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V ers. 25.— Quare detraxistis sermonibus veritatis, cum e vobis nullus sit qut possit arguere? 56. Mundus esse debet qui alios vult corrigere.— Mundus a ipse esse a vitiis debet qui curat aliena corrigere, ut terrena non cogitet, ut desideriis 239 infimis non succumbat; quatenus tanto perspicacius aliis fugienda videat, quanto haec ipse per scientiam et vitam verius declinat, quia nequaquam pure ma- culam in membro considerat oculus quem pulvis gravat, et superjectas sordes tergere non valent ma - nus quae lutum tenent. Quod, juxta antiquae transla- tionis seriem, bene ad David erga exteriora bella laborantem per significationem divina vox innuit, cum dicit:
第25節——你們為何毀謗真理的言語，既然你們中間沒有一個能加以責備的呢？五十六、要糾正別人的人自己必須潔淨。——凡以糾正別人過失為己任的人，自己應當潔淨無罪，不思念屬地之事，不屈服於卑下的私慾；如此，他自己既藉知識與生活更真切地遠避這些事，就越發能敏銳地為別人辨明當避之事。因為被塵土壓住的眼睛，斷不能清楚地察看肢體上的斑點；手中握著泥的人，也無力擦去投在別人身上的污穢。按古譯本的脈絡，神的聲音藉此象徵性地暗示那在外戰中勞苦的大衛，說道：
Verse 25.— Why have you disparaged the words of truth, since there is none among you who is able to reprove? 56. He who wishes to correct others must be clean.— He who takes it upon himself to correct the faults of others ought himself to be clean of vices, so that he may not think on earthly things, nor sink under base desires; that he may the more keenly discern for others what is to be shunned, in proportion as he himself, by knowledge and by life, more truly turns aside from these things. For an eye that dust weighs down can by no means look purely upon a speck in the limb, and hands that hold mud cannot wipe away the filth cast upon another. And this, according to the tenor of the ancient translation, the divine voice by way of signification fitly intimates concerning David as he laboured in outward wars, when it says:
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Non tu aedificabis mihi templum, quia vir sanguinum es ( II Reg. vii; xvi, 8; I Par xxii, 8). Dei autem templum aedificat, qui corrigendis atque instituendis proximorum mentibus vacat. Tem- plum quippe Dei nos sumus, qui ad veram vitam ex ejus inhabitatione construimur, Paulo attestante, qui ait: Templum Dei sanctum est, quod estis vos ( I Cor. iii, 17). Sed vir sanguinum templum Deo aedificare prohibetur, quia qui adhuc actis carnali- bus incumbat necesse est ut instruere spiritaliter proximorum mentes erubescat. Bene ergo dicitur: Quare detraxistis sermonibus veritatis, cum e vobis nullus sit qui possit arguere? Ac si aperte diceretur:
你不可為我建造殿宇，因為你是流人血的人（撒母耳記下七章；十六章8節；歷代志上二十二章8節）。然而，凡專心糾正並教導鄰人心靈的人，才是為神建造殿宇。因為我們就是神的殿，我們藉祂的內住被建造以入真正的生命，正如保羅所見證的，說：神的殿是聖的，這殿就是你們（哥林多前書三章17節）。但流人血的人被禁止為神建殿，因為凡仍陷於肉體行為之下的人，必然羞於在屬靈上教導鄰人的心靈。所以說得好：你們為何毀謗真理的言語，既然你們中間沒有一個能加以責備的呢？彷彿是公開地說：
You shall not build me a temple, for you are a man of blood (2 Kings 7; 16:8; 1 Chron. 22:8). But he builds a temple to God who devotes himself to correcting and instructing the minds of his neighbours. For we are the temple of God, we who are built up unto the true life by His indwelling, as Paul bears witness, who says: The temple of God is holy, which you are (1 Cor. 3:17). But a man of blood is forbidden to build a temple to God, because he who still lies under carnal deeds must needs blush to instruct spiritually the minds of his neighbours. Well therefore is it said: Why have you disparaged the words of truth, since there is none among you who is able to reprove? As if it were openly said:
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Qua temeritate audita reprehenditis, qui, percussio- nis meae causas ignorantes, adhuc reprehensibilia profertis. Sequitur:
你們既不知我受責打的緣由，卻仍發出當受責備的言論，是以何等的鹵莽責備你們所聽見的呢？接著說：
With what rashness do you rebuke what you have heard, you who, ignorant of the causes of my chastisement, still put forth things worthy of reproach? There follows: