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V ers. 18. — Cum ille implesset domos eorum bo- nis. 17. Deus etiam malos beneficiis cumulat. Quo con- sitio. — Malorum domos Dominus bonis implet, quia etiam ingratis sua dona non denegat, ut aut benigni- tatem conditoris erubescant, et ad bonitatem re- deant; aut redire omnimodo contemnentes, inde illic gravius puniantur, unde hic et bonis Dei largioribus mala reddiderunt, ut duriora eos tunc supplicia pu- niant, quorum hic malitiam nec dona viceruat. Se- quitur: I bid. — Quorum sententia procul sit a me. Aliud sententia, aliud consilium. — Hoc etiam per beatum Job dictum est. Ait namque: Quorum consi - lium longe sit a me ( Job.
第十八節。——當祂使他們的房屋充滿美物之時。神甚至將恩惠堆積在惡人身上。這是恰當的。——主使惡人的房屋充滿美物，因為祂甚至不將祂的恩賜留起不給忘恩者，好叫他們或因造物主的仁慈而羞愧、歸回良善；或若全然不屑歸回，就在那裡受更重的刑罰，因為在此他們竟以惡報答神更豐盛的美物，好叫那時更嚴厲的酷刑懲罰他們——他們的惡毒在此連神的恩賜也未能勝過。接著說：同處。——願他們的意見離我遠去。「意見」是一回事，「謀算」是另一回事。——這話也由蒙福的約伯說過。因為他說：願他們的謀算離我遠去（約伯記〔二十一16〕），
Verse 18. — When he had filled their houses with good things. God heaps benefits even upon the wicked. Fittingly. — The Lord fills the houses of the wicked with good things, because he does not deny his gifts even to the ungrateful, so that either they may blush at the kindness of their Creator and return to goodness; or, if they utterly scorn to return, they may thereby be the more grievously punished there, because here they returned evil for God's more abundant good things, so that harsher torments may then punish those whose malice not even his gifts overcame here. There follows: In the same place. — Whose counsel be far from me. Sentence is one thing, counsel another. — This too was spoken by blessed Job. For he says: Whose counsel be far from me (Job [21:16]),
779:2
xxi, 16), quamvis aliud sen- tentia, atque aliud consilium possit inielligi. Sen- tentia quippe in ore est, consilium in cogitatione. Dum ergo Eliphaz longe se a malorum sententia, beatus vero Job a consilio optavit, constat nimirum quia iste malorum verbis, il'e vero etiam cogitationi desiderat esse dissimilis. Sequitur:
（二十一16），儘管「意見」與「謀算」可被理解為不同的事物。因為意見在於口舌，謀算在於思念。既然如此，以利法願意遠離惡人的意見，而蒙福的約伯則願意遠離他們的謀算，那麼顯然可見：前者渴望不與惡人的言語相同，而後者甚至渴望不與他們的思念相同。接著說：
(21:16), although 'sentence' and 'counsel' may be understood as different things. For a sentence is on the lips, counsel is in the thought. Since, then, Eliphaz desired to be far from the sentence of the wicked, but blessed Job from their counsel, it is surely evident that the one longs to be unlike the words of the wicked, while the other longs to be unlike even their thought. There follows: