서론
無標題
英文原文
Hitherto we have been in the porch or preface to the proverbs, here they begin. They are short but weighty sentences; most of them are distichs, two sentences in one verse, illustrating each other; but it is seldom that there is any coherence between the verses, much less any thread of discourse, and therefore in these chapters we need not attempt to reduce the contents to their proper heads, the several sentences will appear best in their own places. The scope of them all is to set before us good and evil, the blessing and the curse. Many of the proverbs in this chapter relate to the good government of the tongue, without which men's religion is vain.
1-7
Weighty Sayings
沉甸甸的箴言
¹ 所羅門的箴言。智慧之子使父親歡樂；愚昧之子叫母親擔憂。
所羅門向我們說話如同對兒女，在此觀察到父母的安慰——無論是天然的、政治的、還是教會的——如何取決於他們所管轄之人的好行為，作為理由：1. 父母當謹慎給兒女良好的教育，又在信仰的道上栽培他們；若達到所期望的效果，他們自己也必從中得安慰；若不然，他們也因知道自己已盡本分、已盡力，而在憂愁中得著支持。2. 兒女當明智地端正行事為人，又照著所受的良好教育而活，好使他們父母的心歡喜，而不是使他們憂愁。請留意，(1.) 敬虔謹慎的年輕人因此得以在某種程度上報答父母在他們身上所費的一切心血和辛勞，又在老年最需要安慰的禍患日子裡為父母帶來喜樂；而父母理當因兒女的智慧和善行而喜樂，是的，即使它達到使他們黯然失色的卓越程度。(2.) 行事為人不正的人因此加重了自己的罪，因為他們使那些本當成為他們喜樂的人憂傷，尤其是成為生他們的母親的重擔——她們曾在生產中憂愁地懷他們，如今卻以更大的憂愁看見他們邪惡敗壞。
² 不義之財毫無益處；惟有公義能救人脫離死亡。
³ 耶和華不使義人受飢餓；惡人所欲的，他必推開。
這兩節意義相同，後者可作為前者的理由。1. 人以不義手段所得的財富對他毫無益處，因為神必擊打它：不義之財毫無益處，Pr 10:2。惡人的財寶，尤其是他們以任何邪惡的手段——欺壓或欺詐——所奪取的財寶，無論多麼多、如同財寶一般，又無論藏得多麼安全——即使是隱藏的財寶——卻毫無益處；當盈虧結算時，因財寶而得的利潤決不能抵消因罪惡而受的虧損，Mt 16:26。它們對靈魂無益；不能買到任何真正的安慰或幸福。它們在死亡時、或在大日的審判中對人毫無幫助；原因是神推開惡人所欲的（Pr 10:3）；他從他們手中拿走他們以不義手段所得的；他拒絕考慮它，不看富人過於窮人。我們常見到因人的不義所聚斂的，被神的公義所驅散。不義之財怎能有益呢？因為它雖被算為產業，神卻將之推開、使之如影兒消失。2. 以正當手段所得的必成為美好的账目，因為神必賜福它。公義能救人脫離死亡——就是以正當方式獲得、保留、又使用的財富（公義既指誠實也指慈善）；它答覆了財富的目的——保全我們的性命、又作我們的保障。它必救人脫離人因自己的罪惡而帶來的審判。它的益處大到能救人脫離死亡——雖不是脫離死亡的打擊，卻是脫離死亡的毒鉤，因而也脫離死亡的恐懼。因為耶和華不使義人受飢餓（Pr 10:3），所以他們的公義能救人脫離死亡——純粹因神對他們的恩寵，那就是他們的生命和生計，又必在飢荒中保全他們存活。義人的靈魂必因神的話和對他應許的信心而存活，那時少壯獅子還缺食忍餓。
⁴ 手懶的，要受貧窮；手勤的，卻要富足。
此處我們被告知：1. 誰雖然富足卻正走向貧窮——那些手懶的——在業務上粗心大意、毫不上心、從不奮力動手或堅持的人；那些用詭詐之手行事的人（另有人如此譯）；那些想以欺詐和詭計致富的人，至終必使自己貧窮——不但因神的咒詛臨到他們所有的，更因在人中間失去信譽；沒有人願意與那些手法狡猾、只有在監督之下才誠實的人交易。2. 誰雖然貧窮卻正走向富足——那些勤奮又誠實的人，那些對自己的事務用心、又凡手所當作的盡力去作、以公平可敬的方式行事的人——他們很有可能增加自己的所有。敏銳之手（有人如此譯）——就是那些精明而非詭詐的人；活躍之手（另有人如此譯）；勤快的手能賺錢。這在我們靈魂的事務上也是真實的，如同在我們屬世的事務上：怠惰和虛偽導致屬靈的貧窮，但那些心裡火熱、常常服事主的，很有可能在信心上富足、又在善事上富足。
⁵ 夏天聚斂的，是智慧之子；收割時沉睡的，是貽羞之子。
此處有，1. 對善用機會之人的公正稱讚——那些勤勞積聚和增加自己所有的（為身體也為靈魂）、在還可以預備時為將來預備的人——夏天聚斂的，夏天是聚斂的季節。如此行的是智慧之子，這是他的榮耀；他為父母明智地行事（若有需要，他理當贍養他們），又為自己、為家庭、為自己所受的教育增光。2. 對虛擲這些機會之人的公正責備和指責：沉睡的——愛安逸、消磨時間、疏忽工作的人，尤其是收割時沉睡的——當他理當為冬天儲備時、卻放過了裝備自己將來所需之物的季節——這樣的人是貽羞之子；因為他是愚昧之子；當冬天來到時，他為自己預備了羞愧，又連累他一切的朋友蒙羞。在少年時日獲得知識和智慧的人是夏天聚斛的，他必因自己的勤勞得著安慰和信譽；但虛擲少年時光的人，到了年老時必擔當自己怠惰的羞辱。
⁶ 福祉臨到義人的頭；強暴蒙蔽惡人的口。
此處有，1. 義人的頭戴著福祉的冠冕——神和人的福祉。各樣的福氣、豐盛的福氣，必從上頭降下，又明顯地住在善人的頭上——實在的福氣；他們不但被人說好話，更被人以善相待。福氣必在他們頭上如同冠冕裝飾和尊榮他們，又如同頭盔保護和護衛他們。2. 惡人的口被強暴所蒙蔽。他們的口必因自己所行的強暴而滿了羞愧而被塞住；他們必無言可說為自己辯護（Job 5:16）；他們的氣息必因加在他們身上的強暴而被止住——當他們的強暴歸到他們頭上、歸到他們的牙齒上。
⁷ 義人的記念被稱為福；惡人的名字必朽爛。
義人和惡人，日子滿足時都必死去。他們的身體在墳墓中沒有可見的分別；他們的靈魂在靈界中有極大的分別，所以他們身後的記念也是如此，或有、或當有極大的分別。
I. 善人離世後被人所說的好話，是應當的；這是臨到義人頭上的福分之一，即使他的頭已經躺下。蒙福的人身後留下蒙福的記念。1. 聖徒的尊嚴之一——尤其是那些在美德上出眾、又極有用處的人——就是在死後仍被尊重地記念，這是他們的榮耀的一部分。他們的好名聲——他們在善人中間、因善事而有的名聲——那時尤其如同珍貴的膏油，Ec 7:1。尊重神的，他必如此尊重他，Ps 112:3,6,9。長老因信得了美好的證據（Heb 11:2），雖然死了，卻仍被傳說。2. 這是存活之人的本分之一：願義人的記念為福——猶太人如此讀，又當作誡命來遵守：提到一個已故的卓越義人時，必加上願他的記念為福。我們當樂意光榮地提及已故的善人，又為他們、為他們身上所顯的神的恩賜和恩典而稱謝神，尤其要在善事上效法他們。
II. 惡人必被遺忘，或被人以輕蔑提及。當他們的身體在墳墓中朽爛時，他們的名字也*必朽爛。*他們或完全不被保存、被埋沒在遺忘之中（沒有好話可說他們，所以對他們最大的善意就是不說他們），或被人所憎惡、以厭惡提及；而那條體面的規矩——不說死人的壞話——也不能保護他們。惡行昭彰、不能不提的，當以憎惡提及。
英文原文
Weighty Sayings
¹ The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.
Solomon, speaking to us as unto children, observes here how much the comfort of parents, natural, political, and ecclesiastical, depends upon the good behaviour of those under their charge, as a reason, 1. Why parents should be careful to give their children a good education, and to train them up in the ways of religion, which, if it obtain the desired effect, they themselves will have the comfort of it, or, if not, they will have for their support under their heaviness that they have done their duty, have done their endeavour. 2. Why children should conduct themselves wisely and well, and live up to their good education, that they may gladden the hearts of their parents, and not sadden them. Observe, (1.) It adds to the comfort of young people that are pious and discreet that thereby they do something towards recompensing their parents for all the care and pains they have taken with them, and occasion pleasure to them in the evil days of old age, when they most need it; and it is the duty of parents to rejoice in their children's wisdom and well-doing, yea, though it arrive at such an eminency as to eclipse them. (2.) It adds to the guilt of those that conduct themselves ill that thereby they grieve those whom they ought to be a joy to, and are a heaviness particularly to their poor mothers who bore them with sorrow, but with greater sorrow see them wicked and vile.
² Treasures of wickedness profit nothing: but righteousness delivereth from death.
³ The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked.
These two verses speak to the same purport, and the latter may be the reason of the former. 1. That wealth which men get unjustly will do them no good, because God will blast it: Treasures of wickedness profit nothing, Pr 10:2. The treasures of wicked people, much more the treasure which they have made themselves masters of by any wicked people, by oppression of fraud, though it be ever so much, as a treasure, and laid up ever so safely, though it be hidden treasure, yet it profits nothing; when profit and loss come to be balanced the profit gained by the treasures will by no means countervail the loss sustained by the wickedness, Mt 16:26. They do not profit the soul; they will not purchase any true comfort or happiness. They will stand a man in no stead at death, or in the judgment of the great day; and the reason is because God casts away the substance of the wicked (Pr 10:3); he takes that from them which they have unjustly gotten; he rejects the consideration of it, not regarding the rich more than the poor. We often see that scattered by the justice of God which has been gathered together by the injustice of men. How can the treasures of wickedness profit, when, though it be counted substance, God casts it away and it vanishes as a shadow? 2. That which is honestly got will turn to a good account, for God will bless it. Righteousness delivers from death, that is, wealth gained, and kept, and used, in a right manner (righteousness signifies both honesty and charity); it answers the end of wealth, which is to keep us alive and be a defence to us. It will deliver from those judgments which men bring upon themselves by their wickedness. It will profit to such a degree as to deliver, though not from the stroke of death, yet from the sting of it, and consequently from the terror of it. For the Lord will not suffer the soul of the righteous to famish (Pr 10:3), and so their righteousness delivers from death, purely by the favour of God to them, which is their life and livelihood, and which will keep them alive in famine. The soul of the righteous shall be kept alive by the word of God, and faith in his promise, when young lions shall lack and suffer hunger.
⁴ He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.
We are here told, 1. Who those are who, though rich, are in a fair way to become poor—those who deal with a slack hand, who are careless and remiss in their business, and never mind which end goes foremost, nor ever set their hands vigorously to their work or stick to it; those who deal with a deceitful hand (so it may be read); those who think to enrich themselves by fraud and tricking will, in the end, impoverish themselves, not only by bringing the curse of God on what they have, but by forfeiting their reputation with men; none will care to deal with those who deal with sleight of hand and are honest only with good looking to. 2. Who those are who, though poor, are in a fair way to become rich—those who are diligent and honest, who are careful about their affairs, and, what their hands find to do, do it with all their might, in a fair and honourable way, those are likely to increase what they have. The hand of the acute (so some), of those who are sharp, but not sharpers; the hand of the active (so others); the stirring hand gets a penny. This is true in the affairs of our souls as well as in our worldly affairs; slothfulness and hypocrisy lead to spiritual poverty, but those who are fervent in spirit, serving the Lord, are likely to be rich in faith and rich in good works.
⁵ He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.
Here is, 1. The just praise of those who improve their opportunities, who take pains to gather and increase what they have, both for soul and body, who provide for hereafter while provision is to be made, who gather in summer, which is gathering time. He who does so is a wise son, and it is his honour; he acts wisely for his parents, whom, if there be occasion, he ought to maintain, and he gives reputation to himself, his family, and his education. 2. The just reproach and blame of those who trifle away these opportunities: He who sleeps, loves his ease, idles away his time, and neglects his work, especially who sleeps in harvest, when he should be laying in for winter, who lets slip the season of furnishing himself with that which he will have occasion for, is a son that causes shame; for he is a foolish son; he prepares shame for himself when winter comes, and reflects shame upon all his friends. He who gets knowledge and wisdom in the days of his youth gathers in summer, and he will have the comfort and credit of his industry; but he who idles away the days of his youth will bear the shame of his indolence when he is old.
⁶ Blessings are upon the head of the just: but violence covereth the mouth of the wicked.
Here is, 1. The head of the just crowned with blessings, with the blessings both of God and man. Variety of blessings, abundance of blessings, shall descend from above, and visibly abide on the head of good men, real blessings; they shall not only be spoken well of, but done well to. Blessings shall be on their head as a coronet to adorn and dignify them and as a helmet to protect and secure them. 2. The mouth of the wicked covered with violence. Their mouths shall be stopped with shame for the violence which they have done; they shall not have a word to say in excuse for themselves (Job 5:16); their breath shall be stopped with the violence that shall be done to them, when their violent dealings shall return on their heads, shall be returned to their teeth.
⁷ The memory of the just is blessed: but the name of the wicked shall rot.
Both the just and the wicked, when their days are fulfilled, must die. Between their bodies in the grave thee is no visible difference; between the souls of the one and the other, in the world of spirits, thee is a vast difference, and so there is, or ought to be, between their memories, which survive them.
I. Good men are and ought to be well spoken of when they are gone; it is one of the blessings that comes upon the head of the just, even when their head is laid. Blessed men leave behind them blessed memories. 1. It is part of the dignity of the saints, especially those who excel in virtue and are eminently useful, that they are remembered with respect when they are dead. Their good name, their name with good men, for good things, is then in a special manner as precious ointment, Ec 7:1. Those that honour God he will thus honour, Ps 112:3,6,9. The elders by faith obtained a good report (Heb 11:2), and, being dead, are yet spoken of. 2. It is part of the duty of the survivors: Let the memory of the just be blessed, so the Jews read it, and observe it as a precept, not naming an eminently just man that is dead without adding, Let his memory be blessed. We must delight in making an honourable mention of good men that are gone, bless God for them, and for his gifts and graces that appeared in them, and especially be followers of them in that which is good.
II. Bad men are and shall be forgotten, or spoken of with contempt. When their bodies are putrefying in the grave their names also shall rot. Either they shall not be preserved at all, but buried in oblivion (no good can be said of them, and therefore the greatest kindness that can be done them will be to say nothing of them), or they shall be loathsome, and mentioned with detestation, and that rule of honour, De mortuis nil nisi bonum—Say nothing to the disadvantage of the dead, will not protect them. Where the wickedness has been notorious, and cannot but be mentioned, it ought to be mentioned with abhorrence.
8-17
Marks of Wisdom and of Folly
智慧與愚妄的記號
⁸ 心中智慧的，必受命令；口裡愚妄的，必致傾倒。
此處有：1. 順命者的尊榮和幸福。他們必受命令；他們以為在治理之下是特權、又是實在的安逸——這使他們免了自行籌劃和選擇的勞累；又以被告知自己的本分、又蒙警戒為恩惠。這就是他們的智慧；那些心中智慧的就是可教的——而那些如此彎腰、如此屈身的人、必站立得穩、又被建立、又因深思熟慮而亨通。2. 不順命者的羞辱和毀滅——那些不肯受管治、又不肯忍受任何軛、不肯受教、又不肯受任何忠告的。他們是愚妄人、因為他們與自己、與自己的利益為敵；他們通常是多嘴的愚妄人——嘴唇的愚妄人——滿了話語、卻滿了無稽之談、自誇、又惡言攻擊那些勸戒他們的人（3Jo 1:10）、又假裝給別人忠告和律法。在一切愚妄人中、沒有比多嘴的愚妄人更麻煩的、也沒有更暴露自己的；但他們必傾倒——陷入罪中、陷入地獄——因為他們不肯受命令。那些滿了舌頭的人很少好好看顧自己的腳步、所以絆跌傾倒。
⁹ 行正直路的，步步安穩；走彎曲道的，必致敗露。
我們在此被告知、又可以信賴的是：1. 人的正直必成為他的保障：行正直路的——向著神和人、對兩者都忠實、所謀所為合宜、所言即所意的——步步安穩；他在神的保護之下是安全的、在聖潔的安穩中是安逸的。他以謙卑的膽量在自己的路上前行、因有好的武裝抵擋撒但的試探、世上的患難和人的辱罵。他知道他站在什麼根基上、跟隨什麼引導者、被什麼護衛環繞、又走向什麼榮耀、所以帶著確信和大平安前行，Isa 32:17，33:15,16。有人將此理解為正直人品格的一部分——他步步安穩、與冒險行事相對。凡他在自己良心中不十分滿意其合法性的、他就不敢去做、倒要在凡事上看清自己的路。2. 人的不誠實必成為他的羞辱：走彎曲道的——偏入曲折之路、對神和人虛偽、看一個方向卻划另一個方向——雖然或許暫時可以偽裝、又蒙混過關、終必敗露為他真實的樣子。十之八九他遲早會暴露自己；至少、神在大日必揭露他。走彎曲道的必成為鑑戒——為警告別人；有人如此理解。
¹⁰ 以眼傳神的，使人憂患；口裡愚妄的，必致傾倒。
此處說有禍患隨伴：1. 精明、有心計、偽裝的罪人：以眼傳神的——如同對你不加理會、其實同時在窺伺機會要害你、又向他的同夥打暗號何時來協助他執行他的邪惡計畫——這一切都是靠詭詐和計謀進行的——使人憂患——既使別人、也使自己。機巧不能成為不義的藉口；罪人若不悔改、就必行更壞的——不是懊悔、就是因之毀滅。2. 公開、愚蠢、暴露自己的罪人：多嘴的愚妄人——他的罪在審判以先已經判了——必傾倒、如同先前所說的，Pr 10:8。但他的情況在兩者中較不危險、雖然他毀了自己、卻不像以眼傳神的人那樣使別人如此憂患。咬人的狗不一定是叫的狗。
¹¹ 義人的口是生命的泉源；強暴蒙蔽惡人的口。
請看此處：1. 善人何等勤奮地藉著分享他的善良來行善：他的口——他心意的出口——是生命的泉源；它是一個不竭的泉源、從中流出造就人的好話——如同滋潤大地使之結果子的溪水——又流出安慰人的話——如同解渴疲乏旅客的溪水。它如同生命的泉源——純淨而清潔、不但沒有毒、也沒有被任何敗壞的言語攪渾。2. 惡人何等勤奮地藉著隱藏他的邪惡來行害：惡人的口蒙蔽強暴——用友善的表白掩飾所圖謀的禍患、使它可以更安全有效地進行——如同約押親嘴又殺人、猶大親嘴又出賣；這是他的罪、刑罰與之相符（Pr 10:6）：強暴蒙蔽惡人的口；他以強暴所得的、必以強暴被奪去，Job 5:4,5。
¹² 恨能挑啟爭端；愛能遮掩一切過錯。
此處有：1. 大的惹禍者——就是惡意。即使在沒有明顯的爭吵理由之處、恨仍尋找機會、如此挑啟爭端、又作魔鬼的工作。那些以挑撥鄰舍彼此為敵為樂的人是最惡毒最壞脾氣的人——藉著傳舌、惡意的猜疑和歪曲、把埋藏了的爭論火花吹成火焰、又以不可理解的快樂在其中暖手。2. 大的和平者——就是愛；它遮掩一切過錯——就是那些引起不和的親屬間的過犯。愛不但不宣揚和誇大過犯、反而在所能隱藏和減輕的範圍內加以隱藏和減輕。愛會原諒我們因疏忽和不慎所給予的過犯；當我們能說其中沒有惡意、不過是疏忽、而我們仍然愛我們的朋友——這就遮掩了它。它也會忽略別人所加於我們的過犯、如此遮掩它、又往好處看：如此爭端就被防止、或若已開始、和平也很快恢復。使徒引用了這話，1Pe 4:8。愛能遮掩許多的罪。
¹³ 明哲人嘴裡有智慧；無知人背上受刑杖。
請留意：1. 智慧和恩典是善人的尊榮：那有聰明的——就是那些遵行誡命之人所具有的好聰明——嘴裡有智慧——就是說、智慧在其中被發現、因而表明他裡面有好的智慧寶藏、又從其中流出使別人得益。一個人有智慧是他的尊榮、但能使別人有智慧更是如此。2. 愚妄和罪惡是惡人的羞辱：無知人的背上受刑杖——那缺少心的人；他使自己暴露於自己良心的鞭責、舌頭的鞭撻、官長的斥責、以及神公義的審判之下。那些愚昧又任性地在惡道上直行的人、是在為自己預備刑杖——其痕跡將成為他們永遠的羞辱。
¹⁴ 智慧人積存知識；愚妄人的口速致敗壞。
請留意：1. 智慧人的智慧在於他們積存有用的知識庫——這將成為他們的保障：智慧因此在他們的嘴裡（Pr 10:13）、因為它積存在他們心中——他們如同好管家、從其中拿出新的和舊的來。凡任何時候可能對我們有用的知識、我們都當積存、因為我們不知何時或會有需要。我們一生都當繼續積存；又當確保安全地積存、免得在需要時找不到。2. 愚妄人的愚妄在於他們在心中積存禍患——那在他們一切所說的話中隨時可見、又使別人和自己都受害和毀壞。他們愛吞滅人的話（Ps 52:4）、而這些總是冒在最前。他們的口速致敗壞——總是備有尖銳的苦言之箭隨處投擲。
¹⁵ 富戶的財物是他的堅城；窮人的貧乏是他的敗壞。
這可以有兩種理解：——1. 作為我們當在本業上勤奮的理由——好使我們可以避免貧窮所帶來的那種消沉和氣餒、又可以享受那些在世上稍有的人所擁有的利益和安慰。費心勞力實在是使我們自己和家人安逸之道。或更確切地說：2. 作為富人和窮人對自己外在景況普遍誤解的描繪。(1.) 富人因自己富足就以為快樂；但這是他們的誤解：富戶的財物在他自己看來是他的堅城、而其實它太軟弱、又完全不足以保護他們脫離那最壞的災禍。事實必證明他們不像自己所想像的那樣安全；不、他們的財富或許反而使他們暴露。(2.) 窮人因自己貧窮就以為完了；但這是他們的誤解：窮人的貧乏是他的敗壞；它使他們的靈下沉、又毀壞他們一切的安慰；其實一個人即使生活資財不多、若知足、又保持好的良心、又因信而活、也可以活得十分舒適。
¹⁶ 義人的勤勞致生；惡人的進項致死。
所羅門在此印證他父親所說的話（Ps 37:16）：義人所有的雖少、強如許多惡人的富餘。1. 或許義人所有的、不過是他辛勤勞力所得的；他只吃自己勞碌得來的、但那勞碌致生；他所圖的不過是得著誠實的生計、不貪求富足偉大、卻願意過活又養活家人。那勞碌也不只向著他自己的生活、而是他願使自己有能力向別人行善；他勞碌為要有財施捨（Eph 4:28）；他的一切業務都轉為某種好的賬。或可以理解為他在信仰上的勞碌；他在那傾向於永生的事上最費心；他順著聖靈撒種、為要收永生。2. 或許惡人的財富是他不曾勞力就得的果子、是輕易得來的、但它致死。他以之作為他情慾——他的驕傲和奢侈——的食物和燃料；他因之受害而不受益；他因之受害、又被它在惡道上剛硬。這世上之物是善是惡、是生是死、全在乎如何使用、又在誰的手中。
¹⁷ 謹守訓誨的，乃在生命的道上；違棄責備的，便走迷了路。
請看此處：1. 在正路上的——不但領受訓誨、更持守它——不因疏忽而任其流失（如同多數人所行的）、也不任它被那些要奪取的人奪去——謹守訓誨、又守其純全完整、又為自己所用而守——好使自己受其管治、又為別人的益處而守——好使自己可以教導他們；如此行的人乃在生命的道上——就是其中有真安慰、其盡頭有永生的路。2. 在錯路上的——不但不領受訓誨、更在它被獻上時故意又頑固地拒絕。他們不肯受教於自己的本分、因為那向他們揭露他們的過失；那帶著責備的訓誨他們格外厭惡——而他們實在走迷了；這是他們在判斷上走迷的記號、又是他們在善惡之上有錯謬觀念的記號；這也是他們在行事為人上走迷的原因。那迷了路又不肯被人指出、又被指明正路的旅客、必繼續走迷、無盡地走迷；他實在錯失了生命的道。
英文原文
Marks of Wisdom and of Folly
⁸ The wise in heart will receive commandments: but a prating fool shall fall.
Here is, 1. The honour and happiness of the obedient. They will receive commandments; they will take it as a privilege, and really an ease to them, to be under government, which saves them the labour of deliberating and choosing for themselves; and they will take it as a favour to be told their duty and admonished concerning it. And this is their wisdom; those are wise in heart who are tractable, and those who thus bend, thus stoop, shall stand and be established, shall prosper, being well advised. 2. The shame and ruin of the disobedient, that will not be governed, nor endure any yoke, that will not be taught, nor take any advice. They are fools, for they act against themselves and their own interest; they are commonly prating fools, fools of lips, full of talk, but full of nonsense, boasting of themselves, prating spitefully against those that admonish them (3Jo 1:10), and pretending to give counsel and law to others. Of all fools, none more troublesome than the prating fools, nor that more expose themselves; but they shall fall into sin, into hell, because they received not commandments. Those that are full of tongue seldom look well to their feet, and therefore stumble and fall.
⁹ He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.
We are here told, and we may depend upon it, 1. That men's integrity will be their security: He that walks uprightly towards God and man, that is faithful to both, that designs as he ought and means as he says, walks surely; he is safe under a divine protection and easy in a holy security. He goes on his way with a humble boldness, being well armed against the temptations of Satan, the troubles of the world, and the reproaches of men. He knows what ground he stands on, what guide he follows, what guard he is surrounded with, and what glory he is going to, and therefore proceeds with assurance and great peace, Isa 32:17,33:15,16. Some understand it as part of the character of an upright man, that he walks surely, in opposition to walking at all adventures. He will not dare to do that which he is not fully satisfied in his own conscience concerning the lawfulness of, but will see his way clear in every thing. 2. That men's dishonesty will be their shame: He that perverts his way, that turns aside into crooked paths, that dissembles with God and man, looks one way and rows another, though he may for a time disguise himself, and pass current, shall be known to be what he is. It is a thousand to one but some time or other he betrays himself; at least, God will discover him in the great day. He that perverts his ways documento erit—shall be made an example of, for warning to others; so some.
¹⁰ He that winketh with the eye causeth sorrow: but a prating fool shall fall.
Mischief is here said to attend, 1. Politic, designing, self-disguising sinners: He that winks with the eye, as if he took no notice of you, when at the same time he is watching an opportunity to do you an ill turn, that makes signs to his accomplices when to come into assist him in executing his wicked projects, which are all carried on by trick and artifice, causes sorrow both to others and to himself. Ingenuity will be no excuse for iniquity, but the sinner must either repent or do worse, either rue it or be ruined by it. 2. Public, silly, self-exposing sinners: A prating fool, whose sins go before unto judgment, shall fall, as was said before, Pr 10:8. But his case is less dangerous of the two, and, though he destroys himself, he does not create so much sorrow to others as he that winks with his eyes. The dog that bites is not always the dog that barks.
¹¹ The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
See here, 1. How industrious a good man is, by communicating his goodness, to do good with it: His mouth, the outlet of his mind, is a well of life; it is a constant spring, whence issues good discourse for the edification of others, like streams that water the ground and make it fruitful, and for their consolation, like streams that quench the thirst of the weary traveller. It is like a well of life, that is pure and clean, not only not poisoned, but not muddled, with any corrupt communication. 2. How industrious a bad man is, by concealing his badness, to do hurt with it: The mouth of the wicked covers violence, disguises the designed mischief with professions of friendship, that it may be carried on the more securely and effectually, as Joab kissed and killed, Judas kissed and betrayed; this is his sin, to which the punishment answers (Pr 10:6): Violence covers the mouth of the wicked; what he got by violence shall by violence be taken from him, Job 5:4,5.
¹² Hatred stirreth up strifes: but love covereth all sins.
Here is, 1. The great mischief-maker, and that is malice. Even where there is no manifest occasion of strife, yet hatred seeks occasion and so stirs it up and does the devil's work. Those are the most spiteful ill-natured people that can be who take a pleasure in setting their neighbours together by the ears, by tale-bearing, evil surmises, and misrepresentations, blowing up the sparks of contention, which had lain buried, into a flame, at which, with an unaccountable pleasure, they warm their hands. 2. The great peace-maker, and that is love, which covers all sins, that is, the offences among relations which occasion discord. Love, instead of proclaiming and aggravating the offence, conceals and extenuates it as far as it is capable of being concealed and extenuated. Love will excuse the offence which we give through mistake and unadvisedly; when we are able to say that there was no ill intended, but it was an oversight, and we love our friend notwithstanding, this covers it. It will also overlook the offence that is given us, and so cover it, and make the best of it: by this means strife is prevented, or, if begun, peace is recovered and restored quickly. The apostle quotes this, 1Pe 4:8. Love will cover a multitude of sins.
¹³ In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding.
Observe, 1. Wisdom and grace are the honour of good men: He that has understanding, that good understanding which those have that do the commandments, wisdom is found in his lips, that is, it is discovered to be there, and consequently that he has within a good treasure of it, and it is derived thence for the benefit of others. It is a man's honour to have wisdom, but much more to be instrumental to make others wise. 2. Folly and sin are the shame of bad men: A rod is for the back of him that is void of understanding—of him that wants a heart; he exposes himself to the lashes of his own conscience, to the scourges of the tongue, to the censures of the magistrate, and to the righteous judgments of God. Those that foolishly and wilfully go on in wicked ways are preparing rods for themselves, the marks of which will be their perpetual disgrace.
¹⁴ Wise men lay up knowledge: but the mouth of the foolish is near destruction.
Observe, 1. It is the wisdom of the wise that they treasure up a stock of useful knowledge, which will be their preservation: Wisdom is therefore found in their lips (Pr 10:13), because it is laid up in their hearts, out of which store, like the good householder, they bring things new and old. Whatever knowledge may be at any time useful to us we must lay it up, because we know not but some time or other we may have occasion for it. We must continue laying up as long as we live; and be sure to lay it up safely, that it may not be to seek when we want it. 2. It is the folly of fools that they lay up mischief in their hearts, which is ready to them in all they say, and works terror and destruction both to others and to themselves. They love devouring words (Ps 52:4), and these come uppermost. Their mouth is near destruction, having the sharp arrows of bitter words always at hand to throw about.
¹⁵ The rich man's wealth is his strong city: the destruction of the poor is their poverty.
This may be taken two ways:—1. As a reason why we should be diligent in our business, that we may avoid that sinking dispiriting uneasiness which attends poverty, and may enjoy the benefit and comfort which those have that are beforehand in the world. Taking pains is really the way to make ourselves and our families easy. Or, rather, 2. As a representation of the common mistakes both of rich and poor, concerning their outward condition. (1.) Rich people think themselves happy because they are rich; but it is their mistake: The rich man's wealth is, in his own conceit, his strong city, whereas the worst of evils it is too weak and utterly insufficient to protect them from. It will prove that they are not so safe as they imagine; nay, their wealth may perhaps expose them. (2.) Poor people think themselves undone because they are poor; but it is their mistake: The destruction of the poor is their poverty; it sinks their spirits, and ruins all their comforts; whereas a man may live very comfortably, though he has but a little to live on, if he be but content, and keep a good conscience, and live by faith.
¹⁶ The labour of the righteous tendeth to life: the fruit of the wicked to sin.
Solomon here confirms what his father had said (Ps 37:16), A little that a righteous man has is better than the riches of many wicked. 1. Perhaps a righteous man has no more than what he works hard for; he eats only the labour of his hands, but that labour tends to life; he aims at nothing but to get an honest livelihood, covets not to be rich and great, but is willing to live and maintain his family. Nor does it tend only to his own life, but he would enable himself to do good to others; he labours that he may have to give (Eph 4:28); all his business turns to some good account or other. Or it may be meant of his labour in religion; he takes most pains in that which has a tendency to eternal life; he sows to the Spirit, that he may reap life everlasting. 2. Perhaps a wicked man's wealth is fruit which he did not labour for, but came easily by, but it tends to sin. He makes it the food and fuel of his lusts, his pride and luxury; he gets hurt with it and not good; he gets hurt by it and is hardened by it in his wicked ways. The things of this world are good or evil, life or death, as they are used, and as those are that have them.
¹⁷ He is in the way of life that keepeth instruction: but he that refuseth reproof erreth.
See here, 1. That those are in the right that do not only receive instruction, but retain it, that do not let it slip through carelessness, as most do, nor let it go to those that would rob them of it, that keep instruction safely, keep it pure and entire, keep it for their own use, that they may govern themselves by it, keep it for the benefit of others, that they may instruct them; those that do so are in the way of life, the way that has true comfort in it and eternal life at the end of it. 2. That those are in the wrong that do not only not receive instruction, but wilfully and obstinately refuse it when it is offered them. They will not be taught their duty because it discovers their faults to them; that instruction which carries reproof in it they have a particular aversion to, and certainly they err; it is a sign that they err in judgment, and have false notions of good and evil; it is a cause of their erring in conversation. The traveller that has missed his way, and cannot bear to be told of it and shown the right way, must needs err still, err endlessly; he certainly misses the way of life.
18-21
The Proper of the Use of the Tongue
舌頭的正當使用
¹⁸ 隐藏怨恨的、用說謊的嘴唇，口出讒謗的、是愚妄人。
請注意此處：惡意就是愚妄和邪惡。1. 當它以諂媚和假冒來掩飾時便是如此：那用說謊的嘴唇隱藏怨恨的——雖然他可能自以為是個政客——是愚妄人，免得一旦爆發、在人前蒙羞、又失去滿足惡意的機會。說謊的嘴唇本身已經夠糟了、但當它們被用作惡意的幌子時、便在其中格外惡毒。但那以為能向神隱藏任何事的是愚妄人。2. 當它以惡毒和害人的言語發洩時、也好不到哪裏去：口出讒謗的是愚妄人——因為神遲早必使他努力遮蔽的公義如光發出、又必找到方法將羞辱滾開。
¹⁹ 多言多語難免有過，禁止嘴唇是有智慧。
我們在此受警戒關於舌頭的管治——這是基督徒當盡的必要本分。1. 少說是好的、因為多言多語難免有過、或「罪不止息」。通常、那說得多的人錯得也多、在許多話中不可能沒有許多閒話——他們不久必為之交賬。那些愛聽自己說話的人不考慮自己為悔改作了多少工；因為那是必要的、遲早必被要求、在那罪不止息之處。2. 因此用嚼環勒住我們的口是好的：那禁止嘴唇的——就是常常勒住自己、壓抑所想的、又留住那要外露的——是有智慧的人；這是他智慧的證據、他在此中顧到自己的平安。少說便容易改正（Am 5:13，Jam 1:19）。
²⁰ 義人的舌頭乃似高銀，惡人的心所值無幾。
²¹ 義人的嘴唇能教養多人，愚昧人因無知而死亡。
我們在此受教如何評價人——不是按他們在世上的財富和升遷、而是按他們的美德。
I. 好人是有所用處的。他們雖可能在世上貧窮卑微、又可能沒有權勢和財富可用以行善、但只要他們有口能說話、那便使他們有價值、有用處、我們也當因此尊敬那敬畏主的人、因為他們從心中善的庫藏裏拿出善來。1. 這使他們有價值：義人的舌頭乃似高銀；他們是真誠的、脫去了詭詐和惡意的渣滓。神的話被比作煉淨的銀子（Ps 12:6）、因為它可靠；義人的話也是如此。它們有分量和價值、又要以智慧——比高銀更好——使聽見的人豐富。2. 這使他們有用：義人的嘴唇能教養多人；因為他們滿了神的道——就是生命的糧——又有那滋養靈魂的純正教訓。敬虔的談論是飢餓困乏之人的屬靈食物。
II. 壞人一無用處。1. 人不能從他們得著好處：惡人的心所值無幾、因此從他心裏所充滿的出來的也不能值多少。他的原則、他的觀念、他的思想、他的目的、以及一切充滿他、影響他的事、都是屬世的屬肉體的、因此沒有價值。那從地上來的、講論地上的事、既不明白也不愛慕神的事（Joh 3:31，1Co 2:14）。惡人假裝——雖然他不照義人那樣談論宗教——他裏面卻有、又感謝神他的心是好的；但那察看人心的在此說相反的話：它一文不值。2. 人不能對他們行善。當許多人被義人的嘴唇教養時、愚昧人因無知而死亡；他們誠然是愚昧人——為缺少他們本可輕易得著的而死亡。愚昧人因無心而死亡（原文如此）；他們因缺乏思量和決心而滅亡；他們沒有心為自己的好處作任何事。當義人教養別人時、愚昧人卻使自己挨餓。
英文原文
The Proper of the Use of the Tongue
¹⁸ He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.
