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約伯倫理第 126 章

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126:1

V ers. 22. — In omnibus his non peccavit Job g neque stultum aliquid contra Deum locutus est. 62. Dolus apud homines prudentia, apud Deum stul- titia est. — Quod nec peccasse, nec stultum aliquid contra Deum locutus asseritur; hoc de illo Petrus, sicut jam praediximus, aperte testatur, dicens: Qui peccatum non fecit, nec dolus inventus est in ore ejus ( I Pet. ii, 22). Dolus quippe in ore, quanto apud homines prudentius callet, tanto apud Deuro stultius desipit, Paulo attestante, qui ait: Sapientia hujus mundi stultitia est apud Deum ( I Cor. iii, 19). Quia ergo dolus in ore ejus non fuit, stultum proculdubio nihil dixit.

第二十二節：——在這一切的事上，約伯並不犯罪，也不以言語妄論神。六十二、詭詐在人看為智慧，在神看為愚拙。——他被斷定既未犯罪，也未以言語妄論神；這一點，正如我們已經說過的，彼得公然地見證祂說：「祂並沒有犯罪，口裡也沒有詭詐」（彼前二22）。因為口中的詭詐，在人中間越是狡猾精明，在神面前就越是愚拙無知，正如保羅所見證的說：「這世界的智慧，在神看是愚拙」（林前三19）。因此，既然祂口中沒有詭詐，祂無疑就沒有說過任何愚妄的話。

Ver. 22. — In all these things Job sinned not, neither spoke he any foolish thing against God. 62. Guile among men is prudence, before God it is folly. — That he is affirmed neither to have sinned, nor to have spoken any foolish thing against God; this Peter, as we have already said, openly testifies of Him, saying: Who did no sin, neither was guile found in His mouth (1 Pet. 2:22). For guile in the mouth, the more prudently it is cunning among men, the more foolishly it is senseless before God, as Paul testifies, saying: The wisdom of this world is folly before God (1 Cor. 3:19). Because therefore there was no guile in His mouth, He assuredly said nothing foolish.

126:2

Hunc contra Deum sacerdotes et princi- pes locutum stulte crediderunt, cum interrogatus passionis tempore, Dei se Filium testaretur. Unde et conquirentes dicunt: Quid adhucegemus testibus? Ecce ipsi audivimus h blasphemiam ( Matth. xxvi, 65). Sed contra Deum stulte nihil dixit: quia vera loquens, hoc de se infidelibus etiam moriendo intulit, quod paulo post redemptis omnibus resurgendo monstravit. [ Vet. XXXII.] 63. S ensus moralis. — Satan Deo cum sanctis angelis assistit, cogitationes malas bonio interserendo. — Haec in significationem nostri capitis breviter tractata transcurrimus:

祭司和官長愚昧地以為祂妄論了神，因為當祂在受難之時被審問時，見證自己是神的兒子。因此，他們查問說：「我們何必再用見證人呢？這褻瀆的話，是我們親耳聽見的」（太二十六65）。但祂並未愚妄地妄論神：因為祂說真理，甚至藉著死，把這事施加給不信的人，就是不久之後，眾人蒙救贖時，祂藉復活所顯明的。〔古本三十二。〕六十三、道德意義。——撒但與眾聖天使一同侍立在神面前，把惡念交織在善念之中。——這些事既已就我們元首的表徵簡略地論述過，我們便掠過重溫：

The priests and princes foolishly believed that He had spoken against God, when, being questioned at the time of the Passion, He testified Himself to be the Son of God. Whence also, inquiring, they say: What further need have we of witnesses? Behold, we ourselves have heard the blasphemy (Matt. 26:65). But He said nothing foolish against God: because, speaking truth, He brought this upon the unbelievers even by dying, which shortly after, all being redeemed, He showed by rising. [Old, XXXII.] 63. Moral sense. — Satan stands before God with the holy angels, interweaving evil thoughts among good ones. — These things, briefly treated with reference to the signification of our Head, we pass over in review:

126:3

nunc in aedificatio- nem ejus corporis, ea moraliter tractanda replicemus, ut quod actum foris narratur in opere, sciamus quo- modo intus agatur in mente. Nam cum filii Dei assi- stunt coram Deo, inter eos quoque assistit et Satan, quia plerumque bonis nostris cogitationibus, quae in corde nostro, adventu sancti Spiritus operante, se- minantur, antiquus ille callide se interserit et subjun- git inimicus, ut bene cogitata perturbet, maleque perturbata dilaniet. Sed nequaquam nos in tentatione deserit, qui creavit. Nam hostem nostrum, qui se contra nos in insidiis contegit, illustratione sui lu- minis nobis deprehensibilem reddit; propter quod ei mox dicit:

如今，為著建造祂的身體，讓我們重述這同樣的事，加以道德性的解釋，使那敘述為外在行為所作的事，我們可以知道它在內心如何運作。因為當神的眾子侍立在神面前時，撒但也在他們中間侍立；因為那古蛇仇敵大多把自己狡猾地插入並附加於我們善良的思念之中——這些思念是聖靈運行的降臨在我們心裡所撒下的——好使他攪擾那思念得好的，並撕裂那被惡意攪擾的。但那創造我們的並不在試探中離棄我們。因為祂藉著自己光的照耀，使那埋伏暗算我們的仇敵向我們顯露可見；因此祂隨即對他說：

now, for the building up of His body, let us go over these same things to be treated morally, that what is narrated as done outwardly in deed we may know how it is transacted inwardly in the mind. For when the sons of God stand before God, among them also stands Satan; because, for the most part, into our good thoughts, which are sown in our heart by the operating advent of the Holy Spirit, that ancient enemy craftily inserts and subjoins himself, so that he may disturb what is well thought, and tear to pieces what is ill-disturbed. But He who created us by no means forsakes us in temptation. For He renders our enemy, who hides himself in ambush against us, detectable to us by the illumination of His own light; on account of which He presently says to him:

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約伯倫理 第 126 章

約伯倫理第 126 章