998# 启16:13.“我又看见从龙口、兽口中出来”表示来自那些处于唯信和来自属世人的对唯信的确认之人的思维、推理、宗教和教义。这从“口”、“龙”和“兽”的含义清楚可知：“口”是指思维、推理、宗教和教义(参看AE580,782,794节)；“龙”是指那些在教义和生活上都处于唯信的人(参看AE714-716,737节)；“兽”是指那些通过来自属世人的推理确认唯信的人(参看AE773节)。因为有两只兽，一只从海里上来，另一只从地里上来；“从海里上来的兽”表示由来自属世人的推理所确认的唯信；“从地里上来的兽”是指从圣言的字义所确认的唯信，以及随之对圣言的歪曲。但此处所指的，是“从海里上来的兽”，也就是说，由推理所确认的信，因为经上说“从假先知口中出来”，“假先知”与“从地里上来的兽”具有相同的含义，即都表示由圣言所确认的唯信，因而来自被歪曲的真理的虚假教义。
这些和接下来的话描述了唯信的教义如何钝化，并几乎熄灭了理解神性真理的官能；每个人都从主那里获得这种官能，只要来自邪恶的虚假不阻止流注，也不阻止从天堂所感知到的任何东西。因为一个人就像一个园子，它在冬天和在夏天一样接受光，却不接受热；而当它接受热时，就会开花并结出果实。因此，人都能接受光，也就是理解神性真理，无论他是善是恶；但他仍不能开花结果，也就是变得智慧，并做善行，除非他接受热，也就是说，接受爱之良善。
有许多人认为，有学问的人非常熟悉圣言和取自圣言的教义，所以比其他人更聪明和智慧；然而，他们只拥有与他们的属灵之热，也就是与他们的爱之良善相一致的聪明和智慧，或说，他们只在他们拥有属灵之热，也就是爱之良善的程度上拥有聪明和智慧，因为他们理解真理的官能只能在这个程度上被打开并具有生气；但这种官能可以说被自我之爱的邪恶掩盖和抹杀了。尽管如此，这些人仍拥有智力官能或理解力，无论怎样被掩盖和抹杀，我经常听到这一点被经历证明。有些灵人完全处于来自邪恶的虚假，从心里否认神性流入一切对真理的理解和一切对良善的意愿，也就是说，否认圣治，从而确认一切事物都是自然界和他们自己谨慎的结果。尽管当这些灵人自己思想真理时，他们可以说没有理解真理的官能；然而，当他们从别人那里听说，神性就是一切，属世之物相对来说只是匠人的一个工具时，他们理解得和那些教导这一神性真理的人，或那些已经确认这一神性真理的人一样清楚。不过，他们一把耳朵转过去，或说不再注意，就立刻陷入相反的东西中，不再理解这些真理，因为他们用他们所确认的虚假掩盖了这些真理，或说因所确认的虚假而使它们变得模糊。这清楚表明，所有人都拥有理解真理或接受来自天堂的光的官能；然而，他们只有通过自己的生活处于爱之良善，才能获得这种官能；就像一个园子，它在冬天和在夏天一样接受阳光，但只有同时接受太阳的热，如在春夏时节的情形，才能开花并结出果实。
(关于第六诫续)人按着他所拥有的婚姻之爱的量和质而拥有聪明和智慧。原因在于，婚姻之爱是从对良善和真理的爱那里降下来的，就像结果从它的原因那里降下来，或像属世之物从它的属灵之物那里降下来一样；三层天堂的天使从良善与真理的婚姻中获得其一切聪明和智慧；因为聪明和智慧只是对来自显为太阳的主的光和热的接受，也就是对与神性良善结合的神性真理，并与神性真理结合的神性良善的接受；因此，这就是来自主的良善与真理的婚姻。
情况就是这样，这一点从天堂天使很明显地看出来。当这些天使与自己的配偶分离时，他们的确处于聪明，但不处于智慧；但当与自己的配偶在一起时，他们也处于智慧。让我感到惊奇的是，随着他们面向彼此，他们处于一种智慧的状态，因为在灵界，真理与良善的结合是通过注视实现的。在那里，妻子是良善，丈夫或男人是真理；因此，真理怎样转向良善，就怎样变成活的。聪明和智慧不是指在推理真理和良善上的聪明才智，而是指看到并理解真理和良善的官能；人从主那里得到这种官能。
998. (Verse 13) And I saw out of the mouth of the dragon, and out of the mouth of the beast. That this signifies, from the thought, reasoning, religion, and doctrine of those who are in faith alone, and in confirmations thereof from the natural man, is evident from the signification of the mouth, as denoting thought, reasoning, religion, and doctrine (concerning which see n. 580, 782, 794); and from the signification of the dragon, as denoting those who are in faith alone, both as to doctrine and as to life (concerning which see n. 714, 715, 716, 737); and from the signification of the beast, as denoting those who by reasonings from the natural man confirm faith alone (see n. 773). For there were two beasts, one out of the sea, the other ascending out of the earth; and by the beast out of the sea is meant that faith confirmed by reasonings from the natural man; and by the beast out of the earth is meant that faith confirmed from the literal sense of the Word, and thence its falsification. But, in this case, the beast ascending out of the sea is meant; thus, faith confirmed by reasonings, because it is added, from the mouth of the false prophet. And by the false prophet is signified the same as by the beast out of the earth, namely, faith alone confirmed by the Word; thus, the doctrine of falsity from falsified truths.
[2] By these and the following words is described how the doctrine concerning faith alone has rendered obtuse, and almost extinguished, the power of understanding Divine truth, which every man has from the Lord, so far as falsities from evil do not prevent influx and prevent anything from heaven being perceived. For a man is like a garden which receives light, but not heat, equally in winter and summer. According as it receives heat, it flourishes and bears fruit. So, with man, he can equally receive light, that is, understand Divine truth, whether he is evil or good; but still he cannot flourish and become fruitful, that is, be wise and do works that are good, except so far as he receives heat, that is, the good of love.
[3] It is believed by many that, because the learned are well acquainted with the Word and doctrine from the Word, they are more intelligent and wiser than others. But they have no more intelligence and wisdom than agrees with their spiritual heat, that is, their good of love. For it is according to this that the faculty of understanding truths is opened and vivified; but this very faculty is as it were covered over and obliterated by the evils of the love of the proprium. That such persons have, nevertheless, the intellectual faculty, however covered over and obliterated, I have frequently heard testified by experience. For spirits, who were wholly in falsities from evil, and in their heart denied a Divine influx into all the things of the understanding of truth and of the will of good, thus the Divine Providence, and thence confirmed in themselves that all things are the result of nature and their own prudence, although they had, so to speak, no faculty of understanding truths when they thought about them in themselves; yet, when they heard from others that the Divine is everything, and the natural is merely the instrument of an artificer, they then understood these things as clearly as those who taught them, and like others who have confirmed themselves in that Divine truth. But immediately they ceased to pay attention, they fell back into things of a contrary kind, and no longer understood them, because they rendered them obscure by the falsities they had confirmed. It was evident, therefore, that the faculty of understanding truth, or of receiving light from heaven, dwells in all, yet that they only receive so far as by their life they are in the good of love; just as a garden, which admits light from the sun equally in winter as in summer, yet flourishes and bears fruit so far, at the same time, as it receives heat from the sun, as is the case in spring and summer.
Continuation of the Sixth Precept:-
[4] Man has intelligence and wisdom in the measure and quality of the conjugial love with him. The reason is, that conjugial love descends from the love of good and truth, as an effect from its cause, or as the natural from its spiritual; and from the marriage of good and truth the angels of the three heavens also have all their intelligence and wisdom. For intelligence and wisdom is nothing but the reception of light and heat from the Lord as a Sun, that is, the reception of Divine truth conjoined with Divine Good, and of Divine Good conjoined with Divine truth; thus, it is the marriage of good and truth from the Lord.
That it is so has been quite evident from the angels in the heavens. When separated from their conjugial partners, they are indeed in intelligence, but not in wisdom, whereas when they are with their conjugial partners, they are also in wisdom. And I wondered at this, that as they turn their faces to each other they are in a state of wisdom, for the conjunction of truth and good is effected in the spiritual world by aspect (aspectus). And the wife there is good, and the man there is truth, therefore, as truth turns itself to good, so truth becomes living.
By intelligence and wisdom is not meant cleverness in reasoning about truths and goods, but the faculty of seeing and understanding truths and goods; this faculty a man has from the Lord.
998. Verse 13. And I saw out of the mouth of the dragon and out of the mouth of the beast, signifies from the thought, reasoning, religion, and doctrine of those who are in faith alone, and in confirmations of that faith from the natural man. This is evident from the signification of the "mouth," as being thought, reasoning, religion, and doctrine (See n. 580, 782, 794); also from the signification of the "dragon," as being those who are in faith alone both as to doctrine and as to life (See n. 714-715, 716, 737); also from the signification of the "beast," as being those who confirm faith alone by reasonings from the natural man (See n. 773). For there were two beasts, one coming up out of the sea, the other out of the earth; and "the beast out of the sea" means faith alone confirmed by reasonings from the natural man; and "the beast out of the earth" means that faith confirmed from the sense of the letter of the Word, and its consequent falsification. But here "the beast coming up out of the sea" is meant, that is, faith confirmed by reasonings; since it is added, "out of the mouth of the false prophet," and "the false prophet" has the same signification as "the beast out of the earth," namely, faith alone confirmed by the Word, thus the doctrine of falsity from falsified truths.
[2] This and what here follows describes how the doctrine of faith alone has blunted and almost extinguished the faculty of understanding the Divine truth, which is given to every man by the Lord so far as falsities from evil do not block up influx and access, lest anything should be perceived from heaven. For a man is like a garden, which receives light in winter equally as in summer, but not heat; and yet when it does receive heat it blossoms and bears fruit. So the evil man equally with the good man is able to receive light, that is, to understand Divine truth, but he cannot blossom and become fruitful, that is, be wise and do works that are good, except as he receives heat, that is, the good of love.
