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約伯倫理 第 493 章
拉丁文原文．6 節．此語言尚無詞彙資料
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Cap. 12, vers. 6.— Abundant tabernacula praedo- num, et audacter provocant Deum, cum ipse dederit omrtia f in manibus eorum. 2. Quantus in Job divitiarum contemptus eluceat. —Facile est hominem tunc divitias despicere, cum habet; difficile vero est eas, cum non habet, viles aestimare. Unde patenter ostenditur quantus con- temptus terrenarum rerum in beati Job cogitatione fuerit, qui tunc dicit nulla esse quae abundant repro- bis, 367 quando omnia amisit. Ait ergo: Abundant tabernacula praedonum, et audacter provocant Deum, quia plerumque mali eo magis contra Deum super- biunt, quo ab ejus largitate et contra meritum ditan- tur;
第十二章第六節。——強盜的帳棚興旺，惹神的人得享安穩，就是神多將他們送入他們手中。二、約伯身上顯出何等大的對財富的藐視。——人在有財富時藐視財富是容易的；但在沒有財富時視之為卑賤，卻是困難的。由此清楚顯明，有福約伯的思想中有何等大的對屬地之物的藐視——他正是在喪失一切之時，說那些被棄者所豐足擁有的，算不得甚麼。因此他說：強盜的帳棚興旺，他們放膽惹神；因為惡人多半越是不配地從神的恩慈得著豐富，就越發向神驕傲；
Chapter 12, verse 6. — The tabernacles of robbers abound, and they boldly provoke God, whereas He Himself has given all things into their hands. 2. How great a contempt of riches shines forth in Job. — It is easy for a man to despise riches when he has them; but it is difficult to esteem them as worthless when he has them not. Whence it is plainly shown how great a contempt of earthly things was in the thought of blessed Job, who says that those things are nothing in which the reprobate abound, at the very time when he had lost all. He says therefore: The tabernacles of robbers abound, and they boldly provoke God; because for the most part the wicked are the more proud against God, the more they are enriched, beyond their desert, out of His bounty;
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et qui provocari bonis ad meliora debuerant, donis pejores fiunt. 3. Quae injuste faciunt mali, Deus fieri juste permit- tit —Sed intelligendum nobis est quomodo praedones appellentur, dum protinus additur: Cum ipse dederit omnia in manibus eorum. Si enim praedones sunt, violenter abstulerunt, et dubium non est quia violen- torum non sit adjutor Deus. Quomodo igitur ipse dat quod hi qui praedones sunt nequiter tollunt? Sed sciendum est quia aliud est quod omnipotens Deus misericorditer tribuit, aliud quod iratus haberi sinit. Nam quod praedones perverse faciunt, hoc dispensa- tor aequissimus fieri non nisi juste permittit;
那些本應被美善之事激勵去追求更美善之事的人，反因這些恩賜變得更壞。三、惡人不義所行的，神卻公義地允許其成就。——但我們必須明白，他們怎能被稱為強盜，既然緊接著又加上說：就是神多將一切送入他們手中。因為他們若是強盜，就是以暴力奪取的，毫無疑問，神絕不是施暴者的幫助者。那麼，祂自己怎能賜下這些強盜惡意奪去之物呢？但必須知道，全能的神憐憫地賞賜是一回事，祂發怒而容許人得著又是另一回事。因為強盜所悖逆而行的，那至公義的分配者只允許其公義地成就；
and those who ought to have been provoked by good things to better things, are made worse by the gifts. 3. God justly permits to be done the things which the wicked do unjustly. — But it must be understood by us how they are called robbers, when straightway there is added: Whereas He Himself has given all things into their hands. For if they are robbers, they have taken away by violence, and there is no doubt that God is not the helper of the violent. How then does He Himself give what these who are robbers wickedly take away? But it must be known that one thing is what almighty God mercifully bestows, another what, being angered, He suffers to be had. For that which robbers do perversely, this the most just Dispenser suffers to be done only justly;
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ut et is qui rapere sinitur caecatus mente culpam augeat, et is qui rapinam patitur jam in ejusdem rapinae damno pro alia quam ante perpetravit culpa feriatur. Ecce enim quidam g in montis fauce constitutus insidiatu, itinerantibus; sed is qui iter agit iniqua fortasse quas- dam aliquando perpetravit, eique omnipotens Deus malum suum in praesenti vita retribuens, atque hunc insidiatoris manibus tradens, vel spoliari rebus, vel etiam interimi permittit. Quod ergo praedo injuste appetiit, hoc acquissimus judex juste fieri permisit;
以致那被容許去搶奪、心思昏昧的人加增自己的罪，而那遭受搶奪的人，也在這搶奪的損失中，為著另一項與他從前所犯不同的罪而受懲。看哪，某人埋伏在山口，等候過路的旅客；但那趕路的人，或許曾一度犯過某些罪孽，全能的神在今生報應他的惡，把他交在埋伏者的手中，就容許他或被奪去財物，或甚至被殺。如此，那強盜不義所貪求的，這至公義的審判者卻公義地允許其成就；
so that both he who is suffered to plunder, blinded in mind, may increase his guilt, and he who suffers the plunder may already, in the loss of that same plunder, be smitten for a guilt other than that which he committed before. For behold, a certain man, stationed in the throat of a mountain, lies in ambush for travellers; but he who makes the journey has perchance at some time committed certain iniquities, and almighty God, requiting to him his evil in the present life, and delivering him into the hands of the ambusher, permits him either to be despoiled of his goods, or even to be slain. That, then, which the robber unjustly desired, this the most just Judge justly permitted to be done;
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ut et ille reciperet quod injuste fecerat, et iste gravius quandoque feriatur, per cujus nequissimam volunta- tem culpam omnipotens Deus in alterum juste vin- dicavit. Ille purgatur qui opprimitur; in isto reatus augetor, qui opprimit, ut vel de profundo nequitiae quandoque ad poenitentiam redeat, vel non rever- tens tanto gravius aeterna damnatione feriatur, quanto d(??)u est in sua iniquitate toleratus. Cum illo ergo mi- sericorditer agitur ut peccatum finiat, cum isto di- stricte ut multiplicet, nisi ad poenitentiam recurrat. In illo mala purgantur dum vim sustinet, in isto cu- mulantur dum facit.
以致這一位既領受了他從前不義所行的，那一位又要在某時受更嚴重的懲擊——全能的神藉著這後者最邪惡的心意，公義地在另一人身上報應了罪愆。那受欺壓的得了潔淨；那欺壓人的則罪咎加增，好叫他或從邪惡的深淵中在某時歸向悔改，或若不歸回，就越發嚴重地受永刑的懲擊，正如他在自己的罪孽中被寬容越久。如此，對這一位是憐憫地相待，好叫他止住罪惡；對那一位則是嚴厲地相待，好叫他倍增罪惡，除非他歸向悔改。在這一位，當他承受暴力時，眾惡得蒙潔淨；在那一位，當他施行暴力時，眾惡卻堆積如山。
so that both the one might receive what he had unjustly done, and the other might at some time be more grievously smitten, through whose most wicked will almighty God justly avenged the guilt upon another. He is purged who is oppressed; in the other guilt is increased who oppresses, so that either from the depth of wickedness he may at some time return to penitence, or, not returning, may be so much the more grievously smitten with eternal damnation, the longer he has been tolerated in his iniquity. With the one, then, it is dealt mercifully, that he may make an end of sin; with the other, strictly, that he may multiply it, unless he have recourse to penitence. In the one evils are purged while he sustains violence; in the other they are heaped up while he does it.
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Omnipotens itaque Deus quod fieri prohibet justum est ut fieri sinat, ut unde nunc exspectat, et non conversos diu tolerat, quandoque inde plus feriat. Bene ergo dicitur: Abundant taber- nacula praedonum, et audacter provocant Deum, cum ipse dederit omnia in manibus eorum, quia quod ini- qui tollunt, eis hoc ipse dat, qui illis ad rapinam pos- set obsistere, si misereri voluisset. [ Vet. II.] 4. Praedones sunt qui de donis a Deo sibi collatis superbiunt.—Quod tamen intelligi de rebus quoque spiritalibus potest. Nam plerumque nonnulli doctrinae: dona percipiunt, sed ex eisdem donis intu- mescunt, et magni prae caeteris videri volunt.
因此，全能的神公義地容許祂所禁止之事被行出來，好使祂如今從所等候、長久寬容不肯悔改之人的那源頭，在某時反倒從那裡越發加以懲擊。因此經上美好地說：強盜的帳棚興旺，他們放膽惹神，就是神多將一切送入他們手中；因為那惡人所奪去的，正是祂自己賜給他們的——祂若肯施憐憫，本可攔阻他們的搶奪。四、強盜就是那些因神所賜的恩賜而驕傲的人。——這話也可指屬靈的事而言。因為往往有些人領受了教義的恩賜，卻因那些恩賜而自高自大，並想在眾人之上顯為偉大。
Almighty God therefore justly suffers that to be done which He forbids to be done, so that from that whence He now awaits, and long tolerates the unconverted, He may at some time thence smite the more. Well therefore is it said: The tabernacles of robbers abound, and they boldly provoke God, whereas He Himself has given all things into their hands; because that which the wicked take away, He Himself gives to them, who could withstand them in their plunder, if He had willed to have mercy. 4. Robbers are those who grow proud over the gifts bestowed upon them by God. — Which nevertheless can be understood of spiritual things as well. For very often some receive the gifts of doctrine, but from those same gifts they swell up, and wish to seem great above the rest.
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Atque omnipotentem Deum provocare est de ejus donis in- ter proximos superbire. Qui etiam praedones non im- merito vocantur, quia dum loquuntur quae non fa- ciunt, in usum locutionis suae verba justorum tollunt. Sed quia haec ipsa verba superna eis gratia tribuit, quorum tamen vitam in pravis moribus relinquit, per semetipsos quidem praedones sunt, sed tamen bona quae habent divinitus acceperunt. Sequitur: V ers. 7 et 8. — Nimirum interroga jumenta, et docebunt te; volatilia coeli et indicabunt tibi. Lo- quere terrae, et respondebit tibi, et narrabunt pisces maris.
在鄰舍中因神的恩賜而驕傲，就是惹全能的神發怒。這樣的人也不無理由地被稱為強盜，因為他們一面說他們所不行的話，一面卻為自己言談的用途，取用義人的言語。但既然是上頭的恩典把這些話賜給他們（然而恩典卻把他們的生命留在敗壞的習性中），他們就自己而言確實是強盜，然而他們所有的美善之物，卻是從上頭領受的。接著說：第七、八節。——你且問走獸，走獸必指教你；又問空中的飛鳥，飛鳥必告訴你。你向大地說話，大地必指教你；海中的魚也必向你述說。
And to grow proud among one's neighbours over God's gifts is to provoke almighty God. Such are also not undeservedly called robbers, because while they speak the things which they do not do, they take, to the use of their own speech, the words of the just. But since supernal grace bestowed these very words upon them, whose life nevertheless it leaves in depraved habits, they are indeed of themselves robbers, yet the good things which they have they have received from on high. There follows: Verses 7 and 8. — Ask now the beasts, and they will teach you; and the birds of heaven, and they will tell you. Speak to the earth, and it will answer you, and the fishes of the sea will declare.