4145# "因为你切切地渴望回到你父亲的家"象征与直接流入的神性良善结合的渴望。这里的"父亲的家"指的是以撒和亚伯拉罕的家，象征直接流入的良善。从前面的教导可知，"家"象征良善（参2233，2234，3652，3720节），"父亲"也象征良善（参3703节），而"以撒"则特指理性层面的良善（参3012，3194，3210节）。
当亚伯拉罕与以撒一同提及时，代表直接流入的神性良善；相对的，拉班则代表旁支的或非直接流入的良善。这种旁支的良善，也就是所谓的中介良善，其特点是从世俗事物中掺杂了许多表面看似良善但实际并非真正良善的元素。与之相对，直接流入的良善要么是直接从主而来，要么是通过天堂间接从主而来，这种良善是纯粹的神性良善，完全区别于前述带有世俗性质的良善。
【2】在重生的过程中，每个人最初都处于中介良善的状态。这种中介良善的作用是引导人认识并接受真正的良善与真理。当这种良善完成其引导作用后，它就会被分离，而人则被引导至一种更直接流入的良善中。通过这个过程，重生的人得以逐步完善。
这个过程可以用具体例子来说明：一个正在重生的人，在最初阶段会认为自己所思考和行出的良善都来自于自己，并且认为这些善行应该得到某种回报。这是因为他还不知道，即便知道也无法真正理解，良善实际上可以从其它源头流入。他也不明白，若不是出于自己就不该期待回报。如果不是最初有这样的认知，他可能就永远不会开始行善。
正是通过这种初始的认知，他逐渐被引导进入行善的情感，并获得关于良善与功德的知识。随着他在行善的情感中不断进步，就会开始产生新的思考和信念，认识到良善实际上是从主那里流入的，并且明白通过出于自我所行的良善并不能获得功德。最终，当他完全进入愿意并且乐于行善的情感状态时，就会彻底摒弃功德的观念，甚至会对功德的想法感到厌恶，转而纯粹因良善本身而喜爱良善。当他达到这种境界时，良善就会直接从主那里流入。
【3】关于这个进程，我们还可以从婚姻之爱的角度来进一步理解。在婚姻之爱的发展过程中，最初吸引两人的良善包括外表的美丽、性格的相配、彼此间的外在吸引力、社会地位的相当，或是双方期望的各种条件。这些构成了婚姻之爱最初的中介良善。
随着关系的深入，两人开始建立心灵的连结。在这个阶段，一方愿意顺应另一方的意愿，并在做让对方开心的事时感到快乐。这是第二个发展阶段，此时虽然先前那些外在的良善仍然存在，但已不再是关注的重点。
最终，两人在天堂良善和属灵真理上达到合一的境界。这时，双方在信仰上达成一致，能够被对方的良善所感动。当达到这种状态时，两人就进入了天堂的婚姻，这就是良善与真理的结合，也是真正的婚姻之爱的本质。在这个阶段，主会将情感如同注入一个整体那样注入双方。这种良善是直接从主流入的，而先前那些间接流入的良善则起到了引导的作用，帮助夫妻达到这个境界。
4145.“既然渴想你的父家”表渴望与直接流入的神性良善结合。这从“父家”的含义清楚可知。“父家”（即以撒和亚伯拉罕的家）是指直接流入的良善。“家”（house）表示良善（参看2233，2234，3652，3720节）；“父”也表示良善（3703节）；“以撒”表示理性层的良善（参看3012，3194，3210节）。另外，亚伯拉罕和以撒一起代表流入的神性良善，拉班表示旁系良善（Collateral good），或非直接流入的良善（参看3665，3778节）。旁系良善或非直接流入的良善是指被称为居间或中间良善的良善，因为该良善从看似良善，却并非良善的世俗事物那里获取了许多事物；而直接流入的良善则直接出自主，或从主经由天堂而来，是脱离了刚才所提到的那类世俗良善的神性良善。
凡正在重生的人首先处于居间或中间良善，以便该良善能服务于引入纯正的良善与真理；不过，一旦提供了这种功用，它就被分离出去；此人便被引向更直接流入的良善。因此，正在重生的人就逐渐被完善。例如，正在重生的人一开始都以为他所思所行的良善来自他自己，应得到某种回报；因为他还不知道，或即使知道也不理解，良善能从其它某个源头流入。他也不知道或理解除了他应得到回报之外还有什么其它的可能性，因为他凭自己行了善事。他若一开始不这样想，就永远不会行任何善事。但以这种方式，他不仅被引入对行善的情感，还被引入对良善，以及功德的认知。一旦以这种方式被引入对行善的情感，他就开始以不同的方式思考和相信；也就是说，他开始思考和相信，良善从主流入，他凭出于小我所行的良善不配得到任何东西；最终当真正的情感藏在他的意愿和行善后面时，他就会完全弃绝功德，甚至憎恶它，并被为了良善而对良善的情感所打动。当抵达这种状态时，良善就会直接流入。
再以婚姻之爱为例。首先到来并引入的良善外表好看，或举止良好，或表面相容，或条件相当，或是一种理想状态。这些良善是婚姻之爱最初的居间或中间良善。此后心智的结合便到来，在这种结合中，一方如对方那样去意愿，并以取悦对方为乐。这是第二个状态；然后之前的良善虽仍旧存在，但不再被关注。最后到来的是涉及属天良善和属灵真理的合一。也就是说，一方如对方那样去相信，并且一方如对方那样被对良善的情感所打动。当这种状态到来时，双方便一起体验天上的婚姻，也就是良善与真理的婚姻，从而体验婚姻之爱，因为婚姻之爱并非别的。与此同时，主流入这二者的情感，如同流入一个单一情感。这就是直接流入的良善；而之前间接流入的良善则充当引入该良善的手段。
Potts(1905-1910) 4145
4145. Because longing thou hast longed toward thy father's house. That this signifies a longing for conjunction with Divine good that flows in directly, is evident from the signification here of "father's house" (that is, the house of Isaac and Abraham), as being the good that inflows directly. (That "house" denotes good, see above, n. 2233, 2234, 3652, 3720; that "father" also denotes good, n. 3703; that "Isaac" is the good of the rational, see n. 3012, 3194, 3210.) and besides, Abraham together with Isaac represents the Divine good that inflows directly, and Laban collateral good, or that which does not inflow directly (see n. 3665, 3778). Collateral good, or that which does not inflow directly, is that good which has been called mediate good, for this good derives many things from worldly things which appear as goods, but are not goods; while the good that flows in directly is that which comes immediately from the Lord, or from the Lord mediately through heaven, and is Divine good separated from such worldly good as just referred to. [2] Every man who is being regenerated is first in mediate good, in order that it may serve for introducing