4364# "以扫说：'你所遇见的这一切营队是什么意思？'"象征由此（雅各所代表的真理之善）而来的特殊事物。此处"营队"指的是前一章第14-15节中详细列举的礼物：母山羊二百只，公山羊二十只，母绵羊二百只，公绵羊二十只，哺乳的母骆驼和它们的幼驼三十只，母牛四十只，公牛十只，母驴二十只，驴驹十只。这些礼物代表着良善与真理及其服务功能，通过它们可以实现属灵的引导（参4263，4264节）。这些特殊事物实际上是用来确认真理确实为真理，良善确实为良善的凭证。它们进入人的思维和情感领域，即进入人所知道和所爱的事物中，使人因此赞同并确信事情的真实性。在古教会中，人们献给君王和祭司的礼物也包含这样的属灵意义。我们知道，人通过理性和情感被引导形成自己的观点，或被引导到他认为是善与真的事物上。这些确认本身就是所谓的特殊事物，在经文中由"队伍"所象征。因此经上说这些队伍是"为要在我主眼前蒙恩"，后来雅各又说："如果我在你眼前蒙恩，就请从我手里收下这礼物"，表达了这种属灵意义上的确认与接纳关系。
【2】在属灵领域或信仰事务中也是如此，当信仰与仁爱之善结合时：人常误以为善与真直接从天堂流入，不需要任何媒介。但这是一个重大误解。实际上，主是通过每个人的情感来引导他，并通过隐秘的眷顾使他转向正确方向，因为主总是在自由中引导人（参1937，947节）。
所有的自由本质上都源于情感或爱（参2870，2873节）。因此，善与真的一切结合都必须在自由中发生，而非在强制下（参2875-2878，2881，3145，3146，3158，4031节）。当人在自由中被引导向善时，真理才能被真正接受并植入心中，然后他才开始对这些真理产生真正的情感，并通过这个过程逐渐被引入天堂的自由中。
已经重生的人，即那些爱邻舍的人，尤其是那些爱主的人，如果回顾自己过去的生活历程，就会发现自己是如何通过众多的思维和情感被主逐步引导的。
【3】处所说的"由此而来的特殊事物"具体是什么，可以通过例子更清楚地说明。当一个真理需要被引入良善中时，例如"人死后有生命"这一真理：除非通过特殊的确认事物，否则这真理不会被接受。这些确认包括：人不仅能思考他所看到和感觉到的事物，还能思考他看不见也感觉不到的事物；人能被这些非物质事物所感动；人能通过情感与这些事物结合，从而与天堂结合，甚至与主自己结合；而能与神性结合的存在，不可能永远死亡。这些以及许多类似的特殊事物，是在那核心真理被完全引入良善中、被完全相信之前，先行出现的确认因素。那真理确实首先使自己顺服于理解，但正是这些特殊的确认事物使得真理最终被接受和认可。
【4】让我们再看一个例子：人本质上是灵，在世上生活时只是披着身体。这也是一个需要被引入良善中的真理。因为除非这真理被接受，否则人不会关心天堂，而是会像动物一样看待自己的存在。
但这一真理不能直接被接受，必须通过特殊的确认事物。例如，人所携带的物质身体服务于特定功用，使人能通过物质眼睛看到世界上的事物，通过物质肌肉行动，产生与物质世界中重物相匹配的力量。在身体内部存在着能思考和意愿的某物，身体仅是这内在实体的工具或物质器官。人的灵才是真正的自己，是通过这些身体器官行动和感知的主体。
一旦人开始相信这一点，他就能通过许多自身经验来确认这一真理。所有这些特殊事物都是先行出现的，它们共同作用，使得"人是灵"这一核心真理能被引入良善中。这些特殊事物就是由那核心真理衍生出来的，正是这里所说的"营队"所象征的。
4364.“以扫说，我所遇见的这些营是什么意思呢”表出自真理之良善的具体事物。这从“营”的含义清楚可知，“营”是指具体事物，因为前一章（32:14，15）所提到的动物就表示这些具体事物，即：母山羊二百只，公山羊二十只，母绵羊二百只，公绵羊二十只，奶崽子的骆驼三十只，各带着崽子；母牛四十只，公牛十只，母驴二十匹，驴驹十匹。这些动物就表示良善与真理，连同它们藉以实现注入的服务事物（参看4263，4264节），因而表示具体事物。此处所指的具体事物无非是那些有助于证明真理的确是真理，良善的确是良善的事物。它们支持人的思维和情感，也就是他所知的事物和所爱的事物，这使他赞成一个观念，并肯定事实就是如此。在古时的教会，赠予国王和祭司的礼物具有同样的含义。众所周知，把别人引向自己的观点，或我们声称为良善与真理的事物，既要用理性，也要用情感。这些实际支持的证据就是“具体事物”所指的，在此由“营”来表示；这就是经上说这些营“是要在我主眼前蒙恩”，后又说“我若在你眼前蒙恩，就求你从我手里收下这礼物”的原因。
属灵事物或信的事务在与仁之良善结合时，其情形也一样。人们以为良善与真理直接从天上流入，因而无需他里面的媒介；但他们在这一点大错特错了。主通过每个人的情感引导他，由此通过默默作工的圣治把他折过来，因为主通过自由引导他（1937，1947节）。一切自由皆属于情感或爱（参看2870，2873节）；良善与真理的一切结合在自由，而非强迫中得以实现（2875-2878，2881，3145，3146，3158，4031节）。所以，当人在自由中被引向良善时，真理就被接受和植入，他也开始被它们感动，以这种方式一点一点地被引入天上的自由。重生之人，也就是爱邻，尤其爱主之人，若反省自己以前的生活，就会发现他一直被自己思维中的许多观念和情感的冲动所牵引。
至于此处出自真理之良善的事物的确切含义，这可从一些例子更容易地看出来。要被引入良善的真理可通过这一真理来例证：人死后仍拥有生命。该真理不会被接纳，除非它被具体真理证实，也就是说，被以下真理支持：人不仅能思想他所看见和感觉到的事物，还能思想他所没看见和感觉到的事物；他的情感还能被它们打动；他能通过情感与它们，进而与天堂，甚至与主自己结合；凡能与神性结合的人永远不会死。这些以及更多此类事物就是在这真理被注入良善，也就是它被完全相信之前首先出现的具体真理。这真理的确先使自己顺服，但这些具体真理仍使它被接纳。
另举这一真理为例：人是一个灵，活在世上时披戴一具肉身。这也是一个要被注入良善的真理，因为若它没有被注入，此人毫不关心天堂；在这种情况下，他把自己想得和动物一样。但该真理若不通过诸如以下具体真理，也无法被注入，即：他所携带的肉身是为这个世界上的功用而服务的；也就是说，它能使他用肉眼看见世上的事物，用物质肌肉进行活动，由此拥有举起重物的力量；然而，他还有某种进行思考和意愿的更内在部分，而肉身是该部分的辅助或物质器官；人的灵就是他自己，或此人自己，通过这些器官形式行动和感觉；一旦相信，他就能通过许多亲身经历来证明事实的确如此。所有这些都是首先提出，并使这个真理本身被注入良善的具体真理；它们就出自这个真理。“营”就表示这些以及其它类似事物。
Potts(1905-1910) 4364
4364. And he said, What to thee are all these camps which I met? That this signifies the special things which are thence derived, is evident from the signification here of "camps," as being special things; for they are those enumerated in the foregoing chapter (verses 14, 15), namely, two hundred she-goats, and twenty he-goats, two hundred ewes and twenty rams, thirty milch camels and their colts, forty heifers and ten bullocks, twenty she-asses and ten foals; by which were meant goods and truths with their things of service, by means of which initiation might be effected (see n. 4263, 4264), consequently special things. The special things here referred to are nothing else than such as confirm truths as being true, and goods as being good. They are accessory to the man's thoughts and affections, that is, to the things which he knows and loves, and on account of which he favors and affirms a thing to be so. The presents which in the church of olden time were given to kings and priests likewise involved such things. It is well known that another is brought over to one's opinion, or to what we say is good and true, both by reasons and by affections; and it is these very confirmatory things that are meant by "special things," and are here signified by "camps;" for which reason it is said that these camps were "to find grace in the eyes of my lord;" and afterwards, "if I pray I have found grace in thine eyes, then accept my present from my hand." [2] The case is the same in spiritual things, or in matters of faith, when these are being conjoined with the good of charity. Man believes that goods and truths flow in immediately from heaven, thus without mediums within him; but he is much mistaken. The Lord leads everyone by means of his affections, and thus bends him by a tacit providence, for He leads him through freedom (n. 1937, 1947). That all freedom is of affection or love, may be seen above (n. 2870, 2873); and hence all the conjunction of good with truth is effected in freedom, but not in compulsion (n. 2875-2878, 2881, 3145, 3146, 3158, 4031). When therefore man has been led in freedom to good, truths are then accepted and implanted, and he begins to be affected by them, and is thus introduced little by little into heavenly freedom. When one who has been regenerated (that is, who loves his neighbor, and still more who loves the Lord) reflects upon his past life, he will find that he has been led by many things of his thought and by many of his affection. [3] What is here specifically meant by the special things which are thence derived, may be seen more clearly from examples. Let the truth which is to be instilled into good be this-that man has life after death. This truth is not accepted unless it is confirmed by special things, as by these-that a man can think not only of the things he sees and feels, but also of those which he does not see and feel; that he can also be affected by them; that he can be conjoined with them by affection, consequently with heaven, nay with the Lord Himself; and that he who can be conjoined with the Divine, can never die. These and many more such things are the special things which first occur, before this truth is being instilled into good, that is, before it is fully believed. This truth does indeed first submit itself, but still the special things cause it to be accepted. [4] Take as another example the truth that man is a spirit, and that he is clothed with a body while he lives in the world. This also is a truth which is to be instilled into good; for unless it has been so instilled, the man cares nothing for heaven, for he then thinks of himself as he does of the brute animals. But this truth cannot be instilled except by means of special things, as by these-that the body which he carries about serves for uses in this world, namely, that he may see the things that are in the world with material eyes, and may act by material muscles, thereby having powers that are adapted to the heavy things in the world; and that nevertheless there is something more interior which thinks and wills of which the body is the instrumental or material organ; and that a man's spirit is himself, or the man himself, who acts and feels through these organic forms; and that he can confirm this by many of his own experiences if he is once in the belief that the case is so. All these are special things, which are set forth in advance, and which cause the truth itself that is in question to be instilled into good; and they are derived from it. It is these and similar things that are here signified by the "camps."
Elliott(1983-1999) 4364
4364. 'He said, What do you mean by all this camp which I met?' means the specific things which came from the good of truth. This is clear from the meaning of 'camp' here as things that are specific, for these are meant by the animals mentioned in verses 14, 15 of the previous chapter - two hundred she-goats and twenty he-goats, two hundred sheep and twenty rams, thirty milking camels and their colts, forty young cows and ten young bulls, twenty she-asses and ten foals. By these are meant the goods and truths together with the things that are subservient, by means of which the instillation was to be effected, see 4263, 4264, and so mean those that are specific. The specific ones meant here are nothing other than those which serve to prove that truths really are truths and forms of good really are forms of good. They support a person's thoughts and affections - that is, the things he knows and the things he loves - which lead him to favour an idea and maintain that it is true. The gifts which in the Church of old were made to kings and to priests also held the same meaning It is well known that another is led to one's own way of thinking - that is, to the things which one says are good and true - both by the use of rational arguments and by the appeal to affections. It is the actual supporting proofs to which the term 'specific' applies and that are meant at this point by 'this camp'. This is the reason why the words 'to find favour in the eyes of my lord' appear, explaining why 'the camp' was sent, and after that, 'If now I have found favour in your eyes, then take my gift from my hand'.
[2] It is similar with spiritual things or matters of faith, when these are being joined to the good of charity. People believe that goods and truths Row in immediately from heaven, and so without any intermediate agents in man; but in this they are much mistaken. The Lord leads everyone through the agency of his affections and in so doing bends him by means of a Providence working silently; for He leads people by means of their freedom, 1937, 1947. All freedom entails a person's affection or love, see 2870, 2873. Consequently every joining together of good and truth takes place in freedom and not under compulsion, 2875-2878, 2881, 3145, 3146, 3158, 4031. When therefore a person has been brought in freedom to good, truths find acceptance and are implanted. That person also starts to be stirred by an affection for them and is in this manner introduced little by little into heavenly freedom. One who is regenerate, that is, who loves the neighbour - more so one who loves the Lord - will discover, if he reflects on his life before then, that he has been led to that point by many ideas present in his thought and many impulses of his affection.
[3] What exactly is meant here by the things which came from the good of truth may be seen more easily from examples. Let truth which has to be introduced into good be exemplified by the truth that man has life after death. Unless this is supported by specific truths, it does not find acceptance, that is, not unless it is supported by the following: Man is able to think not only about the things he sees and perceives with the senses but also about those which he does not see or perceive with the senses. Also his affection can be stirred by them; and through his affection he can become linked to them and therefore to heaven, indeed to the Lord Himself. And those who are able to be linked to the Divine can never die. These and many more like them are the specific truths which present themselves before that truth is instilled into good, that is, before it is believed fully. That truth does indeed submit itself first, yet these specific truths nevertheless cause it to find acceptance.
[4] Take as another example the truth that man is a spirit and that he is clothed with a body while he lives in the world. This also is a truth that has to be instilled into good, for if it is not instilled he has no concern for heaven, in which case he looks on himself in the same way as he does on animals. But this truth cannot be instilled except by means of specific ones such as the following: The body which a person carries around ministers to uses in the world; that is to say, it enables him by means of material eyes to see things that are in the world, and to perform actions by means of material muscles, which give him power that is sufficient to lift heavy objects. Nevertheless some more interior part of him exists which thinks and wills, and for which the body is the instrumental or material organ. Also his spirit is his true self, or the person himself, who performs actions and has sensory perception through these organic forms And there are many other personal experiences by which he can prove that truth to be so once he believes it. All of these are specific truths which are put forward first and which cause that truth itself to be instilled into good and also to come from it. It is these and other things like them that are meant here by 'a camp'.
Latin(1748-1756) 4364
4364. `Dixit, Quae tibi omnia castra illa quibus occurri?': quod significet specialia quae inde, constat a significatione `castrorum' hic, quod sint specialia, nam sunt quae in capite praecedente, vers. (x)14, 15 memorantur, nempe `caprae ducentae et capri viginti, oves ducentae et arietes viginti, camelae lactantes et filii illarum triginta, juvencae quadraginta et juvenci decem, asinae viginti et pulli decem' quae quod bona et vera cum eorum servitiis essent per quae initiatio fieret, videatur n. 4263, 4264, proinde specialia; specialia (o)hic non aliud sunt quam confirmantia quod vera sint vera, et bona sint bona; accedunt ad cogitationes et ad affectiones hominis, hoc est, ad illa quae novit et quae amat, propter quae favet et affirmat quod ita sit; munera quae antiquitus in Ecclesia dabantur regibus et sacerdotibus, talia quoque involvebant; notum est quod alius ad sententiam suam, seu ad illa quae dicit bona et vera, tam per rationes quam per affectiones ducatur; ipsa confirmantia sunt quae intelliguntur per specialia, et hic significantur per `castra,' quapropter dicitur quod castra illa essent `ad inveniendum gratiam in oculis domini mei'; et dein, `si quaeso inveni gratiam in oculis tuis, et' accipias munus meum e manu mea.' [2] Similiter se habet in spiritualibus seu in rebus fidei, quando (x)conjunguntur cum bono charitatis: homo credit quod bona et vera immediate influant e caelo, ita absque mediis apud hominem, sed multum fallitur; Dominus ducit unumquemvis per affectiones ejus, et sic per tacitam providentiam flectit, nam ducit per liberum, n. 1937, 1947; quod omne liberum sit affectionis seu amoris, videatur n. 2870, 2873; et inde quod omnis conjunctio boni cum vero fiat in libero, non autem in coacto {1}, n. 2875-2878, 2881, 3145, 3146, 3158, 4031; quando itaque homo in libero ductus est ad bonum, tunc acceptantur vera et implantantur, et tunc ille affici incipit illis {2}, ac sic paullatim in liberum caeleste introducitur: qui regeneratus est, hoc est, qui amat proximum, et magis qui Dominum, si reflectit super vitam suam anteactum, reperiet tunc quod per plura cogitationis suae et per plura affectionis suae ductus sit. [3] (s)Quid per specialia quae inde in specie hic intelligitur, ab exemplis melius elucere potest;verum quod insinuandum est bono, sit {3} quod vita homini sit post mortem: nisi confirmetur illud per specialia, non acceptatur; ut per haec, quod homo cogitare possit non solum de illis quae videt et sentit, sed etiam de illis quae non videt et sentit, quod etiam affici illis possit, quod per affectionem conjungi illis, proinde caelo, immo Ipsi Domino {4}, et quod qui conjungi potest Divino, non possit mori in aeternum; haec et perplura similia sunt specialia quae prius occurrunt, antequam insinuatur illud verum in bonum, hoc est, antequam plene creditur; verum (o)illud quidem primum se submittit, sed usque specialia illa faciunt ut acceptetur. [4] Sit quoque pro exemplo quod homo sit spiritus et quod is corpore amictus sit cum vivit in mundo: hoc quoque est verum quod insinuandum est bono, nam nisi id insinuatum est, non curat caelum {5}, cogitat enim tunc de se sicut de brutis animalibus; sed verum hoc non insinuari potest quam per specialia, sicut per haec, quod corpus quod circumgestit {6}, inserviat pro usibus ibi, ut nempe possit {7} per oculos materiales videre illa quae in mundo sunt, perque {8} musculos materiales agere, ex quibus vires ponderosis ibi adaequatae sunt; et quod usque interius sit aliquid quod cogitat et vult {9}, cujus instrumentale seu organum materiale, corpus est, quodque spiritus ejus sit ipse, seu ipse homo, qui per organica illa agit et sentit; et quod id per plures experientias apud se confirmare possit, si semel in fide est quod ita sit; omnia illa sunt specialia quae praemittuntur, et quae faciunt ut insinuetur ipsum (o)illud verum in bonum, suntque illa inde: haec et similia sunt quae hic significantur per `castra.'(s) @1 coacta I$ @2 afficitur ille vero$ @3 est$ @4 Divino$ @5 i et spirituale$ @6 i in mundo$ @7 after illa$ @8 per$ @9 i quod$