1139# “因为没有人再买他们的货物了”表示他们用来谋利的邪恶和虚假不再被接受。这从“货物”和“不再买”的含义清楚可知：“货物”是指他们用来谋利的教义和这宗教的虚假和邪恶，利益在于名誉和财富。这就是“货物”的含义，这从“客商或商人”的含义明显看出来，“客商或商人”是指那些获得并出售这些事物的人（对此，参看AE1138节）。从接下来列举它们的经文清楚看出，此处“货物”所表示的虚假和邪恶具体是什么。这“货物”因属于被称为“淫妇或妓女”和“地上的淫乱和可憎之物的母”的巴比伦，故是圣言中“淫乱的货物”所指的；它们是对良善和真理的歪曲和玷污（可参看AE695节）。“不再买”是指不再接受。不被接受是指在灵界，他们的邪恶和虚假不再被接受，尽管它们在自然界仍被接受；因为所有死后从巴别之地，或地上的巴比伦中出来进入灵界的人都被探查，并照着他们的爱被送入各个社群；恶人被送入地狱社群，善人则被教导，并照着他们对来自主的真理和良善的接受而被接到天堂。
（关于《亚他那修信经》续，关于主）
人之所以感觉并感知到生命似乎在他自己里面，是因为主的生命在他里面，就像太阳的光和热在一个主体里面。这光和热不属于主体，而是属于主体里面的太阳，因为它们与太阳一起离开；但当它们在主体里面时，表面上看，它们完全属于它；主体的颜色本身可以说来自光，它的植物性生命可以说来自热。而来自灵界太阳，即主的光和热更是如此，其光是生命之光，其热是生命之热，因为发出它们的太阳是神性之爱，而人是接受主体。这光和热永远不会从接受者，也就是人那里退出，当它们在人里面时，表面上看，它们完全是他自己的。他从光中拥有理解的能力，从热中拥有意愿的能力。从以下事实，即光和热虽然不是他自己的，但似乎完全在接受者里面，它们永远不会从他那里退出，它们影响他的至内层，这些至内层远离他理解力的视觉，也远离他意愿的感受或感知来看，这一表象是必须的，即：它们是天生的，也就是说，它们似乎在他里面，或被植入他，因此它们所产生的，或说它们的结果似乎来自他。正因如此，人只知道他出于自己思考，出于自己意愿；然而，出于他自己，他一丁点也做不到，因为这光和热，或思维和意愿，不可能与接受者如此合一，以至于是他自己的，就像太阳的光不可能与地上的主体合一，并变得像主体一样是物质的；这同样适用于热。但生命之光和生命之热影响并充满接受者，完全取决于他承认它们不属于他，而属于主的品质；这种承认的品质则完全取决于在遵行诫命，也就是功用中所表现出的爱的品质。
1139. Because no one buyeth their merchandise any more.- That this signifies that the falsities and evils by which they make gain are no longer received, is evident from the signification of merchandise, which denotes the falsities and evils of doctrine and of that religion by which they make gain, consisting in honours and wealth.
That this is the signification of merchandise, is evident from the signification of merchants, who denote those who procure and sell such things, concerning which see just above (n. 1138) (what the falsities and evils here signified by merchandise are specifically, will be clear from what follows, where they are enumerated) - because this merchandise belongs to Babylon, which is called a harlot and the mother of the whoredoms of the earth, it is meant in the Word by the merchandise of whoredoms; and that these are falsifications and adulterations of good and truth may be seen above (n. 695); and from the signification of not buying any more, which denotes not to receive any more. By not being received is meant, that their falsities and evils are no longer received in the spiritual world. It is different in the natural world; for all those who after death come out of the land of Babel into the spiritual world are explored, and sent according to their loves into societies, the evil into infernal societies; the good are instructed, and according to their reception of truth and good from the Lord, are received into heaven.
[2] Continuation concerning the Athanasian Creed, and concerning the Lord.- The reason why man feels and perceives as if life were in himself, is that the life of the Lord in him is like the light and heat of the sun in a subject. This light and heat do not belong to the subject, but to the sun in it, for they depart with the sun; and when they are in the subject, they belong in appearance entirely to it, for the colour of the subject is in itself as it were from the light, and its vegetative life from the heat. But this is much more the case with the light and heat from the Sun of the spiritual world, which is the Lord, whose light is the light of life, and whose heat is the heat of life; for the Sun from which they proceed is the Divine Love of the Lord, but man is the recipient subject. This light and heat never recede from man the recipient, and when they are with him, they are, to all appearance, wholly his own; from the light he has the faculty of understanding, and from heat the faculty of willing. From the fact that light and heat although they are not his own are as if wholly in the recipient, that they never recede from him, and that they affect those inmost things that are remote from the sight of his understanding and from the perception of his will, it necessarily appears as if those things are implanted in him, and consequently that their effects are from him. It is for this reason that man has no other idea than that he thinks from himself, and wills from himself, although he does not do so in the least degree; for thought and will cannot be so united to the recipient as to be his own, precisely as the light and heat of the sun cannot be united to a subject of the earth, and become material like it; the same is true of heat. But the light and heat of life affect and fill the recipient exactly according to the quality of his acknowledgment that they are not his own, but the Lord's; and the quality of acknowledgment is precisely according to the quality of love shown in keeping the commandments, which are uses.
1139. Because no one buyeth their merchandise anymore signifies that the falsities and evils by which they make gain are no more received. This is evident from the signification of "merchandise," as being the falsities and evils of doctrine and of that religion, by which they make gain, which consists in honors and riches. (That this is the signification of "merchandise" is evident from the signification of "merchants," as being those who acquire and sell such things, see above n. 1138.) What falsities and evils in particular are here signified by "merchandise" will be seen in what follows, where they are enumerated. This "merchandise," since it belongs to Babylon, which is called a "harlot" and "the mother of the whoredoms of the earth," is what is meant in the Word by "the merchandise of whoredoms"; and that this means the falsifications and adulterations of good and truth may be seen above n. 695. Also from the signification of "not to buy anymore," as being not to receive anymore. Not being received means that their evils and falsities are no longer received in the spiritual world, although they are received in the natural world; for all who come after death into the spiritual world from Babylon on the earth are explored, and according to their loves are sent into societies; the evil are sent into infernal societies, and the good are instructed and are then received into heaven according to their reception of truth and good from the Lord.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[2] Man has a feeling and perception that life is in him, because the life of the Lord is in him as the light and heat of the sun are in a subject. This light and heat belong not to the subject but to the sun in the subject, for they withdraw with the sun, but when they are in the subject they in appearance wholly belong to it; from light the subject has color as if it were in it, and from heat it has vegetative life as if it were in it. But this is much more true of the light and heat from the sun of the spiritual world, which is the Lord, whose light is the light of life and whose heat is the heat of life, for the sun from which these proceed is the Lord's Divine love, while man is the recipient subject. This light and heat never withdraw from the recipient, which is man, and when they are in man they are in appearance wholly his own. From the light he has the ability to understand, and from the heat the ability to will. From this, that the light and heat, although they are not his own, are seemingly wholly in the recipient, and from this that they never withdraw, also from this that they affect his inmosts, which are remote from the sight of his understanding and from the feeling of his will, there must needs be the appearance that they are innate, that is, they seem to be in him, and thus what they effect seems to be from him. From this it is that man does not know otherwise than that he thinks from himself and that he wills from himself; and yet he does not in the least do this from himself, for it is impossible for this light and heat to be so united to the recipient as to be his own, precisely as it is impossible for the light of the sun to be united to an earthly subject and become material as the subject is. The same is true of heat. But the light of life and the heat of life move and fill their recipient in the exact measure of the quality of his acknowledgment that they are not his but are the Lord's, and the quality of acknowledgment is in exact accord with the quality of love in doing the commandments, which are uses.
1139. "Quod merces eorum nemo emat amplius." - Quod sit quod falsa et mala, per quae illis lucra sunt, non magis recipiantur, constat ex significatione "mercium", quod sint falsa et mala doctrinae et religiosi istius, per quae illis lucra sunt, quae lucra sunt honores et opes; (quod illa per "merces" significentur, constat ex significatione "mercatorum", quod sint qui sibi comparant talia et venditant, de qua videatur mox supra, n. 1138); quaenam falsa et mala in specie hic significantur per "merces, ' patet ex sequentibus, nam enumerantur; hae "merces", quia sunt Babylonis quae vocatur "meretrix et mater scortationum terrae", sunt quae in Verbo intelliguntur per "merces meretricias", quae quod sint falsificationes et adulterationes boni et veri, videatur [supra] (n. 695): et ex significatione "non emere amplius", quod sit non magis recipere; per quod non recipiantur, intelligitur quod illorum mala et falsa non amplius recipiantur in mundo spirituali; aliter in mundo naturali; omnes enim qui ex terra Babelis post obitum in mundum spiritualem veniunt, explorantur, et secundum amores illorum mittuntur in societates; mali in societates infernales; boni instruuntur et postea secundum receptionem veri et boni a Domino, recipiuntur in caelum.
[2] (Continuatio de Fide Athanasiana, et de Domino.)
Quod homo sentiat et percipiat sicut vita sit in illo, est quia vita Domini in illo est sicut lux et calor solis in subjecto; quae non sunt subjecti, sed sunt solis in illo, recedunt enim cum sole; et cum in subjecto sunt, ad apparentiam sunt omne ejus; ex luce est color ejus sicut in illo, et ex calore est vita vegetationis ejus sicut in illo: at valde plus lux et calor ex Sole mundi spiritualis qui est Dominus, cujus lux est lux vitae, et calor est calor vitae; Sol enim a quo procedunt, est Divinus Amor Domini; homo autem est subjectum recipiens; illa lux et ille calor a recipiente qui est homo, nusquam recedunt, et cum ibi sunt ad apparentiam sunt omne ejus; est illi a luce facultas intelligendi, et ex calore facultas volendi: ex eo quod lux et calor sint sicut omne in recipiente, tametsi non sunt ejus, et ex eo quod nusquam recedant, tum ex eo quod afficiant intima ejus quae remota sunt a visu intellectus et a sensu voluntatis ejus, ideo non potest aliter quam ut appareat quod illa sint insita, ita sicut in illo, et sic quae fiunt sicut ex illo: inde nunc est quod homo non sciat aliter quam quod cogitet ex se et quod velit ex se, cum tamen ne hilum ex se; non enim possunt uniri recipienti ita ut sint ejus, prorsus sicut lux solis non potest uniri subjecto telluris et fieri materialis sicut illud; similiter calor. Sed lux vitae et calor vitae afficiunt et implent recipientes prorsus secundum quale agnitionis quod non sint ejus sed Domini: et quale agnitionis est prorsus secundum quale amoris in faciendis praeceptis, quae sunt usus.