses it is still too often true, and the agents for hell are still playing the same game and with similar success.
Solomon was a magistrate, and, as such, inspected the manners of his subjects, looked often through his casement, that he might see with his own eyes, and made remarks upon those who little thought his eye was upon them, that he might know the better how to make the sword he bore a terror to evil-doers. But here he writes as a minister, a prophet, who is by office a watchman, to give warning of the approach of the enemies, and especially where they lie in ambush, that we may not be ignorant of Satan's devices, but may know where to double our guard. This Solomon does here, where we may observe the account he gives,
I. Of the person tempted, and how he laid himself open to the temptation, and therefore must thank himself if it end in his destruction. 1. He was a young man, Prov 7:7. Fleshly lusts are called youthful lusts (2Ti 2:22), not to extenuate them as tricks of youth, and therefore excusable, but rather to aggravate them, as robbing God of the first and best of our time, and, by debauching the mind when it is tender, laying a foundation for a bad life ever after, and to intimate that young people ought in a special manner to fortify their resolutions against this sin. 2. He was a young man void of understanding, that went abroad into the world, not principled as he ought to have been with wisdom and the fear of God, and so ventured to sea without ballast, without pilot, cord, or compass; he knew not how to depart from evil, which is the best understanding, Job 28:28. Those become an easy prey to Satan who, when they have arrived to the stature of men, have scarcely the understanding of children. 3. He kept bad company. He was a young man among the youths, a silly young man among the simple ones. If, being conscious of his own weakness, he had associated with those that were older and wiser than himself, there would have been hopes of him. Christ, at twelve years old, conversed with the doctors, to set young people an example of this. But, if those that are simple choose such for their companions as are like themselves, simple they will still be, and hardened in their simplicity. 4. He was sauntering, and had nothing to do, but passed through the street as one that knew not how to dispose of himself. One of the sins of filthy Sodom was abundance of idleness, Eze 16:49. He went in a starched stately manner, so (it is said) the word signifies. He appeared to be a nice formal fop, the top of whose accomplishments was to dress well and walk with a good air; fit game for that bird of prey to fly at. 5. He was a night-walker, that hated and scorned the business that is to be done by day-light, from which the evening calls men in to their repose; and, having fellowship with the unfruitful works of darkness, he begins to move in the twilight in the evening, Prov 7:9. And he chooses the black and dark night as fittest for his purpose, not the moonlight nights, when he might be discovered. 6. He steered his course towards the house of one that he thought would entertain him, and that he might be merry with; he went near her corner, the way to her house (Prov 7:8), contrary to Solomon's advice (Pr 5:8), Come not night the door of her house. Perhaps he did not know it was the way to an infamous house, but, however, it was a way that he had no business in; and when we have nothing to do the devil will quickly find us something to do. We must take heed, not only of idle days, but of idle evenings, lest they prove inlets to temptation.
II. Of the person tempting, not a common prostitute, for she was a married wife (Prov 7:19), and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness, and yet, in the twilight of the evening, when her husband was abroad, abominably impudent. She is here described, 1. By her dress. She had the attire of a harlot (Prov 7:10), gaudy and flaunting, to set her off as a beauty; perhaps she was painted as Jezebel, and went with her neck and breasts bare, loose, and en deshabille. The purity of the heart will show itself in the modesty of the dress, which becomes women professing godliness. 2. By her craft and management. She is subtle of heart, mistress of all the arts of wheedling, and knowing how by all her caresses to serve her own base purposes. 3. By her temper and carriage. She is loud and stubborn, talkative and self-willed, noisy and troublesome, wilful and headstrong, all tongue, and will have her saying, right or wrong, impatient of check and control, and cannot bear to be counselled, much less reproved, by husband or parents, ministers or friends. She is a daughter of Belial, that will endure no yoke. 4. By her place, not her own house; she hates the confinement and employment of that; her feet abide not there any longer than needs must. She is all for gadding abroad, changing place and company. Now is she without in the country, under pretence of taking the air, now in the streets of the city, under pretence of seeing how the market goes. She is here, and there, and every where but where she should be. She lies in wait at every corner, to pick up such as she can make a prey of. Virtue is a penance to those to whom home is a prison.
III. Of the temptation itself and the management of it. She met the young spark. Perhaps she knew him; however she knew by his fashions that he was such a one as she wished for; so she caught him about the neck and kissed him, contrary to all the rules of modesty (Prov 7:13), and waited not for his compliments or courtship, but with an impudent face invited him not only to her house, but to her bed.
1. She courted him to sup with her (Prov 7:14,15): I have peace-offerings with me. Hereby she gives him to understand, (1.) Her prosperity, that she was compassed about with so many blessings that she had occasion to offer peace-offerings, in token of joy and thankfulness; she was before-hand in the world, so that he needed not fear having his pocket picked. (2.) Her profession of piety. She had been to-day at the temple, and was as well respected there as any that worshipped in the courts of the Lord. She had paid her vows, and, as she thought, made all even with God Almighty, and therefore might venture upon a new score of sins. Note, The external performances of religion, if they do not harden men against sin, harden them in it, and embolden carnal hearts to venture upon it, in hopes that when they come to count and discount with God he will be found as much in debt to them for their peace-offerings and their vows as they to him for their sins. But it is sad that a show of piety should become the shelter of iniquity (which really doubles the shame of it, and makes it more exceedingly sinful) and that men should baffle their consciences with those very things that should startle them. The Pharisees made long prayers, that they might the more plausibly carry on their covetous and mischievous provisions. The greatest part of the flesh of the peace-offerings was by the law returned back to the offerers, to feast upon with their friends, which (if they were peace-offerings of thanksgiving) was to be all eaten the same day and none of it left until the morning, Le 7:15. This law of charity and generosity is abused to be a colour for gluttony and excess: "Come," says she, "come home with me, for I have good cheer enough, and only want good company to help me off with it." It was a pity that the peace-offerings should thus become, in a bad sense, sin-offerings, and that what was designed for the honour of God should become the food and fuel of a base lust. But this is not all. (4.) To strengthen the temptation, [1.] She pretends to have a very great affection for him above any man: "Therefore, because I have a good supper upon the table, I came forth to meet thee, for no friend in the world shall be so welcome to it as thou shalt, Prov 7:15. Thou art he whom I came on purpose to seek, to seek diligently, came myself, and would not send a servant." Surely he cannot deny her his company when she put such a value upon it, and would take all this pains to obtain the favour of it. Sinners take pains to do mischief, and are as the roaring lion himself; they go about seeking to devour, and yet pretend they are seeking to oblige. [2.] She would have it thought that Providence itself countenanced her choice of him for her companion; for how quickly had she found him whom she sought!
2. She courted him to lie with her. They will sit down to eat and drink, and then rise up to play, to play the wanton, and there is a bed ready for them, where he shall find that which will be in all respects agreeable to him. To please his eye, it is decked with coverings of tapestry and carved works, exquisitely fine; he never saw the like. To please his touch, the sheets are not of home-spun cloth; they are far-fetched and dear bought; they are of fine linen of Egypt, Prov 7:16. To gratify his smell, it is perfumed with the sweetest scents, Prov 7:17. Come, therefore, and let us take our fill of love, Prov 7:18. Of love, does she say? Of lust she means, brutish lust; but it is a pity that the name of love should be thus abused. True love is from heaven; this is from hell. How can those pretend to solace themselves and love one another who are really ruining themselves and one another?
3. She anticipated the objection which he might make of the danger of it. Is she not another man's wife, and what if her husband should catch them in adultery, in the very act? he will make them pay dearly for their sport, and where will the solace of their love be then? "Never fear," says she, "the good man is not at home" (Prov 7:19); she does not call him her husband, for she forsakes the guide of her youth and forgets the covenant of her God; but "the good man of the house, whom I am weary of." Thus Potiphar's wife, when she spoke of her husband, would not call him so, but he, Ge 39:14. It is therefore with good reason taken notice of, to Sarah's praise, that she spoke respectfully of her husband, calling him lord. She pleases herself with this that he is not at home, and therefore she is melancholy if she have not some company, and therefore whatever company she has she may be free with them, for she is from under his eye, and he shall never know. But will he not return quickly? No: "he has gone a long journey, and cannot return on a sudden; he appointed the day of his return, and he never comes home sooner than he says he will. He has taken a bag of money with him, either," (1.) "To trade with, to buy goods with and he will not return till he has laid it all out. It is a pity that an honest industrious man should be thus abused, and advantage taken of his absence, when it is upon business, for the good of his family." Or, (2.) "To spend and revel with." Whether justly or not, she insinuates that he was a bad husband; so she would represent him, because she was resolved to be a bad wife, and must have that for an excuse; it is often groundlessly suggested, but is never a sufficient excuse. "He follows his pleasures, and wastes his estate abroad" (says she), "and why should not I do the same at home?"
IV. Of the success of the temptation. Promising the young man every thing that was pleasant, and impunity in the enjoyment, she gained her point, Prov 7:21. It should seem, the youth, though very simple, had no ill design, else a word, a beck, a wink, would have served, and there would have been no need of all this harangue; but though he did not intend any such thing, nay, had something in his conscience that opposed it, yet with her much fair speech she caused him to yield. His corruptions at length triumphed over his convictions, and his resolutions were not strong enough to hold out against such artful attacks as these, but with the flattery of her lips she forced him; he could not stop his ear against such a charmer, but surrendered himself her captive. Wisdom's maidens, who plead her cause, and have reason on their side, and true and divine pleasures to invite men to, have a deaf ear turned to them, and with all their rhetoric cannot compel men to come in, but such is the dominion of sin in the hearts of men that its allurements soon prevail by falsehood and flattery. With what pity does Solomon here look upon this foolish young man, when he sees him follow the adulterous woman! (1.) He gives him up for gone; alas! he is undone. he goes to the slaughter (for houses of uncleanness are slaughter-houses to precious souls); a dart will presently strike through his liver; going without his breast-plate, he will receive his death's wound, Prov 7:23. It is his life, his precious life, that is thus irrecoverably thrown away, he is perfectly lost to all good; his conscience is debauched; a door is opened to all other vices, and this will certainly end in his endless damnation. (2.) That which makes his case the more piteous is that he is not himself aware of his misery and danger; he goes blindfold, nay, he goes laughing to his ruin. The ox thinks he is led to the pasture when he is led to the slaughter; the fool (that is, the drunkard, for, of all sinners, drunkards are the greatest fools) is led to the correction of the stocks, and is not sensible of the shame of it, but goes to it as if he were going to a play. The bird that hastes to the snare looks only at the bait, and promises herself a good bit from that, and considers not that it is for her life. Thus this unthinking unwary young man dreams of nothing but the pleasures he shall have in the embraces of the harlot, while really he is running headlong upon his ruin. Though Solomon does not here tell us that he put the law in execution against this base harlot, yet we have no reason to think but that he did, he was himself so affected with the mischief she did and had such an indignation at it.
24-27
The Seduction of a Youth
少年人的诱惑
²⁴ 众子啊，现在当听从我，留心听我口中的言语。
²⁵ 你的心不可偏向淫妇的道，不要入她的路。
²⁶ 因为被她伤害仆倒的不少；被她杀戮的而且甚多。
²⁷ 她的家是在阴间之路，下到死亡之宫。
此处我们看到前述故事的引申应用："所以你们当听从我，"不要听从这类诱惑人的人（箴 7:24）；当倾听父亲的耳提，不要听仇敌的话。1. "人给你们好忠告时就当领受。你的心不可偏向淫妇的道（箴 7:25）；总不可离弃美德之路——虽然又窄又难、孤独又上坡——而去走淫妇的路，虽然青绿、宽广、人多热闹。不但要保守你的脚不踏上那些路，更不可让你的心倾向那些路；总不可存这种心向，也不可对这类恶行存别的念头，唯当厌恶。要让理性、良心、与对神的敬畏在心中掌权，约束肉欲之情的倾向。你若入她的路，就是引向这罪的任何一条路，你就是走迷了，你已离开正路、稳妥之路；所以当谨慎，不要入她的路，免得你无尽地流荡。"2. "人给你们警诫时就当领受。"(1.) "回头看，看这罪已造成何等祸患。淫妇所毁的不止一两个，她已伤害仆倒了许多人。"成千上万人因这罪而在今世与永世里都败亡了；其中不但有软弱无知的少年人——如他刚才所说之人——更有被她杀戮的而且甚多（箴 7:26）。此处他或许特别想到参孙，他因这罪而被杀；或许也想到大卫，他因这罪使刀剑临到他的家，虽然主如此施恩挪去，叫他本人不死。这些人不但体力强盛，更有卓越的智慧与勇气，然而肉体的私欲却胜过了他们。松树啊，香柏树既被震动，你当号啕。自己以为站得稳的，须要谨慎，免得跌倒。(2.) "用信心的眼目向前看，看其结局如何"（箴 7:27）。她的房屋虽然装饰陈设华丽，被称为欢乐之家，却是通往阴间之路；她的内室乃是下到死亡之宫与永世黑暗的楼梯。淫乱的杯不久必换成战抖的杯；情欲的火焰若不借悔改与治死肉身而扑灭，必烧到极深之处。所以当存畏惧的心而停止犯罪。
英文原文
The Seduction of a Youth
²⁴ Hearken unto me now therefore, O ye children, and attend to the words of my mouth.
²⁵ Let not thine heart decline to her ways, go not astray in her paths.
²⁶ For she hath cast down many wounded: yea, many strong men have been slain by her.
²⁷ Her house is the way to hell, going down to the chambers of death.
We have here the application of the foregoing story: "Hearken to me therefore, and not to such seducers (Prov 7:24); give ear to a father, and not to an enemy." 1. "Take good counsel when it is given you. Let not thy heart decline to her ways (Prov 7:25); never leave the paths of virtue, though strait and narrow, solitary and up-hill, for the way of the adulteress, though green, and broad, and crowded with company. Do not only keep thy feet from those ways, but let not so much as thy heart incline to them; never harbour a disposition this way, nor think otherwise than with abhorrence of such wicked practices as these. Let reason, and conscience, and the fear of God ruling in the heart, check the inclinations of the sensual appetite. If thou goest in her paths, in any of the paths that lead to this sin, thou goest astray, thou art out of the right way, the safe way; therefore take heed, go not astray, lest thou wander endlessly." 2. "Take fair warning when it is given you." (1.) "Look back, and see what mischief this sin has done. The adulteress has been the ruin not of here and there one, but she has cast down many wounded." Thousands have been undone, now and for ever, by this sin; and those not only the weak and simple youths, such as he was of whom he had now spoken, but many strong men have been slain by her, Prov 7:26. Herein, perhaps, he has an eye especially to Samson, who was slain by this sin, and perhaps to David too, who by this sin entailed a sword upon his house, though so far the Lord took it away that he himself should not die. These were men not only of great bodily strength, but of eminent wisdom and courage, and yet their fleshly lusts prevailed over them. Howl, fir-trees, if the cedars be shaken. Let him that thinks he stands take heed lest he fall. (2.) "Look forward with an eye of faith, and see what will be in the end of it," Prov 7:27. Her house, though richly decked and furnished, and called a house of pleasure, is the way to hell; and her chambers are the stair-case that goes down to the chambers of death and everlasting darkness. The cup of fornication must shortly be exchanged for the cup of trembling; and the flames of lust, if not quenched by repentance and mortification, will burn to the lowest hell. Therefore stand in awe and sin not.
本章的范围与前面几章相同，是警戒年轻人远避肉体的私欲。所罗门记得这罪曾给他的父亲带来何等恶果；也许他在自己身上也有所发现，并察觉他的儿子倾向于此，或至少观察到他臣民中许多有前途的青年人曾被这些私欲所败坏。因此，他认为自己再怎样劝人远避这些事也不为过，为要使“各人晓得怎样用圣洁、尊贵守着自己的器皿，而不陷于污秽的私欲”。本章中有：I. 一项普遍的劝勉，要我们使心思以神的话语为原则，并受其治理，作为抵挡此罪的至高解毒剂，Pr 7:1-5。II. 对轻忽无备的年轻人极易被诱入这网罗之重大危险的具体描绘，Pr 7:6-23。III. 由此推出的严肃警戒，置于章末，叫人谨慎防备一切趋近此罪的途径，Pr 7:24-27。我们都当祷告：“主啊，不叫我们遇见这试探。”