3122# 关于这个代表仁义的真理，情况如下：
上古教会的人是属天的，他们理解主的怜悯和真理就是接受对主之仁爱的流注，进而产生对邻舍的仁义。而古教会的人是属灵的，他们理解主赐予他们的怜悯和真理是指仁义和信仰。
这种差异的原因在于，属天的人不会思考信仰或真理的事，而只关注仁爱与良善的事。这一点在之前关于属天之人的讨论中已经提到过（参202，337，2669，2715节）。
此外，属天的人在改造和重生的过程中，是通过对邻舍的仁义被引导至对主的仁爱。因此可以看出，"主的怜悯"实际上指的是感受到对主之仁爱的流注，而“真理"则指由此产生的对邻舍之仁义的流注。
【2】属灵的人与属天的人不同。他们思考信仰相关的事物，并在改造和重生的过程中，通过信仰被引导至对邻舍的仁义。因此，对于属灵的人而言，"主的怜悯"指的是对邻舍之仁义的流注，而"真理"则指信仰的流注。
然而，当属灵的人重生后，这种信仰就转化为仁义。此时，他们的行为完全出于仁义。值得注意的是，不从仁义行事的人尚未重生，而从仁义行事的人已经重生。
重生后的属灵人不再过分关注信仰或真理的事，因为他们已经从信仰的良善中生活，而不是仅仅遵循信仰的真理。这是因为真理已经与良善深深结合，以至于真理不再单独显现，而是成为良善的一种形式。换句话说，信仰不过是仁义的形式。
【3】由此可知上古教会的人和古教会的人理解的怜悯和真理是什么。圣经中多次提到”怜悯“和”真理“，例如：
王必永远住在神面前，愿你预备怜悯和真理保佑他。（诗篇61:7）
怜悯和真理彼此相遇；公义和平安彼此相亲。（诗篇85:10）
主啊，你是有怜悯有真理的神。（诗篇86:15）
我的真理和我的怜悯要与他同在。（诗篇89:24）
耶和华记念他向以色列家所发的怜悯和真理。（诗篇98:3）
耶和华啊，荣耀不要归与我们，不要归与我们；要因你的怜悯和真理归在你的名下。（诗篇115:1）
你必按古时起誓应许我们列祖的话，赐真理给雅各，施怜悯给亚伯拉罕。（弥迦书7:20）
就主作为一个人而言，"雅各"象征主的外在人，"亚伯拉罕"象征主的内在人。
耶和华与这地的居民争辩，因这地上无真理，无怜悯，没有对神的知识。（何西阿书4:1）
"无真理"象征不接受仁义的流注；"无怜悯"象征不接受仁爱的流注；"没有对神的知识"象征不接受信仰之真理的流注。
3122、至于这表示仁爱的真理，情况是这样：属天的上古之人将来自主的怜悯和真理仅仅理解为接受对主之爱和由此衍生的对邻之仁的流注；而属灵的古人则将与他们同在的来自主的怜悯和真理理解为仁和信。这种不同的原因是，属天人从不思想那些属于信或真理的事物，只思想那些属于爱或良善的事物，这从前面关于属天人的论述（202， 337， 2669， 2715节）可以看出来。此外，当属天人正在被改造和重生时，他们通过对邻之仁被引入对主之爱。由此明显可知，主的怜悯实际上表示对对主之爱的流注的一种感知，“真理”实际上表示来自这流入之爱的对邻之仁的流注。
属灵人的情况则不然。这些人思想信的事物；当正在被改造和重生时，他们通过信的事物被引入对邻之仁。因此，当论述的主题是属灵人时，“来自主的怜悯”表示对邻之仁的流注，“真理”表示信的流注。然而，一旦属灵人重生，这信就变成仁，因为这时，他出于仁爱行事，以至于在属灵人当中，凡不出于仁爱行事的，都没有重生；而凡出于仁爱行事的，都重生了。在这种情况下，他对信或真理的事物根本不感兴趣，因为赋予他生命的，是信之良善，而不再是信之真理，或说他不再靠信之真理，而是靠信之良善活着。事实上，真理已经与良善如此结合，以至于信若不以仁的形式出现，就不再出现，或说信若不以仁的形式出现，是不可见的。
由此可见上古之人和古人是如何理解圣言频繁提到的“怜悯和真理”的。如诗篇：
王必永远住在神面前；愿你预备怜悯和真理，好叫它们可以看顾他。（诗篇61:7）
又：
怜悯和真理彼此相遇，公义和平安彼此亲吻。（诗篇85:10）
又：
主啊，你是大有怜悯和真理的神。（诗篇86:15）
又：
我的真理和我的怜悯要与祂同在。（诗篇89:24）
又：
耶和华记念祂对以色列家的怜悯和真理。（诗篇98:3）
又：
耶和华啊，不要将荣耀归于我们，要因你的怜悯和真理归于你的名。（诗篇115:1）
弥迦书：
耶和华神必按古时日子你向我们列祖所起的誓将真理赐给雅各，将怜悯赐给亚伯拉罕。（弥迦书7:20）
此处“雅各”表示主的外在人，“亚伯拉罕”表示人身或人性方面的内在人。何西阿书：
耶和华与这地的居民争辩，因没有真理，没有怜悯，没有神的知识。（何西阿书4:1）
“没有真理”表示没有对仁之流注的接受，“没有怜悯”表示没有对爱之流注的接受，“没有神的知识”表示没有对信之真理的流注的接受。
Potts(1905-1910) 3122
3122. Moreover in regard to this truth by which is signified charity, the case is this: The most ancient people, who were celestial, by mercy and truth from the Lord understood nothing else than the reception of the influx of love to the Lord, and of the derivative charity toward the neighbor. But the ancients, who were spiritual, by the mercy and truth from the Lord with themselves, understood charity and faith; the reason of which is, that the celestial never thought concerning those things which are of faith or truth, but concerning those which are of love or good, as may be seen from what has been said above concerning the celestial man (n. 202, 337, 2669, 2715). Moreover celestial men when being reformed and regenerated were introduced into love to the Lord through charity toward the neighbor. It is evident therefore that by "mercy from the Lord" nothing else is signified than a perception of the influx of love to Him; and by "truth," a derivative influx of charity toward the neighbor. [2] But it is otherwise with the spiritual; these think concerning the things of faith; and when being reformed and regenerated they are introduced by means of the things of faith into charity toward the neighbor. And therefore when the spiritual are treated of, by "mercy from the Lord" is meant an influx of charity toward the neighbor; and by "truth" is meant an influx of faith. But still this faith, when the spiritual man has been regenerated, becomes charity; for he then acts from charity; insomuch that one who does not act from charity is not regenerate, but he who acts from charity is regenerate; and in this case he is not solicitous about the things of faith or truth, for he lives from the good of faith, and no longer from its truth; for truth has so conjoined itself with good that it no longer appears, except merely as the form of good, that is, faith is not otherwise than as the form of charity. [3] From what has been said we can see what the most ancient people, and what the ancients, understood by "mercy and truth," so frequently mentioned in the Word. As in David:
The king shall dwell before God forever; O prepare mercy and truth, that they may preserve him (Ps. 61:7). Again:
Mercy and truth shall meet together, righteousness and peace shall kiss each other (Ps. 85:10). Again:
Thou O Lord art a God great in mercy and truth (Ps. 86:15). Again:
My truth and My mercy shall be with Him (Ps. 89:24). Again:
Jehovah hath remembered His mercy and His truth toward the house of Israel (Ps. 98:3). Again:
O Jehovah, not unto us, but unto Thy name give glory, for Thy mercy and for Thy truth's sake (Ps. 115:1). In Micah:
Jehovah God will give the truth to Jacob, the mercy to Abraham, which Thou hast sworn unto our fathers from the days of old (Micah 7:20);
where "Jacob" denotes the Lord's external man, and "Abraham" the internal, as to the Human. In Hosea:
Jehovah hath a controversy with the inhabitants of the land, because there is no truth, and no mercy, and no knowledge of God (Hos. 4:1). "No truth" denotes no reception of the influx of charity; "no mercy," no reception of the influx of love; "no knowledge of God," no reception of the influx of the truth of faith.
Elliott(1983-1999) 3122
3122. With regard to this truth, by which charity is meant, there is more to be said: The most ancient people, who were celestial, understood nothing else by mercy and truth from the Lord than the receptiona of the influx of love to the Lord and from this of charity towards the neighbour; but the ancients, who were spiritual, took mercy and truth present with them from the Lord to mean charity and faith. The reason for this was that those who were celestial never thought about the things that are matters of faith or truth but about those that are matters of love or good, as becomes clear from what has been stated already about the celestial man in 202, 337, 2669, 2715. Furthermore it was by means of charity towards the neighbour that celestial people were led into love to the Lord when they were being reformed and regenerated. From this it is evident that 'mercy from the Lord' is used to mean nothing else than a perception of the influx of love to Him, and 'truth' to mean the influx of charity towards the neighbour from that inflowing love.
[2] With those who are spiritual however it is different. These do think about the things that are matters of faith, and when they are being reformed and regenerated it is by means of the things which are matters of faith that they are led into charity towards the neighbour. Consequently when spiritual people are the subject 'mercy from the Lord' is used to mean the influx of charity towards the neighbour, and 'truth' to mean the influx of faith. Nevertheless once the spiritual man has been regenerated this faith becomes charity, for now he acts from charity, so much so that anyone among them who does not act from charity is not regenerate, whereas anyone who does act from charity is regenerate. Also, he now has no interest at all in matters of faith or truth, for his life springs from the good of faith, and no longer from the truth of faith. Indeed truth has now so joined itself to good that it ceases to be seen except as the form which good takes, that is, faith is now nothing else so to speak than the form which charity takes.
