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約伯倫理 第 573 章

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573:1
V ers. 13.— Quid tumet contra Deum spiritus tu(??), ut proferas de ore tuo hujuscemodi sermones? 36. Justorum et iniquo um verba saepe simi ia, sed cor dissimile. Haeretici falsis quaedam vera permiscent, non rejicienda.—Plerumque justi aliquibus necessi- tatibus afflicti sua opera coguntur fateri, quod beatus Job fecerat, quem post justitiam flagella deprime- bant; sed cum eorum dicta injusti audiunt, haec per elationem potius quam per veritatem existimant pro- lata. Ex suis enim cordibus verba justorum pensant, et dici humiliter posse verba bo(??)a non existimant.
第十三節:「你的靈為何向神膨脹,以致從你口中發出這樣的言語?」36. 義人與惡人的言語往往相似,其心卻不同。異端把某些真理與虛謊摻雜,那些真理不當被棄絕。——義人往往為某些困境所苦,被迫承認自己的作為——蒙福的約伯正是如此,鞭撻在他行義之後將他壓下;但當不義之人聽見他們的話,便認為這些話是出於自高而非出於真實而發的。因為他們以自己的心來衡量義人的言語,不認為善言可以出於謙卑而說。
Verse 13: 'Why does your spirit swell against God, that you utter such words out of your mouth?' 36. The words of the righteous and of the wicked are often alike, but the heart unlike. Heretics mingle certain true things with false ones, which are not to be rejected. — Very often the righteous, afflicted by certain necessities, are compelled to confess their own works — which blessed Job had done, whom the scourges pressed down after his righteousness; but when the unjust hear their sayings, they reckon these to have been uttered through exaltation rather than through truth. For they weigh the words of the righteous by their own hearts, and do not think that good words can be spoken humbly.
573:2
Sicut enim gravis culpa est sibi hoc hominem arro- gare quod non est, sic plerumque culpa nulla est, si humiliter bonum dicat quod est. Unde saepe contingit ut justi et injusti habeant verba similia, sed tamen semper cor longe dissimile, et ex quibus dictis Do- minus ab injustis offenditur, in eisdem quoque a ju- stis placatur. Nam Pharisaeus ingressus templum, dicebat: Jejuno bis in Sabbato, decimas do omnium quae possideo ( Luc. xviii, 12); sed justificatus magis publicanus, quam ille exiit. Ezechias quoque rex cum, molestia corporis afflictus, ad exirem(??)tatem pervenisset vitae, in oratione compunctus dixit:
因為正如人把自己所不是的攬到自己身上是重大的過錯,照樣,人若謙卑地說出自己所是的善,往往並無過錯。故此常有義人與不義之人言語相似,其心卻始終大不相同;主因不義之人所發的話而被冒犯,在同樣的話裡卻因義人而得息怒。因為法利賽人進了殿說:「我一個安息日禁食兩次,凡我所得的都獻上十分之一。」(路加福音十八12)然而那稅吏比他倒算為義出去了。希西家王也是如此,當他因身體的病痛臨到生命盡頭時,在禱告中被觸動而說:
For just as it is a grievous fault for a man to arrogate to himself what he is not, so very often there is no fault if he humbly says the good that he is. Whence it often happens that the righteous and the unjust have like words, yet always a heart far unlike; and by the same sayings whereby the Lord is offended by the unjust, in these same He is also appeased by the righteous. For the Pharisee, entering the temple, said: 'I fast twice on the Sabbath, I give tithes of all that I possess' (Luke 18:12); yet the publican went out more justified than he. Hezekiah too, the king, when, afflicted by bodily distress, he had come to the extremity of life, being pricked in prayer, said:
573:3
Ob- secro, Domine, memento, quaeso, quomodo am- bulaverim coram te in veritate et in corde perfecto ( Isai. xxxviii, 3). Nec tamen Dominus 406 hanc confessionem perfectionis ejus despexit, aut renuit, quem mox in suis precibus exaudivit. Ecce Phari- saeus se justificavit in opere, et Ezechias justum se esse asseruit etiam in cogitatione, atque unde ille offendit, inde iste Dominum placavit. Cur itaque hoc, nisi quia omnipotens Deus singulorum verba a cogi- tationibus pensat, et in ejus auribus superba non sunt quae humili corde proferuntur? Unde beatus Job, cura sua opera protulit, contra Deum nullo modo tumuit, quia ea quae veraciter fecerat humiliter dixit.
「主啊,求你記念,我在你面前怎樣存完全的心、按誠實行事。」(以賽亞書三十八3)然而主並未鄙視或拒絕他這種對自己完全的告白,反倒不久就垂聽了他的祈求。看哪,法利賽人在行為上自稱為義,希西家甚至在思念中自稱為義;一人由此冒犯了主,另一人卻由此使主息怒。這是為什麼呢?無非是因為全能的神從各人的思念衡量他們的言語,凡以謙卑之心所發的,在祂耳中並不算為驕傲。故此蒙福的約伯陳明自己的作為時,絕未向神膨脹,因為他將自己真實所行的謙卑地說出來。
'I beseech You, O Lord, remember, I pray, how I have walked before You in truth and with a perfect heart' (Isa. 38:3). Nor yet did the Lord despise or refuse this confession of his perfection, whom soon after He heard in his prayers. Behold, the Pharisee justified himself in work, and Hezekiah asserted himself to be righteous even in thought; and whence the one gave offence, thence the other appeased the Lord. Why then this, unless because almighty God weighs the words of each from their thoughts, and in His ears those things are not proud which are uttered with a humble heart? Whence blessed Job, when he brought forth his own works, in no way swelled against God, because what he had truly done he said humbly.
573:4
Sed solent haeretici errorum suorum dictis vera ali- qua permiscere, et amici beati Job quamvis in repre- hensione ejus omnimodo fallantur, possunt tamen et quaedam vera dicere, quae ex illius assiduitate didice- runt. Quorum dicta si omnia refutanda essent, Eli- phaz sententiam Paulus apostolus minime protulisset, dicens: a Apprehendit sapientes in astutia eorum ( I Cor. iii, 19). Quia igitur et ea quae recta dicunt contra beatum Job recte non dicunt, nos in eorum dictis et ca(??)cemus vitium indiscretionis, et discutia- mus vires rectitudinis. b Sequitur:
但異端慣於把某些真理摻雜於他們錯謬的言語中;而蒙福的約伯的朋友們,雖然在責備他這事上完全被蒙蔽,卻仍能說出某些真理,那是他們從與他常相處中學來的。倘若他們一切的話都當被駁斥,使徒保羅斷不會引用以利法的一句話說:「祂叫有智慧的中了自己的詭計。」(哥林多前書三19)因此,既然連他們所說的正確之事,向蒙福的約伯說時也並不正確,就讓我們在他們的言語中,既剔除那不加分辨的惡習,也篩選出正道的力量。接著說:
But heretics are wont to mingle some true things with the sayings of their errors; and the friends of blessed Job, although in reproving him they are altogether deceived, can yet also say certain true things, which they learned from his constant company. If all their sayings were to be refuted, the apostle Paul would by no means have brought forward a sentence of Eliphaz, saying: 'He takes the wise in their own craftiness' (1 Cor. 3:19). Since therefore even the right things which they say, they do not say rightly against blessed Job, let us in their sayings both cast out the vice of indiscretion, and sift the strength of rectitude. There follows:
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