3816# "岂可白白地服侍我？请告诉我，你要什么为工价"象征这将是结合的媒介。这可从“白白地服事”象征无义务，以及"工价"象征结合的媒介得到证实。"工价"在圣言中多次出现，从内义上看都象征着结合的媒介。天使们完全不愿听到任何关于为自身目的而获取工价的事，他们甚至厌恶因善行或善举而得工价的想法。因为他们深知，每个人的自我或属于自己的东西无非是邪恶，因此凡出于自我或自己的行为，都会带来与工价相反的后果。他们也明白一切良善都来自主，都是主的流注，完全出于怜悯，而非出于自己，所以他们从不考虑工价。况且，当为了工价而行事时，良善本身就不再是良善，因为以自我为目的会立即附加其上，这种目的越多，就越否认这是来自主和出于怜悯，因此越阻碍流注，使自己远离天堂和蕴含在良善及其情感中的快乐。良善的情感，即对主之爱与对邻之爱本身就包含着幸福与快乐。出于情感和爱的快乐去行事，却同时为了工价而行，这两者是完全对立的。因此，当圣言中提到工价时，天使们理解的不是任何实际的工价，而是理解为主出于怜悯白白赐予他们的恩典。
【2】对于那些尚未达到特定灵性境界的人来说，报酬确实起着桥梁作用。这些尚未被引导认识良善本质和对良善产生真实情感的人，也就是尚未完全重生的人，难免会关注报酬。他们行善的动机并非源于对良善本身的向往，而是出于对个人福祉和幸福的追求，同时也受到对地狱的恐惧驱使。然而，当一个人进入重生的过程时，这种状态会发生根本性的转变，逐渐形成对良善的真实情感。一旦达到这种对良善的纯粹情感时，就不再将报酬放在心上了。
【3】这可以从世俗生活中得到说明。一个真正热爱祖国的人，会从善待和造福祖国中获得快乐。如果他被剥夺了这种机会，反而会感到痛苦，并恳求能有行善的机会，因为这源于他内心的情感，也是他快乐和幸福的源泉。这样的人虽然会获得尊重和地位的提升，这些虽被称为报酬，但对他而言不过是服务祖国的途径。相比之下，那些对祖国毫无真实情感，只关心自己和世俗利益的人，他们行事完全是为了荣誉和财富，并将这些作为终极目标。这类人将个人利益置于国家利益之上，本质上是卑劣的，却总想在他人面前伪装成一切都出于真诚的爱。然而当他们独处反思时，却否认有人会真正无私地行事，甚至对这种可能性感到惊讶。这些人在现世对待祖国和公共利益的态度，正如同他们在来世对待主的国度的态度一样，因为每个人都会随着自己的情感或爱而行动，这情感或爱就构成了每个人的生命本质。
3816.“你就得白白地服事我吗？请告诉我，你要什么报酬”表必须有结合的手段。这从“白白地服事”和“报酬”的含义清楚可知：“白白地服事”是指没有任何有约束力的协议；“报酬”是指结合的手段。“报酬”经常在圣言中被提及，在内义上无非表示结合的手段。原因在于，天使完全不愿听到有关由于他们里面的什么东西而得报酬的任何话。事实上，他们极其厌恶为了任何良善或善行而得报酬的观念。因为他们知道，每个人的自我或自己的东西无非是恶，因此，他们出于自我或他们自己的东西所做的任何事，都含有报酬的的反面在里面。天使还知道，一切良善皆源于主，从主流入，而这一切唯独出于仁慈。因此，他们并不是因为始于自己的东西而思想报酬。事实上，当由于良善而思想报酬时，良善本身就不再是良善。因为那时，自私的目的立刻就会粘附上去。并且，这目的越是粘附，就越引入一种否认，即否认良善源于主，并出于仁慈被赐下。结果，它会移除良善的流注，当然也会移除天堂和存在于良善及其情感中的幸福。对良善的情感，也就是对主之爱和对邻之爱，就包含幸福快乐在里面。这些就存在于情感和爱本身里面。出于情感及其幸福行事，同时又为了报酬这样行，是完全对立的两种动机。这就是为何当“报酬”在圣言中被提及时，天使根本感知不到任何报酬，只感知到主出于仁慈而白白恩赐的事物。
尽管如此，对那些还没有达到这种境界的人来说，报酬可作为结合的一种手段；因为那些尚未被引入良善及其情感，也就是尚未完全重生的人不可避免地思想报酬，因为他们所行的良善，并不是出于对良善的情感，而是出于对自己的幸福、快乐的情感，同时出于对地狱的恐惧而行出的。但当人正在重生时，这一切会颠倒过来，变成对良善的情感。当变成对良善的情感时，他就不再关注报酬了。
这一点可通过公共生活的各个方面来说明。一个热爱自己的国家，对它充满感情，以至于以出于善愿促进它的福祉为快乐的人，若在这样行时受阻，就会感到痛惜，并请求给他机会去促进它的福祉。因为这就是其情感的目标，因而是其快乐、幸福的源头。事实上，这种人会得到荣耀，被提拔到重要岗位；因为对他来说，这些是他借以服务自己国家的手段，即便这些荣耀和岗位被称为报酬。但那些对自己的国家没有感情，只对自我和尘世有感情的人则为了地位和财富而行事，地位和财富也是他们的目的。这种人把自己置于国家之前，也就是说，将自己的利益置于公众利益之前，相对来说是卑鄙的。然而，比起其他人，他们更想让人们看到，他们所行的一切，都是出于真诚的爱而行的。不过，当私下里思想这一切时，他们就会否认人能出于这种爱行事，并且惊讶于任何人都能这样行。那些在世时对自己的国家和公众利益持这种态度的人，到了来世对主的国度同样持这种态度，因为每个人的情感或爱都会跟随他，而情感或爱构成每个人的生命。
Potts(1905-1910) 3816
3816. Shouldest thou therefore serve me for nought? Tell me, what shall be thy reward? That this signifies that there must be a means of conjunction, is evident from the signification of "serving for nought," as being without any obligation; and from the signification of "reward" as being a means of conjunction. "Reward" is occasionally mentioned in the Word, and in the internal sense signifies nothing else than a means of conjunction. The reason is that the angels are utterly unwilling to hear anything about a reward, as being on account of anything in them; nay, they are utterly averse to the idea of reward for any good or good action; for they know that with everyone that which is his own is nothing but evil, and that therefore whatever they do from their own would be attended with that which is contrary to reward; and that all good is from the Lord, and flows in, and this solely from mercy; thus that that is not from themselves for which they would think of reward. In fact good itself becomes not good when reward for it is thought of, for then a selfish end instantly adjoins itself, and insofar as this is the case, it induces a denial that the good is from the Lord, and from mercy; consequently so far it removes the influx, and of course so far removes from itself heaven and the bliss which are in good and its affection. The affection of good (that is, love to the Lord and love toward the neighbor) has bliss and happiness within it; these being within the affection and love itself. To do anything from affection and its bliss and to do it at the same time for the sake of reward, are things diametrically opposed to each other. Hence it is that when "reward" is mentioned in the Word, the angels do not perceive anything of reward, but that which is bestowed gratis and of mercy by the Lord. [2] Nevertheless reward is of service as a means of conjunction with those who have not yet been initiated; for they who are not as yet initiated in good and its affections (that is, who are not yet fully regenerated) cannot do otherwise than think about reward, because the good which they do, they do not from the affection of good, but from the affection of bliss and happiness for the sake of self; and at the same time from the fear of hell. But when a man is being regenerated, this is inverted and becomes the affection of good, and then he no longer looks to reward. [3] This may be illustrated by what passes in civic life: he who loves his country, and has such an affection toward it as to find a pleasure in promoting its good from good will, would lament if this should be denied him, and would entreat that there might be granted the opportunity to do good to it; for this is the object of his affection, consequently the source of his pleasure and bliss. Such a one is also honored, and is exalted to posts of dignity; for to him these are means of serving his country, although they are called rewards. But those who have no affection for their country, but only an affection of self and the world, are moved to take action for the sake of honors and wealth, which also they regard as the ends. Such persons set themselves before their country (that is, their own good before the common good), and are relatively sordid; and yet they more than all others are desirous to make it appear that they do what they do from a sincere love. But when they think privately about it, they deny that anyone does this, and marvel that anyone can. They who are such in the life of the body with regard to their country, or the public good, are such also in the other life with regard to the Lord's kingdom, for everyone's affection or love follows him, because affection or love is the life of everyone.
Elliott(1983-1999) 3816
3816. 'Should you serve me for nothing? Tell me, what shall your reward be?' means that there must be a means by which they are joined together. This is clear from the meaning of 'serving for nothing' as without any binding agreement, and from the meaning of 'reward' as the means by which they were joined together. The expression 'reward' is used frequently in the Word, and in the places where it occurs nothing else is meant in the internal sense than a means by which things are joined together. The reason for this is that angels utterly refuse to listen to any talk of reward being due on account of anything in themselves. Indeed they utterly loathe the very idea of a reward for the sake of any good or good action. For they know that with everyone the proprium, or that which is his own, is nothing but evil, and this being so, that whatever they do from the proprium or what is their own would hold the reverse of any reward within it. Angels also know that all good originates in the Lord, and that it flows in from Him, and solely out of mercy. Thus it is not on account of that which begins in themselves that they think about reward; indeed good itself ceases to be good when there is thought of reward on account of it, for a selfish end in view then instantly attaches itself. And to the extent this end attaches itself it introduces a denial that good originates in the Lord and is imparted out of mercy. This therefore removes the influx of good and consequently removes heaven and the blessedness present in good and in the affection for good. The affection for good, that is, love to the Lord and charity towards the neighbour, includes blessing and happiness within it. These are present in the affection or love itself. Doing something for reasons of affection and the blessing it brings and doing it at the same time for the sake of reward are utterly contrary motives. This is why angels do not perceive any reward at all when reward is mentioned in the Word but that which the Lord grants them for nothing and out of mercy.
[2] But reward serves as a means to join together in the case of those who have not yet reached that point; for those who have not yet been brought into good and the affection for it, that is, who are not yet wholly regenerate, inevitably think of reward as well; for they do not do the good they do from an affection for good but from an affection for their own blessedness and happiness, and at the same time from fear of hell. But when a person is being regenerated this is reversed and becomes an affection for good. And when it is an affection for good he no longer has reward in view.
[3] This may be illustrated from aspects of public life. Someone who loves his country and is so governed by an affection for it that he desires out of goodwill to further its welfare would be hurt if prevented from doing so and would plead to be given an opportunity to further its welfare. For such is the object of his affection and consequently of his desire and blessedness. Indeed such a person receives honours and is promoted to important positions because these are the means by which he serves his country even though those honours and positions are called rewards. But people who have no affection for their country, only for themselves and for the world, act for the sake of position and wealth, which are also their ends in view. Such people put themselves before their country, that is, their own good before the common good, and in comparison with the others are sordid. And yet more than all others they want it to be seen that they do what they do from a love that is sincere. But when they think about this on their own they deny that anyone acts from such love, and are amazed that anyone is able to do so. Those whose attitude during their lifetime is such towards their country or the public good have the same attitude in the next life towards the Lord's kingdom, for a person's affection or love follows him, since affection or love constitute the life of everyone.
Latin(1748-1756) 3816
3816. `Et servires mihi gratis? indica mihi, Quid merces tua?' quod significet quod erit medium conjunctionis, constat a significatione `servire gratis' quod sit absque obligatorio; et ex significatione `mercedis' quod sit medium conjunctionis; `merces' aliquoties nominatur in Verbo, et ibi non aliud in sensu interno significat quam medium conjunctionis; causa est quia angeli prorsus nihil audire volunt de mercede, quod sit propter aliquid apud illos, {1}immo aversantur prorsus ideam mercedis pro aliquo bono seu beneacto; sciunt enim quod apud unumquemvis quod proprium seu suum est, non sit nisi malum, et quia ita, quicquid faciunt ex proprio seu suo, contrarium mercedi secum haberet, et quod omne bonum sit ex Domino, et quod influat, et hoc ex sola misericordia, ita non a se, propter quod de mercede cogitent, immo ipsum bonum non fit bonum cum de mercede propter id cogitatur, nam finis propter se ilico se adjungit, qui finis quantum se adjungit, tantum inducit negationem quod a Domino et quod a misericordia, proinde tantum removet influxum, consequenter tantum {2}a se caelum et beatitudinem quae bono et ejus affectioni inest; affectio boni seu amor in Dominum et amor erga proximum in se habet beatum et felix;ipsi affectioni et amori hoc inest; ex affectione et ejus beatitudine aliquid facere et simul propter mercedem, sunt sibi prorsus opposita; inde nunc est quod angeli per mercedem cum ea nominatur in Verbo, non percipiant aliquid mercedis, sed id quod gratis et ex misericordia a Domino illis donatur; {3}at merces pro medio conjunctionis inservit illis qui nondum {4}initiati sunt{5}, [2]qui enim nondum initiati sunt bono et ejus affectioni, hoc est, qui nondum plene regenerati, illi non possunt aliter quam etiam de mercede cogitare, quia bonum quod faciunt, non faciunt ex affectione boni, sed ex affectione beati et felicis propter se, {6}et simul ex timore pro inferno; sed cum regeneratur homo, tunc invertitur hoc, et fit affectio boni, quae cum est, non amplius mercedem spectat; [3]hoc illustrari potest ab illis quae in vita civili {7}, qui habet amorem patriae, et in tali affectione erga patriam est ut sit ei voluptas ex bene velle ei benefacere, is, si (c)ei hoc negaretur, doleret et supplicaret ut ei copia benefaciendi daretur, hoc enim affectionis ejus est, proinde {8}voluptatis et beatitudinis; talis etiam honoratur et ad dignitates evehitur quia hae sunt illi media patriae inserviendi, tametsi vocantur mercedes; at qui in nulla affectione patriae sunt, sed modo in affectione sui et mundi, ii propter honores et opes faciunt, quas etiam ut fines spectant; tales praeferunt se patriae, seu suum bonum communi bono, et sunt sordidi respective, et usque volunt prae aliis apparere quod ex sincero amore faciant quod faciunt; at cum de eo apud se cogitant, negant quod aliquis hoc faciat, et mirantur quod aliquis possit: qui tales sunt in vita corporis respective ad patriam seu publicum ibi, tales etiam sunt in altera vita respective ad regnum Domini ibi, sequitur enim unumquemvis affectio ejus seu amor, nam affectio seu amor est vita cujusvis. @1 ideo$ @2 ab illis$ @3 , quod$ @4 i ita$ @5 ; for,$ @6 sed apud non regeneratos affectio haec primum apparet ut finis, sed est medium conjunctionis, inde etiam patet, quod quantum homo pro fine habet mercedem, tantum non sit in affectione boni;$ @7 i fiunt nempe$ @8 i ejus$