genuine goods and truths; but after it has served this use, this good is separated, and the man is brought to good which flows in more directly. Thus the man who is being regenerated is perfected by degrees. For example: he who is being regenerated believes at first that the good which he thinks and does is from himself, and that he also merits something; for he does not yet know, and if he knows he does not comprehend, that good can flow in from some other source, nor that it can be otherwise than that he should be recompensed, because he does it from himself. Unless at first he believed this, he would never do any good. But by this means he is initiated not only into the affection of doing what is good, but also into knowledges concerning good and also concerning merit; and when in this manner he has been led into the affection of doing what is good, he then begins to think differently and to believe differently, namely, that good flows in from the Lord, and that by the good which he does from his own he merits nothing; and at last when he is in the affection of willing and doing what is good, he altogether rejects self-merit, and even has an aversion for it, and is affected with good from good. When he is in this state, good flows in directly. [3] Take also as an example conjugial love: the good which precedes and initiates is beauty, or agreement of manners, or an outward adaptation of the one to the other, or equality of condition, or a desired condition. These goods are the first mediate goods of conjugial love. Afterwards comes conjunction of minds, wherein the one wills as the other, and perceives delight in doing that which pleases the other. This is the second state; and then the former things, though still present, are no longer regarded. Finally there follows a unition in respect to celestial good and spiritual truth, in that the one believes as the other, and the one is affected by the same good as the other. When this state comes, both are together in the heavenly marriage, which is that of good and truth, and thus are in conjugial love-for conjugial love is nothing else-and the Lord then flows into the affections of both as into one affection. This is the good that flows directly; but the former goods, which flowed in indirectly, served as means of introduction to this.
Elliott(1983-1999) 4145
4145. 'Because you longed greatly for your father's house' means a longing to be joined to Divine good flowing in down a direct line. This is clear from the meaning here of 'father's house' - that is, Isaac and Abraham's house - as good flowing in along the direct line of descent. For 'house' means good, see 2233, 2234, 3652, 3720; 'father' too means good, 3703; 'Isaac' means the good of the Rational, 3012, 3194, 3210. In addition to this 'Abraham together with Isaac' represents Divine good flowing along the direct line of descent, and 'Laban' parallel good or good which does not flow in along the direct line, 3665, 3778. Parallel good or that which does not flow in along the direct line is the good which has been called intermediate good, for this good derives very much from things that are worldly which seem to be good but are not. Good flowing in along the direct line comes immediately from the Lord or else from the Lord by way of heaven as an intermediary; it is also Divine good separated from the kind of worldly good just mentioned.
[2] With everyone who is being regenerated good is at first intermediate good, for the purpose that it may serve in the introduction of genuine goods and truths. But once it has served that use it is separated; and that person is guided towards good which flows in along the direct line of descent. So a person who is being regenerated is perfected gradually. For example: a person who is being regenerated believes at first that the good which he thinks and which he does begins in himself, and also that he earns some reward, for he does not yet know, or if he does know does not comprehend, that good is able to flow in from some other source. Neither does he know of or comprehend any other possibility than that he should be rewarded because he does it of himself. If he did not believe this at first he would never do anything good. But by this means he is introduced not only into the affection for doing good but also into cognitions concerning good and also concerning merit. And once he has been guided in this way into the affection for doing good he starts to think differently and to believe differently. That is to say, he starts to think and to believe that good flows in from the Lord and that he merits nothing through good which he does from the proprium. And when at length true affection lies behind his willing and doing of what is good he rejects merit altogether and indeed loathes it, and he is moved by an affection for good for the sake of what is good. When this state is reached good is flowing in down a direct line.
[3] Take as another example conjugial love. The good which comes first and is introductory is good looks, or good manners, or outward compatibility, or similarity of social class, or aspiration. These forms of good are the first intermediate ones of conjugial love. After this comes the joining together of minds (animus) in which one wills as the other does and finds delight in doing that which is pleasing to the other. This is the second state, and although those initial forms of good are still present they are no longer kept in view. Finally there follows a uniting involving celestial good and spiritual truth. That is to say, one believes as the other believes, and one is moved by an affection for good as the other is moved. When this state is reached both together experience the heavenly marriage, which is a marriage of good and truth, and so experience conjugial love since conjugial love is nothing else. At the same time the Lord is flowing into the affections of them both as into a single affection. This is a good which flows in down a direct line, whereas the previous kind of good which had flowed in down an indirect line had served as the means of introduction to this good.
Latin(1748-1756) 4145
4145. `Quia desiderando desideravisti ad domum patris tui': quod significet desiderium conjunctionis cum bono Divino directe influente, constat ex significatione `domus patris' hic, hoc est, Jishaki et Abrahami, quod sit bonum directe influens; quod `domus' sit bonum, videatur n. 2233, 2234, (x)3652, 3720; quod etiam `pater' sit bonum, n. 3703; quod `Jishakus' sit bonum Rationalis, n. 3012, 3194, 3210; et praeterea `Abraham cum Jishako' repraesentat bonum Divinum directe influens, et `Laban' bonum collaterale seu quod non directe influit, n. 3665, 3778: bonum collaterale seu quod non directe influit, est id bonum quod bonum medium dictum est, nam trahit hoc bonum plurima ex mundanis quae apparent ut bona sed non sunt bona; at bonum directe influens est quod immediate a Domino, aut mediate {1} per caelum a Domino, (x)estque bonum Divinum separatum a bono mundano tali ut modo dictum: [2] unusquisque homo qui regeneratur, primum in bono medio est, ex causa ut inserviat hoc pro introducendis bonis et veris genuinis, at postquam hoc inserviverat illi usui, separatur, et perducitur ad bonum quod directius influit; ita `homo qui regeneratur', per gradus perficitur; ut pro exemplo: qui regeneratur, primum credit quod bonum quod cogitat et quod facit sit {2} a seipso, et quoque quod aliquid mereatur, nondum enim scit, (o)et si scit non capit, quod bonum possit aliunde influere, nec quod possit quin retribuatur quia ex seipso id facit; nisi hoc primum crederet, nusquam faceret bonum; sed initiatur per id, tam in affectionem faciendi bonum quam in cognitiones de bono et quoque de merito; cumque in affectionem faciendi bonum ita perductus est, tunc incipit aliud cogitare et aliud credere, nempe quod bonum influat a Domino et quod per bonum quod ex proprio facit, nihil mereatur et tandem cum est in affectione volendi et faciendi bonum, tunc prorsus rejicit meritum, immo aversatur, et afficitur bono ex bono; cum in hoc statu est, tunc bonum directe influit. `Sit quoque pro exemplo amor conjugialis: [3] bonum quod praecedit et initiat, est pulchritudo, aut convenientia morum, aut applicatio externa unius versus alterum, aut conditio utrinque par, (o)aut conditio desiderata; haec bona sunt bona media prima amoris conjugialis;postmodum venit conjunctio animorum, quod unus velit sicut alter, et jucundum percipiat in faciendo quod alteri placet; hic status est alter et tunc priora tametsi adsunt, usque non spectantur;
demum succedit unitio quoad bonum caeleste et verum spirituale, quod nempe unus credat sicut alter, (o)et unus afficiatur bono quo alter; cum hic status est, tunc uterque simul est in conjugio caelesti quod est boni et veri, ita in amore conjugiali, nam amor conjugialis non aliud est, et tunc Dominus influit in affectiones utriusque sicut in unam; hoc bonum est quod directe influit, priora autem quae indirecte influxerunt, inserviverant pro mediis introducendi ad hoc. @1 i quod$ @2 fit I$