서론
無標題
繁體中文
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.
1-13
Parental Instructions
繁體中文
父母的教訓
¹ 眾子啊，要聽父親的教訓，留心得知聰明。
² 因我所給你們的是好教訓；不可離棄我的法則。
³ 我在父親面前為孝子，在母親眼中為獨一的嬌兒。
⁴ 父親教訓我說：你心要存記我的言語，遵守我的命令，便得存活。
⁵ 得智慧，得聰明，不可忘記，也不可偏離我口中的言語。
⁶ 不可離棄智慧，智慧就護衛你；要愛她，她就保守你。
⁷ 智慧為首；所以，要得智慧。在你一切所得之內，必得聰明。
⁸ 高舉智慧，她就使你高升；懷抱智慧，她就使你尊榮。
⁹ 她必將華冠加在你頭上，把榮冕交給你。
¹⁰ 我兒，你要聽受我的言語，就必延年益壽。
¹¹ 我已指教你走智慧的道，引導你行正直的路。
¹² 你行走，腳步必不致狹窄；你奔跑，也不致跌倒。
¹³ 要持定訓誨，不可放鬆；必當謹守，因為它是你的生命。
此處我們看到，
I. 所羅門邀請他的兒女來受教（Pr 4:1,2）：眾子啊，要聽父親的教訓。這就是，1. 「我自己的兒女，首先要領受並留心那些我所寫下、也為別人之用而設的教訓。」請留意，受託管理更大群體的官長和牧者，理當格外關心自己家庭的良好教導；他們的公務絕不能成為推卸這本分的藉口。這善工必須從家中開始，雖然不可止步於此；因為人若不能端莊莊重地使兒女順服、又不勤於給予良好的教育，怎能照當行的管理神的家呢？1Ti 3:4,5。那些以智慧和公益聞名之人的兒女，理當按照他們因與這樣的父母有關係而得的好處，在知識和恩典上相應地長進。然而為了顧全那些兒女辜負了教育所寄予之厚望的父母的體面和安慰，也可以留意：所羅門的兒子羅波安，既不是最有智慧的人之一，也不是最善良的人之一。我們有理由相信，千萬人從所羅門的箴言中所得的益處，比他自己那個兒子所得的還多——這箴言似乎正是奉獻給他的。2. 所有年輕人，在童年和青年時期，當努力求得知識和恩典，因為那是他們的學習年齡，那時的心思正在成形和受薰陶。這裡不說我的兒女，而是說你們這些兒女。我們只讀到所羅門自己有一個兒子；但（你能想到嗎？）他願意當個教書的先生，教別人的兒女！因為那個年齡最有可能成功；樹枝幼嫩時容易折彎。3. 凡願受教的，即使已經成年，也當存著兒女的心態來。當放下一切成見，心如白紙。當孝敬、受教、不自恃，又把這話當作父親的話來領受——既有權柄又有慈愛。我們必須看它是從神我們天上的父那裡來的——我們向他祈求、又從他指望祝福的那位，我們靈魂的父，我們理當順服他、好使我們存活。我們當將我們的老師視為父親——他們愛我們、又尋求我們的益處；因此雖然教訓中帶著責備和管教（這詞正是此意），我們仍當歡迎它。如今，(1.) 為了推薦它，我們被告知，它不但是父親的教訓，更是聰明，因此理當為有理性的受造物所歡迎。信仰是有理性為依據的，我們是藉著合理的推理來受教的。它誠然是律法（Pr 4:2），但這律法是建立在教義之上的——建立在無可置疑的真理原則之上、建立在好教訓之上——不但信實，而且配受一切的信服。我們若接受這教義，就不能不服從這律法。(2.) 為了把它牢記在心，我們受指引要把它當作禮物來領受，又當全心全意地留意，要留意以至於知道，因為否則就不能遵行，又不可因否認教義或違背律法而離棄它。
II. 他所給的教訓。請留意，
-
這些教訓從何而來：是從他父母那裡來的，他所教導兒女的，與他父母所教導他的相同，Pr 4:3,4。請留意，(1.) 他的父母愛他，因此教導他：我在父親面前為孝子。大衛有許多兒子，但所羅門才是他的真兒子，正如以撒被稱為（Ge 17:19）一樣，也是出於同樣的原因——因為約是確立在他身上的。他是他父親所寵愛的，勝過他所有的兒女。神對所羅門有特別的恩惠（先知稱他為耶底底亞，因為耶和華愛他，2Sa 12:25），因此大衛對他有特別的恩惠，因為大衛是合神心意的人。父母若可以格外愛這一個兒女過於另一個，那也必等到明顯看出神如此行之後才可以。他在母親眼中是嬌嫩的獨生子。既然雙親都如此分別，就必有明顯的理由。如今我們看到他們如何表達愛；他們用問答法教導他、督促他讀書、又以嚴格的紀律約束他。他雖然是王子、又是王位的繼承人，他們卻不任他自由放縱；不，正因如此他們才如此教導他。或許大衛在所羅門的教育上格外嚴格，是因為他在亞多尼雅身上看見了過分放縱的惡果——他未曾在任何事上使他愁煩*（1Ki 1:6），又在押沙龍身上也是如此。(2.) 他父母所教導他的，他也照樣教導別人。請留意，[1.] 所羅門長大之後，不但記得、更樂於重述他孩童時父母所教的好功課。他沒有忘記，這些功課在他心中留下了極深的印象。他不以為恥，對它們極其看重，也不把它們看作孩童之事、卑微之事——以為自己既然成了人、成了王，就當丟棄，以為有損自己的體面；更不像一些惡劣的兒女那樣，把這些拿來嘲弄、又使同伴以此取樂，以自己已經擺脫了嚴肅的教訓和約束為榮。[2.] 所羅門雖然自己是智慧人、又受神默示，但在教導智慧時，他並不認為引用父親的話、又使用父親的言辭是降低自己身分。那些要在信仰上好好學習、又好好教導的人，不可偏好新發現的觀念和新造的詞彙，以至於輕看前人的知識和言語；我們若要持守古道，為何要藐視古語呢？Jer 6:16。[3.] 所羅門因受了父母良好的教育，就覺得有義務給兒女良好的教育——與他父母所給的相同；這也是我們報答父母在我們身上所費心血的一個方法，就是在家中行孝，1Ti 5:4。他們教導我們，不但要我們自己學習，更要我們教導兒女，使他們知道神的好知識，Ps 78:6。我們若不如此行，就是辜負了所託；因為那神聖的信仰教義和律法之託，是交在我們手中，又附帶了命令要我們純全無疵地傳給後代，2Ti 2:2。[4.] 所羅門以他父親大衛的權威來加強他的勸勉——大衛在他的世代中各方面都是聞名的人物。當留意，為信仰的榮耀：每個時代中最智慧、最善良的人，不但最熱心自己實行信仰，也最熱心將之傳給別人；所以我們當持守所學習的道，因為知道是從誰學的，2Ti 3:14。
-
這些教訓是什麼，Pr 4:4-13。
(1.) 藉著命令和勸勉的方式。大衛在教導兒子時——雖然他是個資質極高、領悟極快的孩子——為了表明自己是認真的、又使兒子更受他所說的話感動，便以極大的熱忱和懇切來表達，又一而再、再而三地重複同一件事。兒女就是這樣受教的。De 6:7，*你要殷勤教訓你的兒女。*大衛雖然是個日理萬機的人，又有家庭教師教他的兒子，卻仍親自如此費心。
[1.] 他向兒子推薦他的聖經和他的問答，作為途徑——就是他父親的言語（Pr 4:4）、他口中的言語（Pr 4:5）、他的教訓（Pr 4:10），就是他所教的一切好功課；或許他特別是指詩篇，其中有許多是訓誨詩，又有兩篇明確標明*為所羅門而作。*這些和他所有別的話，所羅門都當留心。第一，他當聽受（Pr 4:10），殷勤留意、又吸收它們，如同地土喝那常常澆在它上面的雨水，Heb 6:7。神如此要求我們留意他的道：我兒，要聽受我的言語。第二，他當牢牢持守父親所給他的純正話語的規模（Pr 4:4）：你心要存記我的言語；道若不藏在心中、藏在意志和情感裡，就不能持守。*第三，*他當受其管治：遵守我的命令，順服它們，這就是增加對它們的認識的途徑，Joh 7:17。第四，他當依附它們、堅守它們：不可偏離我口中的言語（Pr 4:5），好像怕它們太過約束你，而要牢牢持定訓誨（Pr 4:13），如同決心緊握、絕不放鬆。那些受過良好教育的人，即使努力要擺脫它，也會發現它長久縈繞不去；若是不能，他們的景況就十分可悲了。
[2.] 他向兒子推薦智慧和聰明，作為使用這些途徑所要追求的目標；那智慧就是主要的智慧，要去得它。首位的智慧，當務之必得——務要專注智慧中最首要的那一支，那就是敬畏耶和華，Pr 1:7（尤尼烏斯和特雷米利烏斯）。心中有了信仰的原則，就是那不可缺少的一件事；因此，第一，要得這智慧、得這聰明，Pr 4:5。又說：要得智慧，在你一切所得之內，必得聰明（Pr 4:7）。當為它禱告，為它費心，又勤奮使用一切指定的途徑來得著它。當等候在智慧門口，Pr 8:34。當勝過你的敗壞——那是你的愚妄；當得著智慧的原則和習慣。當藉著經歷得智慧，當得它過於一切所得；當更加切慕、更為費心要得這個，過於要得這世界的財富；無論你忘記什麼，總要得這個，視之為極大的成就，並相應地追求。真智慧是神的恩賜，但我們在此受命要去得它，因為神把它賜給那為它勞力的人；然而我們仍然不可說：是我的力量和我手的能力得了我這財富。第二，不可忘記她（Pr 4:5），不可離棄她（Pr 4:6），不可放鬆（Pr 4:13），必當謹守。那已得了這智慧的人，當防備因歸回愚妄而再次失去它；這誠然是上好的福分，是不能奪去的；但我們當防備把它丟棄——正如那些先忘記它、任它從心中溜走、然後又離棄它、轉出它的善道之人所行的。交託給我們的善事，我們當持守，既不因疏忽而失落，也不容它被強奪，更不容自己被哄騙出去；這樣的珠寶，絕不可放手。第三，要愛她（Pr 4:6），又懷抱她（Pr 4:8），如同世上的人愛他們的財富、又把心放在其上。信仰當對我們極其寶貴，比這世上任何事物更寶貴；我們若不能成為智慧的大師，至少也當作智慧的真愛者；我們所有的恩典，當以真誠的愛慕來懷抱，如同欣賞其美的人。第四，當高舉她（Pr 4:8）。當常常對信仰存著極高的評價，又盡力使之受人敬重，又在人中間維護它的聲望。當與神同工，成就他使律法為大為尊的旨意，又盡力為此效力。智慧的兒女不但當稱她為義，更當尊她為大，又將她置於這世上最親愛的事物之上。在尊敬那些敬畏主的人——即使他們在世上卑微——以及在重視貧窮的智慧人上，我們就高舉了智慧。
(2.) 藉著動機和勸導的方式，激勵人如此為智慧勞力、又順服它的引導。請思想，[1.] 這是首要的事，是每個人在今生所當最關切、且當持續關切的事（Pr 4:7）：智慧為首；我們所急切要得著和保守的別的事物，與它相比就算不得什麼。這是人的全部，Ec 12:13。這使我們在神面前蒙悅納，使靈魂秀美，使我們能答覆受造的目的，能在世上活得有意義，至終能進天堂；因此這是首要的事。[2.] 它有理性和公正為依據（Pr 4:11）：我已指教你走智慧的道，至終也必顯明如此。我引導你——不是在屬肉體計謀的彎曲路上、在智慧的幌子下行不義，而是在正直的路上——與善惡永恆的法則和理性相符。神性情的正直，彰顯在一切神律法的正直之中。請留意，大衛不但用好教訓教導兒子，更以好榜樣來引導他，又將普遍的教訓應用於具體的情形；所以從他這方面來說，沒有什麼可使兒子成為智慧的攔阻了。[3.] 這對他自己極有益處：你若智慧良善，就是為自己如此。第一，這將是你的生命、你的安慰、你的幸福；這是你不能沒有的：遵守我的命令，便得存活，Pr 4:4。我們救主的話與此相符：你若要進入永生，就當遵守誡命，Mt 19:17。我們被要求信仰，是在喪失永死的威脅之下、又是在盼望永生的前景之中。要接受智慧的言語，就必延年益壽（Pr 4:10）——在今世如無限的智慧所看為合宜的年日，在來世你必活著那種年日永遠數不盡的生命。所以必當謹守她，不論代價如何，因為她是你的生命，Pr 4:13。你一切的滿足都必在其中尋見；沒有真智慧和恩典的靈魂，實在是死的靈魂。第二，這將是你的保護和引導，你的護衛和嚮導，在你行經這曠野的一切危險和艱難中保護你。愛智慧、依附她，她就必護衛你、保守你（Pr 4:6），使你脫離罪——那最壞的惡、最壞的仇敵；她必保守你不傷害自己，如此就沒有別人能傷害你。正如俗話說：守好你的店，你的店就守好你；照樣：守住你的智慧，你的智慧就守住你。它必保守我們在處理自己和事務上不受困窘和絆腳石之害，Pr 4:12。1. 我們行走的時候腳步不致狹窄——我們不至使自己陷入如大衛所處的困境，2Sa 24:14。那些以神的話為法則的人必行事自由，心中安泰。2. 我們奔跑的時候腳也不致跌倒。智慧善良的人若被置於倉促的決定中，他們所憑藉的神話語的確定法則，就是在那時也必保守他們不致跌在任何有害的事上。正直誠實必保守我們。第三，這將是你的尊榮和聲譽（Pr 4:8）：高舉智慧（你只要表示願意成全她），她雖不需要你的服事，卻必豐豐富富地報答你，她就使你高升，她就使你尊榮。所羅門要作王，但他的智慧和美德比他的冠冕或紫袍更是他的榮耀；正是為此，他一切的鄰舍都對他如此敬重；無疑，在他和大衛作王的時候，智慧善良的人最得提拔。無論如何，信仰或遲或早必使一切真心懷抱她的人得尊榮；他們必蒙神悅納、受一切智慧人的尊重、在那日被承認、又必承受永遠的榮耀。這是他所強調的（Pr 4:9）：她必將華冠加在你頭上——在今世向神和人都推薦你；在來世她必將榮冕交給你——一個永不搖動的冠冕、一個永不枯萎的榮耀冠冕。這才是伴隨信仰的真正尊榮。*美德是唯一的貴族！*大衛既如此向兒子推薦智慧，難怪當神叫他隨求什麼時，他祈求說：主啊，*求你賜我智慧和聰明的心。*我們當藉著我們的禱告表明自己受教得何等好。
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
繁體中文
防備惡伴的警戒
¹⁴ 不可行惡人的路，不要走壞人的道。
¹⁵ 要躲避，不可經過，要轉身而去。
¹⁶ 因為他們若不行惡，不得睡覺；不使人跌倒，他們的睡眠就離開他們。
¹⁷ 因為他們以奸惡的餅為食，以強暴的酒為飲。
¹⁸ 但義人的路好像黎明的光，越照越明，直到日午。
¹⁹ 惡人的道好像幽暗，自己不知因什麼跌倒。
有人認為大衛對所羅門的教訓（從 Pr 4:4 開始）一直延續到本章末了；不，有人將之延續到第九章末了；但更可能的是所羅門在此重新開始——若不是更早的話。在這些經文中，他既然勸勉我們行在智慧的路上、就警戒我們防備惡人的路。1. 我們當防備罪的路、又逃避它們——一切看來像罪、又引人犯罪的。2. 為此我們當遠離罪人的路、不與他們相交。為了怕陷入邪惡的行徑、我們當避開邪惡的同伴。此處有：
I. 這警戒本身，Pr 4:14,15。1. 我們當防備與罪和罪人結伴：不可行惡人的路。我們的老師如同忠實的嚮導、已經給我們指明了正路（Pr 4:11）、此處又警告我們那些我們有被引誘偏離之危險的岔路。那些受過良好教育、又在那當行的路上受過訓練的人、永不可偏離到那不當行的路上去；他們不可進入其中——不，甚至不可試一試——恐怕那成為危險的嘗試、又難以安全撤退。「不要冒險進入那些感染瘟疫之人的群中——不，即使你以為自己有解藥護身也不可。」2. 我們若在任何時候被誘入惡道、就當趕快出來。「你若在不知不覺中、因為門寬而進了門、就不可繼續行壞人的路。你一發覺自己錯了、就當立即撤退、不再走一步、不再停留片刻在那確實通向毀滅的路上。」3. 我們當畏懼和厭惡罪和罪人的路、又以所能想像的極大謹慎來回避它們。「壞人的路或許看來是愉快而合群的路、又是達成我們心中某種世俗目標的捷徑；但它是惡路、其結局也惡，所以你若愛你的神、又愛你的靈魂、就要躲避、不可經過——免得受試探進入其中；你若發現自己靠近它、就要轉身而去——盡可能遠離它。」這話的重複表明了我們所處的迫切危險、我們何等需要這警戒、它何等重要、又表明了我們的守望者給我們警告是何等認真（或應當如此）。這也表明了我們當與罪和罪人保持何等的距離；他不是說當保持適當距離、而是當保持極大距離——越遠越好；永不要以為你已經離得夠遠了。逃命吧！不可回頭看。
II. 支持這警戒的理由。
-
「請思想你所當避開其路之人的品格。」他們是好行惡事的人（Pr 4:16,17）；他們不但不在乎傷害擋他們路的人、更是以行惡為業、以之為樂——純粹為了行惡而行惡。他們不住地設計和竭力使人跌倒——毀壞他們的身體和靈魂。邪惡和惡毒在他們的本性中、強暴在他們一切的行動中。他們惡毒到了極點；因為：(1.) 行惡是他們的安息和睡眠。如同貪婪的人得了錢、野心的人得了升遷、善良的人行了善那樣的滿足——他們行了那些傷害人和惡毒的事之後也有同樣的滿足；他們若不能使自己的嫉妒和報復得逞、就極其不安——如同哈曼、在末底改未被吊死之前、凡事都使他難受。這也表明他們在行惡的追求上何等不眠不休、何等不懈；他們寧可被剝奪睡眠、也不願放棄擾害人的快樂。(2.) 行惡是他們的飲食；他們以此為食、以此為宴。他們以奸惡的餅為食（他們吃我的百姓、如同吃餅，Ps 14:4）、以強暴的酒為飲（Pr 4:17）、喝罪孽如水，Job 15:16。他們所吃所喝的一切都是靠搶奪和壓榨得來的。惡人以為不行惡的時間就是浪費嗎？讓善人當以行善為同樣的業和樂。*朋友們，我丟失了一天。*願一切智慧和愛惜自己的人都避開惡人的群體；因為：[1.] 這是極可恥的；因為沒有一種心靈的傾向、比以行惡、擾害人、毀壞人為樂、更使人性蒙羞、更與人類社會為敵、更大膽地挑釁神和良心、更具有魔鬼的形象、或更服事魔鬼的利益。[2.] 這是極危險的。「你若顧惜自己的安全、就當避開那些以行惡為樂的人；因為無論他們怎樣假裝友誼、遲早必加害於你；你若與他們同流就必毀滅自己（Pr 1:18）、你若不與他們同流他們就必毀滅你。」
-
「請思想你所當避開其路之那路本身的品格、與你所受邀行在其中的正路相比較。」
(1.) 義的路是光（Pr 4:18）：義人的路——他們所選擇的、又在其中行走的——如同光；光照在他的路上（Job 22:28）、又使那路又安全又愉快。基督是他們的路、他又是光。他們被神的話引導、而那是腳前的燈；他們自己在主裡是光、又行在光中、如同神在光中。[1.] 這是照耀的光。他們的路對自己是照耀的——在其喜樂和安慰中；在別人面前是照耀的——在其光彩和尊榮中；他們的光也當這樣照在人前、叫他們看見你們的好行為，Mt 5:16。他們在自己的路上前行、帶著聖潔的安穩和心靈的寧靜——如同行在光中的人。它如同晨光、從幽暗中照耀出來（Isa 58:8,10）、又終結了黑暗之作。[2.] 這是增長的光；它越照越明——不像流星的光那樣轉瞬即逝、也不像燭光那樣越燒越暗、越燒越短、而是如同日出的光——向前照耀、向上照耀。恩典是這條路的引導者、又是不斷增長的；手潔的人必力上加力。那作這條路之樂的喜樂、那作其光彩的尊榮、以及那實在作其光的一切幸福、都必不斷加增。[3.] 它至終必達到日午的完全。黎明之光終必成為正午之光、而這正是蒙光照的靈魂所奮力前行的目標。聖徒直到達到天上才完全、但在那裡他們必如同太陽在以其力量發出時那樣照耀，Mt 13:43。他們的恩典和喜樂必全都完全。所以緊靠義人的路是我們的智慧。
