4368# "若我在你眼中蒙恩，请从我手中接受我的礼物"象征情感的相互回应，使其得以引入，这一点可以从前后文中看出。这里讨论的是在自然层面上良善与真理的结合，具体来说是关于从良善向真理灌输情感。雅各所送礼物被拒绝的目的是为了向真理灌输情感，这一点在前面4366节已经说明。因此，通过前面紧接着的话"请不要"，表示了情感的起源（参4367节）。所以，通过这些话"若我在你眼中蒙恩，请从我手中接受我的礼物"，表示情感的相互回应，使其得以引入。因为他是出于善意，即出于情感而说这些话的。因此在后文中提到他"催促他"接受。
【2】通过情感的相互回应，即从良善（以扫）向真理（雅各）的引入，我们理解为对真理的情感。有两种天堂的情感，即对良善的情感和对真理的情感，关于这些我们前面已多次讨论过。对真理的情感除了源于良善之外别无来源；情感本身就是从良善而来的，因为真理本身没有生命，而是从良善接受生命。因此，当人被真理所感动时，这感动并非来自真理本身，而是来自流入真理并产生情感本身的良善；这就是这里所说的"情感的相互回应，使其得以引入"的意思。
众所周知，教会中有许多人被主的圣言所感动，并花费大量精力阅读它，但很少有人以接受真理教导为目的。大多数人只是停留在自己的教条上，只试图从圣言中寻找确认；这些人看起来好像是在真理的情感中，但实际上并非如此。只有那些喜爱接受真理教导的人，也就是渴望知道什么是真理，并为此目的研究圣言的人，才真正处于对真理的情感中。除了那些处于良善中的人，即那些爱邻舍之人，更进一步说，爱主之人以外，没有人能有这种情感。在这些人中，良善本身流入真理并产生情感，因为主在那良善中同在。
【3】这可以通过以下例子来说明：那些处于真正仁义之良善中的人，当他们读到主对彼得说的这些话：
我告诉你，你是彼得，我要把我的教会建造在这磐石上，阴间的权柄不能胜过它。我要把天国的钥匙给你，凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。（《马太福音》16:15-19）
这些人，即那些出于真正仁义之良善而对真理有情感的人，喜爱接受关于这些话含义的教导。当他们听说这里的"磐石"（教会要建造在其上的）象征仁义的信仰，因此"彼得"也象征这信仰，所以开启和关闭天堂的钥匙是赐给了这信仰（参《创世记》22章前言），他们就会因这真理而喜悦并受感动，因为这样一来，这权柄只属于主，信仰是从主而来的。
但那些不是出于真正仁义之良善而对真理有情感的人，而是出于其它良善，更甚者是出于自我之爱和世俗之爱的人，他们不会被这真理所感动，反而会悲伤，甚至愤怒，因为他们想把这权柄归于神职人员。他们愤怒是因为这样他们就失去了统治权，他们悲伤是因为他们失去了被尊崇的地位。
【4】再举一例：那些处于真正仁义之良善而对真理有情感的人，如果他们听说仁义构成教会，而非与仁义分离的信仰，他们会欣然接受这真理；但那些出于自我之爱和世俗之爱而对真理有情感的人，则不会接受。
同样，那些处于真正仁义之良善而对真理有情感的人，当他们听说对邻舍的爱不是源于自己而是源于主时，他们会感到喜悦；但那些出于自我之爱和世俗之爱而对真理有情感的人，不会接受这真理，反而会强烈辩护说这爱是从自己开始的；因此他们也不知道什么是"爱人如己"。
那些处于真正仁义之良善而对真理有情感的人，当他们听说天上的福乐在于出于善意为他人行善，而不求任何自我目的时，他们会感到喜悦；但那些出于自我之爱和世俗之爱而对真理有情感的人，不愿接受这点，甚至无法理解。
【5】那些处于真正仁义之良善而对真理有情感的人，当他们被教导说外在人的行为若不是源于内在人，也就是源于善意，就毫无价值时，他们会欣然接受；但那些出于自我之爱和世俗之爱而对真理有情感的人，则赞美外在人的行为，却不关心内在人的善意，甚至不知道内在人的善意在死后仍然存留，而与之分离的外在人的行为是死的，且会消亡；其它各方面也是如此。
从这些可见，信仰的真理绝不能与任何人结合，除非他处于真正仁义的良善中，因此只能与良善结合；同时，对真理的一切真正情感都源于那良善。每个人都可以从日常经验中得到证实，即处于邪恶中的人不信，而处于良善中的人则信；由此明显可见，信仰的真理与良善结合，绝不与邪恶结合。
4368.“我若在你眼前蒙恩，就求你从我手里收下这礼物”表该情感的回应，以便它能被注入。这从前后文清楚可知，因为所论述的主题是良善与真理在属世层里面的结合，因而是情感从良善进入真理的注入。如前所述（4366节），拒绝雅各送来的礼物，是为了这个目的，即：一种情感能被注入真理；因此，刚才的话，即“不然”（Nay I pray）表示情感的诞生（4367节）。因此，“我若在你眼前蒙恩，就求你从我手里收下这礼物”这些话表示情感的回应，以便它能被注入；因为雅各是出于善意，也就是出于情感这样说的。因此接下来经上提到雅各求他。
由“以扫”所表良善注入“雅各”所表真理的这种情感的回应用来表示对真理的情感。因为天上有两种情感：对良善的情感和对真理的情感，这两种情感早已论述过数次。对真理的情感唯独源于良善；这种情感本身就出自这个源头；因为真理凭自己没有生命，而是从良善获得生命。所以，当有人感受到对真理的情感时，这种情感并非源于真理，而是源于流入真理并产生这种情感本身的良善。这就是“该情感的回应，以便它能被注入”在此所表示的。众所周知，教会中有很多人对主的圣言具有一种情感，并花费大量精力阅读它；但只有少数人以学习真理为目的。绝大多数人仍固守自己的信条，只是急于从圣言确认这些信条。这些人似乎处于对真理的情感，其实不然。对真理的情感唯独在于那些喜欢学习真理，也就是喜欢知道何为真理，并为此目的查究圣经的人当中。除了处于良善，也就是处于对邻之仁的人，尤其处于对主之爱的人外，没有人处于这种情感。对这种人来说，良善本身会流入真理，产生情感，因为主就存在于这良善中。
这一点可通过下面的例子来说明，即那些处于纯正仁爱的良善，并读过主对彼得所说的这些话：“我告诉你：你是彼得，我要把我的教会建造在这磐石上，阴间的门不能胜过它；我要把天国的钥匙给你，凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放”（马太福音16:15-19）的人；这些人，也就是说，那些处于对源自纯正仁爱良善的真理之情感的人就喜欢被指教这些话的意思。当他们听说此处教会将建于其上的“磐石”表示根植于仁爱的信仰，因而“彼得”也是这个意思，并且打开和关闭天堂的钥匙以这种方式被赋予这信仰（参看创世记22章序言）时，就感到欢喜，并被对该真理的情感打动，因为在这种情况下，唯独主，就是信之真理的源头拥有这种能力。但没有处于源自纯正仁爱良善的真理之情感，反而处于对源自某种其它良善，尤其源自爱自己爱世界的真理之情感的人则不会被对该真理的任何情感打动，而是感到沮丧，还会恼怒，因为他们渴望索取神职的权力。他们恼怒是因为，他们被剥夺了掌控权，沮丧是因为他们失去别人对他们的尊敬。
另举一例。那些处于对源自纯正仁爱良善的真理之情感的人若听说构成教会的是仁爱，而不是脱离仁爱的信仰，就会欢喜接受这个真理；而那些处于对源自爱自己和爱世界的真理之情感的人则不接受它。此外，当那些处于对源自纯正仁爱良善的真理之情感的人听说对邻之爱并非始于自我，而是始于主时，他们就感到欢喜；而那些处于对源自爱自己和爱世界的真理之情感的人则不会接受这个真理，而是激烈扞卫这一观念：这爱始于他们自己。因此，他们并不知道什么是真正的爱邻如己。当那些处于对源自纯正仁爱良善的真理之情感的人听说天上的祝福在于出于良善的意愿向别人行善，毫无利己的目的时，他们就感到欢喜；而那些处于对源自爱自己和爱世界的真理之情感的人则不想要这个真理，甚至不理解它。
当那些处于对源自纯正仁爱良善的真理之情感的人得知，外在人的行为若非从内在人，因而行善的意愿发出，就什么也不是时，他们就会欢喜接受它；而那些处于对源自爱自己和爱世界的真理之情感的人则赞赏外在人的行为，却对内在人中行善的意愿毫无兴趣。事实上，他们甚至不知道内在人中这种行善的意愿死后仍保留下来，而脱离内在人的外在人的行为则是死的，并化为乌有。其它例子也一样。从这些例子明显可知，信之真理永远不可能与任何人结合，除非这人处于纯正仁爱的良善；因而除了良善外，无法与任何事物结合；还可知，对真理的一切纯正情感皆源于这良善。谁都能从自己的日常经验看出对此的确认，如那些陷入邪恶的人不像那些处于良善的人那样拥有真正的信仰。由此很明显地看出来，信之真理与良善结合，从不与邪恶结合。
Potts(1905-1910) 4368
4368. If I pray I have found grace in thine eyes, then accept my present from my hand. That this signifies the reciprocal of affection in order that it might be instilled is evident from what precedes and what follows. For the subject treated of is the conjunction of good with truths in the natural, consequently the instilling of affection from good into truth. That the refusal of the present sent by Jacob was for this purpose-that affection might be instilled into truth, was shown above (n. 4366); and therefore by the words immediately preceding, "Nay I pray," is signified the first beginning of affection (n. 4367). Hence by these words, "If I have found grace in thine eyes, then accept my present from my hand," is signified the reciprocal of affection in order that it might be instilled; for he says this from good will, that is, from affection. Hence in what follows it is said that he "urged him." [2] By the reciprocal of affection, which is instilled by the good which is Esau into the truth which is Jacob, there is meant the affection of truth. For there are two affections which are heavenly-the affection of good, and the affection of truth (occasionally treated of already). The affection of truth originates solely from good. The affection itself comes from this source; for truth has no life from itself, but receives life from good; and therefore when a man is affected by truth, this is not from truth, but from the good that flows into the truth, and produces the affection itself. This is what is here meant by the "reciprocal of affection in order that it might be instilled." It is known that there are many within the church who are affected by the Word of the Lord, and who bestow much pains on the reading of it; but still there are few who have as their end that they may be instructed in the truth, for most remain in their own dogma, the confirmation of which from the Word is their sole aim. These seem to be in the affection of truth, but are not; for those alone are in the affection of truth who love to be instructed about truths, that is, to know what the truth is, and to search the Scriptures for this end. No one is in this affection except the man who is in good, that is, who is in charity toward the neighbor, and still more he who is in love to the Lord. With these good itself flows into truth, and produces the affection, for the Lord is present in this good. This may be illustrated by the following examples. [3] They who are in the good of genuine charity, and read the words which the Lord spoke to Peter:
I say unto thee that thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it; and I will give unto thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:15-19);
these (namely those who are in the affection of truth from the good of genuine charity) love to be taught what is meant by these words; and when they hear that by the rock there upon which the church will be built (and consequently by Peter) is signified the faith of charity, and that it is in this way that the keys for opening and shutting heaven are given to this faith (see the preface to Genesis 22), they then rejoice and are affected by this truth, because in this way the Lord alone, the source of faith, has this power. But they who are not in the affection of truth from the good of genuine charity, but in the affection of truth from some other good, and especially if from the love of self and of the world, are not affected with this truth, but are made sad, and are also made angry, because they desire to claim this power for the priesthood. They are made angry because they are thus deprived of dominion; and they are made sad because they are deprived of respect. [4] Take also as an example those who are in the affection of truth from the good of genuine charity: if these hear that charity makes the church, but not faith separated from charity, they receive this truth with joy; whereas they who are in the affection of truth from the love of self and of the world do not receive it. Moreover when those who are in the affection of truth from the good of genuine charity hear that love toward the neighbor does not begin from self, but from the Lord, they rejoice; whereas they who are in the affection of truth from the love of self and of the world, do not receive this truth, but sharply maintain that this love begins from themselves. Thus they do not know what it is to love the neighbor as one's self. They who are in the affection of truth from the good of genuine charity rejoice when they hear that heavenly blessedness consists in doing good to others from good will, and not for the sake of any selfish end; whereas they who are in the affection of truth from the love of self and of the world, do not desire this, nor even apprehend it. [5] When they who are in the affection of truth from the good of genuine charity are instructed that the works of the external man are nothing unless they proceed from the internal man, and thus from good willing, they receive this with joy; whereas they who are in the affection of truth from the love of self and of the world laud the works of the external man, but care nothing for the good willing of the internal man, and in fact do not know that the good willing of the internal man remains after death, and that the works of the external man separate from it are dead, and perish. And the case is the same with everything else. From these examples it is evident that the truths of faith can never be conjoined with anyone unless he is in the good of genuine charity; thus with nothing but good; and also that every genuine affection of truth is from this good. Everyone can see this confirmed from his daily experience, namely, that they who are in evil do not believe, but that they believe who are in good. From this it is plainly evident that the truth of faith is conjoined with good, and never with evil.
Elliott(1983-1999) 4368
4368. 'If now I have found favour in your eyes, then take my gift from my hand' means the reciprocation of that affection, in order that it might be instilled. This is clear from what comes both before and after, for the subject is the joining together of good and truths within the natural and so the instilling of affection from good into truth. As shown above in 4366, this is the reason why the refusal of the gift sent from Jacob has the meaning it does, namely that an affection might be instilled into truth, and in 4367 why the immediately previous exclamation 'No, I beg of you' means the birth of that affection. Consequently these words 'If now I have found favour in your eyes, then take my gift from my hand' means a reciprocation of that affection, in order that it might be instilled; for Jacob says this from a desire for what is good, that is, from affection. Hence also the reference further on to his urging him.
[2] The reciprocation of that affection which is instilled by the good, meant by 'Esau', into the truth, meant by 'Jacob', is used to mean the affection for truth. For two affections that are heavenly exist- the affection for good and the affection for truth. These have been the subject several times already. The affection for truth has no other origin than good, the affection coming from there also; for by itself truth has no life but acquires it from good. Consequently when someone feels an affection for truth that affection does not originate in the truth but in the good which flows into the truth and creates the affection itself. This is what is meant at this point by the reciprocation of that affection in order that it might be instilled It is well known that there are many within the Church who feel an affection for the Word of the Lord and put a lot of effort into reading it; but those whose end in view is to learn about what is true are only a few. The majority cling to their own dogmas, and are anxious only to confirm these from the Word. These people seem to be moved by an affection for truth, but they are not. The affection for truth exists solely with those who love to learn about truths, that is, to know what is true, and who search the Scriptures with that end in view. Nobody is moved by this affection except one who is governed by good, that is, one who is governed by charity towards the neighbour, and more so who is governed by love to the Lord. With people of this kind good itself flows into truth and creates the affection, for the Lord is present within that good.
[3] This can be illustrated by the following examples: Take those who are governed by the good of genuine charity and who read the following words which the Lord addressed to Peter,
I tell you that you are Peter, and on this rock I will build My Church, and the gates of hell will not prevail against it. And I will give you the keys of the kingdom of heaven; and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matt 16:15-19.
