4245# "现在打发人来报告我主，为要在你眼前蒙恩"象征关于他状态的指示，以及真理在良善面前的顺从与谦卑。这种顺从和谦卑体现在称呼对方为"我主”，并说"为要在你眼前蒙恩"的措辞中。
这段经文描述了一个特殊的属灵转变过程：当真理开始从属于良善时，那些原本处于真理之情感中的人开始转向良善之情感。这种转变和从属关系的发生是极其微妙的，并不是所有人都能察觉。事实上，只有那些已经经历重生的人，而且是在这些重生之人中，唯有那些具有反思能力的人才能觉察到这种转变。
【2】在当今时代，真正经历重生的人很少，能够进行深入反思的人更是凤毛麟角。正因如此，这些关于真理和良善的论述难免显得深奥难懂，甚至可能被视为无法理解的内容。
这种理解上的困难在某些人群中尤为明显：他们将信仰的真理置于首位，而将仁义的良善降为次要；他们专注于思考教义，却忽视了仁义的良善；他们试图通过教义而不是通过仁义的良善来理解永恒的救赎。采取这种思维方式的人，永远无法真正理解信仰的真理是如何从属于仁义的良善的。
这里涉及一个重要原则：人的思维方式会深刻影响其理解能力。如果一个人能从仁义的良善的角度来思考，他就能清晰地看到信仰的真理实际上处于次要地位，而且能够如同在光中一般清楚地理解这些真理。这是因为仁义的良善就像一团火焰，能够发出光芒，照亮人先前所认定的一切真理。在这样的光照下，人甚至能够识别出那些混入其中并伪装成真理的谬误。
4245.“现在打发人来报告我主，为要在你眼前蒙恩”表关于祂的状态的教导，以及真理在良善面前的恭敬和谦卑。这从“打发人报告”的含义清楚可知，“打发人报告”是指教导人的状态。显然，随后就是真理在良善面前的恭敬和谦卑；因为雅各称以扫为他的“主”，并说“在你眼前蒙恩”，这些都是恭敬和谦卑的话。此处描述了当真理与良善颠倒过来时，也就是说，当真理变得服从良善时，或也可说，当拥有对真理的情感之人开始拥有对良善的情感时，状态的性质。除了那些已经重生的人，事实上除了那些反思此事的重生之人外，谁也意识不到这种颠倒和服从。
如今，很少有人正在重生，更少有人去反思。由于这个原因，此处所说关于真理与良善的事必然晦涩难懂，恐怕还具有不被承认的性质；在那些将信之真理摆在第一位，将仁之良善摆在第二位，因而过多地思想教义事务，却不怎么考虑仁爱善行，认为永恒的救赎来自前者，而非来自后者的人当中尤其如此。以这种方式思考的人绝无可能知道，更不可能觉察到信之真理服从于仁之良善。作为人思想的实质和基础的事物会对他产生影响。他若出于仁之良善思考，就会清楚看到信之真理占据第二位，也会发现真理本身可以说处在光中。因为仁之良善就像放射光的火焰，因而照亮此人之前以为真实的每一个事物。他还会洞察到虚假如何将自己掺杂进去，并披上真理的表象。
Potts(1905-1910) 4245
4245. And I send to tell my lord, to find grace in thine eyes. That this signifies instruction concerning His state, and also the condescension and humiliation of truth in the presence of good, is evident from the signification of "sending to tell," as being to instruct concerning one's state. That there then follow condescension and humiliation of truth in the presence of good, is manifest; for Jacob calls him his "lord," and says, "to find grace in thine eyes," which are words of condescension and humiliation. There is here described the nature of the state when the inversion is taking place, that is, when truth is being made subordinate to good, or when they who have been in the affection of truth are beginning to be in the affection of good. But that there is such inversion and subordination is not apparent to any but those who have been regenerated, and to those only of the regenerated who reflect. There are few at this day who are being regenerated, and still fewer who reflect; for which reason the things here said about truth and good cannot but be obscure, and perchance of such a nature as not to be acknowledged; especially with those who put the truths of faith in the first place, and the good of charity in the second; and who consequently think much about doctrinal things, but not about the goods of charity; and think of eternal salvation as being from the former, but not from the latter. They who think in this manner can in no wise know, still less perceive, that the truth of faith is subordinated to the good of charity. The things which man thinks, and from which he thinks, affect him. If he should think from the goods of charity, he would then plainly see that the truths of faith are in the second place and he would then also see the truths themselves as in light; for the good of charity is like a flame that gives light, and thus enlightens each and all things which the man had before supposed to be true; and he would also perceive how falsities had intermingled themselves, and had put on the appearance of being truths.
Elliott(1983-1999) 4245
4245. 'And I am sending to tell my lord, so as to find favour in your eyes' means information concerning its state, and also deference and self-abasement on the part of truth in the presence of good. This is clear from the meaning of 'sending to tell' as providing information concerning one's state. The consequent deference and self-abasement on the part of truth in the presence of good is self-evident, for Jacob calls Esau his 'lord' and speaks of sending to him 'to find favour in your eyes', which are words of deference and self-abasement. Described at present is the nature of the state when truth and good are turned around, that is to say, when truth is becoming subordinate to good; or what amounts to the same, when people who have had an affection for truth begin to have an affection for good. But the incidence of that turning around and subordination is not recognized by any but the regenerate, yet not by any of the regenerate except those who reflect on the matter.
[2] At the present day those who are being regenerated are few, and those who reflect fewer still. For that reason these things which are stated about truth and good are bound to be obscure and are perhaps of such a nature as not to be acknowledged, especially among people who place the truths of faith in first position and the good which flows from charity in second and who as a result give much thought to matters of doctrine but not to the good deeds of charity, and who consider eternal salvation to be a product of the former, not of the latter. Those who think in this way cannot possibly know, let alone perceive, that the truth of faith is subordinate to the good that flows from charity. The things which are the substance and the basis of a person's thought have an affect on him. If he were to think from the goods of charity he would see plainly that the truths of faith occupied the second position, and he would also see truths themselves so to speak in light. For the good which flows from charity is like a flame which provides light and so illuminates every single thing which he had previously assumed to be true. He would also discern how falsities had intermingled themselves and had taken on the appearance of truths.
Latin(1748-1756) 4245
4245. `Et mitto ad indicandum domino meo ad inveniendum gratiam in oculis tuis': quod significet instructionem de statu suo et quoque condescendentiam et humiliationem veri coram bono, constat ex significatione `mittere ad indicandum' quod sit instruere de statu suo; quod condescendentia dein' sit et humiliatio veri coram bono, patet, vocat enim (o)illum `dominum suum' ac dicit `ad inveniendum gratiam in oculis tuis,' quae verba condescendentiae et humiliationis sunt. Describitur hic status qualis est {1}quando inversio fit, nempe cum verum subordinatur bono, hoc est, {1} quando illi qui in affectione veri fuerunt, incipiunt in affectione boni esse: sed quod talis (o)inversio et subordinatio fit {2}, non apparet aliis quam qui regenerati sunt, et non aliis regeneratis {3} quam qui reflectunt; [2] hodie pauci sunt qui regenerantur, et adhuc pauciores qui reflectunt, quapropter haec quae de vero et bono dicuntur, non possunt quin obscura sint, et fortassis quod talia, quae non agnoscenda; imprimis apud illos qui vera quae sunt fidei, primo loco ponunt, et bonum quod charitatis, secundo, et qui inde cogitant multum de doctrinalibus, non autem de bonis charitatis, et ex illis non ex his de salute aeterna; qui ita cogitant, nusquam scire possunt, minus percipere, quod verum quod fidei, subordinetur bono quod charitatis; illa quae homo cogitat et ex quibus cogitat, afficiunt illum; si cogitaret ex bonis charitatis, tunc videret manifeste quod vera quae sunt fidei, secundo loco essent, et tunc quoque videret ipsa vera sicut in luce; nam bonum quod charitatis est instar flammae, quae lucem praebet et sic illustrat omnia et singula quae prius autumaverat vera esse; et {4} quoque apperciperet quomodo falsa se intermiscuerint, ac induerint speciem sicut vera essent. @1 cum$ @2 sit$ @3 qui regenerati sunt$ @4 i tunc$