4663# 凡不知内在意义的人，必然认为主所说的是关于某个末日，届时全世界的人都将聚集在主面前接受审判。他们也会相信审判过程将完全如字面所描述：主会将人分别安置在右边和左边，并按经文所述对他们说话。
然而，凡知道内在意义的人，以及从圣言其它章节中学到主绝不会判任何人进入永火的人，明白每个人实际上是自己的审判者，将自己投入那境地。这些人也知道每个人的最后审判发生在他死亡之时，因此能够在某种程度上理解这些经文在一般意义上的含义。
更进一步，那些通过内在意义和对应关系了解词语深层含义的人，能够明白这些话在特殊意义上的意思：即每个人将根据他在世上的生活方式，在来世接受相应的报应。
【2】那些兜售"人类唯靠信仰得救"理论的人，只能将主所说关于行为的话解释为信仰的果实，并辩称主提及这些只是为了那些不懂奥秘的简单人。但即使按照他们的观点，仍然清楚可见，正是信仰的果实使人在死后有福有乐。
信仰的果实无非是按照信仰的诫命而生活，因此，按照这些诫命的生活使人得救，而非没有生活的信仰。人在死后会带着他所有的生活状态，在来世如同他在肉身中一样。在肉身生活中轻视他人、高抬自己的人，在来世也会如此；在肉身生活中恨恶邻舍的人，在来世也会恨恶邻舍；在肉身生活中用诡计对待同伴的人，在来世也会用诡计对待同伴，如此等等。
每个人都保留他在肉身生活中所形成的本性。众所周知，本性是无法驱除的，若是驱除了，生命就不复存在。这正是为什么主只提到了仁义的行为。
【3】因为凡在仁义的行为中的人，或者说在信仰的生活中的人，具有接受信仰的能力，即使不是在肉身生活期间，也会在来世获得这种能力。但凡不在仁义的行为中，或不在信仰的生活中的人，绝无任何能力接受信仰，无论是在肉身生活中，还是在来世。这是因为邪恶永远不会与真理相协调一致，而是相互排斥。即使那些在邪恶中的人口中说出真理，那也只是出自他们的嘴唇，而非发自内心，因此真理与他们的本质仍然相距甚远。
4663.凡不知道内义的人必以为，主所说的这些话涉及某个末日；那时，全世界所有人都要聚集在主面前接受审判，并且审判的过程和文字中所描述的一模一样。也就是说，他们以为，主会将受审判的人安置在右边和左边，向他们说比喻中所提到的那些话。但是，人若通晓内义，并从圣言中的其它经文获悉，主从不将任何人判入永火，而是每个人审判自己，也就是将自己投进那地方；不获悉，当每个人死亡时，他的最后审判即发生，就能在某种程度上对主所说的这些话的意思获得一个大体印象。人若根据内义和对应知道这些话的内义，就能知道它们的具体含义，即：在来世，每个人所得的报应都取决于他在世上所过的生活。
那些认为人通过唯信得救的人无法以任何其它方式解释这些话，只会说，主论及行为的这些话是指信的果实，祂提及它们仅仅是为了那些不了解秘密的简单人。但是，即便他们的观点也说明，信的果实才是那使人死后蒙福并幸福的。信的果实无非是照信仰的诫命所过的生活，因而是遵行那使人得救的信仰诫命的生活，而非脱离生活的信仰。因为死后，人会将其生命的一切状态都带在自己身上，以致他仍如在肉身时的样子。例如，在肉身期间，与自己相比看不起别人的人到了来世，与自己相比仍看不起别人；在肉身期间对邻人心怀仇恨的人到了来世，仍对邻人心怀仇恨；在肉身期间以诡诈对待同伴的人到了来世，仍以诡诈对待同伴，等等。在来世，每个人都保留着他活在肉身期间所获得的基本性质；众所周知，人的基本性质不可能被除去；如若除去，就没有丝毫生命存留了。
这就是为何主只提及仁爱行为的原因，因为凡实践仁爱行为，或也可说，过着信仰生活的人都拥有接受信仰的能力，即便在肉身期间没有获得，到了来世仍能获得。但是，凡没有实践仁爱行为，或没有过信仰生活的人，无论在肉身还是在来世，根本没有接受信仰的能力，因为邪恶永远不会与真理相一致，而是一个弃绝另一个。那些陷入邪恶的人即便谈论真理，也是嘴上说说，并非发自内心；因此，邪恶与真理仍彼此相距甚远。
Potts(1905-1910) 4663
4663. One who is unacquainted with the internal sense cannot but think that these words were spoken by the Lord of some last day, when all in the whole world will be gathered before Him, and will then be judged; and also that the procedure of the Judgment will be just as is described in the letter, namely, that He will set those who are to be judged on the right hand and on the left, and will speak to them as in the parable. But one who is acquainted with the internal sense, and who has learned from other passages in the Word that the Lord judges no one to eternal fire, but that everyone judges himself, that is, casts himself into it; and who has also learned that the Last Judgment of everyone is when he dies, may know in some measure what these words involve in general. And one who from the internal sense and from correspondence knows the interior meaning of the words, may know what they specifically mean, namely, that in the other life everyone receives a reward in accordance with his life in the world. [2] Those who vaunt the salvation of man through faith alone, cannot explain these words in any other way than by saying that what the Lord said of works means the fruits of faith, and that He mentioned them merely for the sake of the simple, who are unacquainted with mysteries. But even according to their opinion it would still follow that the fruits of faith are what make man blessed and happy after death. The fruits of faith are nothing else than a life in accordance with the precepts of faith; consequently a life in accordance with these precepts saves, but not faith without life; for after death man carries with him all the states of his life, so that he is such as he has been in the body. For instance: one who in the life of the body has despised others in comparison with himself, in the other life also despises others in comparison with himself; one who in the life of the body has regarded the neighbor with hatred, also in the other life regards the neighbor with hatred; one who in the life of the body has acted deceitfully toward his companions, in the other life also acts deceitfully toward his companions; and so in other instances. Everyone retains in the other life the nature which he has acquired in the life of the body; and it is known that a man's nature cannot be cast out, and that if it is cast out, nothing of life remains. [3] It is for this reason that only works of charity are mentioned by the Lord; for he who is in the works of charity, or what is the same, in a life of faith, is capable of receiving faith, if not in the body, yet in the other life; but one who is not in the works of charity, or in a life of faith, is by no means capable of receiving faith, either in the body or in the other life. For evil does not accord with truth, but the one rejects the other; and if those who are in evil speak truths, they speak them from the lips, and not from the heart, and thus evil and truths are still very far apart.
Elliott(1983-1999) 4663
4663. Anyone without a knowledge of the internal sense cannot do other than suppose that these words were spoken by the Lord to refer to some last day when all throughout the world will be gathered together before the Lord for judgement and that the process of judgement will be exactly as described in the letter .That is to say, they believe that He will place them at His right hand and at His left and will address them in the actual words used there. But a person who is acquainted with the internal sense and who has learned from other places in the Word that the Lord never sentences anyone to eternal fire - but that everyone sentences himself, that is, casts himself into that place - and also who has learned that each person's last judgement takes place when he dies, is able to gain a general impression of what the Lord's words imply. And if from the internal sense and from correspondence he is acquainted with the interior connotations of individual words, he is able to gain a more detailed idea of them, which is that the reward everyone receives in the next life is determined by the life he has led in the world.
[2] Those who maintain that a person is saved by faith alone cannot explain the things which the Lord speaks of as works as anything else than the fruits of faith, and that He made mention of these alone for the sake of the simple who know nothing about mysteries. But even this opinion of theirs shows that the fruits of faith are what make a person blessed and happy after death. The fruits of faith are nothing else than a life led in keeping with what faith commands, and therefore it is a life in keeping with what faith commands that saves a person, not faith apart from life. For a person takes with him after death every state of his life, so that he is like what he was when in the body. That is to say, anyone who during his lifetime despised others compared with himself continues in the next life to despise others compared with himself. Anyone who hated his neighbour during his lifetime continues in the next life to hate his neighbour. Anyone who engaged in deceitful practices against companions during his lifetime continues to engage in them against companions in the next life And so on. Everyone retains in the next life the essential character he has acquired during his lifetime; and it is well known that it is not possible to get rid of one's essential character, for if one does so, no life at all remains.
[3] This then is the reason why solely the works of charity are mentioned by the Lord, for anyone who practices the works of charity - or what amounts to the same, leads the life of faith - possesses the ability to receive faith, if not during his lifetime, then in the next life. But anyone who does not practice the works of charity, or lead the life of faith, has no ability at all to receive faith, neither during his lifetime nor in the next life. For evil never does accord with truth; rather, the one rejects the other. And even if people who are under the influence of evil utter truths, they do so with their lips but not from their hearts, so that evil and truths are still very far away from each other.
Latin(1748-1756) 4663
4663. Qui non sensum internum novit, non aliter putare potest quam quod haec a Domino dicta sint de ultimo quodam die quo congregabuntur omnes in universo terrarum orbe coram Domino, et tunc judicandi; et quoque quod processus judicii prorsus talis sicut describitur in littera, futurus; nempe quod statuet illos a dextris et sinistris, et ita loquetur ad illos; sed qui sensum internum novit et qui ex aliis locis in Verbo didicerat quod Dominus nusquam aliquem judicet ad ignem aeternum, sed quod quisque semet judicet, hoc est, in illum se conjiciat, et quoque qui didicerat quod cujusvis ultimum judicium sit cum moritur, is aliquatenus scire potest quid in genere illa involvunt, et qui interiora vocum novit ex sensu interno et ex correspondentia, is scire potest quid illa in specie significant, quod nempe quisque secundum vitam suam in mundo accipiat mercedem in altera vita. Qui salvationem hominis per solam fidem venditant, 2 ii non aliter illa explicare possunt quam quod illa quae Dominus de operibus {1} loquitur, sint fructus fidei, et quod hos solum memoraverit propter simplices qui non mysteria norunt; sed sit secundum opinionem illorum, usque inde patet quod fructus fidei sint qui beatum et felicem faciunt hominem post mortem; fructus fidei non aliud sunt quam vita secundum praecepta fidei, consequenter quod vita secundum illa salvet, non autem fides absque vita; homo enim post mortem secum fert omnes vitae suae status, sic ut talis sit qualis fuerat in corpore; qui nempe in vita corporis contempserat alios prae se, etiam in altera vita alios prae se contemnit; qui odio habuerat proximum in vita corporis, etiam in altera vita proximum odio habet; quique dolis egerat contra socios in vita corporis, etiam dolis agit contra socios in altera vita, et sic porro; quisque naturam quam induerat in vita corporis, retinet in altera vita; et notum est quod natura expelli nequeat, et si expellitur, quod nihil vitae remaneat; inde nunc est 3 quod opera charitatis a Domino solum memorentur; qui enim in operibus charitatis est, seu quod idem, in vita fidei, is in facultate est recipiendi fidem, si non in corpore, usque in altera vita; at qui non in operibus charitatis est, seu in vita fidei, {2}nullatenus in aliqua facultate est recipiendi fidem, neque in corpore, neque in altera vita; malum enim nusquam concordat cum vero, sed (t)unum rejicit alterum;{3}sique illi qui in malo sunt, loquuntur vera, loquuntur illa ex ore et {4}non ex corde, et sic usque longissime a se invicem absunt. @1 i ibi$ @2 nusquam$ @3 si$ @4 nusquam$