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简体中文
英文原文
The word of God is two-fold, and, in both senses, is wisdom; for a word without wisdom is of little value, and wisdom without a word is of little use. Now, I. Divine revelation is the word and wisdom of God, and that pure religion and undefiled which is built upon it; and of that Solomon here speaks, recommending it to us as faithful, and well worthy of all acceptation, Pr 8:1-21. God, by it, instructs, and governs, and blesses, the children of men. II. The redeemer is the eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the children of men in the former part of the chapter. All divine revelation passes through his hand, and centres in him; but of him as the personal Wisdom, the second person in the Godhead, in the judgment of many of the ancients, Solomon here speaks, Pr 8:22-31. He concludes with a repeated charge to the children of men diligently to attend to the voice of God in his word, Pr 8:32-36.
1-11
The Invitation of Wisdom
简体中文
智慧的邀请
¹ 智慧岂不呼叫？聪明岂不发声？
² 她在道旁高处的顶上，在十字路口站立。
³ 在城门旁，在城门口，在城门洞，大声说：
⁴ 众人哪，我呼叫你们，我向世人发声。
⁵ 愚蒙人哪，你们要会悟灵明；愚昧人哪，你们当心里明白。
⁶ 你们当听，因我要说极美的话；我张嘴要论正直的事。
⁷ 我的口要发出真理，我的嘴憎恶邪恶。
⁸ 我口中的言语都是公义，并无弯曲乖僻。
⁹ 有聪明的，以为明显；得知识的，以为正直。
¹⁰ 你们当受我的训诲，不受白银；宁得知识，胜过黄金。
¹¹ 因为智慧比珍珠更美，一切可喜爱的，都不足与比较。
神为我们的救恩向我们所启示的旨意，在此向我们详加陈明，显为容易被人认识明白，叫人无可推诿其无知或谬误；又显为配得人去接受，叫人无可推诿其疏忽与不信。
一、所启示的事是容易被人认识的，因为它们是属乎我们和我们子孙的（申 29:29），我们不必上升到天上，或下到深处，去得着这些知识（申 30:11），因为它们在某种程度上藉着创造之工被宣扬传开（参箴 19:1），又藉着人的良心、并善恶永恒的道理与法则更充分地宣扬，但最清楚地是藉着摩西和先知；当听从他们。智慧的训诫是容易被人认识的；因为：1. 它们是被大声宣扬的（箴 8:1）：智慧岂不呼叫？是的，她大声呼叫，并不止息（赛 58:1）；她发出声音，如同一位恳切、切望被人听见的。耶稣站着高声说，约 7:37。咒诅与祝福曾由利未人大声宣读，申 27:14。人自己的心有时也向他们大声说话；有良心的呼喊，也有良心的微声。2. 它们是从高处宣扬的（箴 8:2）：她在高处的顶上站立；律法是从西奈山顶上颁布的，基督也在一座山上的讲论中阐明它。不止如此，我们若轻看神的启示，便是转脸不顾那从天上警戒我们的，那是何等高的所在，来 12:25。淫妇在隐密处说话，外邦的神谕喃喃低语，但智慧却公开宣讲；真理不寻隐蔽的角落，乃乐于诉诸光明。3. 它们是在人多聚集之处宣扬的，在众人聚集的地方，人越多越好。耶稣在会堂和殿里，就是犹太人聚集的地方讲论，约 18:20。凡在路上经过的人，无论身分地位如何，都可知道何为善，并耶和华向他所要的是什么，若不知道便是他自己的过错。没有言语，没有方言，听不见智慧的声音；她的指示与引导是不分彼此地赐给众人的。有耳可听的，就应当听。 4. 它们是在最需要之处宣扬的。它们既是为引导我们的道路，便在道旁宣扬，在许多路交会之处，好叫行路的人但凡愿意询问，就在他们正茫然不知所措之时，被指明哪一条是正路；那时你必听见后边有声音说，这是正路，赛 30:21。愚昧人连进城的路也不知道（传 10:15），所以智慧站着随时指点他，站在城门旁，在城门口，随时告诉他先见的房子在哪里，撒上 9:18。不止如此，她还跟随人到他们自己的家中，在城门口向他们呼叫，说，愿这一家平安；那里若有当得平安的人，这平安必常临到这家。神的仆人受派向众人作见证，无论是公开的，还是挨家挨户的。人的良心也无论他们往哪里去，都随着他们发出劝戒，只要他们带着自己的头脑与心，就无法置身于这良心的声音之外，因为这头脑与心于他们就是自己的律法。5. 它们是向世人的子孙宣讲的。我们对那提到我们名字的言论会留心听，否则便会忽略它；所以智慧向我们说话：「众人哪，我呼叫你们（箴 8:4），不是呼叫天使（他们不需要这些训诲），不是呼叫魔鬼（他们已无可救药），不是呼叫无知的走兽（它们无法领受），乃是呼叫*你们，众人哪！*你们既比地上的走兽多受教导，比空中的飞鸟更有智慧。这律法是赐给你们的，这邀请之言、这劝勉之言是差给你们的。我向世人发声，他们正是当领受训诲的，而且照理说，这训诲对他们本应是大受欢迎的。智慧呼叫的对象，不只是你们犹太人哪！也不只是你们绅士哪！不只是你们学者哪！乃是你们众人哪！世人的子孙哪！连最卑微的也包括在内。」 6. 它们的目的是使人有智慧（箴 8:5）；它们不仅是为有能力领受智慧的人预备的，也是为有罪的人、堕落的人、愚昧的人预备的，这些人正需要它，离了它便要灭亡：「愚蒙人哪，你们要会悟灵明。你们纵然极其愚蒙，智慧仍要收你们作她的学生，不仅如此，你们若肯受她管教，她还要使你们得着一颗明白的心。」当罪人离弃他们的罪，真正变得敬虔时，愚蒙人就明白了智慧。
二、所启示的事是配得人去认识的，是十分配得人去领受的。我们当留心听；因为：1. 它们有无可估量的价值。它们是极美的话（箴 8:6），是君尊的话，原文如此。虽然它们能为最卑微之人的悟性所及，其中却有可款待至尊之人的丰盛。它们是属神属天的事，何等卓越，以致与它们相比，一切别的学问都不过是孩童的嬉戏。凡关乎永恒之神、不朽之灵魂、永远之境况的事，必定是极美的话。2. 它们有无可辩驳的公正，本身便带着自己良善的凭据。它们是正直的事（箴 8:6），全是公义（箴 8:8），并无弯曲乖僻。所启示之信仰一切的训诲与指示，都与本性之亮光、本性之律法相合，并使之臻于完全，其中没有任何加给我们重担的，没有任何使我们受不当辖制的，没有任何有损人性尊严与自由的，没有任何我们有理由抱怨的。神一切的训诫，凡事都是正直的。 3. 它们有无可置疑的真实。智慧的教训，就是她律法所根基的教训，乃是我们可凭以托付不朽灵魂的：我的口要发出真理（箴 8:7），全然是真理，毫无虚谎，因为这是向世界所作的见证。神的言语句句真实；其中绝无半点善意的虚谎，凡为我们益处所告诉我们的，也绝无欺哄。基督是信实的见证者，是真理的本身；邪恶（就是说谎）为他的嘴所憎恶。请注意，说谎是邪恶，我们不仅当戒绝它，更当以它为可憎，使它远离我们所说的话，正如它远离神向我们所说的话。他向我们的话乃是是，又是阿们；那么愿我们的话也永不要是而又非。4. 它们对那些以正心领受、以正意自省的人，是奇妙地可悦可亲的——他们的判断未被世界与肉体蒙蔽偏曲，不在偏见的权下，乃是受神所教，神已开通他们的悟性，他们公正地寻求知识，为它劳苦，并在至今所作的探求中已寻得它。对他们而言，（1.）它们全是明显的，并不难明白。书卷若被封住，是对那些甘心无知之人封住的。我们的福音若被遮蔽，是对那灭亡的人遮蔽；但对那离弃恶事的人——这就是聪明——对那有行诫命之人所有那美好的悟性的人，它们全是明显的，其中毫无难明之处。信仰之路是一条大道，行路的人虽愚昧，也不致失迷，赛 35:8。所以那些以平民不能明白圣经为借口、不许他们使用圣经的人，是大大冤枉了他们，其实圣经对平实之人本是明明白白的。（2.）它们全是正直的，并不难顺服。那些能分辨是非、能知善恶的人，乐意承认智慧一切训诲的正直，因此他们毫无怨言、毫无争辩地以它们管理自己。
三、从这一切，他推论出：对这些事的正确认识——就是那将我们变化成它们形像的认识——是当被看重过于这世上一切财富的（箴 8:10,11）：你们当受我的训诲，不受白银。训诲不仅当被听见，更当被领受。我们当欢然接纳它，领受它的印记，顺服它的命令；并且这要胜过黄金，就是说：1. 我们当看重信仰过于财富，并要看明：我们若心里有对神的认识与敬畏，便实在比拥有再多的金银更为有福，无论在人生何种境况中都更有供应。智慧本身——因此在我们的衡量中也当如此——比珍珠更美。它必为我们带来更高的代价，作我们更美的产业；将它显明出来，它必比最有价值的珠宝与宝石更作美饰。凡我们坐下来所能想望的这世界的财富，即或我们得着了，与那伴随真敬虔而来的益处相比，也都不配相提并论。2. 我们当向这世界的财富死了，好叫我们能更紧密、更恳切地专心于信仰的本务。我们当领受训诲为头等大事，然后对得不得着金银漠然置之；不，我们更不可领受它为我们的产业与报赏，如同那财主在活着的时候受过他的好东西一般。
英文原文
The Invitation of Wisdom
¹ Doth not wisdom cry? and understanding put forth her voice?
