1061# 启17:9.“这就是有智慧的心思”表示在来自属灵意义的属世意义上对这些事物的理解。这从“这就是心思”和“有智慧”的含义清楚可知：“这就是心思”是指对这些事物的理解；“有智慧”是指一个能看出这个异象，尤其“朱红色的兽”和“它的七头十角”代表、因而表示什么的人。但在从人抽象出来的意义上，“有智慧”是指在来自属灵意义的属世意义上对所代表的事物的解释，因而对“七头”所指的“七座山”和“七位王”是什么意思的解释。因为这位天使所给出的解释，即“那七头就是女人所坐的七座山，又是七位王，五位已经倾倒了，一位还在，一位还没有来到”，和接下来的话，不是来自属灵意义的属世意义上的解释，而是在隐藏着属灵意义的一种纯属世意义上的解释，这层意义必须展开；当解释“七座山”、“七位王”、“五位已经倾倒了”、“一位还在”、“一位还没有来到”等等表示什么时，这层意义就展开了。因此，这就是“有智慧”的意思。如前所述：
在这里有智慧。有聪明的人，就让他计算兽的数字。（启示录13:18）
这位天使没有从属灵意义来解释属世意义上的这个异象，因为他的解释构成字面上的圣言；字面上的圣言必须是属世的，而属灵意义必须被储存在它的每个细节中；否则，圣言不会作为一个基础而为天堂服务，也不会作为教会与天堂结合的手段而为教会服务。出于同样的原因，当天使解释圣言的其它部分，如但以理书和其余的先知书中的异象时，他们以一种纯属世的意义，根本不是以来自属灵意义的属世意义来解释它们。当解释“七座山”、“七位王”和其它事物时，此处就给出了来自属灵意义的属世意义，即：“山”表示圣言的良善，“七座山”表示被亵渎的这些良善；“王”表示圣言的真理，“七位王”表示被亵渎的这些真理。这就是来自属灵意义的属世意义，这属灵意义（即灵义）被称为内在意义，也被称为属灵-属世意义。
（关于第四种亵渎）
第四种亵渎就是过着一种虔诚的生活，常去教堂或圣殿，虔诚地听讲道，参加圣餐礼和其它指定的敬拜形式；在家里阅读圣言，有时阅读信仰书籍；习惯性地早祷晚祷，然而却视圣言中的生活戒律，尤其十诫为无足轻重，在交易和判决中为了利益和友情而行事不诚实、不公义；当淫欲燃起，并催促或允许时，就去行淫和通奸；对那些不放纵自己的利益或名誉的人充满仇恨和报复；撒谎，说善人的坏话，说恶人的好话，等等。当一个人处于这些邪恶，没有通过厌恶和憎恨它们而从它们当中洁净出来，仍虔诚地敬拜神，如前所述时，他就犯了亵渎罪；因为他将他那不洁的内在与虔诚的外在混在了一起，并玷污了后者。事实上，不从内在发出并存在的外在是不可能存在的。人的行为和言语就是他的外在，思维和意志或意愿是他的内在。人只能出于思维说话，只能出于意志或意愿行动。当思维和意愿的生命充满狡猾、恶意和暴力时，情况必是这样：这些东西作为生命的内在罪行，将流入敬拜和虔诚的言语和行为，就像污水一样玷污它们。
这种敬拜就是“歌革和玛各”（启示录20:8）的意思，并在以赛亚书中被如此描述：
当你们的手满了鲜血时，所献的许多祭物，就是素祭、香品、月朔和所定的节期，与我何益呢？你们要洗濯、自洁，除掉你们的恶行，要止住作恶。（以赛亚书1:11–17）
这种亵渎不像前者那样是虚伪的，因为处于其中的人相信，他通过与内在分离的外在虔诚就会得救，不知道能使他得救的敬拜是来自内在的外在敬拜。
1061. (Verse 9) This is the mind that hath wisdom. That this signifies the understanding of those things in the natural sense from the spiritual, is evident from the signification of this is the mind, as denoting the understanding of those things; and from the signification of having wisdom, as denoting him who can perceive what is represented, and thence signified, by the vision - especially by the scarlet beast and its seven heads and ten horns. But in the non-personal sense, by having wisdom is meant the explanation of the thing represented in the natural sense from the spiritual; thus, the explanation of what the seven mountains and seven kings denote, which are signified by the seven heads. For the explanation given by the angel, that the seven heads are seven mountains upon which the woman (sitteth), and that they are seven kings, five of whom have fallen, and one is, and the other not yet come, with the rest of the things that follow, is not an explanation in the natural sense from the spiritual; but is an explanation in a sense merely natural, in which the spiritual sense lies concealed, which is to be unfolded; and it is unfolded, when the signification of the seven mountains, the seven kings, the five that have fallen, and the one which is, and so on, is explained. This, therefore, is meant by having wisdom. As also above:
"Here is wisdom. Let him that hath intelligence compute the number of the beast" (13:18).
The reason why the angel did not explain the vision in the natural sense from the spiritual is, that the explanation also makes the Word in the letter; and the Word in the letter must be natural, in every particular of which the spiritual sense must be stored up; otherwise the Word would not serve the heavens for a basis, nor the church for its conjunction with heaven. Hence it is that in other parts also of the Word, as in Daniel, and the rest of the prophets, where angels explain visions, they explain them in a sense merely natural, and not at all in the natural sense from the spiritual. The natural sense from the spiritual is here given, when it is explained what the seven mountains, the seven kings, and the rest signify; namely, that mountains signify the goods of the Word, and seven mountains these profaned; and that kings signify the truths of the Word, and the seven kings those profaned. This is the natural sense from the spiritual, which is called the internal sense, likewise also the spiritual-natural sense.
Concerning the fourth kind of Profanation:-
[2] The fourth kind of profanation is to lead a life of piety, by frequenting churches, hearkening devoutly to sermons, attending the Sacrament of the Supper, and other things pertaining to worship, as appointed; by reading the Word at home, and sometimes books of devotion; and by praying customarily, morning and evening, and yet making the precepts of life in the Word, and especially in the Decalogue, of no account; by acting insincerely and unjustly in trade and in judgments, for the sake of gain or of friendship; committing whoredom and adultery when lust enkindles and allows; burning with hatred and revenge against those who do not indulge them in their gain or honour; lying and speaking evil of the good, and good of the evil, and so on. When a man does these things, and is not yet purified from them by aversion and detestation, and still worships God devoutly, as said above, then he is guilty of profanation; for he mixes his internals which are impure with the externals which are pious, and defiles the latter.
For there can be nothing external which does not proceed and exist from internals, actions and speech being a man's externals; the thoughts and volitions his internals. A man cannot speak except from thought, nor act except from the will. When the life of the thought and will is filled with cunning, malice, and violence, it cannot but be that those things, as interior crimes of life, will flow into the speech and actions of worship and piety, and defile them as filth defiles waters.
[3] This worship is what is meant by Gog and Magog (Apoc. 20:8), and is thus described in Isaiah:
"What is to me the multitude of sacrifices, the meat offerings, the incense, the Sabbaths, the new moons, the stated feasts, and prayers, when your hands are full of blood. Wash you, make you clean, put away the wickedness of your works, cease to do evil" (Isaiah 1:11-17).
This kind of profanation is not hypocritical like the former; because the man who is in it believes that he shall be saved by external worship separate from internal, and knows not that the worship by which he may be saved is external from internal.
1061. Verse 9. This is the mind that hath wisdom, signifies the understanding of these things in the natural sense from the spiritual. This is evident from the signification of "this is the mind," as being the understanding of these things; also from the signification of "having wisdom," as being one who is able to see what is represented and thus signified by the vision, particularly by "the scarlet beast" and "its seven heads and ten horns." But in a sense abstracted from person, "having wisdom" means the explanation from the spiritual sense of the thing represented in the natural sense, thus the explanation of what is meant by "the seven mountains" and "the seven kings," which are signified by "the seven heads." For the explanation given by the angel, that the "seven heads" are "seven mountains upon which the woman sitteth," and that they are "seven kings, five of whom have fallen, and the one is, and the other is not yet come," with what follows, is not an explanation from the spiritual sense in the natural sense, but is an explanation in a sense merely natural, in which the spiritual sense lies concealed, and this sense must be unfolded; and it is unfolded when it is explained what is signified by "the seven mountains," "the seven kings," "the five that have fallen," and "the one that is," and so on; therefore this is what is meant by "having wisdom," as also above:
Here is wisdom. He that hath intelligence let him count the number of the beast (Revelation 13:18).
The angel did not explain the vision in the natural sense from the spiritual, because his explanation constitutes the Word in the letter; and the Word in the letter must be natural, in every particular of which the spiritual sense must be stored up; otherwise the Word would not serve the heavens as a basis; nor would it serve the church as the means for its conjunction with heaven. For the same reason when angels explain visions elsewhere in the Word, as in Daniel and the rest of the prophets, they explain them in a sense merely natural, and not at all in the natural sense from the spiritual. The natural sense from the spiritual, is when the signification of "the seven mountains," "the seven kings," and the other things is explained, namely, that "mountains" signify the goods of the Word, and "seven mountains" these profaned; and that "kings" signify the truths of the Word, and "seven kings" these profaned. This is the natural sense from the spiritual sense, which is called the internal sense, also the spiritual-natural sense.
(Continuation respecting the Fourth Kind of Profanation)
[2] The fourth kind of profanation is to lead a life of piety, by frequenting temples, listening devoutly to preachings, observing the sacrament of the Supper, and the other appointed forms of worship, reading the Word at home, and sometimes books of devotion, and habitually praying morning and evening, and yet making the precepts of life that are in the Word, and particularly in the Decalogue, of no account, by acting dishonestly and unjustly in business and in judgments for the sake of gain or influenced by friendship; committing whoredom and adultery when lust inflames and urges; burning with hatred and revenge against those who do not favor their gain or honor; lying and speaking wickedly of the good, and well of the evil, and so on. When a man is in these evils, and has not been purified from them by turning away from them and hating them, and still worships God devoutly, as has been said above, then he profanes; for he mingles his internals which are impure with externals that are pious, and these he defiles. For there can be nothing external that does not proceed and exist from internals. The actions and speech of man are his externals, and thoughts and volitions are his internals. Man can speak only from thought, and can act only from volition. When the life of the thoughts and of the will is imbued with cunning, malice, and violence, it must needs be that these, as interior crimes of the life, will flow into the speech and actions pertaining to worship and piety, and defile them as filth defiles waters.
[3] This worship is what is meant by "Gog and Magog" (Revelation 20:8), and is thus described in Isaiah:
What is the multitude of sacrifices unto Me, meal-offering, incense, Sabbaths, new moons, appointed feasts, and prayers, when your hands are full of bloods? Wash you, make you clean, put away the wickednesses of your doings; cease to do evil (Isaiah 1:11-19).
This kind of profanation is not hypocritical like the former, because the man who is in it believes that he will be saved by external worship separate from internal, and does not know that the worship by which he is saved is external worship from internal.
