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Gregory the Great

Moralia in Job 1086

Latin original · 7 verses · some words can be tapped for a gloss

← ch. 1085ch. 1087 →
1086:1
VERS. 21. — Oculi enim ejus super vias hominum, et omnes gressus eorum considerat. 6. Stulte et impie peccator ex Dei patientia cogitat, sua flagitia aut non videri a Deo, aut approbari. Oculos aperiet pcena, quos culpa clausit. — Tunc enim nequaquam considerare credebatur, quando violentus iste omne malum quod poterat inulte perpetrabat. Æstimabatur Deus a injusti acta non cernere, quia differebat juSte damnare; et magna ejus patientia quasi quaedam negligentia putabatur. Iniquus quoque ipse toties se in peccatis suis non videri a Deo credidit, quoties inulte peccavit. Cui per quemdam sapientem dicitur: Ne dicas, peccavi, et quid accidit mihi triste (Eccli. v, 4)?
Verse 21. — 'For his eyes are upon the ways of men, and he considereth all their steps.' Foolishly and impiously does the sinner infer from God's patience that his crimes are either not seen by God or are approved. Punishment will open the eyes which guilt has closed. — For then he was believed by no means to take notice, when that violent man was perpetrating unpunished every evil that he could. God was reckoned not to perceive the deeds of the unjust, because he deferred to condemn justly; and his great patience was thought to be, as it were, a kind of negligence. The wicked man too believed himself not to be seen by God in his sins as often as he sinned with impunity. To him it is said by a certain wise man: 'Say not, I have sinned, and what sad thing hath befallen me?' (Ecclus. 5:4).
第21節。—「因為祂的眼目觀看人的道路，察看人一切的腳步。」罪人愚昧而不敬虔地，從神的忍耐推斷自己的罪惡或是神看不見，或是蒙神認可。刑罰必開啟那被罪過所閉的眼目。—因為當那強暴之人肆行一切他所能行、卻不受懲罰的惡事時，人以為神絕不留意。神既延遲公義的定罪，便被以為看不見不義之人的行為；祂那極大的忍耐竟被當作某種疏忽。那惡人每逢犯罪而不受罰，也就以為神看不見他在罪中的所為。有智慧人對他說：「不要說：『我犯了罪，有甚麼禍患臨到我呢？』」（傳道經五4）。
1086:2
Emendare non vult nequitiam, pro qua dignam non pertulit poenam; et quo pieexspectatus est, eo est ad peccandum nequiter instigatus; i et patientiae supernae longanimitatem despiciens, unde corrigere culpam suam debuit, inde cumulavit, sicut per eumdem Job dicitur: Dedit ei Deus locum pœnitentiæ, et ille abutitur eo in superbia (Job xxiv, 23). Saepe etiam, quia poenam quam meretur repente non suscipit, hoc ipsum Deo non aestimat displicere quod facil.[Vet. III.] Eat itaque nunc, 8 et ad quastibet blasphemias præsumendo prorumpat;
He will not amend the wickedness for which he has suffered no worthy punishment; and the more mercifully he has been awaited, the more he is spurred to sin wickedly; and despising the long-suffering of the supreme patience, from that whereby he ought to have corrected his fault he has instead heaped it up—as is said through the same Job: 'God hath given him place for repentance, and he abuseth it unto pride' (Job 24:23). Often too, because he does not at once receive the punishment he deserves, he reckons that this very thing which he does is not displeasing to God. Let him go now, then, and burst out in presuming upon whatsoever blasphemies;
他不肯改正那使他未受相稱刑罰的惡行；他越是蒙人恩待寬容，就越發被激動去肆意犯罪；他藐視至高忍耐的寬容，本當藉此改正自己的過錯，反倒因此愈積愈多——正如藉著同一位約伯所說：「神賜他悔改之地，他卻在驕傲中濫用之」（約二十四23）。並且常常，因為他沒有立時受應得的刑罰，他就以為自己所行的這事並不使神不悅。那麼，如今就任他去吧，讓他放膽衝口說出任何褻瀆的話；
1086:3
a Yolupta-, tum suarum nequitias impleat, aliena rapiat, innocentium oppressione 790 satietur, et quia necdum percutitur, vias suas a Domino aut non videri aestimet, autquod pejus est, approbari! Veniet profecto, veniet aeterna ct repentina percussio; b et tunc cognoscet a Deo cuncta conspici, quando se improviso exitu viderit pro cunctorum retributione damnari. Tunc in pœna sua oculos aperiet, quos diu teuuit clausos in culpa. Tunc considerasse omnia veruin judicem sentiet, quando malorum suorum meritum jam evadere sentiendo non possit. Iniquus ergo qui diu exspectatus est, idcirco est repente sublatus, quia oculi Domini super vias hominum, et omnes. gressus eorum considerat. Ac si diceret:
