969# 启16:4.“第三位天使把他的小瓶倒在江河与众水的泉源里”表示在对圣言真理的理解能力方面所显现的教会状态。这从“倒小瓶的天使”、“江河”和“众水的泉源”的含义清楚可知：“倒小瓶的天使”是指所显现的教会状态(参看AE960,961,965节)；“江河”是指那些属于聪明，因而属于理解能力的事物(参看AE518节)；“众水的泉源”是指圣言的真理(参看AE483节)。由此清楚可知，“第三位天使把他的小瓶倒在江河与众水的泉源里”表示在对圣言真理的理解能力方面所显现的教会状态。
(关于第五诫续)人如此被造，是为了可以成为天堂的一个形像和世界的一个形像，因为他是一个缩影。他从父母出生为世界的一个形像，又再次出生，好成为天堂的一个形像。再次出生就是重生；人通过来自圣言的真理和照之的生活而被主重生。就其属世心智而言，人是世界的一个形像；就其属灵心智而言，人是天堂的一个形像。属世心智，也就是世界，在下面；属灵心智，也就是天堂，在上面。属世心智充满各种邪恶，如偷盗，通奸，杀人，假见证，欲望或贪婪，甚至对神的毁谤和亵渎。这些和其它许多邪恶都居于属世心智，因为对它们的爱，由此思想、意愿并实行它们的快乐就在那里。这些东西是来自父母的属世心智与生俱来的，因为人生在属世心智里面的东西中，并在其中长大，仅仅在文明法律和道德法律的约束下不去做它们，由此没有显现出他的堕落意愿的倾向。
谁看不出在这些邪恶移除之前，主不能从天堂流入人，教导并引领他？因为它们阻碍或反对、排斥、扭曲和扼杀天堂的真理和良善，这些真理和良善从上面呈现自己，向下按压并努力流入。邪恶是地狱的，良善是天堂的；一切地狱之物都燃烧着对一切天堂之物的仇恨。这清楚表明，在主能从天堂以天堂流入，并将人塑造为天堂的形像之前，累积在属世心智中的各种邪恶必须被移除。
此外，由于在一个人能被主教导和引领之前，邪恶的移除必须先到来，所以原因很清楚，十诫中为何有八诫讲述决不可做的恶行和必须做的善行。良善不会与邪恶共存，在邪恶被移除之前，良善也不存在；在此之前，从天堂通向人的道路是不可能打开的。因为人就像黑海，这黑海的水必须先移到两边，主才能以云和火给以色列人开道。黑海也表示地狱；法老与埃及人表示属世人；以色列人表示属灵人。
969. (Verse 4) And the third angel poured out his vial into the rivers, and the fountains of waters. That this signifies the state of the church manifested as to the faculty of understanding the truths of the Word, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested (see above, n. 960, 961, 965); and from the signification of rivers, as denoting those things that pertain to intelligence, consequently, to the faculty of understanding (see n. 518); and from the signification of fountains of waters, as denoting the truths of the Word (see n. 483).
It is therefore evident, that by the third angel pouring out his vial into the rivers and the fountains of waters, is signified the state of the church manifested as to the faculty of understanding the truths of the Word.
Continuation concerning the Fifth Precept:-
[2] Man is so created, that he may be an image of heaven, and an image of the world; for he is a microcosm. Of his parents he is born an image of the world; and he is born again, that he may be an image of heaven. To be born again is to be regenerated; and he is regenerated by the Lord by means of truths from the Word, and by a life according to them.
A man is an image of the world as to his natural mind, and an image of heaven as to his spiritual mind. The natural mind, which is the world, is beneath; and the spiritual mind, which is heaven, is above. The natural mind is full of evils of every kind, as thefts, adulteries, murders, false witness, lusts, indeed, of blasphemies and profanations of God. These evils and many others have their seat in that mind; for the love of them is there, and thence the delight of thinking, willing, and doing them. These things are innate in that mind from the parents; for a man is born into and grows up in the things that are in that mind, he is only restrained by the bonds of civil law and moral law from doing them, and thereby from manifesting the tendencies of his depraved will.
Who is there that cannot see that the Lord cannot flow in from heaven with a man, and teach and lead him, before those evils are removed? For they oppose, repel, pervert, and suffocate the truths and goods of heaven that press, apply themselves, and endeavour to flow in from above. For evil is infernal and good is heavenly, and everything infernal burns with hatred against everything heavenly. It is therefore evident that, before the Lord can flow in from heaven with heaven and form man to the image of heaven, those various evils that have accumulated in the natural mind must necessarily be removed.
[3] Now, because the removal of evils is the first step to be taken before a man can be taught and led by the Lord, the reason is clear why in eight precepts of the Decalogue the evil works that are not to be done, but not the good works which are to be done, are recounted. Good does not exist together with evil, nor does it exist before evils are removed; the way is not opened from heaven into a man until this is done. For man is like a black sea, the waters of which must be removed on each side, before the Lord in cloud and fire can give a passage to the sons of Israel. The black sea also signifies hell; Pharaoh, together with the Egyptians, the natural man; and the sons of Israel, the spiritual man.
