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約伯倫理 第 464 章

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464:1
V ers. 5. — Atque utinam Deus loqueretur tecum, et aperiret labia sua tibi! 5. Homini quando Deus loquatur, quando ipse sibi. — Ipse quippe sibi homo loquitur, cum per hoc quod sentit nequaquam Divinitatis spiritu a carnalis pru- dentiae intellectu separatur; cum caro sensum exerit, et mentem, quasi ad intelligentiam provocans, foras mittit. Unde et adhuc Petro terrena sapienti Veritas dicit: Non enim sapis quae Dei sunt, sed quae homi- num ( Marc. viii, 33). Cui tamen recta confitenti di- citur: Caro et sanguis non revelavit tibi, sed Pater meus qui in caelis est ( Matth. xvi, 17). Quid autem Dei labia nisi judicia ejus accipimus?
第五節。——「惟願神與你說話,向你張開祂的嘴唇!」第五節。何時神向人說話,何時人向自己說話。——因為人向自己說話,是當他藉所感受的,絲毫不被神性之靈與肉體審慎的悟性分開之時;是當肉體伸出它的感覺,彷彿激動人去理會,而把心思打發到外面之時。因此對那仍體貼屬地之事的彼得,真理說:「因為你不體貼神的意思,只體貼人的意思」(可八33)。然而對那正確承認的他,卻說:「這不是屬血肉的指示你的,乃是我在天上的父」(太十六17)。但我們把神的嘴唇當作什麼呢?豈非祂的判斷麼?
Verse 5.—'And would that God would speak with thee, and open his lips to thee!' 5. When God speaks to a man, when a man speaks to himself.—For a man speaks to himself, when by that which he perceives he is in no wise separated by the Spirit of Divinity from the understanding of carnal prudence; when the flesh puts forth its sense, and, as if provoking to intelligence, sends the mind abroad. Whence also to Peter, still savouring earthly things, Truth says: 'For thou savourest not the things that are of God, but the things that are of men' (Mark viii, 33). Yet to him confessing rightly it is said: 'Flesh and blood hath not revealed it to thee, but my Father who is in heaven' (Matthew xvi, 17). But what do we take the lips of God to be but His judgments?
464:2
Clausis namque labiis vox premitur, et sensus tacentis ignoratur; apert s autem sermo dura promitur, animus loqurn- lis a invenitur. Labia itaque sua Deus aperit cum voluntatem suam hominibus per aperta judicia osten- dit. Quasi enim reserato ore loquitur, cum remota obscuritate dispositionis intimae renuit occultare quod vult. Nam velut clausis labiis sensum nobis suum non indicat, cum per occulta judicia cur quid faciat celat. Sophar itaque beatum Job ut de carnali intellectu redarguat, seque ipsum quantae sit beni- gnitatis ostendat, ei bona optat, quae et cum haben- tur ignorat, dicens: Atque utinam Deus loqueretur tecum et aperiret labia sua tibi! Ac si patenter dicat:
因為嘴唇閉合時,聲音被壓住,緘默者的心思無人知曉;但當言語公開發出時,說話者的心思就被人知道。所以神張開祂的嘴唇,是當祂藉公開的判斷向人顯明祂的旨意之時。因為當祂除去晦暗、不肯隱藏祂內心所願的意旨時,就彷彿張口說話。因為當祂藉隱密的判斷隱藏祂為何行某事時,就彷彿嘴唇閉合,不向我們指明祂的心思。於是瑣法,為要駁斥有福約伯的肉體悟性,並顯明自己何等慈祥,就為他盼望好事——就是連擁有時他自己也不認識的好事——說:「惟願神與你說話,向你張開祂的嘴唇!」彷彿他明說:
For with lips closed the voice is pressed back, and the sense of the one keeping silence is unknown; but when speech is brought forth openly, the mind of the speaker is found. His lips, therefore, God opens when He shows His will to men through open judgments. For He speaks as it were with mouth unbarred, when, the obscurity removed, He refuses to hide the disposition of His inmost purpose which He wills. For as if with lips closed, He does not indicate His sense to us, when through hidden judgments He conceals why He does anything. And so Sophar, that he may refute blessed Job for his carnal understanding, and may show of how great benignity he himself is, wishes for him good things, which even when they are possessed he is ignorant of, saying: 'And would that God would speak with thee, and open his lips to thee!' As if he plainly said:
464:3
Imperitiae tuae potius quam poenae compatior, quia, sola carnis prudentia praeditum, a veritatis te spiritu vacuum agnosco. Si enim Dei judicia occulta cogno- sceres, tam procaces contra illum sententias non so- nares. Et quia omnipotens Deus cum ad consideranda nos sua judicia sublevat, ignorantiae nostrae protinus caecitatem fugat, quae apertis ejus labiis, ad nos eru- ditio prodeat, protinus adjungendo manifestat,dicens:
我憐憫你的無知過於憐憫你的刑罰,因為我認出你只被肉體的審慎所賦予,卻空乏於真理之靈。因為你若知道神隱密的判斷,就不會向祂發出如此放肆之言。既然全能的神當祂高舉我們去思考祂的判斷時,隨即驅散我們無知的瞎眼,好叫祂的嘴唇一張開,教訓就臨到我們,他便隨即藉附加之言顯明此事,說:
I have compassion on thy ignorance rather than on thy punishment, because I recognize thee, endowed with the prudence of the flesh alone, to be empty of the spirit of truth. For if thou didst know the hidden judgments of God, thou wouldst not sound sentences so insolent against Him. And because Almighty God, when He lifts us up to consider His judgments, straightway puts to flight the blindness of our ignorance, that, His lips being opened, instruction may come forth to us, he straightway shows this by adjoining, saying:
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