² She standeth in the top of high places, by the way in the places of the paths.
³ She crieth at the gates, at the entry of the city, at the coming in at the doors.
⁴ Unto you, O men, I call; and my voice is to the sons of man.
⁵ O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart.
⁶ Hear; for I will speak of excellent things; and the opening of my lips shall be right things.
⁷ For my mouth shall speak truth; and wickedness is an abomination to my lips.
⁸ All the words of my mouth are in righteousness; there is nothing froward or perverse in them.
⁹ They are all plain to him that understandeth, and right to them that find knowledge.
¹⁰ Receive my instruction, and not silver; and knowledge rather than choice gold.
¹¹ For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.
The will of God revealed to us for our salvation is here largely represented to us as easy to be known and understood, that none may have an excuse for their ignorance or error, and as worthy to be embraced, that none may have an excuse for their carelessness and unbelief.
I. The things revealed are easy to be known, for they belong to us and to our children (De 29:29), and we need not soar up to heaven, or dive into the depths, to get the knowledge of them (De 30:11), for they are published and proclaimed in some measure by the works of the creation (Prov 19:1), more fully by the consciences of men and the eternal reasons and rules of good and evil, but most clearly by Moses and the prophets; let them hear them. The precepts of wisdom may easily be known; for, 1. They are proclaimed aloud (Pr 8:1): Does not Wisdom cry? Yes, she cries aloud, and does not spare (Isa 58:1); she puts forth her voice, as one in earnest and desirous to be heard. Jesus stood and cried, Joh 7:37. The curses and blessings were read with a loud voice by the Levites, De 27:14. And men's own hearts sometimes speak aloud to them; there are clamours of conscience, as well as whispers. 2. They are proclaimed from on high (Pr 8:2): She stands in the top of high places; it was from the top of Mount Sinai that the law was given, and Christ expounded it in a sermon upon the mount. Nay, if we slight divine revelation, we turn away from him that speaks from heaven, a high place indeed, Heb 12:25. The adulterous woman spoke in secret, the oracles of the heathen muttered, but Wisdom speaks openly; truth seeks no corners, but gladly appeals to the light. 3. They are proclaimed in the places of concourse, where multitudes are gathered together, the more the better. Jesus spoke in the synagogues and in the temple, whither the Jews always resorted, Joh 18:20. Every man that passes by on the road, of what rank or condition soever, may know what is good, and what the Lord requires of him, if it be not his own fault. There is no speech nor language where Wisdom's voice is not heard; her discoveries and directions are given to all promiscuously. He that has ears to hear, let him hear. 4. They are proclaimed where they are most needed. They are intended for the guide of our way, and therefore are published in the places of the paths, where many ways meet, that travellers may be shown, if they will but ask, which is the right way, just then when they are at a loss; thou shalt then hear the word behind thee, saying, This is the way, Isa 30:21. The foolish man known not how to go to the city (Ec 10:15), and therefore Wisdom stands ready to direct him, stands at the gates, at the entry of the city, ready to tell him where the seer's house is, 1Sa 9:18. Nay, she follows men to their own houses, and cries to them at the coming in at the doors, saying, Peace be to this house; and, if the son of peace be there, it shall certainly abide upon it. God's ministers are appointed to testify to people both publicly and from house to house. Their own consciences follow them with admonitions wherever they go, which they cannot be out of the hearing of while they carry their own heads and hearts about with them, which are a law unto themselves. 5. They are directed to the children of men. We attend to that discourse in which we hear ourselves named, though otherwise we should have neglected it; therefore Wisdom speaks to us: "Unto you, O men! I call (Pr 8:4), not to angels (they need not these instructions), not to devils (they are past them), not to the brute-creatures (they are not capable of them), but to you, O men! who are taught more than the beasts of the earth and made wiser than the fowls of heaven. To you is this law given, to you is the word of this invitation, this exhortation sent. My voice is to the sons of men, who are concerned to receive instruction, and to whom, one would think, it should be very welcome. It is not, to you, O Jews! only, that Wisdom cries, nor to you, O gentlemen! not to you, O scholars! but to you, O men! O sons of men! even the meanest." 6. They are designed to make them wise (Pr 8:5); they are calculated not only for men that are capable of wisdom, but for sinful men, fallen men, foolish men, that need it, and are undone without it: "O you simple ones! understand wisdom. Though you are ever so simple, Wisdom will take you for her scholars, and not only so, but, if you will be ruled by her, will undertake to give you an understanding heart." When sinners leave their sins, and become truly religious, then the simple understand wisdom.
II. The things revealed are worthy to be known, well worthy of all acceptation. We are concerned to hear; for, 1. They are of inestimable value. They are excellent things (Pr 8:6), princely things, so the word is. Though they are level to the capacity of the meanest, yet there is that in them which will be entertainment for the greatest. They are divine and heavenly things, so excellent that, in comparison with them, all other learning is but children's play. Things which relate to an eternal God, an immortal soul, and an everlasting state, must needs be excellent things. 2. They are of incontestable equity, and carry along with them the evidence of their own goodness. They are right things (Pr 8:6), all in righteousness (Pr 8:8), and nothing froward or perverse in them. All the dictates and directions of revealed religion are consonant to, and perfective of, the light and law of nature, and there is nothing in them that puts any hardship upon us, that lays us under any undue restraints, unbecoming the dignity and liberty of the human nature, nothing that we have reason to complain of. All God's precepts concerning all things are right. 3. They are of unquestionable truth. Wisdom's doctrines, upon which her laws are founded, are such as we may venture our immortal souls upon: My mouth shall speak truth (Pr 8:7), the whole truth, and nothing but the truth, for it is a testimony to the world. Every word of God is true; there are not so much as pious frauds in it, nor are we imposed upon in that which is told us for our good. Christ is a faithful witness, is the truth itself; wickedness (that is, lying) is an abomination to his lips. Note, Lying is wickedness, and we should not only refrain from it, but it should be an abomination to us, and as far from what we say as from what God says to us. His word to us is yea, and amen; never then let ours be yea and nay. 4. They are wonderfully acceptable and agreeable to those who take them aright, who understand themselves aright, who have not their judgments blinded and biassed by the world and the flesh, are not under the power of prejudice, are taught of God, and whose understanding he has opened, who impartially seek knowledge, take pains for it, and have found it in the enquiries they have hitherto made. To them, (1.) They are all plain, and not hard to be understood. If the book is sealed, it is to those who are willingly ignorant. If our gospel is hidden, it is hidden to those who are lost; but to those who depart from evil, which is understanding, who have that good understanding which those have who do the commandments, to them they are all plain and there is nothing difficult in them. The way of religion is a highway, and the way-faring men, though fools, shall not err therein, Isa 35:8. Those therefore do a great wrong to the common people who deny them the use of the scripture under pretence that they cannot understand it, whereas it is plain for plain people. (2.) They are all right, and not hard to be submitted to. Those who discern things that differ, who know good and evil, readily subscribe to the rectitude of all Wisdom's dictates, and therefore, with out murmuring or disputing, govern themselves by them.
III. From all this he infers that the right knowledge of those things, such as transforms us into the image of them, is to be preferred before all the wealth of this world (Pr 8:10,11): Receive my instruction, and not silver. Instruction must not only be heard, but received. We must bid it welcome, receive the impressions of it, and submit to the command of it; and this rather than choice gold, that is, 1. We must prefer religion before riches, and look upon it that, if we have the knowledge and fear of God in our hearts, we are really more happy and better provided for every condition of life than if we had ever so much silver and gold. Wisdom is in itself, and therefore must be in our account, better than rubies. It will bring us in a better price, be to us a better portion; show it forth, and it will be a better ornament than jewels and precious stones of the greatest value. Whatever we can sit down and wish for of the wealth of this world would, if we had it, be unworthy to be compared with the advantages that attend serious godliness. 2. We must be dead to the wealth of this world, that we may the more closely and earnestly apply ourselves to the business of religion. We must receive instruction as the main matter, and then be indifferent whether we receive silver or no; nay, we must not receive it as our portion and reward, as the rich man in his life-time received his good things.
12-21
The Advantages of Wisdom
简体中文
智慧的益处
¹² 我智慧以灵明为居所，又寻得知识和谋略。
¹³ 敬畏耶和华在乎恨恶邪恶；那骄傲、狂妄，并恶道，以及乖谬的口，都为我所恨恶。
¹⁴ 我有谋略和真知识；我乃聪明，我有能力。
¹⁵ 帝王藉我坐国位；君王藉我定公平。
¹⁶ 王子和首领，世上一切的审判官，都是藉我掌权。
¹⁷ 爱我的，我也爱他；恳切寻求我的，必寻得见。
¹⁸ 丰富尊荣在我；恒久的财并公义也在我。
¹⁹ 我的果实胜过黄金，强如精金；我的出产超乎高银。
²⁰ 我在公义的道上走，在公平的路中行，
²¹ 使爱我的承受产业，并充满他们的府库。
这里所说的智慧就是基督，一切智慧知识的宝藏都藏在他里面；这是话语中的基督，也是心中的基督，不仅是向我们显明的基督，更是在我们里面显明的基督。这是神的道，是神一切启示的全部范围；这是道成肉身的神，神一切的启示都以他为中心；这是被那道所塑造的灵魂；这是在灵魂中成形的基督；这是真正纯洁而有能力的信仰。关于这位卓越者、这卓越之事，此处所说的乃是荣耀的事。
I. 神的智慧使人有清明的头脑（箴 8:12）：我智慧以灵明为居所，所与之同居的不是属肉体的权术（那从上头来的智慧与此相反，林后 1:12），而是真正的审慎，能正确地引导人的生活，就是那灵明人的智慧，能明白自己的道路，在凡事上都有益于引导；这是蛇一般的智慧，不仅护人免受伤害，更引人去行善事。智慧以灵明为居所；因为灵明乃是信仰的产物，也是信仰的装饰；藉着圣经的帮助而寻得的巧妙发明，无论是为了正确理解神的护理，还是为了切实挫败撒但的诡计，并在我们这世代行善，都远比哲学家的学问或政治家的谋略所发现的更多。我们可以把这话应用在基督自己身上；他以灵明为居所，因为他整个的工作乃是神在奥秘中的智慧，神在此事上用诸般智慧聪明，充充足足地赏给我们。基督寻得了那伟大发明的知识，这对他乃是极大的代价，就是藉着他的满足成就人的救恩，一个奇妙的良策。我们为自己的毁灭想出了许多诡计；他却为我们的拯救想出了一个良方。这恩典之约在凡事上都安排得如此美好，以致我们必断定：设立此约的那一位乃是以灵明为居所的。
II. 它使人有良善的心（箴 8:13）。真正的信仰，在乎敬畏耶和华，就是前面所推荐的智慧，它教导人：1. 恨恶一切罪，因罪叫神不喜悦，又败坏灵魂：敬畏耶和华在乎恨恶邪恶，恨恶恶道，恨恶罪之为罪，因此恨恶一切虚假的道。凡有敬畏神之心的地方，就有对罪的惧怕，视罪为恶，单单为恶。2. 尤其要恨恶骄傲与暴怒这两样常见而危险的罪。自高自大，骄傲狂妄，乃是基督所恨恶的罪，凡有基督之灵的人也都恨恶它们；人人都恨恶别人身上的这些，但我们必须恨恶自己身上的这些。乖谬的口，就是待人乖戾，是神所恨恶的，因为它如此搅扰人类的和平，因此我们也应当恨恶它。为信仰的荣耀当如此说：信仰虽常遭无理的控告，其实它远不会使人自高自大、乖戾尖刻，反倒没有什么比骄傲与暴怒更直接与它相违，也没有什么是它更教导我们去憎恶的。
III. 它对公共事务和一切社会的善治大有影响（箴 8:14）。基督作为神，有能力和智慧；智慧和能力都属乎他；作为救赎主，他乃是神的智慧和神的能力。对一切属他的人，他被神成为能力和智慧；这一切在他里面为我们存留，叫我们既能知道又能行出我们的本分。他是那奇妙的策士，赐下那唯一真知识的恩典。他自己就是聪明，又有能力赐给一切在他里面刚强壮胆的人。真正的信仰在一切难处之中给人最好的谋略，帮助人把道路修平。它无论在何处，都是聪明，都有能力；它必为我们成就我们所需的一切，无论是为着服事还是为着受苦。神的道在哪里丰丰富富地居住，就使人完全，并预备行各样的善事。君王、首领和审判官，比众人更需要智慧和能力、谋略和勇气，好叫他们忠心尽所托付的责任，又使他们成为所治理之民的祝福。所以智慧说，帝王藉我坐国位（箴 8:15,16），就是说，1. 政府乃是神所设立的制度，凡受托管理之人，其权柄都是从基督来的；这是他君王职分的一个分支，帝王藉他坐国位；他们的权柄是从那位将一切审判都交给他的主而来的。他们藉他执政，因此也当为他执政。2. 君王或首领无论有什么治国的才干，都当归功于基督的恩典；是他将治理的心志赐给他们，他们一切的本领、一切公义的原则，无不是他所赐的。王的嘴中有神语；君王对百姓如何，乃在乎他造他们如何。3. 信仰极大地支持并扶助政府；它教导臣民尽本分，帝王便藉它更容易地治理他们；它教导君王尽本分，帝王便藉它按理治国；他们定公平，因他们存敬畏神的心治理人。凡受信仰治理的人，治理得也好。
IV. 它使一切领受拥抱它的人都得福，真正地得福。
1. 他们必在基督的爱中得福；因为是他说，爱我的，我也爱他（箴 8:17）。凡诚心爱主耶稣基督的人，必蒙他以独特分别的爱所爱：他必爱他们，并向他们显明自己。
2. 他们必在寻求他的成功上得福：“那恳切寻求我的，寻求认识我、与我有分，恳切寻求我，就是恳切地寻求，在万事之先寻求我，从年幼时就起初寻求我的，他们必寻见所求的。”基督必归他们，他们也必归他。他从未说过寻求是徒然的。
3. 他们必在世上的财富上得福，或得着那无限美好之物。(1.) 他们必得着无限智慧看为对他们有益的丰富尊荣（箴 8:18）；这些都在基督那里，就是说，他有这些可赐，至于他是否看为合宜赐给我们，必须交托于他。信仰有时帮助人在这世上富足尊贵，使人得好名声，因而增添产业；而智慧赐给所宠爱之人的财富，有以下两样益处：—— [1.] 这是财富与公义，用正当方法得来的财富，不是藉欺诈和欺压，乃是藉正路，又用慈善的方式来运用，因为施舍也称为义。凡其财富出于神赐福他勤劳之手，又有心用以行善的人，便有财富与公义。[2.] 因此它们是恒久的财。藉虚妄得来的财必速速消减，但正当得来的必能持久，且必留给子子孙孙；而善用于敬虔慈善之工的，乃是放出最好的利息，因此必能长存；因为用那不义的钱财所结的朋友，到了钱财无用的时候，必接你们到永存的帐幕里去（路 16:9）。它必在多日之后寻见，存到永世。(2.) 他们必得着那无限美好之物，纵然在这世上没有丰富尊荣（箴 8:19）：“我的果实胜过黄金，所结的果效也更佳，体积虽小价值却更高，我的出产又胜过那精选的银子，所成就的交易更好。”我们可以确信，智慧不但最终的果实，连她平日的出产，不但她的果实，连她的收益，都比这世上最好的产业或承继之物更可贵。
4. 他们现今必在神的恩典中得福；那恩典必作他们的向导走在善道上（箴 8:20）。这就是智慧的果实，它胜过黄金，强如精金，它领我们走在公义的道上，向我们指明那道又走在我们前头，就是神要我们行走、又必引我们到所愿之终点的道路。它领我们在公平的路中行，使我们免得偏左偏右。德在乎中道——美德存于中间。基督藉他的灵引导信徒进入一切真理，领他们走公义的道路，他们便随从圣灵而行。
5. 他们将来必在神的荣耀中得福（箴 8:21）。所以智慧在公义的路中行，不仅为要使她的朋友持守在本分与顺服的道上，更为要使他们承受产业，并充满他们的府库，这是这世上的事物所不能成就的，唯有神与天堂才能成就。凡爱神又献身服事他之人的福乐，乃是实在而满足的。(1.) 它是实在的；它就是实质本身。这福乐是能自存的，独立而立的，不靠外在便利那偶然的支撑。属灵永恒的事物乃是唯一真实而实在的事物。在神里面的喜乐乃是实在的喜乐，坚固而有根基。应许是他们的凭据，基督是他们的中保，二者都是实在的。他们承受产业；就是说，他们将来的基业是实在的；它是极重无比的荣耀；它是实质（来 10:34）。他们一切的福乐都是作为后嗣得着的；这是建立在他们儿子名分之上的。(2.) 它是满足的；它不仅要充满他们的手，更要充满他们的府库，不仅供养他们，更使他们富足。这世上的事物或可充满人的肚腹（诗 17:14），却不能充满他们的府库，因为人不能藉它们为自己存留许多年日享用的财物；或许就在今夜便被夺去。但灵魂的府库无论何等宽广，神、基督和天堂里有足够的丰盛去充满它们。在智慧的应许中，信徒有财物存留，不是为日子和年岁，乃是为永世；所以她的果实胜过黄金。
英文原文
The Advantages of Wisdom
¹² I wisdom dwell with prudence, and find out knowledge of witty inventions.
¹³ The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate.
¹⁴ Counsel is mine, and sound wisdom: I am understanding; I have strength.
¹⁵ By me kings reign, and princes decree justice.
¹⁶ By me princes rule, and nobles, even all the judges of the earth.
¹⁷ I love them that love me; and those that seek me early shall find me.
¹⁸ Riches and honour are with me; yea, durable riches and righteousness.
¹⁹ My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.
²⁰ I lead in the way of righteousness, in the midst of the paths of judgment:
²¹ That I may cause those that love me to inherit substance; and I will fill their treasures.
Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Christ revealed to us, but Christ revealed in us. It is the word of God, the whole compass of divine revelation; it is God the Word, in whom all divine revelation centres; it is the soul formed by the word; it is Christ formed in the soul; it is religion in the purity and power of it. Glorious things are here spoken of this excellent person, this excellent thing.
I. Divine wisdom gives men good heads (Pr 8:12): I Wisdom dwell with prudence, not with carnal policy (the wisdom that is from above is contrary to that, 2Co 1:12), but with true discretion, which serves for the right ordering of the conversation, that wisdom of the prudent which is to understand his way and is in all cases profitable to direct, the wisdom of the serpent, not only to guard from harm, but to guide in doing good. Wisdom dwells with prudence; for prudence is the product of religion and an ornament to religion; and there are more witty inventions found out with the help of the scripture, both for the right understanding of God's providences and for the effectual countermining of Satan's devices and the doing of good in our generation, than were ever discovered by the learning of the philosophers or the politics of statesmen. We may apply it to Christ himself; he dwells with prudence, for his whole undertaking is the wisdom of God in a mystery, and in it God abounds towards us in all wisdom and prudence. Christ found out the knowledge of that great invention, and a costly one it was to him, man's salvation, by his satisfaction, an admirable expedient. We had found out many inventions for our ruin; he found out one for our recovery. The covenant of grace is so well ordered in all things that we must conclude that he who ordered it dwelt with prudence.
II. It gives men good hearts, Pr 8:13. True religion, consisting in the fear of the Lord, which is the wisdom before recommended, teaches men, 1. To hate all sin, as displeasing to God and destructive to the soul: The fear of the Lord is to hate evil, the evil way, to hate sin as sin, and therefore to hate every false way. Wherever there is an awe of God there is a dread of sin, as an evil, as only evil. 2. Particularly to hate pride and passion, those two common and dangerous sins. Conceitedness of ourselves, pride and arrogancy, are sins which Christ hates, and so do all those who have the Spirit of Christ; every one hates them in others, but we must hate them in ourselves. The froward mouth, peevishness towards others, God hates, because it is such an enemy to the peace of mankind, and therefore we should hate it. Be it spoken to the honour of religion that, however it is unjustly accused, it is so far from making men conceited and sour that there is nothing more directly contrary to it than pride and passion, nor which it teaches us more to detest.
III. It has a great influence upon public affairs and the well-governing of all societies, Pr 8:14. Christ, as God, has strength and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of God and the power of God. To all that are his he is made of God both strength and wisdom; in him they are laid up for us, that we may both know and do our duty. He is the wonderful counsellor and gives that grace which alone is sound wisdom. He is understanding itself, and has strength for all those that strengthen themselves in him. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. Wherever it is, it is understanding, it has strength; it will be all that to us that we need, both for services and sufferings. Where the word of God dwells richly it makes a man perfect and furnishes him thoroughly for every good word and work. Kings, princes, and judges, have of all men most need of wisdom and strength, of counsel and courage, for the faithful discharge of the trusts reposed in them, and that they may be blessings to the people over whom they are set. And therefore Wisdom says, By me kings reign (Pr 8:15,16), that is, 1. Civil government is a divine institution, and those that are entrusted with the administration of it have their commission from Christ; it is a branch of his kingly office that by him kings reign; from him to whom all judgment is committed their power is derived. They reign by him, and therefore ought to reign for him. 2. Whatever qualifications for government any kings or princes have they are indebted to the grace of Christ for them; he gives them the spirit of government, and they have nothing, no skill, no principles of justice, but what he endues them with. A divine sentence is in the lips of the king; and kings are to their subjects what he makes them. 3. Religion is very much the strength and support of the civil government; it teaches subjects their duty, and so by it kings reign over them the more easily; it teaches kings their duty, and so by it kings reign as they ought; they decree justice, while they rule in the fear of God. Those rule well whom religion rules.
IV. It will make all those happy, truly happy, that receive and embrace it.
1. They shall be happy in the love of Christ; for he it is that says, I love those that love me, Pr 8:17. Those that love the Lord Jesus Christ in sincerity shall be beloved of him with a peculiar distinguishing love: he will love them and manifest himself to them.
2. They shall be happy in the success of their enquiries after him: "Those that seek me early, seek an acquaintance with me and an interest in me, seek me early, that is, seek me earnestly, seek me first before any thing else, that begin betimes in the days of their youth to seek me, they shall find what they seek." Christ shall be theirs, and they shall be his. He never said, Seek in vain.
3. They shall be happy in the wealth of the world, or in that which is infinitely better. (1.) They shall have as much riches and honour as Infinite Wisdom sees good for them (Pr 8:18); they are with Christ, that is, he has them to give, and whether he will see fit to give them to us must be referred to him. Religion sometimes helps to make people rich and great in this world, gains them a reputation, and so increases their estates; and the riches which Wisdom gives to her favourites have these two advantages:— [1.] That they are riches and righteousness, riches honestly got, not by fraud and oppression, but in regular ways, and riches charitably used, for alms are called righteousness. Those that have their wealth from God's blessing on their industry, and that have a heart to do good with it, have riches and righteousness. [2.] That therefore they are durable riches. Wealth gotten by vanity will soon be diminished, but that which is well got will wear well and will be left to the children's children, and that which is well spent in works of piety and charity is put out to the best interest and so will be durable; for the friends made by the mammon of unrighteousness when we fail will receive us into everlasting habitations, Lu 16:9. It will be found after many days, for the days of eternity. (2.) They shall have that which is infinitely better, if they have not riches and honour in this world (Pr 8:19): "My fruit is better than gold, and will turn to a better account, will be of more value in less compass, and my revenue better than the choicest silver, will serve a better trade." We may assure ourselves that not only Wisdom's products at last, but her income in the mean time, not only her fruit, but her revenue, is more valuable than the best either of the possessions or of the reversions of this world.
4. They shall be happy in the grace of God now; that shall be their guide in the good way, Pr 8:20. This is that fruit of wisdom which is better than gold, than fine gold, it leads us in the way of righteousness, shows us that way and goes before us in it, the way that God would have us walk in and which will certainly bring us to our desired end. It leads in the midst of the paths of judgment, and saves us from deviating on either hand. In medio virtus—Virtue lies in the midst. Christ by his Spirit guides believers into all truth, and so leads them in the way of righteousness, and they walk after the Spirit.
5. They shall be happy in the glory of God hereafter, Pr 8:21. Therefore Wisdom leads in the paths of righteousness, not only that she may keep her friends in the way of duty and obedience, but that she may cause them to inherit substance and may fill their treasures, which cannot be done with the things of this world, nor with any thing less than God and heaven. The happiness of those that love God, and devote themselves to his service, is substantial and satisfactory. (1.) It is substantial; it is substance itself. It is a happiness which will subsist of itself, and stand alone, without the accidental supports of outward conveniences. Spiritual and eternal things are the only real and substantial things. Joy in God is substantial joy, solid and well-grounded. The promises are their bonds, Christ is their surety, and both substantial. They inherit substance; that is, their inheritance hereafter is substantial; it is a weight of glory; it is substance, Heb 10:34. All their happiness they have as heirs; it is grounded upon their sonship. (2.) It is satisfying; it will not only fill their hands, but fill their treasures, not only maintain them, but make them rich. The things of this world may fill men's bellies (Ps 17:14), but not their treasures, for they cannot in them secure to themselves goods for many years; perhaps they may be deprived of them this night. But let the treasures of the soul be ever so capacious there is enough in God, and Christ, and heaven, to fill them. In Wisdom's promises believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.
22-31
Wisdom Eternal and Divine
简体中文
永恒而属神的智慧
²² 在耶和华造化的起头，在太初创造万物之先，就有了我。
²³ 从亘古，从太初，未有世界以前，我已被立。
²⁴ 没有深渊，我已生出；没有大水的泉源，我已存在。
²⁵ 大山未曾奠定，小山未有之先，我已生出。
²⁶ 耶和华还没有创造大地和田野，并世上最初的尘土。
²⁷ 他立诸天，我在那里；他在渊面的周围，划出圆圈，
²⁸ 上使穹苍坚固，下使深渊的泉源稳固，
²⁹ 为沧海定界限，使水不越他的命令，立定大地的根基。
³⁰ 那时，我在他那里为工师，日日为他所喜爱，常常在他面前踊跃，
³¹ 踊跃在他所预备可住之地；喜悦住在世人之间。
此处发言的乃是一位有位格的、属神的存在，这看来十分清楚；绝非指神性中某项单纯的本质属性，因为此处的智慧具有位格性的属性与作为；这一位有理智的属神者，除神之子自己外别无他人——他处经文将此处论智慧所说的主要之事归于此子，我们也必以经解经。若所罗门自己原意只是称赞智慧作为神的属性——神借之创造并治理世界——好向人推荐当追求那属于他们的智慧，然而默示他所写之文的神的灵，却如常引大卫那样，引导他使用只能符合神之子、并要引导我们认识关于他之大事的言语。一切属神的启示都是*神赐给他的耶稣基督的启示，*此处告诉我们：他作为神，是谁、是怎样的一位——在永远定旨中预定为神人中间的中保。这些经文最好的注释，乃在约翰福音约翰福音 1:1-4。太初有道等等。关于神之子，此处请看：
I. 他的位格与独立的存有，与父为一、同其本质，却又是自存的位格——耶和华有了我（箴 8:22），我已被立（箴 8:23），我已生出（箴 8:24-25），我在他那里（箴 8:30）；因为他是神本体的真象（来 1:3）。
II. 他的永恒性；他为父所生，因耶和华有了他，作为他自己的儿子、他所爱的儿子，将他放在自己的怀中；他作为父的独生子被生出来，并且这是在创世以前——此处对此大加申述。道是永恒的，在创世以前、时间开始以前便已存在；因此它必是从永恒而有。耶和华在造化的起头就有了他，即在耶和华永远的定旨中，因为那是在他工作之先。这"道"其实没有起头，因神在自己里面的旨意如他自己一样是永恒的；但神用我们人的言语对我们说话。智慧自我说明（箴 8:23）：从亘古我已被立。神之子在神永远的定旨中，被定规并升举为父的智慧与大能、亮光与生命，并在创世与救赎中为万有中的万有。他之被生出（论其存有），并被立（论关于其职分的定旨），乃在世界被造以前——此处以极其多样的表达申明之，与表达神自己永恒性的话大致相同。诗 90:2，诸山未曾生出。1. 未有世界以前，即在那起头所造的，在人被造以先；所以末后的亚当比首先的亚当更早就已存在，因为首先的亚当是属地的，第二位却在地以先已有，所以他不属地（约 3:31）。2. 在海以先（箴 8:24），那时没有深渊可聚水，没有大水的泉源可使水涌出，也没有那圣灵运行其上以产生可见造化之深渊（创 1:2）。3. 在山以先，在永恒的山岭以先（箴 8:25）。以利法为要叫约伯自知不能判断神的谋略，曾问他（伯 15:7）：你岂是首先被生、在诸山以先么？不，你不是。但在小山之前永恒的道已经被生出。4. 在人所耕种、得利益的可居住之地以先（箴 8:26），即在山谷平原中的田野——以山为墙——它们乃是世上最初的尘土；或作尘土的首部分（有人如此解），即组成世界各部分的微粒；或作尘土的首要部分，可如此读而解作人——人是用地上的尘土造的，本是尘土，却是尘土的首要部分，是活的尘土、精炼的尘土。永恒的道在人被造以先已有存在，因为人生命的来源在他里头。
III. 他在创造世界中的作为。他不但存在于世界以先，且在造化之时在场——不是作旁观者，而是作工匠。神曾以问话使约伯无言而谦卑："我立大地根基的时候，你在哪里呢？是谁定其尺度呢？（伯 38:4 等）。你那时是那管理大事的永恒之道与智慧吗？不；你是昨日的。"但此处神之子——似乎引述神对约伯所言——宣告自己曾参与约伯不能自称曾见曾作的造化之工。神借着他创造诸世界（弗 3:9，来 1:2，西 1:16）。1. 当创造的第一日，在时间开始之时，神说"要有光"，并以一言造出光来，这永恒的智慧便是那全能之道：那时我在那里，当他立诸天——那光之源，无论在此为何，在彼乃是实物。2. 第二日他伸张穹苍、广大的太空、并在渊面的周围划出圆圈（箴 8:27），以那帐幔、那幕帘将它四面环绕时，他同样活跃。或可指神以精确的秩序与方法构造宇宙各部分，如同工匠以线和规尺标出其工作一样。其工作丝毫未偏离在永恒心意中所立的样式。3. 第三日的工作他也有分，那时天上的水藉上使穹苍坚固被聚拢，而天下的水则藉下使深渊的泉源稳固（这些泉源涌出那些水）（箴 8:28），并藉保存海的界限（海为那些水的容器）而立（箴 8:29）。这清楚说明这位永恒智慧之尊荣，因为神借这实例证明自己是当大受敬畏的神（耶 5:22）：他以沙为海的界限，使旱地可继续露出水面，适于人居住；如此他便立定大地的根基。神之子既为世界的创造者，何等足以、何等合宜作世界的拯救者！
IV. 父在他里面、他在父里面，彼此有无限的满足（箴 8:30）：我在他那里为工师。正如他借着永恒的受生从父而出，他也借着永恒的定旨与他同被培育，这不但表明父对子的无限之爱——因此他称为他爱之子（西 1:13）——更表明关于人所当行的救赎之工，父子之间彼此相知、互相了解——这工子要承担，关于此"他们两人之间有平安的谋略"（亚 6:13）。他是父所养育的——父的门徒，可以这样比方，从永远就被教养去作那在时候满足时要成全的服事，并因此被置于父特别的教导和保护之下；他是我所扶持的我的仆人（赛 42:1）。他行他所看见父所作的（约 5:19），讨父的喜悦，求父的荣耀，照他从父所领受的命令而行，这一切都作为与他同育者。他日日为父所喜悦（"我所拣选的，我心所喜悦的，神说"——赛 43:1），他也常常在父面前踊跃。这可以解为：1. 蒙福的三一中各位格彼此间无限的喜悦——神性的福气很大部分在于此。或：2. 父在子造化时所存的喜悦；神看见子所造的一切，"看着是好的，甚为美好"，使他喜悦；所以他的子在创造的六日中日日因这缘故作他的喜悦（出 39:43）。子自己也因整个造化的美好与和谐而在他面前踊跃（诗 104:31）。或：3. 彼此间关于人类救赎大工的相互满足。父喜悦子作神人中间的中保，对他所提的甚为满意（太 3:17），并因此爱他，因为他愿意*为羊舍命；他信他必贯彻其工、既不失败也不退缩。子也常常在他面前踊跃，*乐意行他的旨意（诗 40:8），紧紧依附他所承担的工，如同其中满意的人；当事情到了动手之时，仍表示了同样的满足，说：看哪，我来了，要行正如经卷上所记关于我的事。
V. 他对人类所存的恩惠关切（箴 8:31）。智慧踊跃，并非那么在于地中所出的丰富产物，或藏于其腹中的宝藏，而在于其中可居住之处，因为她的喜悦住在世人之间；不但在造人之事上以特别的喜悦口吻表达（创 1:26）：我们要照着我们的形像造人，更在于人的救赎与拯救。神之子在创世以前就被预定担任那大工（彼前 1:20）。一部分世人被赐给他，借他的恩典被带到他的荣耀里，这些人便是他所喜悦的。他的教会乃是他地上可居住的部分，是为他而使之可居，"叫主神可以住在那些曾悖逆的人中间"；他在指望看见自己后裔之事上为此欢欣。虽然他预见自己在工中所要遇见的一切艰难，所要经过的服事与受苦，但因这必以父的荣耀与那赐给他之人的拯救为结局，他便以可想象的最大满足前瞻此事——在此我们有了一切所渴望的勉励，可以来到他面前，并倚靠他得他荣耀之工所为我们预备的一切益处。
英文原文
Wisdom Eternal and Divine
²² The LORD possessed me in the beginning of his way, before his works of old.
²³ I was set up from everlasting, from the beginning, or ever the earth was.
²⁴ When there were no depths, I was brought forth; when there were no fountains abounding with water.
²⁵ Before the mountains were settled, before the hills was I brought forth:
²⁶ While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.
²⁷ When he prepared the heavens, I was there: when he set a compass upon the face of the depth:
²⁸ When he established the clouds above: when he strengthened the fountains of the deep:
²⁹ When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth:
³⁰ Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;
³¹ Rejoicing in the habitable part of his earth; and my delights were with the sons of men.
That it is an intelligent and divine person that here speaks seems very plain, and that it is not meant of a mere essential property of the divine nature, for Wisdom here has personal properties and actions; and that intelligent divine person can be no other than the Son of God himself, to whom the principal things here spoken of wisdom are attributed in other scriptures, and we must explain scripture by itself. If Solomon himself designed only the praise of wisdom as it is an attribute of God, by which he made the world and governs it, so to recommend to men the study of that wisdom which belongs to them, yet the Spirit of God, who indited what he wrote, carried him, as David often, to such expressions as could agree to no other than the Son of God, and would lead us into the knowledge of great things concerning him. All divine revelation is the revelation of Jesus Christ, which God gave unto him, and here we are told who and what he is, as God, designed in the eternal counsels to be the Mediator between God and man. The best exposition of these verses we have in the Joh 1:1-4 of St. John's gospel. In the beginning was the Word, etc. Concerning the Son of God observe here,
I. His personality and distinct subsistence, one with the Father and of the same essence, and yet a person of himself, whom the Lord possessed (Pr 8:22), who was set up (Pr 8:23), was brought forth (Pr 8:24,25), was by him (Pr 8:30), for he was the express image of his person, Heb 1:3.
II. His eternity; he was begotten of the Father, for the Lord possessed him, as his own Son, his beloved Son, laid him in his bosom; he was brought forth as the only-begotten of the Father, and this before all worlds, which is most largely insisted upon here. The Word was eternal, and had a being before the world, before the beginning of time; and therefore it must follow that it was from eternity. The Lord possessed him in the beginning of his way, of his eternal counsels, for those were before his works. This way indeed had no beginning, for God's purposes in himself are eternal like himself, but God speaks to us in our own language. Wisdom explains herself (Pr 8:23): I was set up from everlasting. The Son of God was, in the eternal counsels of God, designed and advanced to be the wisdom and power of the Father, light and life, and all in all both in the creation and in the redemption of the world. That he was brought forth as to his being, and set up as to the divine counsels concerning his office, before the world was made, is here set forth in a great variety of expressions, much the same with those by which the eternity of God himself is expressed. Ps 90:2, Before the mountains were brought forth. 1. Before the earth was, and that was made in the beginning, before man was made; therefore the second Adam had a being before the first, for the first Adam was made of the earth, the second had a being before the earth, and therefore is not of the earth, Joh 3:31. 2. Before the sea was (Pr 8:24), when there were no depths in which the waters were gathered together, no fountains from which those waters might arise, none of that deep on which the Spirit of God moved for the production of the visible creation, Ge 1:2. 3. Before the mountains were, the everlasting mountains, Pr 8:25. Eliphaz, to convince Job of his inability to judge of the divine counsels, asks him (Job 15:7), Wast thou made before the hills? No, thou wast not. But before the hills was the eternal Word brought forth. 4. Before the habitable parts of the world, which men cultivate, and reap the profits of (Pr 8:26), the fields in the valleys and plains, to which the mountains are as a wall, which are the highest part of the dust of the world; the first part of the dust (so some), the atoms which compose the several parts of the world; the chief or principal part of the dust, so it may be read, and understood of man, who was made of the dust of the ground and is dust, but is the principal part of the dust, dust enlivened, dust refined. The eternal Word had a being before man was made, for in him was the life of men.
III. His agency in making the world. He not only had a being before the world, but he was present, not as a spectator, but as the architect, when the world was made. God silenced and humbled Job by asking him, "Where wast thou when I laid the foundations of the earth? Who hath laid the measures thereof? (Job 38:4, etc.). Wast thou that eternal Word and wisdom, who was the prime manager of that great affair? No; thou art of yesterday." But here the Son of God, referring, as it should seem, to the discourse God had with Job, declares himself to have been engaged in that which Job could not pretend to be a witness of and a worker in, the creation of the world. By him God made the worlds, Eph 3:9, Heb 1:2, Col 1:16. 1. When, on the first day of the creation, in the very beginning of time, God said, Let there be light, and with a word produced it, this eternal Wisdom was that almighty Word: Then I was there, when he prepared the heavens, the fountain of that light, which, whatever it is here, is there substantial. 2. He was no less active when, on the second day, he stretched out the firmament, the vast expanse, and set that as a compass upon the face of the depth (Pr 8:27), surrounded it on all sides with that canopy, that curtain. Or it may refer to the exact order and method with which God framed all the parts of the universe, as the workman marks out his work with his line and compasses. The work in nothing varied from the plan of it formed in the eternal mind. 3. He was also employed in the third day's work, when the waters above the heavens, were gathered together by establishing the clouds above, and those under the heavens by strengthening the fountains of the deep, which send forth those waters (Pr 8:28), and by preserving the bounds of the sea, which is the receptacle of those waters, Pr 8:29. This speaks much the honour of this eternal Wisdom, for by this instance God proves himself a God greatly to be feared (Jer 5:22) that he has placed the sand for the bound of the sea, that the dry land might continue to appear above water, fit to be a habitation for man; and thus he has appointed the foundation of the earth. How able, how fit, is the Son of God to be the Saviour of the world, who was the Creator of it!
IV. The infinite complacency which the Father had in him, and he in the Father (Pr 8:30): I was by him, as one brought up with him. As by an eternal generation he was brought forth of the Father, so by an eternal counsel he was brought up with him, which intimates, not only the infinite love of the Father to the Son, who is therefore called the Son of his love (Col 1:13), but the mutual consciousness and good understanding that were between them concerning the work of man's redemption, which the Son was to undertake, and about which the counsel of peace was between them both, Zec 6:13. He was alumnus patris—the Father's pupil, as I may say, trained up from eternity for that service which in time, in the fulness of time, he was to go through with, and is therein taken under the special tuition and protection of the Father; he is my servant whom I uphold, Isa 42:1. He did what he saw the Father do (Joh 5:19), pleased his Father, sought his glory, did according to the commandment he received from his Father, and all this as one brought up with him. He was daily his Father's delight (my elect, in whom my soul delighteth, says God, Isa 43:1), and he also rejoiced always before him. This may be understood either, 1. Of the infinite delight which the persons of the blessed Trinity have in each other, wherein consists much of the happiness of the divine nature. Or, 2. Of the pleasure which the Father took in the operations of the Son, when he made the world; God saw every thing that the Son made, and, behold, it was very good, it pleased him, and therefore his Son was daily, day by day, during the six days of the creation, upon that account, his delight, Ex 39:43. And the Son also did himself rejoice before him in the beauty and harmony of the whole creation, Ps 104:31. Or, 3. Of the satisfaction they had in each other, with reference to the great work of man's redemption. The Father delighted in the Son, as Mediator between him and man, was well-pleased with what he proposed (Mt 3:17), and therefore loved him because he undertook to lay down his life for the sheep; he put a confidence in him that he would go through his work, and not fail nor fly off. The Son also rejoiced always before him, delighted to do his will (Ps 40:8), adhered closely to his undertaking, as one that was well-satisfied in it, and, when it came to the setting to, expressed as much satisfaction in it as ever, saying, Lo, I come, to do as in the volume of the book it is written of me.
V. The gracious concern he had for mankind, Pr 8:31. Wisdom rejoiced, not so much in the rich products of the earth, or the treasures hid in the bowels of it, as in the habitable parts of it, for her delights were with the sons of men; not only in the creation of man is it spoken with a particular air of pleasure (Ge 1:26), Let us make man, but in the redemption and salvation of man. The Son of God was ordained, before the world, to that great work, 1Pe 1:20. A remnant of the sons of men were given him to be brought, through his grace, to his glory, and these were those in whom his delights were. His church was the habitable part of his earth, made habitable for him, that the Lord God might dwell even among those that had been rebellious; and this he rejoiced in, in the prospect of seeing his seed. Though he foresaw all the difficulties he was to meet with in his work, the services and sufferings he was to go through, yet, because it would issue in the glory of his Father and the salvation of those sons of men that were given him, he looked forward upon it with the greatest satisfaction imaginable, in which we have all the encouragement we can desire to come to him and rely upon him for all the benefits designed us by his glorious undertaking.
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Wisdom's Exhortation
简体中文
智慧的呼召
³² 众子啊，现在要听从我；因为谨守我道的，便为有福。 ³³ 要听训诲，得智慧，不可违背； ³⁴ 听从我，日日在我门口仰望，在我门框旁边等候的，那人便为有福。 ³⁵ 因为寻得我的，就寻得生命，也必蒙耶和华的恩惠。 ³⁶ 得罪我的，却害了自己的性命；恨恶我的，都喜爱死亡。
此处是智慧之言的应用；其设计与倾向，是要把我们众人都带入对宗教律法的完全顺服之中，使我们又智慧又善良——不是要充满我们头脑的臆测、或我们舌头的争辩，而是要归正我们心中和生活中失当之处。为此，这里有，
I. 一个劝勉：要听而顺从智慧之音，留意并依从神的话所给我们的好教训，并在其中辨别基督的声音——如同羊认得牧人的声音。
1. 我们当作殷勤的听道者；因为我们怎能信所未曾听见的呢？众子啊，现在要听从我（箴 8:32）。"读所写下的道，坐在所传讲的道之下，为二者感谢神，并在二者中听见他向你说话。"让孩童如此行，他们那时所听的，很可能一生都因此而受熏陶、受治理。让智慧之子因听从而称义智慧，并显明自己实在是她的儿女。我们必须听智慧的话，（1）存谦卑顺服的心、甘心乐意地听（箴 8:33）：要听训诲，不可违背——既不当作不需要，也不当作不喜欢；它是以恩惠而赐给你的，你若拒绝，自负其责。那弃绝神之谋略的，是弃绝自己（路 7:30）。"现在不要拒绝，免得再无机会。"（2）持续地、专心致志地听。我们听智慧要听至日日在她门口仰望——如乞丐等周济、如客户与病人等指教，又如仆人在她门框旁边等候——存谦卑、忍耐、随时顺服之心。看智慧所持的是何等的好家——每日都是施济之日；是何等的好学校——每日都是讲学之日。当我们眼前有神的作为、手中有神的话语，我们每日都可听见智慧、向她学习教诲。看基督一切门徒所当尽何等敬虔殷勤的本分——他们必须在门口仰望。[1] 我们当抓紧一切得知识与恩典的机会，并当进入、保持在一种恒定稳固的与神相交之常态中。[2] 我们当在听受神圣教训时十分谦卑，乐意处于任何地位——哪怕最低微的——只要能在听见之处，如大卫甘愿作神殿中守门的人。[3] 我们当提高对这些教训的期望，以谨慎、忍耐、恒心来听，必须仰望等候——如基督的听众那样挂着要听他（原文如此，路 19:48），又如他们清早来听他（路 21:38）。
2. 我们当作尽忠的行道者，因为我们惟在所行之上才蒙福。仅听从智慧的话还不够，我们必须谨守她的道（箴 8:32）——行她所吩咐的一切，守住她道路的篱笆、不逾越，守住她道路的脚踪、在其中前进恒忍。要听训诲，得智慧——让它成为使你在为人处事上有智慧的方法。我们所知的若是徒然，便不能使我们得智慧（箴 8:33）。
II. 对所有听从智慧之人得福的保证。他们是有福的（箴 8:32，又 8:34）。那些在智慧门口仰望等候的人是有福的；连他们在那里的侍奉本身，就是他们的福乐；那是他们所能处的最佳之地。那些在那里等候的人是有福的，因为他们必不致久等；让他们继续叩门一会儿，门就必为他们开。他们寻求智慧，必寻见他们所寻求的。但他们若寻见，智慧能补偿他们吗？能（箴 8:35）：寻得我的，就寻得生命——即一切福乐、一切他所需、所能愿之美善。他在那作为属灵生命之本、永生之凭据的恩典中得着生命。他得着生命，因为他必蒙耶和华的恩惠——在他的恩惠中就有生命。若君王的恩宠向智慧之子，何况万王之王的恩宠。基督就是智慧；寻见基督——得着在他里面的份——的那人，就寻得生命；因为基督对一切信的人就是生命。人有了神的儿子就有生命——永生；他必蒙耶和华的恩惠——神喜悦一切在基督里的人；我们若不寻见基督、且在他里面被寻见，便不能得神的恩惠。
III. 对一切弃绝智慧及其所提之人的判语（箴 8:36）。他们被任凭去毁灭自己，智慧也不阻挡他们，因为他们已经轻弃她一切的劝戒。1. 他们的罪极大；他们得罪智慧——背叛其光与律法，阻挠其计划，又以愚妄冒犯它。他们得罪基督；他们藐视他的权柄，又与他生与死的一切目的相背。这被定为恨恶智慧、恨恶基督；他们是他的仇敌——不要他作他们的王。还有什么事比恨恶那位是一切美丽之中心、一切良善之源、爱之本体的更糟呢？2. 他们的刑罚十分公义，因为他们故意把刑罚招到自己身上。（1）那得罪基督的人，对自己行了最大的不义；他们害了自己的性命；他们伤了自己的良心，给自己的灵魂带来污点与玷污，使其在神眼中为可憎，不配与他相交；他们欺骗自己、扰乱自己、毁灭自己。罪是对灵魂的伤害。（2）那与基督为敌的人，恋慕自己的灭亡：恨恶我的，都喜爱死亡；他们喜爱那要成为他们之死的东西，又推开那要成为他们之生的东西。罪人死亡，是因为他们定意要死——这使他们无可推诿，使他们的刑罚更难忍受，又在神审判之时永远为他辩护。以色列啊，你毁灭了自己。
英文原文
Wisdom's Exhortation
³² Now therefore hearken unto me, O ye children: for blessed are they that keep my ways.
³³ Hear instruction, and be wise, and refuse it not.
³⁴ Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.
³⁵ For whoso findeth me findeth life, and shall obtain favour of the LORD.
³⁶ But he that sinneth against me wrongeth his own soul: all they that hate me love death.
We have here the application of Wisdom's discourse; the design and tendency of it is to bring us all into an entire subjection to the laws of religion, to make us wise and good, not to fill our heads with speculations, or our tongues with disputes, but to rectify what is amiss in our hearts and lives. In order to this, here is,
I. An exhortation to hear and obey the voice of Wisdom, to attend and comply with the good instructions that the word of God gives us, and in them to discern the voice of Christ, as the sheep know the shepherd's voice.
1. We must be diligent hearers of the word; for how can we believe in him of whom we have not heart? "Hearken unto me, O you children!" Pr 8:32. "Read the word written, sit under the word preached, bless God for both, and hear him in both speaking to you." Let children age, and what they hearken to then, it is likely, they will be so seasoned by as to be governed by all their days. Let Wisdom's children justify Wisdom by hearkening to her and show themselves to be indeed her children. We must hear Wisdom's words, (1.) Submissively, and with a willing heart (Pr 8:33): "Hear instruction, and refuse it not, either as that which you need not or as that which you like not; it is offered you as a kindness, and it is at your peril if you refuse it." Those that reject the counsel of God reject it against themselves, Lu 7:30. "Refuse it not now, lest you should not have another offer." (2.) Constantly, and with an attentive ear. We must hear Wisdom so as to watch daily at her gates, as beggars to receive an alms, as clients and patients to receive advice, and to wait as servants, with humility, and patience, and ready observance, at the posts of her doors. See here what a good house Wisdom keeps, for every day is dole-day; what a good school, for every day is lecture-day. While we have God's works before our eyes, and his word in our hand, we may be every day hearing Wisdom, and learning instruction from her. See here what a dutiful and diligent attendance is required of all Christ's disciples; they must watch at the gates. [1.] We must lay hold on all opportunities of getting knowledge and grace, and must get into, and keep in, a constant settled course of communion with God. [2.] We must be very humble in our attendance on divine instructions, and be glad of any place, even the meanest, so we may but be within hearing of them, as David, who would gladly be a door-keeper in the house of God. [3.] We must raise our expectations of these instructions, and hearken to them with care, and patience, and perseverance, must watch and wait, as Christ's hearers, that hanged on him to hear him, as the word in the original is (Lu 19:48) and (Pr 21:38) came early in the morning to hear him.
2. We must be conscientious doers of the work, for we are blessed only in our deed. It is not enough to hearken unto Wisdom's words, but we must keep her ways (Pr 8:32), do every thing that she prescribes, keep within the hedges of her ways, and not transgress them, keep in the tracks of her ways, proceed and persevere in them. "Hear instruction and be wise; let it be a means to make you wise in ordering your conversation." What we know is known in vain if it do not make us wise, Pr 8:33.
II. An assurance of happiness to all those that do hearken to Wisdom. They are blessed, Pr 8:32, and again Pr 8:34. Those are blessed that watch and wait at Wisdom's gates; even their attendance there is their happiness; it is the best place they can be in. Those are blessed that wait there, for they shall not be put to wait long; let them continue to knock awhile and it shall be opened to them. They are seeking Wisdom, and they shall find what they seek. But will it make them amends if they do find it? Yes (Pr 8:35): Whoso finds me finds life, that is, all happiness, all that good which he needs or can desire. He finds life in that grace which is the principle of spiritual life and the pledge of eternal life. He finds life, for he shall obtain favour of the Lord, and in his favour is life. If the king's favour is towards a wise son, much more the favour of the King of kings. Christ is Wisdom, and he that finds Christ, that obtains an interest in him, he finds life; for Christ is life to all believers. He that has the Son of God has life, eternal life, and he shall obtain favour of the Lord, who is well-pleased with all those that are in Christ; nor can we obtain God's favour, unless we find Christ and be found in him.
III. The doom passed upon all those that reject Wisdom and her proposals, Pr 8:36. They are left to ruin themselves, and Wisdom will not hinder them, because they have set at nought all her counsel. 1. Their crime is very great; they sin against Wisdom, rebel against its light and laws, thwart its designs, and by their folly offend it. They sin against Christ; they act in contempt of his authority, and in contradiction to all the purposes of his life and death. This is construed into hating Wisdom, hating Christ; they are his enemies, who will not have him to reign over them. What can appear worse than hating him who is the centre of all beauty and fountain of all goodness, love itself? 2. Their punishment will be very just, for they wilfully bring it upon themselves. (1.) Those that offend Christ do the greatest wrong to themselves; they wrong their own souls; they wound their own consciences, bring a blot and stain upon their souls, which renders them odious in the eyes of God, and unfit for communion with him; they deceive themselves, disturb themselves, destroy themselves. Sin is a wrong to the soul. (2.) Those that are at variance with Christ are in love with their own ruin: Those that hate me love death; they love that which will be their death, and put that from them which would be their life. Sinners die because they will die, which leaves them inexcusable, makes their condemnation the more intolerable, and will for ever justify God when he judges. O Israel! thou hast destroyed thyself.
神的话语具有双重意义，而在这两种意义上，它都是智慧；因为没有智慧的话语价值甚微，没有话语的智慧也用处不大。这里，I. 神圣启示是神的话语与智慧；建立在其上的纯正无玷污的宗教亦是如此。所罗门在此所论的正是这事，并将其荐于我们，表明它忠实可靠，完全值得接纳，Pr 8:1-21。神借着它教导、治理并祝福世人。II. 救赎主乃是永恒之道与智慧，即 Logos。祂就是本章前半向世人说话的智慧。一切神圣启示都经由祂的手，并以祂为中心；但照许多古人的判断，所罗门在 Pr 8:22-31 所论的是祂作为位格性的智慧、作为神格中第二位格的身份。最后，他以重复的吩咐作结，嘱咐世人殷勤听从神在祂话语中的声音，Pr 8:32-36。