969. Verse 4. And the third angel poured out his vial into the rivers and into the fountains of waters, signifies the state of the church manifested as to the faculty of understanding the truths of the Word. This is evident from the signification of "the angel pouring out the vial," as being the state of the church manifested (See above, n. 960, 961, 965); also from the signification of "rivers," as being such things as belong to intelligence, and thus to the faculty of understanding (See n. 518; also from the signification of "fountains of waters," as being the truths of the Word (See n. 483). From this it is clear that "the third angel poured out his vial into the rivers and into the fountains of waters" signifies the state of the church manifested as to the faculty of understanding the truths of the Word.
[2] Man is so created as to be an image of heaven and an image of the world, for he is a microcosm. He is born of his parents an image of the world, and he is born again to be an image of heaven. To be born again is to be regenerated; and man is regenerated by the Lord by means of truths from the Word and a life according to them. Man is an image of the world as to his natural mind, and he is an image of heaven as to his spiritual mind. The natural mind, which is the world, is beneath; and the spiritual mind, which is heaven, is above. The natural mind is full of all kinds of evils, such as thefts, adulteries, murders, false witnesses, covetousnesses, and even blasphemies and profanations of God. These evils and many others have their seat in that mind, for the loves of them are there, and thus the delights of thinking, willing, and doing them. These things are innate in that mind from parents, for man is born and grows up into the things that are in that mind, and is restrained only by the bonds of civil law and by the bonds of moral life from doing them, and from thus manifesting the tendencies of his depraved will. Who cannot see that the Lord cannot flow in out of heaven with man and teach him and lead him before these evils have been removed? For they obstruct, repel, pervert, and suffocate the truths and goods of heaven, which present themselves from above, press down and strive to flow in. For evils are infernal and goods are heavenly, and everything infernal burns with hatred against everything heavenly.
[3] This makes clear that before the Lord can flow in with heaven out of heaven and form man to the image of heaven, those evils that lie heaped up in the natural mind must needs be removed. Moreover, as the removal of evils must come first before man can be taught and led by the Lord, the reason is evident why in eight commandments of the Decalogue the evil works that must not be done are recounted, but not the goods that must be done. Good does not exist together with evil, nor does it exist before evils have been removed; for until then there is no way possible from heaven into man. Man is like a dark sea, the waters of which must be removed on either side before the Lord in a cloud and in fire can give a passage to the sons of Israel. The "dark sea" signifies hell, "Pharaoh with the Egyptians" the natural man, and "the sons of Israel" the spiritual man.
969. [Vers. 4.] "Et tertius angelus effudit phialam suam in fluvios et in fontes aquarum." - Quod significet statum ecclesiae manifestatum quoad facultatem intelligendi vera Verbi constat ex significatione "angeli effundentis phialam", quod sit status ecclesiae manifestatus (ut supra, n. 960, 961, 965): ex significatione "fluviorum", quod sint talia quae intelligentiae sunt, et inde quae facultatis intelligendi (de qua, n. 518); et ex significatione "fontium aquarum", quod sint vera Verbi (de qua, n. 483); exinde patet, quod per quod "tertius angelus effuderit phialam suam in fluvios et in fontes aquarum", significetur status ecclesiae manifestatus quoad facultatem intelligendi vera Verbi.
[2] (Continuatio de Quinto Praecepto.)
Homo ita creatus est ut sit imago caeli et imago mundi, est enim microcosmus; nascitur homo a parentibus imago mundi, ac denuo nascitur ut sit imago caeli: denuo nasci est regenerari, ac regeneratur a Domino per vera ex Verbo et per vitam secundum illa. Homo imago mundi est quoad mentem suam naturalem, ac imago caeli est quoad mentem spiritualem; mens naturalis, quae est mundus, est infra, et mens spiritualis, quae est caelum, est supra. Mens naturalis est plena omnis generis malis, sicut furtis, adulteriis, homicidiis, falsis testimoniis, concupiscentiis, immo blasphemiis et profanationibus Dei. Haec mala et plura alia in illa mente resident, sunt enim amores illorum ibi, et inde jucunda cogitandi, volendi et faciendi illa; haec innata sunt illi menti ex parentibus, nam homo in ea quae in illa mente sunt nascitur et adolescit; coercetur modo per vincula juris civilis et per vincula vitae moralis, a faciendo illa, et sic a manifestando nisus pravae voluntatis suae. Quis non potest videre quod Dominus non possit e caelo influere apud hominem, ac docere illum et ducere illum, antequam illa mala remota sunt? Obstant enim, repellunt, pervertunt, et suffocant vera et bona caeli, quae e superiore instant, incumbunt, ac influere nituntur; mala enim sunt infernalia, et bona sunt caelestia, ac omne infernale flagrat odio contra omne caeleste.
[3] Inde nunc patet quod antequam Dominus e caelo cum caelo possit influere, et formare hominem ad imaginem caeli, necessario removenda sint mala, quae in mente naturali coacervata resident. Nunc quia primarium est ut removeantur mala, antequam homo doceri et duci possit a Domino, patet causa cur in octo praeceptis decalogi recenseantur mala opera quae non facienda sunt, non autem bona opera quae facienda. Bonum non existit una cum malo, nec existit priusquam remota sunt mala; prius non datur via e caelo in hominem: est enim homo sicut mare nigrum, cujus aquae utrinque removendae sunt, antequam Dominus in nube et in igne transitum det filiis Israelis: "mare" nigrum etiam significat infernum, "Pharao cum Aegyptiis" naturalem hominem, ac "filii Israelis" spiritualem.