《箴言书》拾穗5:智慧人闻过则喜

箴言1:1 以色列王大卫儿子所罗门的箴言。 2 要使人晓得 智慧和训诲,分辨通达的言语。

敬畏耶和华开启了得智慧的人生之旅!有意思的是,所罗门把“智慧和训诲”放在一起来描绘,可见“训诲”也是极其重大的,值得我们去深入地融合!
(1)训诲的真意!

训诲的原文为 מוּסָר ,注音为mûsār,可以发音为“募撒”。 募撒具有双重意义:教导和纠正(这个纠正甚至带有惩罚性)。 

和合本以复合词“训诲”来对应“募撒”,是十分贴切的。因为训诲一词既包括“”(教训),也包括纠正性的“”。“教诲”一词兼顾了正面教导和纠偏。

中国远古的国王说:“朝夕纳诲,以辅台德”(《尚书·商书·说命上》)。意思是我这个国王愿意一早到晚都接纳你们的进谏,对我的批评和纠正,帮助我提高德行。这让我联想到“悔改” 的 “” ,那是一个人愿意自己的思想和行为被批评和纠正。“” 与 “”  应该具有同源性,按照一个标准来纠正他人为“”,接受他人的纠偏则为“悔”!

我们听老师讲课,此为“”。到考试时,你的得分反映出你对于上课内容把握的深度。在考试后,老师会讲解解题的过程,并帮助学生明白学生答卷上哪里除了问题(譬如概念不清)。老师的后一个步骤就是“” ! 为了得到好成绩,学生不住做题,不住地接受“训诲”,不住地进行“悔改”,才有可能获得高分!  “诲人不倦” 的老师是好老师,因为他和你互动,孜孜不倦地纠正你,让你成长!

神爱我们,所以他把智慧给我们,更愿意不住地纠正我们,让我们终成大器! “训诲” 在旧约各卷书中出现的次数列在括号中:申命记(1)、约伯(4)、诗篇 (1)、以赛亚(2)、耶利米(8)、以西结(1)、何西阿(1)、西番雅(2)。

旧约全书使用50次训诲,而《箴言书》独具鳌头,使用的次数远远高于其他书卷,达30次之多, 占比全书六成。  可见神通过智慧的所罗门王告诉神的子民:不要抛弃你不完美甚至是失败的经历,以接受训诲的心,去悔改、去学义,实乃长智慧的不二法门!俗话说:失败乃成功之母,这是极有道理的!

耶和华对摩西讲,进入迦南地的以色列儿女因为没有受过管教,这是大患。所以再次颁布诫命录入《申命记》。

申 11:1 “你要爱耶和华你的神,常守他的吩咐、律例、典章、诫命。2 你们今日当知道,我本不是和你们的儿女说话。因为他们不知道,也没有看见耶和华你们神的管教(募撒、威严、大能的手和伸出来的膀臂。

伯 5:17神所惩治的人是有福的。所以你不可轻看全能者的管教(募撒)。

诗 50:17其实你恨恶管教(募撒),将我的言语丢在背后。

 (2)闻过则喜 – 接受纠偏的美德!

成语“闻过则喜”是说一个人听到别人批评自己的缺点或错误就很高兴,形容虚心接受意见。孟子用“闻过则喜”来描述孔子的学生子路。孟子说:“我敬佩这样的人,子路就是这样,别人指出他的过错,他就很高兴”。孟子接着说得历史的其他伟人,治水的大禹和舜帝:“大禹听到有教益的话,就给人家敬礼。伟大的舜帝又更为了不得,总是与别人共同做善事。舍弃自己的缺点,学习人家的优点,非常快乐地吸取别人的长处来行善。从他种地、做陶器、捕鱼一直到做帝王,没有哪个时候他不向别人学习。吸取别人的优点来行善,也就是与别人一起来行善。作为君子最重要的就是要与别人一起来行善。”

古今中外,智慧人以敬畏的心态和神保持畅通,也深谐“训诲”(募撒)的好处!而如今的时代崇尚个性和自由,不习惯“训诲”、和训诲的收益了!让我们学会把自己的一点自傲和玻璃心放到脑后,接受智慧和训诲(募撒)才能成为贵重的器皿,让主来使用!

箴言 1:1 以色列王大卫儿子所罗门的箴言。 2 要使人晓得智慧和训诲,分辨通达的言语。

有了智慧和训诲的心,我们就能分辨通达的言语 ,也就是接受悟性的话(words of understanding)!以往我们觉得哲理难懂,现在能够畅快地领悟!

默认图片
Louis Luo
文章: 107

9 评论

  1. 箴言书特别强调从教诲中学习,尤其是“诲”。孔子良师,诲人不倦,而他的学生 “闻过则喜”。有许多可以学习的地方。这就是我们常说的“常常悔改”的真意!

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