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V ers. 4. Et conterentur in porta, et non erit qui eripiat. 9. Judicii dies porta regni. Tunc non valet eripi, qui renuit hic corripi. Nam sicut urbis aditus porta di- citur; ita est dies judicii porta regni, quia per eum ab electis omnibus ad coelestis patriae gloriam intra- tur. Unde et hunc diem cum ad retributionem sanctae Ecclesiae Salomon appropinquare conspiceret, dixit: Nobilis in portis vir ejus, quando sederit cum sena- toribus terrae ( Prov. xxxi, 23). Vir quippe est Eccle- siae humani generis Redemptor, qui in portis se no- bilem ostendit, qui despectus prius in contumeliis exstitit,sed in ingressu regni sublimis apparebit.
第4節：「他們必在城門口被壓碎，無人搭救。」第九，審判之日就是天國的門。那在此拒絕受管教的人，那時便不能得救。因為城的入口稱為門，照樣審判之日就是天國的門，因為藉此門一切蒙揀選的人進入天上家鄉的榮耀。故此所羅門看見這日為著聖教會的報償臨近時，說：「她丈夫在城門口與本地的長老同坐，為眾人所認識」（箴言三十一章23節）。因為教會的丈夫就是人類的救贖主，祂在城門口顯為尊貴；祂起初在辱罵中被藐視，卻要在進入天國時顯為崇高。
Verse 4. 'And they shall be crushed in the gate, and there shall be none to deliver them.' 9. The day of judgment is the gate of the kingdom. Then he cannot be delivered who here refuses to be corrected. For as the entrance of a city is called a gate, so the day of judgment is the gate of the kingdom, because through it all the elect enter to the glory of the heavenly country. Hence Solomon, when he beheld this day drawing near for the recompense of the holy Church, said: 'Her husband is noble in the gates, when he shall sit among the senators of the land' (Proverbs xxxi, 23). For the husband of the Church is the Redeemer of the human race, who shows Himself noble in the gates, who was first despised amid revilings, but shall appear sublime at the entrance of the kingdom.
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Qui cum terrae senatoribus residet, quia judicii senten- tiam cum sanctis ejusdem Ecclesiae praedicatoribus decernet, sicut ipse in Evangelio dicit: Vos qui se · cuti estis me, in regeneratione cum sederit Filius ho- minis in sede majestatis suae, sedebitis et vos super sedes duodecim, judicantes duodecim iribus Israel ( Matth. xix, 28). Quod Isaias quoque longe ante prae- nuntians ait: Dominus ad judicium veniet cum senio- ribus populi sui ( Isai. iii, 14). De his portis Salomon iterum dicit: Date ei de fructu manuum suarum, et laudent eam in portis opera ejus ( Prov. xxxi, 31).
祂與本地的長老同坐，因為祂要與那同一教會的聖潔傳道人一同定審判的判詞，正如祂自己在福音中說：「你們這跟從我的人，到復興的時候，人子坐在祂榮耀的寶座上，你們也要坐在十二個寶座上，審判以色列十二個支派」（馬太福音十九章28節）。以賽亞也早在很久以前豫言說：「耶和華必審問祂民中的長老」（以賽亞書三章14節）。論到這些門，所羅門又說：「願她享受操作所得的；願她的工作在城門口榮耀她」（箴言三十一章31節）。
He sits with the senators of the land, because He shall decree the sentence of judgment together with the holy preachers of that same Church, as He Himself says in the Gospel: 'Ye which have followed Me, in the regeneration, when the Son of man shall sit in the throne of His majesty, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel' (Matthew xix, 28). Which Isaiah also, foretelling long before, says: 'The Lord will come to judgment with the elders of His people' (Isaiah iii, 14). Of these gates Solomon again says: 'Give her of the fruit of her hands; and let her own works praise her in the gates' (Proverbs xxxi, 31).
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Tunc quippe sancta Ecclesia de fructu manuum sua- rum accipit, cum eam ad percipienda coelestia laboris sui retributio attollit. Tunc eam sua opera in portis lau ant, quando ejus membris in ipso regni aditu dicitur: Esurivi, et dedistis mihi manducare; sitivi, et dedistis mihi e bibere; hospes eram, et collegistis me; nudus, et cooperuistis me ( Matth. xxv, 35), et caetera. Filii igitur hujus stulti ante portam elati sunt, sed in porta conterentur, quia amatores hujus saeculi in praesenti vita superbiunt, sed in ipso regni aditu aeterna animadversione feriuntur. Bene autem subditur: Et non erit qui eripiat.
因為那時聖教會享受她手所結的果子，就是當她勞苦的報償高舉她去承受天上之事。那時她自己的工作在城門口榮耀她，就是當在天國的入口對她的肢體說：「我餓了，你們給我吃；我渴了，你們給我喝；我作客旅，你們留我住；我赤身露體，你們給我穿」（馬太福音二十五章35節）等等之時。因此這愚昧人的兒女在門前被高舉，卻要在門口被壓碎，因為這世界的愛慕者在今生驕傲，卻要在天國的入口受永刑的擊打。經上又美妙地補充說：「無人搭救他們。」
For then the holy Church receives of the fruit of her hands, when the recompense of her labor raises her to receive heavenly things. Then her own works praise her in the gates, when it is said to her members at the very entrance of the kingdom: 'I was hungry, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me' (Matthew xxv, 35), and the rest. The children, therefore, of this fool were exalted before the gate, but shall be crushed in the gate, because the lovers of this world are proud in the present life, but at the very entrance of the kingdom are struck with eternal chastisement. And it is well subjoined: 'And there shall be none to deliver them.'
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Illos quippe veritas ab aeterna adversitate eripit, quos in temporalibus prosperis per disciplinam premit. Qui ergo nuuc re- nuit premi, tunc non valet eripi, quia iniqui eum, quem per disciplinam babere negligunt patrem, exstat in Mss. Vindoc., Corb., Germ. et Ed. Bar- thol. afflictionis suae tempore per adjutorium non inveniunt ereptorem. Sequitur:
因為真理從永遠的災難中拯救那些祂在暫時順境中藉管教所壓抑的人。所以那如今拒絕受壓抑的人，那時便不能得救，因為惡人在受苦難之時，找不到藉幫助而來的拯救者，既因他們忽略了要以那本該藉管教擁有的主為父。接著說：
For the Truth delivers from eternal adversity those whom, in temporal prosperities, He presses by discipline. He therefore who now refuses to be pressed, then cannot be delivered, because the wicked, in the time of their affliction, find no deliverer through aid, since they neglect to have as father Him whom they should have had through discipline. There follows: