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約伯倫理第 55 章

拉丁文原文．3 節．部分字詞可點開查義

55:1

I bid. — Timens Deum, et recedens a malo. 3. Deum timere quid sit. Bona malis admista re- probantur. — Deum timere est nulla, quae facienda sunt bona praeterire. Unde per Salomonem dicitur: Qui Deum timet, nihil negligit ( Eccle. vii, 19). Sed quia nonnulli sic bona quaedam faciunt, ut tamen a quibusdam malis minime suspendantur, bene post- quam timens Deum dicitur, recedens quoque a malo perbibetur. Scriptum quippe est: Declina a malo, et fac bonum ( Psal. xxxvi, 27). Neque enim bona Deo accepta sunt, 19 quae ante ejus oculos malorum ad- mistione maculantur. Hinc namque per Salomonem dicitur: Qui in uno offenderit, multa bona perdet ( Eccle. ix, 18). Hinc d Jacobus attestatur dicens:

同處。——敬畏神，遠離惡事。三、敬畏神為何。善與惡相混的必被棄絕。——敬畏神就是不將當行的善事有一樣不行。故此所羅門說：「敬畏神的人，凡事都不忽略」（傳道書七章19節，按拉丁本）。然而因有些人如此行某些善事，卻絲毫不禁戒某些惡事，所以，在稱他為「敬畏神」之後，也宣告他「遠離惡事」乃是恰當的。因為經上記著說：「當離惡行善」（詩篇三十六篇27節）。因為善事若在神眼前被惡的攙雜所玷污，就不蒙神悅納。故此所羅門確實說：「一夫犯罪，就敗壞許多善事」（傳道書九章18節）。故此雅各作見證說：

The same place. — Fearing God, and departing from evil. 3. What it is to fear God. Good things mingled with evils are rejected. — To fear God is to leave undone none of the good things which are to be done. Whence it is said by Solomon: 'He that feareth God neglecteth nothing' (Eccles. vii, 19). But because some so do certain good things, that yet they refrain not in the least from certain evils, well, after he is called 'fearing God,' is he also declared to be 'departing from evil.' For it is written: 'Depart from evil, and do good' (Ps. xxxvi, 27). For good things are not acceptable to God which are stained before His eyes by the admixture of evils. Hence indeed it is said by Solomon: 'He that offendeth in one thing shall lose many good things' (Eccles. ix, 18). Hence James testifies, saying:

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Qui- cunque totam legem servaverit, offendat autem in uno, factus est omnium reus ( Jac. ii, 10). Hinc Paulus ait: Modicum fermentum totam massam corrumpit ( I Cor. v, 6). [ Vet. III.] Beatus igitur Job, ut ostendatur quam mundus in bonis exstitit, solerter indicatur quam alienus a malis fuit. 4. Cur virtutes Job ab exordio describantur. — Mos vero esse narrantium solet, ut cum palaestrae certa- men insinuant, prius luctantium membra describant quam latum validumque sit pectus, quam sanum, quam pleni tumeant lacerti, quam subterpositus ven- ter nec mole gravet, nec extenuatione debilitet; ut cum prius aptos certamini artus ostenderint, tunc demum magnae fortitudinis ictus narrent.

「凡遵守全律法的，只在一條上跌倒，他就是犯了眾條」（雅各書二章10節）。故此保羅說：「一點麵酵能使全團發起來」（哥林多前書五章6節）。因此，為要顯明蒙福的約伯在善事上何等潔淨，就仔細宣告他何等遠離眾惡。四、為何約伯的諸德從一開頭就被描述。——敘事者的慣例是，當他們陳明角力場的比武時，先描述角力者的肢體——胸膛何等寬闊有力，何等健壯，臂膀何等飽滿隆起，下腹既不因肥大而累墜，也不因瘦弱而軟弱；如此，當他們先顯明合宜比武的肢體之後，末了才述說大力的擊打。

'Whosoever shall keep the whole law, but offend in one point, is become guilty of all' (James ii, 10). Hence Paul says: 'A little leaven corrupteth the whole lump' (1 Cor. v, 6). Blessed Job, therefore, that it might be shown how clean he was in good things, is carefully declared how free he was from evils. 4. Why Job's virtues are described from the outset. — It is the custom of narrators, when they set forth the contest of the wrestling-ground, first to describe the limbs of the wrestlers — how broad and strong the chest, how sound, how full the arms swell, how the belly set beneath neither weighs down by its mass nor is weakened by leanness; so that, when they have first shown the limbs fit for the contest, then at last they may recount the blows of great strength.

55:3

Quia ergo athleta noster contra diabolum fuerat certaturus, quasi ante arena; spectaculum, sacrae scriptor histo- riae in athleta hoc spiritales virtutes enumerans, men- tis membra describit, dicens: Erat vir ille simplex, et rectus, ac timens Deum, et recedens a malo, ut, dum membrorum positio magna cognoscitur, ex hac ipsa jam forti positione subsequens etiam victoria praeno- scatur. Sequitur:

因此，既然我們的鬥士將要與魔鬼爭戰，聖史的作者就彷彿在競技場與觀眾之前，在數算這鬥士的屬靈諸德時，描述他心靈的肢體，說：「那人完全、正直，敬畏神，遠離惡事」；如此，當肢體的偉大態勢被認出時，從這同一剛強的態勢，隨後的得勝也可預先知曉。接下來說：

Since, therefore, our athlete was about to contend against the devil, the writer of the sacred history, as though before the arena and the spectacle, in enumerating the spiritual virtues in this athlete, describes the limbs of his mind, saying: 'That man was simple, and upright, and fearing God, and departing from evil'; so that, while the great disposition of the limbs is recognised, from this same strong disposition the ensuing victory too may be foreknown. There follows:

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約伯倫理 第 55 章

約伯倫理第 55 章