4274# "有一个人来和他摔跤"象征关于真理的试探。从属灵的角度来看，试探本质上就是一种摔跤或争战：真理受到邪灵的攻击，同时又得到守护人的天使的保护。人在意识中所感受到的这种争战状态就是试探的体验（参741节）。
值得注意的是，试探只会发生在那些已经处于真理之善中的人身上，即那些真正爱慕真理或对真理有深刻情感的人身上。这是因为不爱真理或对真理无感的人根本不会关心真理；相反，真正爱真理的人会对真理可能受损而感到焦虑。
这种试探直接关系到人的生命本质。人的理性生命是由他所确信的真理构成的，而他的意志生命则由他内心认定的良善构成。因此，当一个人所信仰的真理受到攻击时，实际上是他的理性生命在受到挑战；当他认定的良善受到冲击时，则是他的意志生命在受到考验。这就解释了为什么试探总是涉及到人最根本的生命层面。
【2】在属灵试探的过程中，第一次争战往往围绕着真理展开，这是因为人最初主要是爱真理的。邪灵总是针对人所珍视的事物发起攻击。然而，当良善开始比真理更受重视时，也就是当这种秩序发生颠倒时，试探的焦点就会转向良善的层面。
关于试探的本质，现今知之甚少，因为真正经历试探的人也很少。能够承受试探的只有那些已经达到信仰之良善的人，特别是那些具有对邻之仁义的人。缺乏这种仁义的人一旦面临试探就会迅速屈服，而屈服的结果是他们会更加确信邪恶，更加相信伪谬，因为在这个过程中邪灵取得了胜利，并与他们建立了更紧密的联系。
正是由于这个原因，当今很少有人被允许经历真正的属灵试探。相反，他们只是经历一些自然层面的焦虑。这些焦虑的积极作用在于能够帮助人们远离自私自利和世俗欲望，否则他们很可能会不受约束地陷入这些危险的爱好中。
4274.“有一个人来和他摔跤”表真理方面的试探。这从“摔跤”的含义清楚可知，“摔跤”是指试探。试探本身无非是一种摔跤或争战，因为真理被与人同在的恶灵攻击，被与他同在的天使扞卫。此人对这种争战的感知就是试探（741，757，761，1661，3927，4249，4256节）。不过，若非人处于真理之良善，也就是处于对真理的热爱或情感，试探就不会发生。因为凡不爱真理，或不会被真理打动的人都对它毫不关心；相反，凡热爱它的人都陷入焦虑，唯恐它受到伤害。除了人以之为真理的事物外，没有什么东西能构成人理解或认知的生命，除了他确信为良善的事物外，也没有什么东西构成他意愿的生命。既然如此，那么当他以之为真理的事物受到攻击时，其理解或认知的生命就会受到攻击；当他确信为良善的事物受到攻击时，其意愿的生命就会受到攻击。所以，当人被试探时，其生命就处在危急中或受到攻击。
争战首先是关于真理的，或涉及真理，这是因为人先爱的是真理。人之所爱就是恶灵攻击的目标；不过，一旦他爱良善胜过真理，也就是次序正颠倒过来时的情形，他的试探就涉及良善。但很少有人知道何为试探，因为如今很少有人经历任何试探；事实上，除了那些处于信之良善，也就是对邻之仁的人外，没有人受承受试探。那些未处于这种仁爱的人若真的受到试探，必立刻屈服；那些屈服的人就会更坚定地确认邪恶和虚假的说服；因为在这种情况下，由此与他们联系在一起的恶灵在他们里面得胜。这就是为何如今很少有人被允许进入任何属灵试探的原因，他们只是陷入某种属世焦虑，好由此从自我之爱和尘世之爱中退离；倘若没有任何约束，他们必冲入这些爱中。
Potts(1905-1910) 4274
4274. And there wrestled a man with him. That this signifies temptation as to truth, is evident from the signification of "wrestling," as being temptation. Temptation itself is nothing else than a wrestling or combat; for truth is assaulted by evil spirits and is defended by the angels who are with the man. The perception of this combat by the man is the temptation (n. 741, 757, 761, 1661, 3927, 4249, 4256). But no temptation can take place unless the man is in the good of truth, that is, in the love or affection of it. For he who does not love his truth, or is not affected by it, cares nothing for it; but he who loves it is in anxiety lest it should suffer injury. Nothing else produces the understanding life of man except that which he believes to be true, nor his will life except that which he has impressed upon himself as being good; and therefore when that is assaulted which he believes to be true, the life of his understanding is assaulted; and when that which he has impressed upon himself as being good is assaulted, the life of his will is assaulted; so that when a man is being tempted, his life is at stake. That the first of combat is as to truth, or concerning truth, is because this is what he principally loves, and that which is of anyone's love is that which is assaulted by evil spirits; but after the man loves good more than truth, which takes place when the order is being inverted, he is tempted as to good. But what temptation is few know, because at this day few undergo any temptation, for no others can be tempted than those who are in the good of faith, that is, in charity toward the neighbor. If they who are not in this charity were to be tempted, they would succumb at once; and they who succumb come into the confirmation of evil and the persuasion of falsity; for the evil spirits with whom they are thus associated then conquer within them. This is the reason why at this day few are admitted into any spiritual temptation, but only into some natural anxieties, in order that they may thereby be withdrawn from the loves of self and of the world, into which they would otherwise rush without restraint.