1061. (Vers. 9.) "Haec mens habens sapientiam." - Quod significet intellectum eorum in sensu naturali ex spirituali, constat ex significatione "Haec mens", quod sit intellectus illorum; ex significatione "habentis sapientiam", quod sit qui percipere potest quid repraesentatum et inde significatum est per visionem, in specie per "bestiam coccineam", et ejus "septem capita et decem cornua"; in sensu autem abstracto a persona, per "habentem sapientiam" intelligitur explicatio rei repraesentatae in sensu naturali ex spirituali, ita explicatio quid "septem montes" et "septem reges" sunt, qui per "septem capita" significantur; nam explicatio facta ab angelo, quod "capita septem sint montes septem super quibus mulier", et quod sint "reges septem, quorum quinque ceciderunt, et unus est, alter nondum venit", et quae sequuntur, non est explicatio in sensu naturali ex spirituali, sed est explicatio in sensu mere naturali, in quo sensus spiritualis latet; qui sensus evolvendus est; et evolvitur dum explicatur quid significatur per "septem montes", quid per "septem reges", tum quid per "quinque qui ceciderunt", et quid per "unum qui est", et sic porro; hoc itaque intelligitur per "habere sapientiam", sicut etiam supra,
"Hic sapientia est: habens intelligentiam, computet numerum bestiae" ((Apoc.) cap. 13:18).
Quod angelus non explicuerit visionem in sensu naturali ex spirituali, est quia explicatio etiam facit Verbum in littera, et Verbum in littera erit naturale, in cujus singulis sensus spiritualis erit reconditus; alioqui Verbum non serviret caelis pro basi, nec ecclesiae pro conjunctione ejus cum caelo; inde est, quod etiam alibi in Verbo, ut apud Danielem, et reliquos Prophetas, ubi angeli explicant visiones explicent illas in sensu mere naturali, et prorsus non in sensu naturali ex spirituali: sensus naturalis ex spirituali est hic dum explicatur quid "septem montes", tum quid "septem reges", et quid aliqua significant; nempe, quod "montes" significent bona Verbi, et "montes septem" illa profanata, et quod "reges" significent vera Verbi, et "reges septem" illa profanata; hic est sensus naturalis ex spirituali, qui vocatur sensus internus, tum etiam sensus spiritualis naturalis.
[2] DE QUARTO GENERE PROFANATIONIS.
Quartum profanationis genus est agere pietatis vitam, frequentando templa, devote auscultando praedicationes, obeundo Sacramentum Cenae, et reliqua cultus secundum statuta, legendo domi Verbum, et quandoque libros devotionis, ac orando mane et vespere secundum morem, – et tamen nihili facere praecepta vitae quae in Verbo, et in specie in decalogo, agendo insincerum et injustum in negotiis et judiciis ex causa lucri aut amicitiae, scortando et adulterando, quando libido incendit et dat copiam, flagrando odio et vindicta contra illos qui non lucro aut honori ejus indulgent, mentiendo, et loquendo male de bonis et bene de malis, et sic porro; cum homo in his est, et nondum ab iis purificatus est per aversionem et aversationem, et usque devote colit Deum, ut supra dictum est, tunc profanat; nam interna sua quae impura sunt immiscet externis quae pia sunt, et haec conspurcat: non enim datur externum quod non procedit et existit ab internis; actiones enim et loquelae hominis sunt ejus externa, cogitationes et voluntates sunt ejus interna; homo non loqui potest nisi ex cogitatione, et agere nisi ex voluntate: cum vita cogitationum et voluntatum imbuta est astutia, malitia et violentia, non potest aliter quam quod illae sicut interiora vitae crimina una influant in loquelas et actiones quae cultus et pietatis sunt, et foedare illas sicut caenum aquas.
[3] Hic cultus est qui intelligitur per "Gogum et Magogum" (Apocalypsis 20:8); et describitur ita apud Esaiam,
"Quid Mihi multitudo sacrificiorum", .... mincha, suffitus, sabbathum, novilunia, festa stata et orationes, dum manus vestrae plenae sanguinibus sunt? "Lavate vos, purificate vos, removete malitiam operum vestrorum, .... cessate malum facere" (1:11-19).
Hoc genus profanationis non est hypocriticum, sicut prius, quia homo, qui in eo est, credit salvari per cultum externum separatum ab interno, et nescit quod cultus, per quem salvatur, sit externus ab interno.