901# “因为他们的作为伴随着他们”表示他们拥有属灵生命，也就是天堂天使的生命。这从“作为”和“伴随着他们”的含义清楚可知：“作为”是指属灵生命，就是天堂天使所拥有的那种(对此，我们稍后会提到)；“伴随着他们”是指在他们里面，因为伴随任何人的东西当论及他的生命时，是指在他里面，可以说就是他自己；故经上说“伴随着他们”(follow with them)，而不是说“跟随他们”(follow them)。“作为”表示人的生命，因为它们构成他的生命。事实上，人有思维和意愿，以及从这两者而来的行为。在人的思维里面，不在他意愿里面的东西还不在他里面。既在思维里面，也在意愿里面，却不在行为里面的东西的确进入这个人，形成他生命的初始；然而，它却出去并消失了，因为它没有被终止。但在人的意愿里面，并由此在行为里面的东西构成他的生命，并存留下来，无论它是邪恶还是良善。唯独思维并不构成人的生命，这一点可从以下事实看出来：人能思考很多他不意愿的东西，因为他不爱它们。没有行为，人的思维和意愿并不构成他的生命，因为意愿不确定；一个不确定的意愿就像变成蒸汽的水，因为它很容易因反对它的爱而改变。由此可见，作为，也就是意愿的行为表示人的生命。作为、爱、意愿和行为，以及人的生命构成一体(可参看AE842节)。
901. For their works do follow with them. That this signifies that they have spiritual life, which is the life of the angels of heaven, is evident from the signification of works, as denoting spiritual life, such as the angels of heaven enjoy, of which we shall speak presently; and from the signification of following with them, as denoting to be in them. For that which follows with any one, when it is said of his life, is in him, and is, as it were, himself; therefore it is said, "to follow with them," and not "to follow them."
The reason why works signify the life of man is, that they constitute his life. For a man has thought and will, and action from both of these. What is in a man's thought and not in the will is not yet in him. What is in the thought and in the will, and not in the act, indeed enters the man, and is a beginning of his life; but still it passes away and disappears, not yet having any termination. But what is in the will, and thence in the act, this constitutes his life, and remains, whether it be evil or good. That thought alone does not constitute a man's life, is evident from this, that a man can think many things which he does not will, because he does not love them.
The reason why a man's thought and will, without action, do not constitute his life is, that the will in this case is not fixed and certain; and a will not fixed and certain is like water that evaporates; for it is easily changed by opposing love.
From these things it is evident that by works, which are acts of the will, man's life is signified. That works, love, will, act, and a man's life make one, may be seen above (n. 842).
901. For their works do follow with them, signifies that they have spiritual life, which is the life of the angels of heaven. This is evident from the signification of "works," as being spiritual life, such as the angels of heaven have (of which presently); also from the signification of "to follow with them," as meaning to be in them, for what follows with anyone, when it is predicated of his life, is in him, and is as it were himself; therefore it is said "to follow with them," not follow them. "Works" signify the life of man because they constitute his life. For man has thought, will, and from these two, action. That which is in a man's thought and not in his will is not yet in him. That which is in thought and in the will, and not in act, this indeed enters the man, and forms a beginning to his life; and yet it goes forth and disappears, because it has not been terminated. But that which is in a man's will, and from that in act, constitutes his life, and remains, whether it be evil or good. That thought alone does not constitute man's life can be seen from this, that man is able to think many things that he does not will, because he does not love them. The thought and the will of man without the act do not constitute his life, because the will is not made sure, and a will not made sure is like water passing off into vapor, since it is easily changed by a love opposed to it. From all this it can be seen that by works which are acts of the will man's life is signified. That works, love, will, and act, also man's life, make one, may be seen above (n. 842).
901. "Opera enim eorum sequuntur cum illis." Quod significet quod illis sit vita spiritualis, quae est vita angelorum caeli, constat ex significatione "operum", quod sint vita spiritualis, qualis est angelis caeli (de qua sequitur) et ex significatione "sequi cum illis", quod sit in illis esse; nam quod sequitur cum aliquo, cum dicitur de vita ejus, hoc in illo est, et sicut ille est; quare dicitur "sequi cum illis", et non sequi illos.
Quod "opera" significent vitam hominis, est quia faciunt vitam ejus; est enim homini cogitatio, est voluntas, et ex utraque actio; quod in cogitatione hominis est, et non in voluntate, hoc nondum in illo est; quod in cogitatione et in voluntate est, et non in actu, hoc quidem intrat hominem, et incohat vitam 1
ejus, sed usque exit et disparatur, nam nondum terminatum est; at quod in voluntate hominis est et inde in actu, hoc facit vitam ejus, et permanet, sive malum sit sive bonum. Quod sola cogitatio non vitam hominis faciat, constare potest ex eo, quod homo cogitare multa possit quae non vult, quia non amat: quod cogitatio et voluntas hominis absque actu non vitam ejus faciat, est quia non est voluntas certa; et voluntas non certa, est sicut aqua quae evaporatur, nam ab amore ei adversante facile mutatur. Ex his constare potest quod per "opera", quae sunt actus voluntatis, significetur vita hominis. Quod opera, amor, voluntas et actus, ac vita hominis, unum faciant, videatur supra (n. 842).
Footnotes:
1. The editors made a correction or note here.