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Vers. 9.— Adhuc permanes in simplicitate tua? Benedic Deo et morere. 62. Uxor Job male suadens, est carnalis cogitatio. —Uxor quippe male suadens, est carnalis cogita tio mentem lacessens. Saepe etenim, ut dictum est, et foris flagellis atterimur, et intus carnali sugge- stione fatigamur. Hinc est enim quod Jeremias de- plorat, dicens: Foris interficit gladius, et domi mors similis est ( Thren. i, 20). Foris enim gladius interfi- cit, cum nos exterius feriens vindicta configit. Sed domi mors similis est, quia et flagella quidem susti- net, et tamen intus conscientia a tentationis sor- dibus munda non est. Hinc David ait:
第九節。——你仍然持守你的純全麼？你棄掉神死了罷。六十二、約伯那惡意勸誘的妻子就是屬肉體的思念。——那惡意勸誘的妻子，實在就是騷擾心靈的屬肉體思念。因為正如所說，我們往往既在外被鞭打磨損，又在內被屬肉體的慫恿所困。因此耶利米哀哭說：外頭有刀劍殺人，家中有死亡相似（耶利米哀歌一20）。因為外頭有刀劍殺人，就是當刑罰從外擊打刺透我們時。但家中有死亡相似，因為它既忍受鞭打，內在的良心卻未從試探的污穢中潔淨。因此大衛說：
Ver. 9.—Dost thou still remain in thy simplicity? Bless God and die. 62. Job's ill-persuading wife is carnal thought.—The ill-persuading wife, indeed, is carnal thought harassing the mind. For often, as has been said, we are both worn down by scourges without, and wearied by carnal suggestion within. Hence it is that Jeremiah laments, saying: Without, the sword kills, and at home there is death like it (Lam. 1:20). For without, the sword kills, when vengeance, striking us outwardly, transfixes us. But at home there is death like it, because it both endures the scourges, and yet inwardly the conscience is not clean from the filth of temptation. Hence David says:
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Fiant tanquam pulvis ante faciem venti, et angelus Domini affligens eos ( Psal. xxxiv, 5). Qui enim in corde suo aura tentationis rapitur, quasi ante venti faciem pulvis elevatur. Et cum inter haec divina districtio percu- lit, quid aliud quam angelus Domini affligit? 63. Tentationem aliter electi, aliter, reprobi exci- piunt.—Sed haec aliter aguntur a reprobis, aliter ab electis. Illorum namque corda ita tentantur, ut con- sentiant. d Istorum vero, tentationes quidem susci- piunt, sed repugnant. Illorum mens delectabiliter capitur; et si ad tempus quod male suggeritur dis- plicet, sed postmodum per deliberationem libet.
願他們像風前的糠秕，有耶和華的使者追趕他們（詩篇三十五5〔武加大版三十四5〕）。因為那在心中被試探之風捲去之人，就彷彿像塵土在風前被揚起。而當在這些事中間神的嚴厲擊打他時，這若非耶和華的使者追趕，還是什麼呢？六十三、蒙揀選者與被棄絕者以不同方式領受試探。——但這些事在被棄絕者身上與在蒙揀選者身上運作不同。因為前者的心如此被試探，以致他們順從。至於後者，他們固然領受試探，卻抵擋。前者的心靈帶著喜好被擄；縱使一時那惡意的慫恿令其不悅，後來卻藉思量而喜悅。
Let them become as dust before the face of the wind, and let the angel of the Lord afflict them (Ps. 34:5). For he who is caught up in his heart by the breeze of temptation is as it were raised up as dust before the face of the wind. And when, amid these things, divine strictness strikes him, what else does this but that the angel of the Lord afflicts? 63. The elect receive temptation in one way, the reprobate in another.—But these things are wrought differently in the reprobate, differently in the elect. For the hearts of the former are so tempted that they consent. But of the latter, they indeed receive the temptations, yet they resist. The mind of the former is captured with delight; and if for a time what is wickedly suggested displeases, yet afterward through deliberation it pleases.
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Isti vero sic tentationum jacula excipiunt, ut semper re- sistendo fatigentur; et si quando usque ad delecta- tionem tentata mens rapitur, ipsam tamen citius subreptionem suae delectationis erubescunt, et forti censura redarguunt quidquid intra se exsurgere car- nale deprehendunt. Unde et bene mox subjungitur:
但這些人如此領受試探的箭，以致他們總因抵擋而困乏；縱然那受試探的心靈有時被捲去甚至到了喜好的地步，他們卻更快為那喜好的暗中偷入而羞愧，並以剛強的督責駁斥他們在自己裡面察覺升起的一切屬肉體之物。因此隨即恰當地補充說：
But these so receive the darts of temptations that they are always wearied by resisting; and if ever the tempted mind is carried away even to delight, yet they the more quickly blush at that very stealthy stealing-in of their delight, and with strong censure they refute whatever carnal thing they detect rising up within themselves. Hence too it is fittingly added at once: