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約伯倫理第 357 章

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357:1

V ers. 7.— Memento quia ventus est vita mea. 28. Vita praesens, aeterna non attendentibus cara, attendentibus vilis. Vitae brevis consideratio, grata Deo est oblatio.—Ili etenim vitam carnis quasi permanen- tem diligunt, qui quanta sit vitae sequentis aeternitas non attendunt; cumque soliditatem perennitatis non considerant, exsilium patriam, tenebras lumen, cur- sum stationem putant, quia qui majora nesciunt, ju- dicare de minimis nequaquam possunt. Ordo quippe judicii exigit ut quod examinare nitimur transcenda- mus. Si enim praeesse rebus omnibus animus non va- let, nequaquam de his certa a quibus vincitur videt.

第7節：「求你記念，我的生命不過是一口氣」（約伯記七章7節）。二十八、現世生命對不留意永恆之事者是寶貴的，對留意者卻是卑賤的。思念生命的短暫，乃是蒙神喜悅的獻祭。——因為那些不留意隨後生命之永恆何等浩大的人，愛肉體的生命彷彿它是永存的；他們既不思想永久之堅固，便把放逐當作家鄉，把黑暗當作光明，把奔波當作安歇，因為那不知更大之事者，絕不能判斷至小之事。因為審判的次序要求：我們要超越我們所要察驗之物。因為心靈若不能凌駕萬物之上，便絕不能確切看見那勝過它的事物。

Verse 7: 'Remember that my life is wind' (Job 7:7). 28. The present life is dear to those who do not attend to the eternal, but vile to those who do attend to it. The consideration of life's brevity is a pleasing offering to God. — For they love the life of the flesh as though it were permanent, who do not attend to how great is the eternity of the life that follows; and while they do not consider the solidity of everlastingness, they reckon exile to be homeland, darkness light, running a resting-place, because those who know not greater things can in no way judge of the least. For the order of judgment requires that we transcend what we strive to examine. For if the mind cannot be set above all things, it in no way sees with certainty the things by which it is overcome.

357:2

Idcirco itaque mens reproba praesentis vitae cursum aestimare non sufficit, quia admirationi illius ex amore succumbit. Sancti autem viri, quo ad aeterna cor ele- vant, quam breve sit quod fine clauditur pensant; et eo eorum sensibus vilescit quod praeterit, quo intel- lectu radiante interlucet quod acceptum nunquam recedit; cumque infinitatem perennitatis aspiciunt, nequaquam jam pro magno desiderant quidquid finis angustat. Sed sublevata mens extra temporum ter- minos ducitur, etiam cum carne in tempore tenetur; et tanto altius finienda despicit, quanto verius infi- nita cognoscit. Sed haec ipsa humanae brevitatis con- sideratio auctori nostro magnae virtutis oblatio est.

因此之故，被棄絕的心靈無法評估現世生命的歷程，因為它出於愛而屈服於對它的欽慕。但聖潔之人，在他們將心舉向永恆之事的程度上，便權衡那被終局所圈限之物何等短暫；那過去之物在他們感官中愈發卑微，其程度正相當於藉著光輝的悟性，那一經領受便永不離去之物在其中閃耀。當他們仰望永久之無窮時，便不再把凡受終局所侷限之物視為大事而渴慕。反而，被高舉的心靈被引領超越時間的界限，即使它與肉體一同被拘於時間之中；它愈真確地認識無窮，便愈崇高地藐視那將要終結之物。而這對人生短暫的思念本身，對我們的創造主乃是大德的獻祭。

For this reason, therefore, the reprobate mind is unable to appraise the course of the present life, because out of love it succumbs to admiration of it. But holy men, in proportion as they lift up their heart toward eternal things, weigh how brief is that which is enclosed by an end; and that which passes away grows worthless to their senses in the measure that, by radiant understanding, that shines within which, once received, never departs. And when they gaze upon the infinity of everlastingness, they no longer desire as something great whatever an end straitens. Rather, the mind, uplifted, is led beyond the bounds of time, even while it is held in time together with the flesh; and it despises what must come to an end the more loftily, in proportion as it more truly knows the infinite. But this very consideration of human brevity is to our Author an offering of great virtue.

357:3

Unde recte nunc cum deprecatione d immolatio ejus- dem virtutis offertur, cum dicitur: Memento quia ventus est vita mea. Ac si aperte diceretur: Transeun- tem velociter benignus respice, quia et tanto a te videri misericordius debeo, quanto ipse a conside- ratione brevitatis meae oculos non averto. Sed quia dum tempus 255 vitae praesentis absciditur, ad ope- rationem promerendae veniae ulterius non reditur, recte subjungitur:

因此此時正當以懇求獻上這同一德行的祭物，說：「求你記念，我的生命不過是一口氣。」彷彿明明說：求你在我迅速逝去之際慈憐地垂顧我，因為我理當愈發蒙你憐憫地被看顧，正如我自己不將雙眼從對自身短暫的思念上移開。然而，因為當現世生命的時光被割斷時，便再無回頭去作那賺得赦免之工的機會，所以恰當地補上：

Whence rightly now, with supplication, the sacrifice of that same virtue is offered, when it is said: 'Remember that my life is wind.' As if it were openly said: In your kindness look upon me as I pass swiftly by, because I ought all the more mercifully to be seen by you, in the measure that I myself do not turn my eyes away from the consideration of my brevity. But because, while the time of the present life is cut off, there is no further return to the work of earning pardon, it is rightly subjoined:

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約伯倫理 第 357 章

約伯倫理第 357 章