[3] From this one may see what the most ancient people meant, and what the ancients meant, by mercy and truth which are mentioned so many times in the Word, as in David,
The king will dwell for ever before God. Prepare mercy and truth, let them watch over him. Ps 61:7.
In the same author,
Mercy and truth will meet, righteousness and peace will kiss each other. Ps. 85 10.
In the same author,
The Lord God is great in mercy and truth. Ps 86:15.
In the same author,
My truth and My mercy will be with Him. Ps 89:24.
In the same author,
Jehovah has remembered His mercy and His truth to the house of Israel. Ps 98:3.
In the same author,
O Jehovah, not to us, but to Your name give glory, for the sake of Your mercy and Your truth. Ps 115:1.
In Micah,
Jehovah God will give truth to Jacob, mercy to Abraham, which You have sworn to our fathers from days of old. Micah 7:20.
Here 'Jacob' stands for the Lord's external man, 'Abraham' for the internal as regards the human. In Hosea,
Jehovah's controversy with the inhabitants of the land because there is no truth, and no mercy, and no knowledge of God. Hosea 4:1.
'No truth' stands for no reception of the influx of charity, 'no mercy' for no reception of the influx of love, 'no knowledge of God' for no reception of the influx of the truth of faith.
Latin(1748-1756) 3122
3122. Praeterea ita se habet cum veritate hac, per quam significatur charitas; quod antiquissimi qui fuerunt caelestes, per misericordiam et veritatem quae a Domino, non aliud intellexerint quam {1}receptionem influxus amoris in Dominum et inde charitatis erga proximum; at antiqui qui fuerunt spirituales, per misericordiam et veritatem a Domino apud se, intellexerunt charitatem et fidem; causa est quia caelestes nusquam de illis quae sunt fidei seu veri cogitarunt, sed de illis quae sunt amoris seu boni, ut constare potest ex illis quae prius de caelesti homine, n. 202, 337, 2669, 2715 dicta sunt; etiam caelestes homines per charitatem erga proximum, {2}introducebantur in amorem in Dominum cum reformabantur et regenerabantur, inde patet quod per `misericordiam a Domino' non aliud intelligatur quam perceptio influxus amoris in Ipsum, et per `veritatem' influxus charitatis erga proximum inde: [2] at spirituales aliter, ii de illis quae sunt fidei cogitant, (c)ac cum reformantur (c)et regenerantur per illa quae sunt fidei, introducuntur in charitatem erga proximum; quare cum de illis agitur, per misericordiam a Domino intelligitur influxus charitatis erga proximum, et per veritatem influxus fidei; at usque fides haec, cum regeneratus est homo spiritualis, fit charitas, nam tunc a charitate agit, et hoc usque adeo ut qui illorum non a charitate agit, non regeneratus sit, at qui a charitate agit, is regeneratus est, et tunc quae fidei seu veri sunt {3}nihil curat, nam ex bono fidei vivit, non amplius ex vero ejus, verum enim se ita conjunxit bono ut non amplius appareat, nisi modo sicut forma boni, hoc est, fides non aliter quam sicut forma charitatis: [3] inde constare potest quid antiquissimi, et quid antiqui, {4}intellexerunt per misericordiam et veritatem, quae toties in Verbo nominantur, ut apud Davidem, Rex habitabit aeternum coram Deo, misericordiam et veritatem para, custodiant illum, Ps. lxi 8 [A.V. 7]:apud eundem, Misericordia et veritas occurrent; justitia et pax osculabuntur, Ps. lxxxv 11 [A.V. 10]:
apud eundem, Dominus Deus magnus misericordia et veritate, Ps. lxxxvi 15: apud eundem, {5}Veritas Mea et misericordia Mea cum Ipso, Ps. lxxxix 25 [A.V. 24]:
apud eundem, Jehovah recordatus est misericordiae Suae et veritatis Suae domui Israelis, Ps. xcviii 3:
apud eundem, Jehovah, non nobis, sed nomini Tuo da gloriam, ob misericordiam Tuam et veritatem Tuam, Ps. cxv 1:
apud Micham, Jehovah Deus dabit veritatem Jacobo, misericordiam Abrahamo, quam jurasti patribus nostris a diebus antiquitatis, vii 20;
ubi `Jacobus' pro externo (t)homine Domini, `Abraham' pro interno quoad humanum: apud Hosheam, Lis Jehovae cum habitatoribus terrae, quia nulla veritas, et nulla misericordia, et nulla cognitio Dei, iv 1;
`nulla veritas' pro nulla receptione influxus charitatis; `nulla misericordia' pro nulla receptione influxus amoris; `nulla cognitio Dei' pro nulla receptione influxus veri fidei. @1 perceptionem$ @2 cum reformabantur et regenerabantur a Domino, introducebantur in amorem in Ipsum$ @3 i amplius$ @4 intellexerint$ @5 Veritate I$