5125# "叫你官复原职"象征那些属于理性部分的感官事物将被重新安排秩序，使其处于最末的位置。这一点可以从以下方面得到证实：
从"酒政"的代表意义来看——这里所说的就是酒政——它代表服从理性部分的感官（参5077，5082节）。因此，这里指的是外在自然层面中属于那种感官的事物。因为感官本身并不被重新整理，而是那些通过感官进入人的想象中的事物被整理。
从"官复原职"的含义来看，它意味着重新整理归位。由于感官事物——即从世界通过外在感官进入的事物——应当处于最后位置，而当它们服务或服从于内在事物时就处于最后位置，因此这两个意思同时被表达出来。
在重生者那里，这些感官事物也处于最后位置；但在未重生者那里，它们处于首要位置（参5077，5081，5089，5094节）。
【2】感官事物是处于首要位置还是最后位置，人只要留心观察就很容易察觉。
如果人肯定感官所建议和渴望的一切，否定理性所指示的一切，那么感官事物就处于首要位置。这时人被欲望驱使，完全是感官性的。这样的人与无理性动物的境况相差无几，因为动物也是这样被驱使的。如果他滥用理性能力来确认感官所建议和渴望的恶与伪，那他的处境就更加糟糕。
但如果人不盲目肯定，而是从内在看出感官偏向错误和激发邪恶的倾向，努力约束这些倾向，使其服从——也就是使其服从于内在人的理智和意志部分——那么感官事物就被重新整理到最后位置。
当感官事物处于最后位置时，幸福和至福就从内在人流入感官的快乐中，使这些快乐比以前的快乐强烈千倍。但感官性的人无法理解也不相信这一点，因为他感受不到其他快乐，也不认为存在更高的快乐，所以把隐藏在感官快乐中的内在幸福和至福看作毫无价值。人们不相信自己不知道的事物。
5125.“恢复你原来的职位”表经由受理解力部分支配的感官所得来的印象恢复次序，好叫它们占据末位或最低位置。这从“酒政”的代表和“恢复职位”的含义清楚可知：这句话是指着“酒政”说的，“酒政”是指受理解力部分支配的感官能力（5077，5082节），因而是指经由外在属世层中的感官所得来的印象，因为要恢复次序的，不是感官能力本身，而是通过感官进入人的错误观念的印象；“恢复职位”是指恢复次序。由于感官印象，也就是从世界通过外在感官进入的影像因占据末位或最低位置，在那里服侍或服务于内层事物，所以同时也指这些印象。此外，对重生之人来说，这些感官印象占据末位，或最低位置；但对未重生的人来说，则占据首位（5077，5081，5084，5089，5094节）。
人若稍稍留意这个问题，很容易察觉感官印象在他里面是占据首位，还是占据末位。如果他对其感官所促使或渴望的一切说“是”，并淡化其理解力吩咐他的一切，那么感官印象就占据首位。在这种情况下，此人就被属世欲望驱使，完全被他的感官主宰。这种人和没有理性的动物差不多，因为动物也是以这种方式被主宰。事实上，若人滥用自己的理解力或理性官能来支持或确认感官所促使并倾向的邪恶与虚假，其处境比动物更糟糕。不过，如果他不向它们说“是”，而是从里面看到它们如何误导他陷入虚假信仰，激起他里面的恶欲，并努力管教它们，由此将它们带入服从的位置，也就是让它们受属于内层人的理解力部分和意愿部分支配，那么在这种情况下，感官印象就会恢复次序，占据末位。当感官印象占据末位时，幸福和极乐就从内层人散发到感官快乐中，并使得这些快乐比之前放大上千倍。感官人不相信这一事实，因为他不理解；除了感官快乐外，他感受不到其它快乐，以为更高层的快乐不存在，故视从内在存在于感官快乐中的幸福和极乐为一文不值。凡人所不知道的，他都以为不存在。
Potts(1905-1910) 5125
5125. And shall bring thee back upon thy station. That this signifies that the things which are of the sensuous subject to the intellectual part would be reduced into order, that they might be in the last place, is evident from the representation of the butler, of whom these things are said, as being the sensuous subject to the intellectual part (n. 5077, 5082), consequently the things of this sensuous in the external natural, for the sensuous itself is not reduced into order, but those things which have entered through it into man's fantasy; and from the signification of "bringing back upon the station," as being to reduce into order; and because sensuous things (that is, those which have entered from the world through the external organs of sensation) are in the last place, and are in the last place when they minister and are subservient to interior things, therefore these are at the same time signified. Moreover, with the regenerate these sensuous things are in the last place; but with the unregenerate are in the first place (n. 5077, 5081, 5084, 5089, 5094).
[2] Whether sensuous things are in the first or last place can easily be perceived by man if he pays attention. If he sanctions everything to which the sensuous prompts or which it craves, and disapproves of everything that the intellectual part dictates, then sensuous things are in the first place, and the man is governed by the appetites, and is wholly sensuous. Such a man is but little removed from the condition of irrational animals, for they are governed in the same way; nay, he is in a worse condition if he abuses the intellectual or rational faculty to confirm the evils and falsities to which sensuous things prompt and which they crave. But if he does not sanction them, but from within sees how they stray into falsities and incite to evils, and strives to chasten them and thus reduce them to compliance (that is, subject them to the intellectual and will parts which are of the interior man), then sensuous things are reduced into order, that they may be in the last place. When sensuous things are in the last place, a happy and blessed feeling flows from the interior man into the delights of these things, and increases them a thousandfold. The sensuous man does not believe that this is so, because he does not comprehend it; and as he is sensible of no other delight than sensuous delight, and thinks there is no higher delight, he regards as of no account the happy and blessed feeling which is within the delights of sensuous things; for whatever is unknown to anyone is believed not to be.
Elliott(1983-1999) 5125
5125. 'And will restore you to your position' means that the impressions received through the senses subject to the understanding part were restored to order, to occupy the lowest position. This is clear from the representation of 'the cupbearer', regarding whom these words are said, as the powers of the senses subject to the understanding part, dealt with in 5077, 5082, and therefore the impressions received through the senses in the external natural (for it is not the actual powers of the senses that are restored to order but the impressions which have come through the senses into the person's false notions); and from the meaning of 'restoring to a position' as restoring to order. And because sensory impressions, that is, images which have come in from the world by way of the external sensory organs, occupy the lowest position, where they minister to or serve more interior things, those impressions too are meant. In the case of regenerate persons sensory impressions do occupy the lowest position, but in the case of those who are not regenerate they occupy the first, see 5077, 5081, 5084, 5089, 5094.
[2] A person can easily tell, if he pays the matter any attention, whether sensory impressions occupy the first or else the last and lowest position in him. If he says yes to everything his senses urge or desire and plays down all that his understanding tells him, then sensory impressions occupy the first position. When this is the case that person is carried along by natural desires and is ruled completely by his senses. The condition of a person like this is little different from that of animals, which are not endowed with reason; for animals are carried along by nothing else than their senses. Indeed that person's condition is worse than theirs if he misuses his power of understanding or reason to lend support to evils and falsities which the senses urge and tend towards. But if he does not say yes to these, but from within himself recognizes that they can mislead him into false beliefs and incite desires for evil in him, and he strives to discipline them - thereby bringing them into a position of subservience, that is, making them subject to the understanding part and the will part which belong to the interior man - sensory impressions are in that case restored to order, to occupy the last and lowest position. When sensory impressions occupy that position, happiness and bliss radiate from the interior man into the delights of the senses and make these delights a thousand times better than they were before. Having no understanding of this, one who is ruled by his senses has no belief in it either; and feeling no other delight than that of the senses, and so imagining that no higher kind of delight exists, he regards the happiness and bliss that can be inwardly present in the delights of the senses as worthless. For what a person has no knowledge of is not thought by him to have any real existence.
Latin(1748-1756) 5125
5125. `Et reducet te super stationem tuam': quod significet quod illa quae sunt sensualis parti intellectuali subjecti, redigerentur in ordinem ut ultimo loco sint, constat ex {1}repraesentatione `pincernae', de quo haec dicuntur, quod sit sensuale parti intellectuali subjectum, de qua n. 5077, 5082, proinde illa quae sunt sensualis illius in externo naturali, ipsum enim sensuale non redigitur in ordinem, sed illa quae per sensuale intrarunt in phantasiam hominis; et ex significatione `reducere super stationem' quod sit redigere in ordinem; et quia sensualia, hoc est, illa quae e mundo per sensoria {2}externa intrarunt, ultimo loco sunt, et tunc ultimo loco sunt cum {3}ministrant seu inserviunt interioribus, {4}idcirco illa simul significantur; sensualia illa apud regeneratos sunt quoque ultimo loco, sed apud non regeneratos sunt primo loco, videatur n. 5077, 5081, 5081, 5089, 5094: [2] num sensualia sint primo loco vel num sint ultimo, ab homine facile potest appercipi, Si attendit; si is affirmat omne quod sensuale suadet si appetit, ac infirmat omne quod intellectuale dictat, tunc sensualia sunt primo loco, et tunc fertur homo per appetitus, et est prorsus sensualis; at talis homo parum abest a sorte animalium irrationalium, haec enim non aliter feruntur; immo in deteriore sorte est, si abutitur intellectuali facultate seu rationali ad confirmandum mala et falsa quae sensualia suadent et appetunt; at si non affirmat, sed ab interiore videt deviationes eorum in falsa et excitationes ad mala, et studet castigare illa, et sic redigere ad obsequium, hoc est, subjicere parti intellectuali et voluntariae quae sunt interioris hominis, tunc rediguntur sensualia in ordinem ut sint ultimo loco; cum sensualia ultimo loco sunt, tunc influit felix et beatum ab interiore homine in jucunda sensualium, et facit ut jucunda illorum millies excedant jucunda priora; quod ita sit, homo sensualis quia non capit nec credit et quia nihil aliud jucundum sentit nec superius jucundum dari putat, felix {5} et beatum intus in jucundis sensualium spectat ut nihili; quod ignotum est alicui, hoc creditur non esse. @1 significatione$ @2 extrema$ @3 subministrant (perhaps sub is d)$ @4 ideo etiam illud simul significatur$ @5 i illud$