411:1
V ers. 12. — Si repente interroget, quis responde- bit ei? 21. Deo judicanti aut percudenti respondere homo non sufficit. Repente Deus interrogat cum nos ad districtionem sui examinis inopinatos vocat. Sed in- terrogationi illius respondere homo non sufficit, quia si remota tunc pietate discutitur, in illo examine etiam justorum vita succumbit· Vel certe interrogat cum duris nos percussionibus pulsat, ut cum mens nostra magna de se in tranquillitate aestimat, semet- ipsam veraciter qualis sit in perturbatione depre- hendat. Et plerumque quoniam percutitur gemit, sed respondere non sufficit, quia et ipsa ei percussionis suae adversitas displicet;
Verse 12. If he suddenly ask, who shall answer him? 21. Man is not sufficient to answer God when he judges or strikes. God asks suddenly when he calls us unexpecting to the strictness of his examination. But man is not sufficient to answer his questioning, because if it be then sifted with piety set aside, in that examination even the life of the just fails. Or surely he asks when he beats us with hard blows, so that when our mind esteems great things of itself in tranquility, it may truly discover in perturbation what manner it is. And very often, because it is struck, it groans, but is not sufficient to answer, because the very adversity of its striking displeases it;
第十二節。祂若忽然抓取，誰能阻擋祂？誰敢問祂：祢做什麼呢？第二十一節。當神施行審判或責打時，人無力回答祂。當神出人意料地召我們去受祂嚴審時，祂就是忽然發問。但人無力回答祂的質問，因為若那時撇開憐憫來察究，在那審判中連義人的生命也要仆倒。或者祂確是在以嚴厲的擊打叩問我們時發問，好叫我們的心靈在安逸中自視甚高時，能在擾亂中真確地察覺自己究竟是何等光景。心靈往往因被擊打而呻吟，卻無力回答，因為它連自己所受擊打的逆境本身也不喜悅；
411:2
sed tamen semetipsum homo considerans, tacet, et divina judicia di cutere me- tuit, quia esse se pulverem agnoscit. Unde et per Paulum dicitur: 0 homo, tu quis es qui respondeas Deo ( Rom. ix, 20)? Respondere Deo non posse con- vincitur qui homo nominatur, quia per hoc quod de humo sumptus est, judicia superna discutere dignus non est. Unde hic quoque apte subjungitur:
but nevertheless man, considering himself, is silent, and fears to discuss the divine judgments, because he acknowledges himself to be dust. Whence also it is said through Paul: O man, who art thou that answerest God (Romans 9:20)? He who is named 'man' is convicted of being unable to answer God, because through the fact that he is taken from the ground (humus), he is not worthy to discuss the judgments above. Whence here also it is fittingly subjoined:
然而人思量自身，便緘默不語，害怕議論神聖的審判，因為他承認自己不過是塵土。故此藉保羅說：你這個人哪，你是誰，竟敢向神強嘴呢（羅馬書九章20節）？被稱為「人」的，被斷定為無力回答神，因為他既是從塵土（humus）所取，就不配議論在上的審判。故此在此也恰當地接著說：