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約伯倫理 第 761 章
拉丁文原文．5 節．此語言尚無詞彙資料
761:1
V ers. 29, 30.— Interrogate quemlibet de viatoribus, et haec eadem illum intelligere cogno(??)cetis. Quia in diem perditionis servatur malus, et ad diem furoris du- citur. 68. Consutendi sunt, qui vitam sibi viam esse, non patriam cogitant. — Saepe etenim diu divina patientia tolerat quos jam ad supplicia praescita condemnat, permittit florere quos adhuc cernit deteriora perpe- trare. Quia enim videt ad quam damnationis foveam tendant, hoc eis pro nihilo esse existimat, quod hic perversi relinquenda multiplicant. Sed quisquis prae- sentis vitae gloriam diligit, magnam esse felicitatem deputat hic secundum votum florere, quamvis coga- tur postmodum supplicia aeterna tolerare.
第29–30節——「你們可以問任何過路的行人，就必知道他們也明白這些事。因為惡人被存留到毀滅之日，被牽到烈怒之日。」當去請教那些認為此生對自己乃是道路、而非家鄉的人。——因為神的忍耐往往長久寬容那些祂已定入預知刑罰的人，並容許那些祂仍看見在行更壞之事的人興盛。因為祂既看見他們趨向何等的定罪之坑，便把這事視為無足輕重——就是這些乖僻之人在此世增添那些必被撇下之物。但凡愛慕今生榮耀的人，便以在此世照自己心願興盛為極大的福樂，縱使日後被迫忍受永刑。
Verses 29-30. — 'Ask any of the wayfarers, and you shall know that they understand these same things. Because the evil man is reserved for the day of perdition, and is led to the day of wrath.' Those are to be consulted who consider that life is a way for them, not a fatherland. — For often the divine patience long endures those whom it already condemns to foreknown torments, and permits them to flourish whom it yet perceives to be committing worse things. For because it sees to what pit of damnation they are tending, it reckons this to be nothing, that the perverse here multiply things which must be relinquished. But whoever loves the glory of the present life reckons it great felicity to flourish here according to his wish, although he be compelled afterward to endure eternal torments.
761:2
Solus ergo ille conspicit nil esse quod iniquus floret, qui jam gressum cordis ab amore praesentis saeculi amovit. Unde recte cum de subsequenti damnatione impii diceretur, praemittitur: Interrogate quemlibet de via- toribus, et haec eadem illum intelligere cognoscetis. Viator quippe dicitur qui praesentem vitam viam sibi esse et non patriam attendit, c qui in dilectione prae- tereuntis saeculi cor figere despicit, qui non rema- nere in transeuntibus, sed ad aeterna pervenire con- cupiscit. Qui enim in hac vita viator esse non appe- tit, hujus vitae prospera minime contemnit, et ea quae ipse desiderat, cum abundare aliis viderit, miratur.
因此，唯有那已將心之步從對今世的愛慕中挪開的人，才看出邪惡人的興盛算不得什麼。故此正確地，當要論到不敬虔者隨後的定罪時，先說：「你們可以問任何過路的行人，就必知道他們也明白這些事。」因為凡把今生看作自己的道路而非家鄉、鄙棄將心繫於對這易逝之世的愛慕、不願存留於短暫之物而渴望達到永恆的人，才被稱為行路人。因為那在此生不求作行路人的人，絕不藐視此生的順境，反倒當他看見自己所渴望之物豐豐富富地臨到別人時，便驚羨不已。
He alone, therefore, perceives that it is nothing that the wicked man flourishes, who has already removed the step of his heart from the love of the present world. Whence rightly, when concerning the ensuing damnation of the ungodly it was to be spoken, there is premised: 'Ask any of the wayfarers, and you shall know that they understand these same things.' For he is called a wayfarer who attends to the present life as being a way for him and not a fatherland, who scorns to fix his heart in the love of the passing world, who desires not to remain among transitory things, but to arrive at the eternal. For he who does not seek to be a wayfarer in this life in no way despises the prosperity of this life, and marvels at the things which he himself desires, when he sees them abound to others.
761:3
Unde David propheta quoniam a dilectione praesentis saeculi jam corde transierat, iniqui gloriam descri- bens, dicebat: Vidi impium superexaltatum et eleva- tum sicut cedros Libani ( Psal. xxxvi, 35). Sed quia cor huic mundo non subdidit, hunc jure despexit, dicens: Transivi, et ecce non erat ( Ibid., 36). Esset quippe aliquid in ejus aestimatione impius, si ipse ab hoc saeculo per intentionem minime transisse. Sed is cui non transeunti magnum aliquid esset, trans- eunti animo quam nih(??)1 esset apparuit, quia dum aeterna retributio cogitatur, praesens gloria quam sit nulla cognoscitur. Hinc Moyses, cum supernae con- templationis gloriam quaereret, dixit, Transiens videbo visionem ( Exod.
故此，先知大衛因已在心中從對今世的愛慕中越過，便描述邪惡人的榮耀說：「我見過不敬虔者大有權勢，高舉如利巴嫩的香柏樹」（詩篇三十六篇35節）。但因他未曾將心屈服於這世界，就正當地藐視他，說：「我經過，看哪，他已不存在了」（同上36節）。因為那不敬虔者在他的看法中固然本可算為某物，倘若他自己未曾藉心志從這世界越過。但對那心志已越過的人，這人顯得何等虛無——這人對那心志未越過的人本可算為極大之物；因為既思念永恆的報應，便知今世的榮耀何等全然虛無。故此摩西，當他尋求那屬天默觀的榮耀時，說：「我要越過去，觀看這異象」（出埃及記三章3節）。
Whence the prophet David, because he had already passed over in heart from the love of the present world, describing the glory of the wicked, said: 'I have seen the ungodly highly exalted and lifted up like the cedars of Lebanon' (Psalm 36:35). But because he had not subjected his heart to this world, he rightly despised him, saying: 'I passed by, and behold, he was not' (ibid. 36). For the ungodly man would indeed be something in his estimation, if he himself had not passed over from this world by intention. But to one whose mind passed over, he appeared how much a nothing — one who, to a mind not passing over, would have been something great; because while eternal recompense is pondered, it is known how utterly nothing the present glory is. Hence Moses, when he sought the glory of the supernal contemplation, said: 'Passing over, I shall see the vision' (Exodus 3:3).
761:4
iii, 3). Nisi enim gressum cordis a (??)aeculi amore removisset, nequaquam intelligere su- perna potuisset. Hinc Jeremias luctum cordis sui considerari deposcens, ait: 0 vos omnes qui transitis per viam, attendite et videte, si est dolor sicut dolor meus ( Thren. i, 12). Qui enim praesentem vitam non quasi viam transeunt, sed quasi patriam attendunt, luctum cordis electorum considerare nesciunt. Illos ergo ut dolorem suum considerent propheta exqui- rit, quos in hoc mundo contigit 497 animum non fixisse. Hinc per Salomonem dicitur: Aperi os tuum muto, et causis omnium filiorum qui pertranseunt ( Prov, xxxi, 8). Muti enim dicuntur qui praedicato- rum verbis contradicendo minime resistunt.
因為他若未曾將心之步從對世界的愛慕中挪開，就絕不能領悟那更高之事。故此耶利米懇求人思念他心中的哀慟，說：「你們一切過路的人哪，要留意觀看，有沒有痛苦像我的痛苦」（耶利米哀歌一章12節）。因為那些不把今生當作道路經過、卻把它當作家鄉來看待的人，不知如何思念被揀選者心中的哀慟。因此，先知尋求那些在此世未曾將心固定之人來思念他的哀傷。故此藉所羅門說：「你當為啞巴開口，為一切經過之眾子的案件申訴」（箴言三十一章8節）。因為凡絕不藉反駁去抵擋傳道者言語的人，被稱為啞巴。
For unless he had removed the step of his heart from the love of the world, he could in no way have understood the things above. Hence Jeremiah, entreating that the mourning of his heart be considered, says: 'O all you who pass by the way, attend and see, if there be any sorrow like my sorrow' (Lamentations 1:12). For those who do not pass through the present life as a way, but attend to it as a fatherland, know not how to consider the mourning of the elect's heart. Those, therefore, the prophet seeks out to consider his sorrow, whom it has befallen not to have fixed their mind in this world. Hence it is said through Solomon: 'Open your mouth for the dumb, and for the causes of all the sons who pass through' (Proverbs 31:8). For the dumb are called those who by no means resist the words of preachers by contradicting them.
761:5
Qui etiam pertranseuntes sunt, quia intentionem mentis in amore vitae praesentis figere dedignantur. Igitur quia malus ad diem perditionis servatur, et ad diem fu- roris ducitur, hoc non nisi qui est viator intelligit, quoniam qui cor in praesentibus fixit, d quae iniquum sequuntur supplicia non deprehendit. De quo adhuc subditur:
他們也是經過之人，因為他們鄙棄將心志固定於對今生的愛慕。因此，惡人既被存留到毀滅之日，被牽到烈怒之日，這事唯有作行路人的才明白，因為那把心固定於現今之物的人，並不看見那隨從邪惡之人的刑罰。論到這人，又接著說：
They are also passers-through, because they disdain to fix the intention of their mind in the love of the present life. Therefore, because the evil man is reserved for the day of perdition, and is led to the day of wrath, this none but he who is a wayfarer understands, since he who has fixed his heart in present things does not perceive the torments that follow the wicked. Concerning whom it is further added: