1124# 启18:8.“因此，在一天之内，她的灾殃就必来到”表示因为他们具有这种品质，他们的最后状态即将来临，然后到来的是毁灭。这从“因此”、“在一天之内”和“灾殃”的含义清楚可知：“因此”是指因为他们具有这种品质，即：他们以统治天堂和教会为荣耀或骄傲和快乐，倚靠他们自己，不倚靠神性的能力和保护。“在一天之内”是指他们的最后状态，“天”表示状态，在此表示最后状态，因为经上补充说，那时有“死亡、悲哀、饥荒”。“灾殃”是指那些摧毁属灵生命的事物，因而是指毁灭（参看AE584节）。在此由他们的灾殃必来到的那一天所表示的最后状态是指当他们中间不再剩下任何良善和真理时的状态。由于那时，他们的属灵生命被完全摧毁了，所以毁灭，也就是最后的审判就临到他们。这种情况以前之所以没有发生，而是此时发生，是因为这时，天堂与他们的联系或结合不复存在；当没有了联系或结合时，分离就会发生，这种分离就是最后的审判。当最后的审判到来时，恶人就被扔进地狱，善人被提入天堂。因为一旦任何人与天堂的联系被打破，他就立刻坠入地狱。只有与天堂，因而与主的联系才能使人不下地狱。
（关于《亚他那修信经》续，关于主）
如果有人说并认为，生命本身是神，或神是生命本身，同时却对生命是什么没有任何概念，那么除了这些表述之外，他根本不理解神是什么。人的思维里面有两种观念，一种是抽象的属灵观念，一种是非抽象的属世观念。关于生命，也就是神的抽象的属灵观念是，它是爱本身，也是智慧本身，爱来自智慧，智慧来自爱。但关于生命，也就是神的非抽象的属世观念是，祂的爱就像火，祂的智慧就像光，两者一起就像一束灿烂的阳光。这种属世观念源于对应关系，因为火对应于爱，光对应于智慧；因此，在圣言中，“火”表示爱，“光”表示智慧。当一个人从圣言讲道时，他也祷告说，愿天上的火（这火是指神性之爱）温暖或点燃所有人的心，愿天上的光（这光是指神性智慧）照亮所有人的心智。
在神性智慧中的神性之爱是生命本身，也就是神，这爱在本质上是不可想象的，因为它是无限的，因而超越人类的理解；但它在表象上是可以想象的。主在天使眼前显为一轮太阳，热和光从这太阳发出。这太阳是神性之爱，热是神性之爱的发出或发出的神性之爱，被称为神性良善，光是神性智慧的发出或发出的神性智慧，被称为神性真理。然而，人对生命，也就是神，决不可持有像对火、热或光那样的观念，除非它里面同时有对爱和智慧的观念；也就是说，神性之爱就像火，神性智慧就像光，神性之爱与神性智慧一起就是一道灿烂的阳光。因为神是一个完美的人，在脸上像人，在身体上也像人，在形式上没有任何区别，只在本质上有区别。祂的本质是，祂是爱本身，智慧本身，因而是生命本身。
1124. For this, in one day shall her plagues come.- That this signifies because they are of such a quality that their last state is at hand, and then destruction, is evident from the signification of for this, as denoting because they are of such a quality, namely, that they pride themselves upon and take delight in ruling over heaven and over the church, and trust in their own and not in the Divine power and protection; from the signification of in that day, as denoting their last state, day signifying state, and here the last state, because it follows that then are death, mourning, and famine; and from the signification of plagues, as denoting those things that destroy spiritual life, thus destruction; concerning this see above (n. 584). By the last state, signified here by the day in which their plagues shall come, is meant the state when there is no longer any good and truth remaining with them. And because in regard to spiritual life they are then utterly destroyed, destruction, that is, the Last Judgment, comes upon them. The reason why this does not previously happen is, that then the connexion or conjunction of heaven no longer exists with them; and when there is no connexion or conjunction, then separation takes place, separation being the Last Judgment; and when this arrives, then the evil are cast into hell, and the good are removed from them, and taken up into heaven. For as soon as anyone's connexion with heaven is dissolved, he immediately falls into hell. It is connexion alone with heaven, thus with the Lord, that withholds from hell.
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- If it is said and thought that life itself is God, or that God is life itself, and there is at the same time no idea of what life is, then beyond those terms there is no comprehension of what God is. In man's thought there are two ideas, the one abstract, which is spiritual, and the other non-abstract, which is natural. The abstract spiritual idea, concerning the life which is God, is, that it is love itself, and that it is wisdom itself; and that love is from wisdom, and that wisdom is from love. But the non-abstract natural idea, concerning the life which is God, is, that His love is like fire, and His wisdom like light, the two together being like a brilliant radiance. This natural idea is derived from correspondence, for fire corresponds to love, and light corresponds to wisdom, fire therefore in the Word signifies love, and light signifies wisdom. When again a sermon is preached from the Word, prayer is also offered up that heavenly fire may enkindle all hearts, in which case Divine Love is meant, and that heavenly light may enlighten all minds, and this means the Divine Wisdom.
[3] The Divine Love, which in the Divine Wisdom is life itself, which is God, cannot be thought of in its essence, for it is infinite, and therefore transcends human apprehension; but it may be thought of in its appearance. The Lord appears before the eyes of the angels as a Sun, and from that Sun proceed heat and light; the Sun is Divine Love, the heat is proceeding Divine Love, which is called Divine Good, and the light is proceeding Divine Wisdom, which is called Divine Truth. But still one is not permitted to have an idea of the life which is God, as of fire, or heat, or light, unless there is in it at the same time an idea of love and wisdom; that is, that the Divine Love is like fire, and that the Divine Wisdom is like light, and that the Divine Love together with Divine Wisdom is brilliant radiance. For God is perfect Man, in face as Man, and in body as Man, there being no difference as to form, but as to essence. His essence is, that He is love itself, and wisdom itself, thus life itself.
1124. Verse 8. For this reason in one day shall her plagues come, signifies that being such it is their last state, and then comes destruction. This is evident from the signification of "for this reason," as being such, namely, that they are in glory and delight from domination over heaven and the church, and trust in their own and not in the Divine power and protection. Also from the signification of "in that day," as being their last state, "day" signifying state, here the last, because it is added that then there is "death, mourning, and famine." Also from the signification of "plagues," as being such things as destroy spiritual life, thus destruction (See n. 584). The last state, here signified by the "day" in which their plagues shall come, signifies the state when there is no longer any good and truth left with them; and as their spiritual life is then wholly destroyed, destruction, that is, the Last Judgment, then comes upon them. It comes then and not before, because then there can be no longer any connection or conjunction of heaven with them, and when there is no connection or conjunction a separation takes place, and separation is the Last Judgment. When this takes place the evil are cast into hell, and the good are drawn away from them and raised up into heaven; for as soon as the connection of anyone with heaven is broken he at once falls into hell. It is only the connection with heaven, thus with the Lord, that withholds from hell.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] If it is said and thought that life itself is God, or that God is life itself, and with this there is no idea of what life is, then beyond these expressions there is no understanding of what God is. In the thought of man there are two ideas, one abstract, which is spiritual, and one not abstract, which is natural. The abstract idea, which is spiritual, about the life which is God is that it is love itself and that it is wisdom itself, and that love is of wisdom and that wisdom is of love. But the idea that is not abstract which is natural about the life which is God is that His love is like fire and His wisdom like light, and that together they are like a sunbeam. This natural idea is acquired from correspondence, for fire corresponds to love and light corresponds to wisdom, and therefore in the Word "fire" signifies love and "light" signifies wisdom. And when one preaches from the Word he also prays that heavenly fire (which means the Divine love) may warm all hearts, and that heavenly light (which means the Divine wisdom) may enlighten all minds. The Divine love, which in the Divine wisdom is the life itself which is God, is not in its essence thinkable, for it is infinite and thus transcends comprehension, but in its appearance it is thinkable. Before the eyes of angels the Lord appears as a sun, and from that sun proceed heat and light. The sun is the Divine love, the heat is the Divine love proceeding, which is called the Divine good, and the light is the Divine wisdom proceeding, which is called the Divine truth. And yet the life that is God must not be thought of as a fire or heat or light, unless there goes with it the thought at the same time of love and of wisdom, that is, that the Divine love is like fire, and the Divine wisdom is like light, and the Divine love and the Divine wisdom together are like a sunbeam. For God is a perfect Man, in face like Man and in body like Man, with no difference as to form but only as to essence; His essence is that He is love itself and wisdom itself, thus life itself.
1124. [Vers. 8.] "Propter hoc in una die venient plagae ejus." - Quod significet quia tales, quod ultimus illis status sit, et tunc exitium, constat ex significatione "propter hoc", quod sit quia tales sunt, nempe quod gloriati sint et deliciati ex dominatione super caelum et super ecclesiam, ac confisi sint suae potentiae et tutelae, ac non Divinae; ex significatione "in die illo", quod sit ultimus eorum status ("dies" significat statum, hic ultimum, quia sequitur quod tunc "mors, luctus et fames"); et ex significatione "plagarum", quod sint quae destruunt vitam spiritualem, ita exitium (de qua [supra] , n. 584). Per ultimum statum, qui hic per "diem" quo venturae sunt plagae illorum, significatur status quando non amplius aliquod bonum et verum apud illos residuum est; et quia tunc quoad vitam spiritualem prorsus destructi sunt, venit exitium, nempe, ultimum judicium super illos: quod non prius, est quia tunc non amplius datur nexus seu conjunctio caeli cum illis; et quando non nexus seu conjunctio, tunc fit separatio, ac separatio est ultimum judicium; et cum hoc fit, tunc mali conjiciuntur in infernum, ac boni ab illis extracti elevantur in caelum: ut primum enim solvitur nexus caeli cum aliquo, illico cadit ille in infernum; quod detinet ab inferno est modo nexus cum caelo, ita cum Domino.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Si dicitur et cogitatur quod ipsa Vita sit Deus, aut quod Deus sit ipsa Vita, et non simul est aliqua idea quid vita, tunc non ultra voces illas intelligitur quid Deus. Sunt cogitationi hominis binae ideae, una abstracta quae Spiritualis, et una non abstracta quae naturalis: idea abstracta, quae est spiritualis, de Vita quae Deus, est quod sit ipse Amor et quod sit ipsa Sapientia, et quod amor sit sapientiae et quod sapientia sit amoris. Idea autem non abstracta quae naturalis de Vita quae Deus, est quod Amor Ipsius sit sicut ignis, et quod Sapientia Ipsius sit sicut lux, ac utraque simul sit sicut jubar: idea haec naturalis desumitur ex correspondentia, nam ignis correspondet amori, et lux correspondet sapientiae; quapropter "ignis" in Verbo significat amorem, et "lux" significat sapientiam; et dum ex Verbo praedicatur, etiam oratur ut ignis caelestis accendat corda, et tunc intelligitur Divinus Amor, ac ut lux caelestis illustret mentes, et tunc intelligitur Divina Sapientia. Divinus Amor qui in Divina Sapientia est ipsa Vita quae Deus, non potest cogitari in sua essentia, est enim infinitus, et sic transcendit, sed potest cogitari in sua apparentia: apparet Dominus coram oculis angelorum sicut Sol, et ex illo Sole procedit calor et procedit lux; Sol est Divinus Amor, calor est Divinus Amor procedens, qui vocatur Divinum Bonum, et lux est Divina Sapientia procedens, quae vocatur Divinum Verum. Sed usque non licet ideam de Vita quae Deus habere sicut de igne, aut de calore, aut de luce, nisi in illa simul sit idea amoris et sapientiae; ita quod Divinus Amor sit quemadmodum ignis, ac Divina Sapientia sit quemadmodum lux, et quod Divinus Amor una cum Divina Sapientia sit quemadmodum jubar. Est enim Deus perfectus Homo, facie sicut Homo, et corpore sicut Homo; non discrimen quoad formam, sed quoad essentiam; essentia Ipsius est quod sit ipse Amor, et quod sit ipsa Sapientia, ita ipsa Vita.