Elliott(1983-1999) 4274
4274. 'And a man wrestled with him' means temptation that concerns truth. This is clear from the meaning of 'wrestling' as temptation. Temptation itself is nothing other than a wrestling or conflict, for truth is attacked by the evil spirits and defended by the angels who are present with a person. And his awareness of that conflict taking place within himself is temptation, 741, 757, 761, 1661, 3927, 4249, 4256. But no temptation can arise unless the good of truth, that is, the love or affection for truth, exists in him. For anyone who does not love the truth he knows, or is not affected by it, does not trouble about it at all, whereas anyone who does love it is worried lest it should suffer harm. Nothing else constitutes the life in a person's understanding than that which he believes to be the truth, and nothing else the life of his will than that which, he has become convinced, is good. This being so, when that which he believes to be the truth is attacked the life of his understanding is attacked; and when that which, he has become convinced, is good is attacked the life of his will is attacked. And therefore when a person is being tempted his life is under attack.
[2] The reason why the conflict at first concerns truth or is about truth is that truth is what a person loves first. That which anyone loves is the object of evil spirits' attack, but once he starts to love good more than truth, which takes place when order is being turned around, the temptation of him concerns good. But few know what temptation is, because few at the present day undergo any temptation; for none are able to be tempted except those who are governed by the good of faith, that is, by charity towards the neighbour. If those who are not governed by such charity experienced temptation they would instantly give way; and in those who give way evil becomes more firmly established and falsity more firmly believed, because in their case the evil spirits with whom they are thereby associated are victorious. This is the reason why at the present day few are allowed to enter into any spiritual temptation, but only into some natural forms of distress in order that they may be held back by means of them from self-love and love of the world into which they would otherwise plunge without any restraint.
Latin(1748-1756) 4274
4274. `Et luctatus vir cum eo': quod significet tentationem quoad verum, constat ex significatione `luctari' quod sit tentatio; ipsa tentatio non aliud est quam lucta seu pugna, impugnatur enim verum a spiritibus malis et defenditur ab angelis qui apud hominem;apperceptio illius pugnae in homine est tentatio, n. 741, 757, 761, 1661, 3927, 4249, 4256; se non existere potest aliqua tentatio nisi homo sit in bono veri, hoc est, in amore seu affectione ejus; qui enim verum suum non amat, aut illo afficitur, id nihil curat; at qui id amat, in anxietate est ne (o)illud laedatur; nihil {1} aliud facit vitam intellectualem hominis quam quod credit esse verum, et vitam ejus voluntariam quam quod sibi impresserat esse bonum, quapropter cum impugnatur id quod credit esse verum, impugnatur vita ejus intellectus, et cur impugnatur id quod sibi impresserat esse bonum, impugnatur vita ejus voluntatis, idcirco {2} cum tentatur homo, agitur de vita ejus. [2] Quo primum pugnae sit quoad verum seu de vero, est quia id principaliter amat; quod amoris alicujus est, hoc aggrediuntur mali spiritus, Quod postquam bonum amat prae vero, quod fit cum invertitur ordo, tua tentatur quoad bonum. Sed quid tentatio, pauci sciunt quia pauci hodie aliquam tentationem subeunt; non enim alii tentari possunt quam qui {3} in bono fidei, hoc est, {4} in charitate erga proximum, sunt qui non in charitate illa sunt, si tentarentur, ilico succumberent, et qui succumbunt, in confirmationem mali et in persuasionem falsi veniunt, vincunt enim tunc apud illos mali spiritus quibus sic associantur haec causa est quod pauci hodie admittantur in tentationem aliquam spiritualem, sed solum in aliquas anxietates naturales ut retrahantur per illas ab amoribus sui et mundi, in quos effraene alioquin ruerent. @1 i enim$ @2 quapropter$ @3 i regenerantur, nec alii regenerari possunt quam qui$ @4 qui$