let him fulfil the wickednesses of his pleasures, let him seize what is another's, let him be sated with the oppression of the innocent, and, because he is not yet struck, let him reckon that his ways are either not seen by the Lord, or—what is worse—are approved! There will come, assuredly there will come, the eternal and sudden stroke; and then he shall know that all things are beheld by God, when by an unforeseen departure he shall see himself condemned unto the recompense of all things. Then in his punishment he shall open the eyes which he long held closed in guilt. Then he shall perceive that the true Judge considered all things, when by the very feeling he can no longer escape the desert of his evils. The wicked man, therefore, who was long awaited, was for that reason suddenly carried off, because 'the eyes of the Lord are upon the ways of men, and he considereth all their steps.' As if he said:
任他成全自己情慾的邪惡，任他強奪他人之物，任他以欺壓無辜為飽足，並因為他尚未被擊打，就任他以為自己的道路或是主看不見，或——更壞的——是蒙主認可！那永恆而突然的擊打必要來到，必定來到；那時他必知道萬事都被神看見，因為藉著意料之外的死亡，他必看見自己被定罪、承受眾人所應得的報應。那時他必在刑罰中開啟那長久在罪中緊閉的眼目。那時他必覺察真審判者曾察看一切，因為他一有此感受，就再也不能逃脫他惡行的報應。所以那長久被寬容的惡人，正因此突然被除去，因為「主的眼目觀看人的道路，察看人一切的腳步」。彷彿祂說：
1086:4
Quia ea quae diu patienter conspicit, quandoque inulta non deserit. Nam ecce subito violentum rapuit, et mala ejus quae exspectando pertulit animadvertendo resecavit. Nemo igitur dicat humana facia Deum non cernere, cum iniquum quempiam iniquitates suas libere prospicit cumulare. Subito enim tollitur, qui diu toleratur. 7. Gressus hominis quos Deus considerat, qui sint. — Gressus vero hominum vocat, vel singulas operationes quibus innitimur, vel alternantes motus intimæ cogitationis quibus quasi passibus, vel longe a Domino recedimus, vel pie Domino propinquamus. Ad Deum enim quasi tot gressibus c meus accedit, quot bonis molibus proficit.
Because those things which he long patiently beholds, he does not at any time leave unpunished. For behold, he suddenly snatched away the violent man, and by taking notice he cut off his evils which by waiting he had borne. Let no one therefore say that God does not perceive human deeds, when he freely watches some wicked man heap up his iniquities. For he is suddenly taken away who is long tolerated. What the steps of man are which God considers. — By the 'steps' of men he calls either the individual works upon which we lean, or the alternating movements of our inmost thought, by which, as by steps, we either recede far from the Lord or draw near to the Lord in piety. For the mind draws near to God, as it were, by as many steps as it advances in good endeavours.
因為那些祂長久忍耐所看顧的事，祂終必不撇下不加懲罰。看哪，祂突然奪去那強暴之人，藉著留意，把祂藉等候所忍受的惡行剪除了。所以，當人看見某惡人肆意堆積自己的罪孽時，切莫說神看不見人的行為。因為長久被容忍的人，乃是突然被除去的。神所察看的人的腳步是甚麼。—祂稱人的「腳步」，或是指我們所倚靠的各樣行為，或是指我們心中最深處交替的思念活動，我們藉此如同藉著腳步，或遠離主，或虔敬地親近主。因為人的心靈藉著多少善行的努力前進，就彷彿藉著多少腳步親近神。
1086:5
£t rursum tot gressibus longe fit, quot malis cogitationibus d deterescit. Unde plerumque contingit ut necdum procedat in opere motus mentis, et tamen perfecta jam culpa sit ex ipso reatu cogitationis, sicut scriptum est: Manus in manu non erit innocens malus (Prov. xi, 24). Manus enim « manui jungi solet, quando quiescit in otio, et nullus eam usus laboris exercet. Manus ergo in manu non crit innocens malus. Ac si diceret: Et cum manus cessat ab iniquo opere, maius tamen non est innocens per cogitationem. Quia ergo novimus quod districte omnia non solum facta, sed saltem cogitata pensentur, quid faciemus de incessu mali operis, si sic subtiliter Deus judicat gressus cordis?
And again, it becomes far off by as many steps as it grows worse through evil thoughts. Whence it often comes to pass that the mind's movement has not yet gone forth into deed, and yet the fault is already complete from the very guilt of the thought, as it is written: 'Hand in hand, the evil man shall not be innocent' (Prov. 11:21). For hand is wont to be joined to hand when it rests in idleness, and no exercise of labour occupies it. 'Hand in hand, therefore, the evil man shall not be innocent.' As if he said: Even when the hand ceases from wicked work, the evil man is nevertheless not innocent in thought. Since, then, we know that all things are strictly weighed, not only deeds but even thoughts, what shall we do about the progress of an evil work, if God so subtly judges the steps of the heart?
反過來，人心藉著多少惡念變得更壞，就藉著多少腳步遠離主。故此常有這樣的情形：心思的活動尚未化為行動，罪過卻已從思念本身的罪責而告完成，正如經上所記：「手加手，惡人必不免受罰」（箴十一21）。因為手常在閒懶無事、沒有勞力佔用時才手加手。「所以，手加手，惡人必不免受罰。」彷彿他說：縱然手停止了惡行，惡人在思念上仍非無罪。既然我們知道萬事——不但是行為，甚至是思念——都被嚴格衡量，那麼倘若神如此細察人心的腳步，我們對於惡行的實際進展又當如何呢？
1086:6
Ecce occulta mentis nostrae itinera nullus hominum videt, et tamen ante Dei oculos tot gressus ponimus quot affectus movemus. [Vet. IV.] Toties ante illum labimur quoties a recto itinere infirme cogitationis pede claudicamus. Nisi enim in conspectu ejus iste. assiduus nostrarum mentium lapsus incresceret, per prophetam scilicet non camaret: Auferte malum cogitationum vestrarum ab oculis meis (Isai. i, 16). Haec nimirum dicens, vim coopertae nostræ malitiæ quasi ferre se non posse testatur. Quae cooperta illi esse non potest, quia videlicet importune ejus conspectui ingeritur quidquid a nobis illicitum occulte cogitatur Omnia enim, sicut scriptum est, nuda et aperta sunt oculis ejus (Hebr.
Behold, no man sees the hidden journeys of our mind, and yet before the eyes of God we set as many steps as we stir affections. As often as we limp with the foot of infirm thought from the straight path, so often do we fall before him. For unless this continual slipping of our minds grew in his sight, he would surely not cry out through the prophet: 'Take away the evil of your thoughts from before my eyes' (Isa. 1:16). In saying this, he testifies that he can, as it were, not bear the force of our covered malice. Which cannot be covered from him, because plainly whatever unlawful thing is secretly thought by us is importunately thrust before his sight. For all things, as it is written, are 'naked and open to his eyes' (Heb.
看哪，沒有人看見我們心中隱密的路程，然而在神眼前，我們每動一個情念，就擺上一個腳步。我們每逢以軟弱思念的腳步偏離正路蹣跚而行，就多少次在祂面前跌倒。因為若非我們心思這連續的滑跌在祂眼前增多，祂必不藉先知呼喊說：「從我眼前除掉你們的惡念」（賽一16）。祂如此說，就見證祂彷彿不能忍受我們遮蓋之惡意的重壓。這惡意在祂面前無法遮蓋，因為顯然，凡我們暗中所思想的不法之事，都不由分說地呈在祂眼前。因為正如經上所記，萬物在祂眼前都是「赤露敞開的」（來
1086:7
iv, i3). Unde hic quoque apte subjungitur:
4:13). Whence here too it is fittingly subjoined:
四13）。故此處也恰當地緊接著說：
← ch. 1085ch. 1087 →
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