1072# 启17:14.“这些人必与羔羊争战；但羔羊必胜过他们”表示他们必与淫妇所指的那些人争论圣言的神圣性和主拯救人类的权柄或能力；主将拯救那些愿意通过圣言被祂引导，而不是被那个女人，就是淫妇引导的人。这从“与羔羊争战”和“羔羊必胜过他们”的含义清楚可知：“与羔羊争战”是指争论圣言的神圣性和主拯救人类的权柄或能力；因为那些争论这些事的人与主一起争战，而不是与主争战，因为主是圣言，主是救恩。“羔羊必胜过他们”是指祂将拯救那些愿意通过圣言被祂教导和引导的人。他们就是主所征服的人，这一点从本节经文接下来的话明显看出来，即：“那些与祂（即羔羊）同在的人被呼召、拣选，并且是忠信的。”这些人都在受教皇统治的国家里，他们只称教皇为教会的领袖，而不是某种意义上的代牧，以至于让他来取代世上的主，拥有随意打开和关闭天堂的权力，因为这种权力是神性权力，不能转给任何人；他们还认为，教皇不可以改变圣言的圣物，也不可以发布与圣言不一致的新法令。这些就是此处所指的事。
（关于圣言续）
圣言从最内层到最外层都是神圣的，是神性，这一点对自己引导自己的人来说，并不明显，但对主所引导的人来说，是显而易见的。因为自己引导自己的人只看见圣言的外在，并根据圣言的风格来判断；但主所引导的人根据圣言里面的神圣性来判断圣言的外在。圣言就像一座可称作天堂乐园的园子，里面有各种美味和快乐之物，美味来自水果，快乐之物来自鲜花；园子中间有生命树，生命树旁边有活水的源泉，周围有森林树木，森林周围有河流。自己引导自己的人根据乐园的周围，也就是森林树木所在的地方来判断这个乐园，也就是圣言；但主所引导的人根据它的中间，就是生命树所在的地方来判断它。主所引导的人实际上在它中间，并仰望主；而自己引导自己的人实际上坐在周围，目光偏离它而转向世界。
再者，圣言就像里面有营养丰富的果肉的水果，果肉中间是种子的容器，种子的至内层里面则有一种在好土里发芽的活胚芽。圣言又像一个最漂亮的婴儿，除了脸以外，全身一层一层地包裹在襁褓中；婴儿本身在至内层天堂，襁褓在较低天堂，襁褓的总体覆盖层在地上。圣言因是这样的，故从至内层到外在都是神圣的，是神性。
1072. (Verse 14) These shall fight with the Lamb, and the Lamb shall overcome them. That this signifies that they shall have a contest with those meant by the whore about the sanctity of the Word, and the Lord's power to save men; and that the Lord will rescue those who are willing to be led of him by means of the Word, and not by the woman, the whore - this is evident from the signification of fighting with the Lamb, as denoting to have contention about the sanctity of the Word, and about the power of the Lord to save men. For those who contend about these things fight with the Lord, but not against the Lord; for the Lord is the Word, and the Lord is salvation - and from the signification of, and the Lamb shall overcome them, as denoting that He shall rescue those who are willing to be instructed and led of Him by the Word. That these are they whom the Lord conquers, is evident from what follows in this verse, that those who are with Him are called, and chosen, and faithful.
These are all in the kingdoms subject to the papal dominion who only call the Pope the Head of the Church, and not in such a sense a vicar as to put him in the place of the Lord in the world, with the power of opening and shutting heaven at will, because this power is Divine, which cannot be transferred to any man; also, that it is not allowable for the Pope to change the holy things of the Word, and issue new edicts that do not agree therewith. These are those here meant.
Continuation concerning the Word:-
[2] That the Word is holy and Divine from inmost to outmost, is not evident to the man who leads himself, but to the man whom the Lord leads. For the man who leads himself sees only the external of the Word, and judges of it from its style; but the man whom the Lord leads judges of the external of the Word from the holiness which is in it.
The Word is like a garden, which may be called a heavenly paradise, in which are dainties and delicacies of every kind; dainties from the fruits, and delicacies from the flowers; in the midst of which are trees of life, and near them fountains of living water. But round about are trees of the forest, and near them rivers. The man who leads himself judges of that paradise, which is the Word, from its circumference, where are the trees of the forest; but the man whom the Lord leads judges of it from the midst thereof, where are the trees of life. The man whom the Lord leads is actually in the midst of it and looks to the Lord; but the man who leads himself actually sits down in the circumference and looks outwards on the world.
[3] The Word is also like a fruit in which, inwardly, there is nutritious pulp, and in the midst of it seed-cases, in which is a prolific principle which germinates in good earth. The Word also is like a very beautiful infant wrapped up in swaddling clothes, all except the face, the infant being itself in the inmost heaven, the swaddling clothes in the lower heavens, and the general covering thereof on the earth. Because the Word is such, it is holy and Divine from inmost to outmost.
1072. Verse 14. They shall fight with the Lamb, and the Lamb shall overcome them, signifies that these must contend with those meant by "the harlot" respecting the holiness of the Word, and the Lord's power of saving men, and that the Lord has delivered those who have been willing to be led by Him by means of the Word, and not by the woman the harlot. This is evident from the signification of "fighting with the Lamb," as being to contend about the holiness of the Word and the power of the Lord to save men; for those who contend about these things fight with the Lord, but not against the Lord, for the Lord is the Word and the Lord is salvation. Also from the signification of "and the Lamb shall overcome them," as being that He will deliver those who are willing to be taught and led by Him by means of the Word. That such are those whom the Lord conquers is evident from what follows in this verse, that they are "those who are with Him, who are called, and chosen, and faithful." These are all such, in the kingdoms subject to the papal dominion, who call the Pope merely the head of the church, and not a vicar in any such sense as would put him in the place of the Lord in the world, as to the power of opening and shutting heaven at will, since that power is the Divine power that cannot be transferred to any man; and they also hold that it is not allowable for the Pope to change the holy things of the Word, and to issue new decrees that are not in harmony with it. These are the ones here meant.
(Continuation respecting the Word)
[2] That the Word is holy and Divine from inmosts to outermosts is not evident to the man who leads himself, but is evident to the man whom the Lord leads. For the man who leads himself sees only the external of the Word, and judges from its style; but the man whom the Lord leads judges of the external of the Word from the holiness that is in it. The Word is like a garden, that may be called a heavenly paradise, in which are dainties and delightful things of every kind, dainties from the fruits, and delightful things from the flowers; and in the middle of it trees of life, and near them fountains of living water, and round about trees of the forest, and near them rivers. The man who leads himself judges of that paradise, which is the Word, from its circumference, where the trees of the forest are; but the man whom the Lord leads judges of it from the middle of it, where the trees of life are. The man whom the Lord leads is actually in the middle of it, and looks to the Lord; but the man who leads himself actually sits down at the circumference, and looks away from it to the world.
[3] Again, the Word is like fruit within which there is a nutritious pulp, and in the middle of it seed vessels, in which inmostly is a living germ that germinates in good soil. Again, the Word is also like a most beautiful infant, which, except the face, is enveloped in wrappings upon wrappings; the infant itself is in the inmost heaven, the wrappings are in the lower heavens, and the general covering of the wrappings is on the earth. As the Word is such it is holy and Divine from inmosts to the externals.
1072. (Vers. 14.) "Hi cum Agno pugnabunt, et Agnus vincet illos." - Quod significet quod litem habituri sint cum illis qui intelliguntur per "meretricem", de sanctitate Verbi, et potestate Domini ad salvandum homines; et quod Dominus exemerit illos qui ab Ipso per Verbum, et non a muliere meretrice, voluerunt duci, constat ex significatione "pugnare cum Agno", quod sit litem habere de sanctitate Verbi, et de potestate Domini ad salvandum homines; nam qui litem habent de illis, illi pugnant cum Domino, non vero contra Dominum; Dominus enim est Verbum, et Dominus est Salus: et ex significatione "et Agnus vincet illos", quod sit quod eximat illos qui ab Ipso per Verbum instrui et duci volunt; quod hi sint quos Dominus vincit, patet a sequentibus in hoc versu, quod sint "qui cum Ipso, vocati, et electi et fideles." Hi sunt omnes in regnis dominio papali subjectis, qui papam modo vocant caput ecclesiae, et non vicarium in eo sensu ut sit loco Domini in mundo quoad potestatem aperiendi et claudendi caelum ex arbitrio, quoniam potestas illa est potestas Divina quae non in aliquem hominem transcribi potest; tum quod papae non liceat immutare sancta Verbi, et nova non consentanea edicere. Hi sunt qui hic intelliguntur.
[2] (Continuatio de Verbo.)
Quod Verbum sit sanctum Divinum ab intimis ad extrema, non patet homini qui semet ducit, sed homini quem Dominus ducit; homo enim qui semet ducit, non videt nisi externum Verbi, et de eo ex stylo judicat; at homo quem Dominus ducit, de externo Verbi ex sancto, quod inibi est, judicat. Verbum est sicut hortus, qui paradisus caelestis vocandus est, in quo cupediae et deliciae omnis generis sunt, cupediae ex fructibus, ac deliciae ex floribus; in cujus medio sunt arbores vitae, juxta quas fontes aquae vivae; at circum circa sunt arbores silvae, juxta quas flumina: homo qui semet ducit, de paradiso illo, qui est Verbum, ex circuitu ejus, ubi sunt arbores silvae, judicat; at homo quem Dominus ducit, ex medio ejus, ubi sunt arbores vitae, judicat: homo, quem Dominus ducit, actualiter in medio ejus est, et spectat ad Dominum; at homo qui semet ducit, actualiter in circuitu ejus sedet, et spectat horsum ad mundum.
[3] Verbum est sicut fructus, in quo intus est caro nutriens, ac in medio ejus theca seminum, in quibus intime est prolificum, quod in terra bona egerminat. Et Verbum est sicut pulcherrimus infans, circumquaque, praeter faciem, fasciis super fasciis involutus; ipse infans est in caelo intimo, et fasciae in caelis inferioribus, ac commune involucrum fasciarum in terra. Quia Verbum est tale, est sanctum Divinum ab intimis ad externa.