634:1
V ers. 9. — Et tenebit justus viam suam, et mundis manibus addet fortitudinem. 43. Deus qui malis temporalia bona concedit, justis aeterna non denegabit. — Considerato quippe hypo- crita, justus viam suam tenet, quia dum illum ex perversa voluntate obtinere ea quae mundi sunt in- tuetur, ipse ad amorem coelestium robustius stringi- tur, sciens quia bonis desideriis praemia aeterna non deerunt, dum et pravis et duplicibus cordibus bona temporalia non negantur. Qua ex re mundis quoque manibus addit fortitudinem, quia conspiciens perver- sos obtinere terrenam gloriam, bona sua opera pro- vehit 432 ad perfectionem; et tanto altius tempo- ralia despicit, quanto haec abundare etiam malis cer- nit.
第九節——「義人必持守他的道路，手潔的人必增添力量。」43. 神既將今世的好處賜給惡人，就必不將永恆的福分不給義人。——因為義人思想那假善人，便持守自己的道路；因為當他見那人出於乖僻的意志得著世上之物時，他自己反倒更堅固地被繫於對屬天之事的愛慕，知道良善的心願必不缺永恆的賞賜，既然今世的好處連邪惡兩面的心也不被禁絕。因此他也以潔淨的手增添力量，因為他見乖僻之人得著地上的榮耀，便使自己的善工趨於完全；他越見這些今世之物連惡人也豐足擁有，就越高超地輕看它們。
Verse 9.—'And the just shall hold on his way, and he that hath clean hands shall add strength.' 43. God, who grants temporal goods to the wicked, will not deny eternal goods to the just.—For, considering the hypocrite, the just man holds to his own way; because while he beholds the other, out of a perverse will, obtaining the things that are of the world, he himself is bound the more firmly to the love of heavenly things, knowing that eternal rewards will not be wanting to good desires, since temporal goods are not denied even to depraved and double hearts. Wherefore also with clean hands he adds strength, because, beholding the perverse obtain earthly glory, he advances his own good works to perfection; and he despises temporal things the more loftily, the more he perceives them to abound even to the wicked.
634:2
Quam enim sint despicienda considerat quae Deus omnipotens etiam perversis praestat. Si enim princi- paliter magna essent, nequaquam haec conditor ad- versariis suis tribueret. Unde et indignum sibi esse perpendit ut illa bona appetat quae abundare con- spicit et malis, sed ad percipienda coelestia mentem suam dirigit, quae sibi cum reprobis communia esse non possunt. Igitur postquam exteriores profectus malorum, bonorum vero interiores intulit, exhorta- tionis verba protulit, dicens:
因為他思想全能的神連乖僻之人也賜與的那些東西是何等可鄙。因為若它們果真是最主要的大事，造物主斷不會將它們賜給祂的仇敵。因此他斷定，去貪求那些他見連惡人也豐足擁有的好處，於他乃是不配的；反倒把心思引向獲取屬天之事，那是他與被棄者不能共有的。於是，他既陳明了惡人外在的興盛與良善之人內在的長進，便發出勸勉之言說：
For he considers how despicable are those things which almighty God bestows even upon the perverse. For if they were principally great, the Creator would by no means grant them to His adversaries. Wherefore he judges it unworthy of himself to desire those goods which he beholds to abound even to the wicked, but he directs his mind to the attaining of heavenly things, which cannot be common to him with the reprobate. Therefore, after he had set forth the outward advancements of the wicked, but the inward advancements of the good, he uttered words of exhortation, saying: