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約伯倫理第 1389 章

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1389:1

17. Antichristus diaboli gladiu. recte appellatur. - In Scriptura sacra aliquando per gladium sancta prædicatio, aliquando æterna damnatio, aliquando tribulatio temporalis, aliquando antiqui bosHs ira vel persoasio designatur. Gladios Enim 1123 pro sanCta prædicatione ponitur, sicut Paulos. ait: Et glodium spiritus, quod eat verbum Dei ( Ephes. VI, i 7 ). Gladii nomine aeterna damnatio designatur, sicut de praedicante hæretico scriptum est: Si multiplicati fuerint filii ejus, in gaudio erunt ( Jo6. XXVII, 14 ), quia quantalibet hie numerositate germinent, æterna damnatione consumuntur. Gladius tribulatio temporatis accipitur, sicut Mariæ de secuturis tribulalionibus dicitur:

十七、敵基督恰當地被稱為魔鬼的刀劍。在聖經中，刀劍有時表示聖潔的宣講，有時表示永遠的沉淪，有時表示今世的患難，有時表示那古蛇仇敵的忿怒或引誘。因為「刀劍」被用來指聖潔的宣講，正如保羅所說：「並要拿著聖靈的寶劍，就是神的道」（以弗所書六17）。刀劍之名表示永遠的沉淪，正如經上論那傳異端的人所寫：「他的兒女若增多，也是為刀劍所殺」（約伯記二十七14），意即無論他們在此地繁衍何等眾多，終必在永遠的沉淪中被吞滅。刀劍被取作今世的患難之義，正如論到將臨於馬利亞的患難所說：

17. Antichrist is rightly called the sword of the devil. In Sacred Scripture the sword sometimes signifies holy preaching, sometimes eternal damnation, sometimes temporal tribulation, sometimes the wrath or persuasion of the ancient enemy. For 「sword」 is put for holy preaching, as Paul says: 「And the sword of the spirit, which is the word of God」 (Ephesians 6:17). By the name of sword eternal damnation is signified, as it is written of the preaching heretic: 「If his children be multiplied, they shall be in joy」 (Job 27:14)—that is, however great their number may sprout up here, they are consumed in eternal damnation. The sword is taken for temporal tribulation, as it is said to Mary concerning tribulations to come:

1389:2

Et luam ipsius animam pertransibit gla dius (Luc. II, 35). Rursum per gladium ira vet persuasiomaligni hostis exprimitur; sicut Psalunista ait: Qui liberasti David servum tuum de gladio maligno ( Psal. CXLIII, 10). Benignus quippe sanctae praedicationis est gladius, quo percutimur ut a culpa moriamur. Malignus vero est diabolicae persuasioNis gladius, quo male quisque percutitur. tit a vita reetitudinis exstinguatur. Antiqui ergo hostis est gladius, ille tunc damnatus homo, in usum ministerii ejus assumptus. Ipsum quippe per malitiam fraudis exacuit, et infirmorum corda transfigit. t Hunc ergo Leviathan istius gladius apprehendit, cum cum suus damnatus homo susceperit.

「你自己的心也要被刀刺透」（路加福音二35）。刀劍又表示那惡毒仇敵的忿怒或引誘，正如詩人所說：「你救僕人大衛脫離兇惡的刀劍」（詩篇一四三10）。因為聖潔宣講的刀劍是良善的，我們被它擊打，是要向罪而死。但魔鬼引誘的刀劍是惡毒的，人被它惡毒地擊打，是要從正直的生命中被撲滅。因此這是那古蛇仇敵的刀劍——就是那被定罪的人，被取用於牠的差役。牠藉詭詐的惡毒磨利此刀，刺透軟弱之人的心。這就是利維坦的刀劍，牠一旦接收了那被定罪的人，就抓住了它。

「And a sword shall pierce through thy own soul also」 (Luke 2:35). Again, by the sword is expressed the wrath or persuasion of the malignant enemy, as the Psalmist says: 「Who hast delivered David thy servant from the malignant sword」 (Psalm 143:10). For benign is the sword of holy preaching, by which we are struck that we may die to sin. But malignant is the sword of diabolical persuasion, by which each man is wickedly struck, that he may be extinguished from the life of righteousness. It is therefore the sword of the ancient enemy—that man then condemned, taken up into the use of his ministry. For him he sharpens through the malice of fraud, and pierces the hearts of the weak. This sword, then, of Leviathan he grasps, when his condemned man shall have taken it up.

1389:3

Si autem Gladii nomine ejus ira signatur, recte non apprehendere gladium, sed a gladio apprehendi describitur. In tantam quippe tunc insaniam vertitur, ut dominari omnibus appetens, nequaquam suae irae dominetur. Nos namque cum iram in usu justitiæ assumimus, gladium tenemus, quia eam sub æquitate judicii possidendo moderamur. Ide autem quia per abrupta furoris rapitur, von apprehendere gladium, sed a gladio apprehendi perhibetur. Non enim irem possidens tenet, sed ab ira saeviens tenetur. [Vet. V.] 18. Huic gladio cedere hastam et thora cem quo MMM dictum. — Cunctis amem liquet quod hasta adversarium percutimus I thorace vcro ab ad-, versario munimur.

但若刀劍之名所表示的是牠的忿怒，那麼經上恰當地描述牠不是抓住刀劍，而是被刀劍抓住。因為那時牠陷入如此的瘋狂，以致牠雖渴望轄制萬物，卻絲毫不能轄制自己的忿怒。因為當我們在行公義時運用忿怒，我們是握住刀劍，因為我們在審判的公正之下持有它，便加以節制。但牠因被狂怒的懸崖捲走，經上便說牠不是抓住刀劍，而是被刀劍抓住。因為牠不是持有忿怒而握住它，乃是從忿怒中發狂而被它所握。〔舊版五〕十八、為何說槍與胸甲向此刀讓步。眾人皆知：我們用槍擊打仇敵，卻用胸甲抵禦仇敵。

But if by the name of sword his wrath is signified, he is rightly described not as grasping the sword, but as being grasped by the sword. For he is then turned into such madness that, desiring to dominate all things, he in no way dominates his own wrath. For when we take up wrath in the exercise of justice, we hold the sword, because by possessing it under the equity of judgment we govern it. But he, because he is carried away by the precipices of fury, is said not to grasp the sword, but to be grasped by the sword. For he does not, possessing wrath, hold it, but, raging from wrath, is held by it. [Old version 5] 18. Why the spear and the breastplate are said to yield to this sword. It is clear to all that with a spear we strike the adversary, but by the breastplate we are protected from the adversary.

1389:4

Per hastam vulnera inferimus, per thoracem tegimur ne vulneremur. Quid igitur per hastam nisi prædicationis jaculum, quid per thoracem nisi fortitudo paLientiæ designatur? Leviatban ergo iste, quia per assumptum reprobum hominem in ira omnimodae crudelitatis efJrenalur, apprehendi a gladio dicitur. Nam per ostensionem immensae tunc fortitudinis exhibet quidquid nequiter potest. Et neque hasta nequc thorax subsisterc poterit, quia in Antichristum veniens, tantae virtutis apparebit, ut si supernum adjutorium desit, et prædicantium acumen obtundat, et longanimitatem patientium destruat. Nisi enim justorum vitam superna gratia sotidet, non subsistit hasta, quia prædicatorum virtus frangitur;

我們用槍造成傷害，用胸甲遮蔽自己免受傷害。因此，槍所表示的不正是宣講的標槍，胸甲所表示的不正是忍耐的剛強嗎？這利維坦，因為藉牠所取用那被棄絕的人，在各樣殘忍的忿怒中肆無忌憚，所以經上說牠被刀劍抓住。因為牠藉著顯明其巨大的力量，那時要展現牠一切能作的惡。槍與胸甲都無法抵擋，因為牠來攻擊敵基督時，將顯出何等的能力，以致若沒有屬天的幫助，牠既要挫鈍宣道者的鋒芒，又要毀壞忍耐者的恆忍。因為若不是屬天的恩典堅固義人的生命，槍便無法抵擋，因為宣道者的能力被折斷了；

By the spear we inflict wounds, by the breastplate we are covered lest we be wounded. What therefore is signified by the spear but the javelin of preaching, and what by the breastplate but the strength of patience? This Leviathan, then, because through the reprobate man he takes up he is unbridled in the wrath of every kind of cruelty, is said to be grasped by the sword. For by the manifestation of his immense strength he then displays whatever he can wickedly do. And neither the spear nor the breastplate will be able to withstand, because, coming against Antichrist, he will appear of such power that, if supernal aid be lacking, he will both blunt the point of the preachers and destroy the long-suffering of the patient. For unless supernal grace strengthen the life of the righteous, the spear does not withstand, because the power of the preachers is broken;

1389:5

non subsistit thorax, quia constantium patientia dirupta penetratur. Unde et subditur:

胸甲也無法抵擋，因為堅忍者的忍耐被攻破穿透。故此經上接著說：

the breastplate does not withstand, because the patience of the steadfast is broken through and penetrated. Whence it is added:

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約伯倫理 第 1389 章

約伯倫理第 1389 章