Observe here, Malice is folly and wickedness. 1. It is so when it is concealed by flattery and dissimulation: He is a fool, though he may think himself a politician, that hides hatred with lying lips, lest, if it break out, he should be ashamed before men and should lose the opportunity of gratifying his malice. Lying lips are bad enough of themselves, but have a peculiar malignity in them when they are made a cloak of maliciousness. But he is a fool who thinks to hide any thing from God. 2. It is no better when it is vented in spiteful and mischievous language: He that utters slander is a fool too, for God will sooner or later bring forth that righteousness as the light which he endeavours to cloud, and will find an expedient to roll the reproach away.
¹⁹ In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.
We are here admonished concerning the government of the tongue, that necessary duty of a Christian. 1. It is good to say little, because in the multitude of words there wanteth not sin, or sin doth not cease. Usually, those that speak much speak much amiss, and among many words there cannot but be many idle words, which they must shortly give an account of. Those that love to hear themselves talk do not consider what work they are making for repentance; for that will be wanted, and first or last will be had, where there wanteth not sin. 2. It is therefore good to keep our mouth as with a bridle: He that refrains his lips, that often checks himself, suppresses what he has thought, and holds in that which would transpire, is a wise man; it is an evidence of his wisdom, and he therein consults his own peace. Little said is soon amended, Am 5:13, Jam 1:19.
²⁰ The tongue of the just is as choice silver: the heart of the wicked is little worth.
²¹ The lips of the righteous feed many: but fools die for want of wisdom.
We are here taught how to value men, not by their wealth and preferment in the world, but by their virtue.
I. Good men are good for something. Though they may be poor and low in the world, and may not have power and riches to do good with, yet, as long as they have a mouth to speak, that will make them valuable and useful, and upon that account we must honour those that fear the Lord, because out of the good treasure of their heart they bring forth good things. 1. This makes them valuable: The tongue of the just is as choice silver; they are sincere, freed from the dross of guile and evil design. God's words are compared to silver purified (Ps 12:6), for they may be relied on; and such are the words of just men. They are of weight and worth, and will enrich those that hear them with wisdom, which is better than choice silver. 2. It makes them useful: The lips of the righteous feed many; for they are full of the word of God, which is the bread of life, and that sound doctrine wherewith souls are nourished up. Pious discourse is spiritual food to the needy, to the hungry.
II. Bad men are good for nothing. 1. One can get no good by them: The heart of the wicked is little worth, and therefore that which comes out of the abundance of his heart cannot be worth much. His principles, his notions, his thoughts, his purposes, and all the things that fill him, and affect him, are worldly and carnal, and therefore of no value. He that is of the earth speaks of the earth, and neither understands nor relishes the things of God, Joh 3:31, 1Co 2:14. The wicked man pretends that, though he does not talk of religion as the just do, yet he has it within him, and thanks God that his heart is good; but he that searches the heart here says the contrary: It is nothing worth. 2. One can do no good to them. While many are fed by the lips of the righteous, fools die for want of wisdom; and fools indeed they are to die for want of that which they might so easily come by. Fools die for want of a heart (so the word is); they perish for want of consideration and resolution; they have no heart to do any thing for their own good. While the righteous feed others fools starve themselves.
22-25
The Advantages of the Righteous
義人的福分
²² 耶和華所賜的福使人富足，並不加上憂慮。
世人大多極其看重屬世的財富，但他們往往既誤解了自己所求之物的本質，也弄錯了得着它的途徑。因此這裏告訴我們：1. 真正值得羡慕的財富是甚麼——不僅是擁有豐富，更是擁有豐富而沒有憂慮：沒有營求與守財的煩擾，沒有享受時心靈的苦惱，沒有失去時痛徹的悲傷，沒有濫用時所招的罪咎——既有財富，又有安心享受的心，能用來行善，並以歡喜快樂的心事奉神。2. 這可羡慕的財富從何而來——不是靠我們作世界的奴僕（詩 127:2），而是靠神的賜福。正是這賜福使人富足，並不加上憂慮；出於神的愛而來的，必有神的恩典相伴，保守人心免受那些洶湧的情慾和私念——若沒有恩典，財富的增加往往是這些情慾的助燃劑。他曾說（箴 10:4），殷勤人的手必致富，這是就方法而言；但此處他將富足歸於耶和華的賜福；只是這賜福是臨到殷勤人的手上的。屬靈的財富亦然。殷勤追求是我們當盡的本分，但所得着的一切，榮耀都當歸與神的賜福與恩典（申 8:17-18）。
²³ 愚妄人以行惡為戲耍；明哲人卻以智慧為樂。
這裏有兩點：1. 罪極其邪惡：愚妄人以行惡為戲耍；這對他而言正如人之大笑一樣自然且愉快。惡是他的以撒（原文正是此字），意即「喜笑」——這是他的喜樂、他的寵兒、他取悅自己的所在。他視罪為笑談。當人從神的律法和祂對罪之忿怒的啟示來警告他不可犯罪時，他卻將勸戒當作笑料，譏笑槍桿的搖晃；犯了罪之後，非但不為之憂傷，反引以為誇口，嘲弄責備，並以笑聲驅散自己良心的控告（箴 14:9）。2. 智慧極其卓越，因為它本身就帶着自身優越的明證；它可以自證其美，這已是足夠的讚辭。論到明哲人，你不必再多說甚麼，只要說：「他是個有見識的人；他有智慧；他明智到不行惡事的地步；縱然因疏忽而冒犯，也明智到不以此為笑談。」或者，要稱智慧為真正有智慧，可以這樣讀：正如愚妄人以行惡為戲耍，明哲人也以擁有並彰顯智慧為樂。 除了將來的賞報之外，義人在宗教的約束與操練中所得的現世喜樂，並不亞於罪人在罪的放縱與享受中所自誇的，而且更為豐盛、更為美好。
²⁴ 惡人所怕的，必臨到他；義人所願的，耶和華必賜給他。
²⁵ 暴風一過，惡人歸於無有；義人有永久的根基。
這裏一再對義人說必得好處，對惡人說禍哉；二者彼此對照，互相闡明。
I. 惡人所怕的必如何臨到，義人所願的必如何成就。1. 惡人有時確實以虛妄的盼望在罪中自我安慰，這些盼望終必落空；但在另一些時候，他們卻無法不被正當的恐懼所纏繞，而那些恐懼必臨到他們；他們所觸怒的神，正如他們在最深沉的驚惶中所想像的那樣可畏。你的忿怒與你的敬畏相等（詩 90:11）。惡人害怕罪的刑罰，卻沒有智慧利用恐懼來尋求逃路，於是他們所怕的事便臨到了，而他們現今的驚恐正是將來痛苦的預嘗。2. 義人有時也有懼怕，但他們所渴慕的是神的恩惠和在祂裏面的福樂，而那心願必蒙應允。要照着他們的信心，而不是照着他們的恐懼給他們成就（詩 37:4）。
II. 惡人的興盛必速速消滅，義人的福樂卻永無盡頭（箴 10:25）。惡人大肆喧嚷，攪擾自己和別人，如同狂風一般，似要摧毀眼前的一切；但正像狂風一樣，轉眼之間便已過去，他們一去不返，歸於無有；風暴平息後，周圍的人都得享安寧並為之歡欣（詩 37:10,36；伯 20:5）。義人則恰恰相反，他們不事張揚，如同根基一般隱藏而卑微，卻堅定地持守對神的忠誠，在德行上穩固，他們必成為永久的根基，永不動搖地行在善中。那聖潔的必永遠聖潔，永遠安穩有福；他的盼望建立在磐石上，因此不為風暴所動搖（太 7:24）。義人是世界的柱石（有人如此翻譯）；世界是為他們的緣故而存立；聖潔的苗裔才是其中的實質。
英文原文
The Advantages of the Righteous
²² The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.
Worldly wealth is that which most men have their hearts very much upon, but they generally mistake both in the nature of the thing they desire and in the way by which they hope to obtain it; we are therefore told here, 1. What that wealth is which is indeed desirable, not having abundance only, but having it and no sorrow with it, no disquieting care to get and keep it, no vexation of spirit in the enjoyment of it, no tormenting grief for the loss of it, no guilt contracted by the abuse of it—to have it and to have a heart to take the comfort of it, to do good with it and to serve God with joyfulness and gladness of heart in the use of it. 2. Whence this desirable wealth is to be expected, not by making ourselves drudges to the world (Ps 127:2), but by the blessing of God. It is this that makes rich and adds no sorrow; what comes from the love of God has the grace of God for its companion, to preserve the soul from those turbulent lusts and passions of which, otherwise, the increase of riches is commonly the incentive. He had said (Pr 10:4), The hand of the diligent makes rich, as a means; but here he ascribes it to the blessing of the Lord; but that blessing is upon the hand of the diligent. It is thus in spiritual riches. Diligence in getting them is our duty, but God's blessing and grace must have all the glory of that which is acquired, De 8:17,18.
²³ It is as sport to a fool to do mischief: but a man of understanding hath wisdom.
Here is, 1. Sin exceedingly sinful: It is as laughter to a fool to do mischief; it is as natural to him, and as pleasant, as it is to a man to laugh. Wickedness is his Isaac (that is the word here); it is his delight, his darling, and that in which he pleases himself. He makes a laughing matter of sin. When he is warned not to sin, from the consideration of the law of God and the revelation of his wrath against sin, he makes a jest of the admonition, and laughs at the shaking of the spear; when he has sinned, instead of sorrowing for it, he boasts of it, ridicules reproofs, and laughs away the convictions of his own conscience, Pr 14:9. 2. Wisdom exceedingly wise, for it carries along with it the evidence of its own excellency; it may be predicated of itself, and this is encomium enough; you need say no more in praise of a man of understanding than this, "He is an understanding man; he has wisdom; he is so wise as not to do mischief, or if he has, through oversight, offended, he is so wise as not to make a jest of it." Or, to pronounce wisdom wise indeed, read it thus: As it is a sport to a fool to do mischief, so it is to a man of understanding to have wisdom and to show it. Besides the future recompence, a good man has as much present pleasure in the restraints and exercises of religion as sinners can pretend to in the liberties and enjoyments of sin, and much more, and much better.
²⁴ The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
²⁵ As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.
It is here said, and said again, to the righteous, that it shall be well with them, and to the wicked, Woe to them; and these are set the one over against the other, for their mutual illustration.
I. It shall be as ill with the wicked as they can fear, and as well with the righteous as they can desire. 1. The wicked, it is true, buoy themselves up sometimes in their wickedness with vain hopes which will deceive them, but at other times they cannot but be haunted with just fears, and those fears shall come upon them; the God they provoke will be every whit as terrible as they, when they are under their greatest damps, apprehend him to be. As is thy fear, so is thy wrath, Ps 90:11. Wicked men fear the punishment of sin, but they have not wisdom to improve their fears by making their escape, and so the thing they feared comes upon them, and their present terrors are earnests of their future torments. 2. The righteous, it is true, sometimes have their fears, but their desire is towards the favour of God and a happiness in him, and that desire shall be granted. According to their faith, not according to their fear, it shall be unto them, Ps 37:4.
II. The prosperity of the wicked shall quickly end, but the happiness of the righteous shall never end, Pr 10:25. The wicked make a great noise, hurry themselves and others, like a whirlwind, which threatens to bear down all before it; but, like a whirlwind, they are presently gone, and they pass irrecoverably; they are no more; all about them are quiet and glad when the storm is over, Ps 37:10,36, Job 20:5. The righteous, on the contrary, make no show; they lie hid, like a foundation, which is low and out of sight, but they are fixed in their resolution to cleave to God, established in virtue, and they shall be an everlasting foundation, immovably good. He that is holy shall be holy still and immovably happy; his hope is built on a rock, and therefore not shocked by the storm, Mt 7:24. The righteous is the pillar of the world (so some read it); the world stands for their sakes; the holy seed is the substance thereof.
26-32
The Righteous Exclusively Happy
惟獨義人有福
²⁶ 懶惰人叫差他的人如醋倒牙，如煙薰目。
請留意：1. 那些生性懶惰、貪圖安逸、不能專心於任何事務的人，不配受託辦事，甚至連跑腿送信也不行，因為他們既不會用心傳話，也不會趕緊回來。因此，這樣的人極不適合作傳道人——基督的使者；祂不會承認打發懶惰人進入祂的莊稼。2. 那些如此糊塗、竟將事務託付給這類人、對他們寄予信任的，必定要因他們而煩惱。懶惰的僕人對主人而言，如同醋倒牙和煙薰目一樣令人不安和頭痛；他激起主人的怒氣，如同醋使牙齒發酸；他叫主人看着工作被荒廢、無人去做而憂愁，如同煙使眼睛流淚。
²⁷ 敬畏耶和華使人日子加多；惡人的年歲必被減少。
²⁸ 義人的指望帶來喜樂；惡人的指望終必滅沒。
請留意：1. 信仰延長人的壽命，並使人的盼望得以實現。誰是愛慕生命的人呢？ 讓他敬畏神，這必保守他免受許多有損生命之事的危害，又使他在今世有足夠的壽數，在來世得享永生；敬畏耶和華必加添年日，超出所求所想，更要無盡地加添，延長到永遠的日子。誰是喜愛見好日子的人呢？ 讓他敬虔度日，這樣他的日子不僅長久，而且幸福——非常幸福，正如非常長久一樣；因為義人的指望帶來喜樂；他們必得着所盼望的，享受說不出來的滿足。他們將幸福寄託在於那未來未見之事上（羅 8:24-25），不在手中所有的，而在於盼望中的；他們的盼望不久便要被實現所吞沒，成為他們永遠的喜樂。 「進入你主人的快樂吧。」 2. 罪惡縮短人的壽命，也使人的盼望落空：惡人的年歲——那些花在罪中之樂和世俗勞役上的年歲——必被減少。 砍下那白佔地土的樹木吧。無論惡人在今生或來生指望甚麼安慰或幸福，他必大失所望；因為惡人的指望終必滅沒；他的盼望要變成無盡的絕望。
²⁹ 耶和華的道是正直人的保障；作孽的卻必敗壞。
³⁰ 義人永不挪移；惡人不得住在地上。
這兩節經文與前面相鄰的兩節宗旨相同，都是說明敬虔人的福樂和惡人的禍患；我們實在需要反覆受教，因為我們太不情願相信和思想這事了。1. 力量和穩固與正直相連：耶和華的道（神的護理，祂對待我們的道路）是正直人的保障，堅固他行在正直之中。神待他的一切作為——無論是施恩或降罰——都激發他盡當盡的本分，並在灰心中堅固他。或者，耶和華的道（敬虔之道，就是祂所定要我們行在其上的道路）是正直人的保障；我們越緊守這條道路，我們的心就越發寬闊以致能在其中前行，我們也就越加適合事奉也適合受苦。保守無虧、不沾罪惡的良心，使人在危險時膽壯；在忙碌時勤於本分，使人的工作輕省。我們為神做的越多，就越能做更多（伯 17:9）。只有在耶和華的道中才能尋見的靠主而得的喜樂，必成為我們的力量（尼 8:10），因此義人永不挪移。那些德行堅定的人，也有堅定的平安和幸福，沒有甚麼能奪去；他們有永久的根基（箴 10:25）。2. 毀滅和敗亡是罪惡必然的後果。惡人不僅不能承受地土——雖然他們將財寶積蓄在其中——甚至不能住在地上；神的審判要將他們連根拔起。作孽的必敗壞——迅速而確定的毀滅，是從主的面和祂權能的榮光而來的毀滅。不但如此，那作正直人之保障的耶和華的道，對作孽的人而言卻是吞滅和驚恐；同一個福音，對一個是活的香氣叫人活，對另一個卻是死的香氣叫人死；同一個護理，如同同一個太陽，使一個軟化，卻使另一個剛硬（何 14:9）。