(2.) 罪的路如同幽暗，Pr 4:19。他所警戒我們不可與之相交的行為是黑暗之行。那些除了行惡之外不知其他快樂和滿足的人、能有什麼真正的快樂和滿足呢？那些把神的話丟在背後的人、能有什麼可靠的引導呢？惡人的路是幽暗的、因此是危險的；因為他們跌倒、卻不知因什麼跌倒。他們陷入罪中、卻不知道自己是從哪條路被試探所推翻的、因此不知道下次如何避免。他們陷入患難中、卻從不查問神為何與他們爭論；他們不思想自己所行的惡、也不知道其結局如何，Ps 82:5，Job 18:5,6。這就是我們被吩咐要避開的路。
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
繁體中文
父母的教訓
²⁰ 我兒，要留心聽我的言詞，側耳聽我的話語。
²¹ 都不可離你的眼目，要存記在你心中。
²² 因為得著他的，就得了生命，又得了醫全體的良藥。
²³ 你要保守你心，勝過保守一切，因為一生的果效是由心發出。
²⁴ 你要除掉邪僻的口，棄絕乖謬的嘴。
²⁵ 你的眼目要向前正看，你的眼睛當向前直觀。
²⁶ 要修平你腳下的路，堅定你一切的道。
²⁷ 不可偏向左右，要使你的腳離開邪惡。
所羅門既已警戒我們不可作惡、此處便教導我們當如何行善。我們僅僅躲避犯罪的機會是不夠的、還必須留心盡本分的方法。
I. 我們必須恒常注意神的話、並努力使它隨時與我們同在。
-
智慧的言語必須成為我們管治自己的原則、成為我們警告本分與危險的提醒；因此，（1）我們必須樂意領受：「側耳聽它們（Pr 4:20）；謙卑地向它們俯首、殷勤地聆聽。」留心聽神的話、是心中恩典之工已經開始的好記號、也是將之推進的好途徑。那樂意知道本分的人、可望是決意要盡本分的。（2）我們必須謹慎存留（Pr 4:21）；我們必須將之擺在眼前作為我們的準則：「不可離你的眼目；觀看它、再觀看它、在一切事上力求與之相符。」我們必須將之存記在內、作為一個發號施令的原則、其影響力擴及全人：「存記在你心中——當作你所親愛的、又是你所怕失去的。」讓神的話寫在心上、寫在那裏的必長存。
-
我們當如此重看智慧之言的理由、是因為它們對我們既是食物也是良藥、如生命樹一般（Re 22:2，Eze 47:12）。那尋求並尋見、尋見又存留的人、必在其中得著：（1）食物：因為得著他的、就得了生命（Pr 4:22）。正如屬靈的生命是藉著道——作為它的器皿——而開始的、它也藉著同樣的道得著滋養和維持。我們不能沒有它而活；我們可以憑信心以它為生。（2）良藥。它是醫全體的良藥——醫治全人、身體與靈魂；它有助於保持兩者都在良好的狀態。七十士譯本作「醫治一切血肉之體的」。它足夠醫治這患病世界的一切疾病。它是醫治一切肉體的良藥（原文如此）、醫治一切敗壞（因敗壞被稱為肉體）、醫治一切刺痛（如同肉中的刺）。神的話中有針對我們一切屬靈疾病的合宜良方。
II. 我們必須以警醒的眼目和嚴格的手對待我們內在之人的一切動作（Pr 4:23）。此處有：1. 智慧的律法所要求的一大本分、也是為了我們得著並保守智慧所必須的：你要保守你心、勝過保守一切。那賜我們這些靈魂的神、也將嚴格的囑咐隨之交付：人啊、婦人啊、你要保守你心、謹守你的靈（De 4:9）。我們必須對自己保持聖潔的警惕、並相應地在靈魂的一切入口設下嚴密的守衛；保守我們的心不作惡、不受損、不被罪玷污、不被煩擾所擾亂；保守它如同我們的珍寶、如同我們的葡萄園；保守無虧的良心；抵擋惡念、持守善念；使情感歸於正確的對象、並在適當的範圍之內。用一切保守之法保守它（原文如此）；保守事物有許多方法——藉著謹慎、藉著力量、藉著求助——我們必須在保守我們的心上全都用上；而這一切還不夠多、因為人心何等詭詐（Jer 17:9）。或作「勝過一切保守」；我們必須以比保守任何別的事物更多的謹慎和殷勤來保守我們的心。我們必須保守我們的眼（Job 31:1）、保守我們的舌（Ps 34:13）、保守我們的腳（Ec 5:1）、但勝過一切的是保守我們的心。2. 為這謹慎所提出的好理由——因為一生的果效是由心發出。從一個妥善保守的心中、必流出活的果效、美好的產物、歸榮耀與神並造就別人。或籠統地說、一生一切的行動都從心流出、因此保守心便是使樹變好、醫治泉源。我們的生命或規律或不規律、或安適或不安適、全在於我們的心是否被保守或被忽略。
III. 我們必須在嘴唇的門前設立守望、以至我們不以舌頭得罪（Pr 4:24）：你要除掉邪僻的口、棄絕乖謬的嘴。我們的心既生來敗壞、便有大量敗壞的言談從其中出來、因此我們必須對一切邪惡的言語——咒詛、起誓、說謊、誹謗、爭吵、污穢和愚妄的言談——生出極大的恐懼和憎惡、這一切都出自那邪僻的口和乖謬的嘴——不受理性或宗教的管治、反倒與兩者相悖、在神面前既不雅觀又令人憎惡、正如在人面前一張歪曲扭曲的嘴一樣。我們必須藉著恒久的警醒和堅定的決心、將一切舌頭上的罪從我們除掉、遠離我們——禁戒一切有罪之嫌的言語、並懼怕學會任何這樣的話。
IV. 我們必須與我們的眼目立約：「讓它們向前正看、向前直觀（Pr 4:24）。讓眼目固定而不游移；不讓它在每一樣出現的事物之後漫遊、因為如此它便會從善事上被引開並在惡事中被網羅。使它轉離觀看虛妄；讓你的眼目專一而不分；讓你的意向真誠而一致、不要斜眼看任何附帶的目的。」我們必須注視我們的主人、留心討他的喜悅；注視我們的準則、與之相符；注視我們的標竿——那從上面召我來得的獎賞、將一切引向那裏。目光對準目標。
V. 我們在一切所行的事上必須慎重行事（Pr 4:26）：要修平你腳下的路——要「衡量」（原文如此）；「把神的話放在一邊、把你所作過的或將要作的放在另一邊、看看兩者如何相符；在察看你的道路在主面前是否美好、它的結局是否美善上、當精細而嚴格。」我們必須省察過去的道路、查驗我們所作過的、以及現在的道路、我們正在作的、我們正走向何方、並謹慎行事。我們當思量我們的道路上的本分是甚麼、困難是甚麼、益處是甚麼、危險是甚麼、好叫我們能照著行事。「不可急躁行事。」
VI. 我們必須以穩定、謹慎和一致來行事：「要堅定你一切的道（Pr 4:26），不要在其中反覆不定、如同心懷二意的人一般；不要在兩者之間猶豫、卻要在平坦一致的順服之路上前進；不可偏向左右，因為兩邊都有錯誤、撒但不論把我們拉向哪一邊都達到了它的目的。當十分謹慎地使你的腳離開邪惡；當防備極端、因為極端中有惡、並當讓你的眼目向前正看、以至你能持守中庸之道。」那願意證明自己有智慧的人、必須時時警醒。
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.
當教導屬神之事時，必須律上加律、例上加例地教導，這不僅因為這些事物本身極有價值、極為重要，也因為人的心思充其量也不容易領受，且常常對之存有偏見；因此，所羅門在本章中以豐富多樣的表達、和令人愉悅而充滿力量的神聖雄辯之流，反覆教導他在前幾章已經殷切勸勉我們的事。本章內容如下：I. 藉著他父親所給的良好教訓，懇切勸勉人追求智慧，亦即追求真實的敬虔與敬畏神，並以許多有力的論據加以強調，Pr 4:1-13。II. 必要地警戒人遠離惡友，以及與暗昧無益之行事的一切交往，Pr 4:14-19。III. 關於得著並保守智慧、結出智慧果子的具體指引，Pr 4:20-27。這事向我們陳明得如此清楚、如此迫切，以致我們若在自己的愚妄中滅亡，就永遠無可推諉。