These people - that is to say, those who are moved by an affection for truth that originates in the good of genuine charity - like to be told what these words were really used to mean. When they hear that 'the rock' referred to here, on which 'the Church will be built', means faith rooted in charity, and that 'Peter' therefore has that meaning; and when they hear that the keys for opening and closing heaven are given to that faith, see Preface to Chapter 22 of Genesis, they are delighted and are stirred with affection for that truth, because it is in that case the Lord alone, the Source of faith, who possesses that power. But people who are not moved by an affection for truth that originates in the good of genuine charity but by an affection for truth originating in some other kind of good, and more so if it originates in self-love and love of the world, are not stirred by any affection for that truth, but become depressed and also angry since they wish to lay claim to that power as a priestly one. They are angry because they are deprived of the power to control, and depressed because they am deprived of other people's deference to them.
[4] Take another example. If people who are moved by an affection for truth that originates in the good of charity hear that charity makes the Church, and not faith separated from charity, they accept that truth joyfully, whereas those who are moved by an affection for truth originating in self-love and love of the world do not accept it. Furthermore when those who are moved by an affection for truth that originates in the good of charity hear that love towards the neighbour does not begin in themselves but in the Lord they are delighted, whereas those who are moved by an affection for truth originating in self-love and love of the world do not accept that truth but fiercely defend the idea that love begins in themselves. Consequently they do not know what loving the neighbour as themselves really is. When people who are moved by an affection for truth that originates in the good of genuine charity hear that heavenly blessedness consists in doing good to others out of a desire to do it, with no selfish end in view, they are delighted, whereas those who are moved by an affection for truth originating in self-love and love of the world, want none of this; nor can they even understand what it is.
[5] When people who are moved by an affection for truth that originates in the good of genuine charity learn that the works of the external man are nothing if they do not proceed from the internal man, and so from the desire to do what is good, they accept it joyfully, whereas those who are moved by an affection for truth originating in self-love and love of the world applaud the works of the external man but show no interest in the desire to do good present in the internal man. Nor indeed are they even aware that this desire, if present in the internal man, remains after death and that when the works performed by the external man have no connection with the internal man they are dead and come to nothing.
The same may be seen in every other example that might be mentioned. The examples that have been given show that the truths of faith cannot possibly be joined to anyone if he is not governed by the good of genuine charity, and so cannot be joined to anything other than good. They show also that all genuine affection for truth originates in that good. Anyone can see a confirmation of this from his daily experience - when he sees that people moved by evil have no real belief, unlike those moved by good. From this it is quite evident that the truth of faith is joined to good and never to evil.
Latin(1748-1756) 4368
4368. `Si quaeso inveni gratiam in oculis tuis, et accipias munus meum e manu mea': quod significet affectionis reciprocum ut insinuaretur, constat ex illis quae praecedunt et quae sequuntur;agitur enim de conjunctione boni cum veris in naturali, proinde de insinuatione affectionis a bono in verum; quod ideo renuentia muneris a Jacobo missi, nempe ut affectio vero insinuaretur, supra n. 4366 ostensum, ideo per illa quae proxime praecedunt, `ne quaeso,' significatur affectionis origo, n. 4367; `inde per haec verba, `si quaeso inveni gratiam in oculis tuis, et accipias munus meum e manu mea,' significatur affectionis reciprocum ut insinuaretur; nam ex bene velle, hoc est, ex affectione hoc dicit;
inde in sequentibus dicitur quod `urserit illum.' [2] Per affectionis reciprocum, quod a bono quod est Esau, insinuatur vero quod est Jacob, intelligitur affectio veri; sunt enim binae affectiones quae caelestes, nempe affectio boni et affectio veri, de quibus prius aliquoties actum est; affectio veri non aliunde trahit originem quam a bono; ipsa affectio est inde, nam verum a se non habet vitam, sed vitam accipit a bono; quapropter cum homo afficitur vero, non est a vero, sed a bono quod in verum influit et facit ipsam affectionem; hoc intelligitur hic per affectionis reciprocum ut insinuaretur. Notum est quod plures sint intra Ecclesiam qua afficiuntur Verbo Domini et lectioni ejus impendunt (x)multam operam, sed usque pauci sunt qui illum finem habent ut de vero instruantur; manent enim plerique in suo dogmate quod solum confirmare ex Verbo student; hi apparent sicut in affectione veri essent, sed non sunt; in affectione veri sunt solum illi qui amant instrui `de veris, hoc est, scire quid verum, et ob illum finem scrutari Scripturas: in hac affectione nullus est quam qui est in bono, hoc est, qui `in charitate erga proximum, et magis qui in amore in Dominum; apud hos ipsum bonum influit in verum et facit affectionem, nam Dominus in illo bono est praesens: [3] hoc illustrari potest ab his exemplis: qui in bono genuinae charitatis sunt et legunt {3} illa verba quae Dominus dixit ad Petrum, (o)Ego tibi dico, quod tu sis Petrus, et super hac petra aedificabo Meam Ecclesiam, et portae inferni non praevalebunt ei: et dabo tibi claves regni caelorum, et quicquid ligaveris super terra, erit ligatum in caelis, et quicquid solveris super terra, erit solutum in caelis, Matth. xvi 15-19;
(o)illi, nempe qui in affectione veri ex bono genuinae charitatis sunt, amant {4} instrui quid per illa verba intellectum sit, et cum audiunt quod per `petram' ibi, super qua `aedificabitur Ecclesia,' significetur fides charitatis, et consequenter per `Petrum,' et quod sic illi fidei datae {5} sint claves aperiendi et claudendi caelum, videatur Praefatio ad caput xxii Gen. tunc gaudent et afficiuntur illo vero, quia sic soli Domino, a Quo fides {6}, est potestas illa; at qui non in affectione veri ex bono genuinae charitatis sunt, sed in affectione veri ex bono alio, et magis si ex amore sui et mundi, illi non afficiuntur illo vero, sed contristantur, ut et irascuntur, nam sacerdotio vindicare illud volunt; (o)irascuntur quia sic privantur dominio, et contristantur {7} quia privantur condescendentia. [4] Sit quoque pro exemplo:
qui in affectione veri ex bono genuinae charitatis sunt, si audiunt quod charitas faciat Ecclesiam, non autem fides separata ab illa, id verum cum gaudio recipiunt; at qui in affectione veri ex amore sui et mundi sunt, non recipiunt. Et quoque, qui in affectione veri ex bono genuinae charitatis sunt, cum audiunt quod amor erga proximum non incohet a se sed a Domino, gaudent; at qui in affectione veri ex amore sui et mundi sunt, non recipiunt illud verum, sed acriter defendunt quod amor ille a se incohet; inde nec sciunt quid sit amare proximum ut seipsum. Qui in affectione veri ex bono genuinae charitatis sunt, cum audiunt quod beatum caeleste sit aliis benefacere ex bene velle, propter nullum finem sui, gaudent; at qui in affectione veri ex amore sui et mundi sunt, hoc non volunt, ne quidem capiunt. [5] Qui in affectione veri ex bono genuinae charitatis sunt, cum instruuntur quod opera externi hominis nihil sint nisi procedant ab interno homine, ita a bene velle, recipiunt cum gaudio; at qui in affectione veri ex amore sui et mundi (t)sunt, opera externi hominis laudant, sed interni hominis bene velle non curant, immo nec sciunt quod interni hominis bene velle maneat post mortem, et quod opera externi hominis separata ab illo, sint mortua, et pereant; ita in omnibus reliquis;
ab his {8} patet quod vera fidei nusquam conjungi (t)alicui possint nisi in bono (o)genuinae charitatis sit, ita non nisi quam bono;
tum quod omnis genuina affectio veri sit ab illo bono:
(m)unusquisque hoc videre potest confirmatum ab experientia quae quotidie obvia est, nempe quod qui in malo sunt, non credant, sed quod qui in bono sunt {9}; inde evidenter patet quod verum fidei conjungatur bono, et nusquam malo. @1 in$ @2 i est$ @3 est et legit$ @4 i illi$ @5 dati AI$ @6 after illa$ @7 alii$ @8 a quibus$ @9 non aliquid credant, et quod qui in bono sunt, credant$