³¹ 義人的口滋生智慧；乖謬的舌必被割斷。
³² 義人的嘴唇能悅人；惡人的口說乖謬的話。
在此，如前所述，人乃憑他的話受審判，並照此被稱義或定罪（太 12:37）。1. 一個人說話有智慧、說得好，這既是他智慧善良的證明，也是他的稱讚。好人言談之中滋生智慧，為的是造福別人。神賜他智慧，作為他行義的賞賜（傳 2:26），而他為着感恩和對賜予者的忠誠，以智慧行善，以敬虔的言論造就許多人。他知道甚麼是可喜悅的，知道甚麼言論能討神喜悅（因為他所留心的更在於此，過於迎合眾人），也知道甚麼對說的人和聽的人都合宜——甚麼與他相稱、於人有益——他便說那樣的話。2. 惡人說惡話，正如他的為人，這是他的罪，也必是他的毀滅。惡人的口說乖謬的話，所說的既不討神喜悅，又激怒與他交往的人；結局如何呢？乖謬的舌必被割斷，正如奉承的舌頭一樣確實（詩 12:3）。
英文原文
The Righteous Exclusively Happy
²⁶ As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
Observe, 1. Those that are of a slothful disposition, that love their ease and cannot apply their minds to any business, are not fit to be employed, no, not so much as to be sent on an errand, for they will neither deliver a message with any care nor make any haste back. Such therefore are very unmeet to be ministers, Christ's messengers; he will not own the sending forth of sluggards into his harvest. 2. Those that are guilty of so great an oversight as to entrust such with any affair, and put confidence in them, will certainly have vexation with them. A slothful servant is to his master as uneasy and troublesome as vinegar to the teeth and smoke to the eyes; he provokes his passion, as vinegar sets the teeth on edge, and occasions him grief to see his business neglected and undone, as smoke sets the eyes a weeping.
²⁷ The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.
²⁸ The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.
Observe, 1. Religion lengthens men's lives and crowns their hopes. What man is he that loves life? Let him fear God, and that will secure him from many things that would prejudice his life, and secure to him life enough in this world and eternal life in the other; the fear of the Lord will add days more than was expected, will add them endlessly, will prolong them to the days of eternity. What man is he that would see good days? Let him be religious, and then his days shall not only be many, but happy, very happy as well as very many, for the hope of the righteous shall be gladness; they shall have what they hope for, to their unspeakable satisfaction. It is something future and unseen that they place their happiness in (Ro 8:24,25), not what they have in hand, but what they have in hope, and their hope will shortly be swallowed up in fruition, and it will be their everlasting gladness. Enter thou into the joy of thy Lord. 2. Wickedness shortens men's lives, and frustrates their hopes: The years of the wicked, that are spent in the pleasures of sin and the drudgery of the world, shall be shortened. Cut down the trees that cumber the ground. And whatever comfort or happiness a wicked man promises himself, in this world or the other, he will be frustrated; for the expectation of the wicked shall perish; his hope shall be turned into endless despair.
²⁹ The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity.
³⁰ The righteous shall never be removed: but the wicked shall not inhabit the earth.
These two verses are to the same purport with those next before, intimating the happiness of the godly and the misery of the wicked; it is necessary that this be inculcated upon us, so loth are we to believe and consider it. 1. Strength and stability are entailed upon integrity: The way of the Lord (the providence of God, the way in which he walks towards us) is strength to the upright, confirms him in his uprightness. All God's dealings with him, merciful and afflictive, serve to quicken him to his duty and animate him against his discouragements. Or the way of the Lord (the way of godliness, in which he appoints us to walk) is strength to the upright; the closer we keep to that way, the more our hearts are enlarged to proceed in it, the better fitted we are both for services and sufferings. A good conscience, kept pure from sin, gives a man boldness in a dangerous time, and constant diligence in duty makes a man's work easy in a busy time. The more we do for God the more we may do, Job 17:9. That joy of the Lord which is to be found only in the way of the Lord will be our strength (Ne 8:10), and therefore the righteous shall never be removed. Those that have an established virtue have an established peace and happiness which nothing can rob them of; they have an everlasting foundation, Pr 10:25. 2. Ruin and destruction are the certain consequences of wickedness. The wicked shall not only not inherit the earth, though they lay up their treasure in it, but they shall not so much as inhabit the earth; God's judgments will root them out. Destruction, swift and sure destruction, shall be to the workers of iniquity, destruction from the presence of the Lord and the glory of his power. Nay, that way of the Lord which is the strength of the upright is consumption and terror to the workers of iniquity; the same gospel which to the one is a savour of life unto life to the other is a savour of death unto death; the same providence, like the same sun, softens the one and hardens the other, Ho 14:9.
³¹ The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out.
³² The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.
Here, as before, men are judged of, and, accordingly, are justified or condemned, by their words, Mt 12:37. 1. It is both the proof and the praise of a man's wisdom and goodness that he speaks wisely and well. A good man, in his discourse, brings forth wisdom for the benefit of others. God gives him wisdom as a reward of his righteousness (Ec 2:26), and he, in gratitude for that gift and justice to the giver, does good with it, and with his wise and pious discourses edifies many. He knows what is acceptable, what discourse will be pleasing to God (for that is it that he studies more than to oblige the company), and what will be agreeable both to the speaker and to the hearers, what will become him and benefit them, and that he will speak. 2. It is the sin, and will be the ruin, of a wicked man, that he speaks wickedly like himself. The mouth of the wicked speaks frowardness, that which is displeasing to God and provoking to those he converses with; and what is the issue of it? Why, the froward tongue shall be cut out, as surely as the flattering one, Ps 12:3.
迄今為止，我們所讀的不過是箴言的門廊或前言，如今箴言正式開始。這些都是簡短而分量極重的句子；其中大多數是對句，一節之內包含兩句話，彼此互相闡明；但各節之間鮮有連貫，更談不上有論述的脈絡，因此在這幾章中，我們不必嘗試將內容歸納到各自的標題之下，各句話在各自的位置上最能顯出其意。所有這些箴言的目的，都是要將善與惡、福與禍擺在我們面前。本章許多箴言與善於管理言語有關，人若不能管理言語，其敬虔便是虛妄的。