[3] There are many who believe that the learned, since they know many things from the Word and from doctrine from the Word, are more intelligent and wise than others; and yet they have only so much intelligence and wisdom as they have spiritual heat, that is, the good of love, for only so far is their faculty of understanding truths opened and vivified; while that faculty is as it were covered up and blotted out by the evils of one's own love. That they have, nevertheless, this intellectual faculty, however covered up and blotted out, I have frequently heard proved by experiment. There were spirits who were wholly in falsities from evil, and who in their heart denied the Divine influx into all things of the understanding of truth and of the will of good, that is, denied the Divine Providence, and thus they confirmed with themselves that all things are of nature and of their own prudence. Although these spirits had as it were no faculty of understanding truths when they thought about them with themselves, yet when they heard from others that the Divine is everything, and that the natural is relatively nothing except as a tool is to a workman, they understood all this as clearly as those did who taught it, or as others did who had confirmed themselves in that Divine truth. But the moment they turned away their ear they fell back into things contrary, and no longer understood these truths, because they covered them up with falsities from confirmations. This clearly showed that all have the faculty of understanding the truth or of receiving light from heaven; and yet they receive only so far as by life they are in the good of love; the same as a garden that admits light from the sun in winter equally as in summer, and yet it blossoms and bears fruit only so far as it receives at the same time heat from the sun, which it does in spring and summer.
(Continuation respecting the Sixth Commandment)
[4] Man has such and so much of intelligence and wisdom as he has of conjugial love. The reason is that conjugial love descends from the love of good and truth as an effect does from its cause, or as the natural from its spiritual; and from the marriage of good and truth the angels of the three heavens have all their intelligence and wisdom; for intelligence and wisdom are nothing else than the reception of light and heat from the Lord as a sun, that is, the reception of Divine truth conjoined to Divine good, and of Divine good conjoined to Divine truth; thus it is the marriage of good and truth from the Lord. That it is so has been made clearly evident by angels in the heavens. When these are separated from their consorts they are indeed in intelligence, but not in wisdom; but when they are with their consorts they are also in wisdom; and what is wonderful, as they turn the face to their consort they are to the same extent in a state of wisdom; for the conjunction of truth and good is effected in the spiritual world by looking; and the wife there is good and the husband truth; therefore as truth turns itself to good so truth becomes living. By intelligence and wisdom ingenuity in reasoning about truths and goods is not meant, but the faculty of seeing and understanding truths and goods, and this faculty man has from the Lord.
998. (Vers. 13.) "Et vidi ex ore draconis et ex ore bestiae." - Quod significet ex cogitatione, ratiocinatione, religione et doctrina illorum qui in sola fide, et in confirmationibus ejus ex naturali homine sunt, constat ex significatione "oris", quod sit cogitatio, ratiocinatio, religio et doctrina (de qua (supra), n. 580, 782, 794); ex significatione "draconis", quod sint qui in sola fide, tam quoad doctrinam quam quoad vitam (de qua, n. 714, 715, 716, 737); et ex significatione "bestiae", quod sint qui per ratiocinia ex naturali homine confirmant solam fidem (de qua, n. 773). Erant enim binae bestiae, una ex mari, altera ex terra, ascendens; et per "bestiam ex mari" intelligitur fides illa per ratiocinia ex naturali homine confirmata, et per "bestiam ex terra" intelligitur fides illa confirmata ex sensu litterae Verbi, et inde falsificatio ejus: sed hic intelligitur "bestia ex mari ascendens", ita fides confirmata per ratiocinia, quia additur "ex ore pseudoprophetae"; et per "pseudoprophetam" simile significatur quod per "bestiam ex terra", nempe sola fides confirmata per Verbum, ita doctrina falsi ex falsificatis veris.
[2] Per haec et sequentia nunc describitur quod doctrina de sola fide hebetaverit et paene exstinxerit facultatem intelligendi Divinum Verum, quae tamen unicuivis homini data est a Domino, quantum falsa ex malo non praestruunt influxum et aditum, ne aliquid e caelo percipiatur: est enim homo sicut hortus, qui aeque lucem recipit hieme ac aestate, sed non calorem; et quod sicut recipit calorem, ita floreat et fructificet; similiter homo, quod aeque possit recipere lucem, hoc est, intelligere Divinum Verum, sive malus sive bonus sit; attamen non potest florere et fructificare, hoc est, sapere et opera facere quae bona sunt, nisi quam sicut recipit calorem, hoc est, bonum amoris.
[3] Creditur a multis quod eruditi, quia plura e Verbo .et ex doctrina e Verbo sciunt, intelligentiores et sapientiores aliis sint; sed usque non illis plus intelligentiae et sapientiae est quam secundum spiritualem calorem, hoc est, bonum amoris apud illos; secundum hoc enim facultas intelligendi vera aperitur et vivificatur, sed eadem facultas per mala amoris proprii quasi tegitur et obliteratur. Quod tamen usque facultas intellectualis sit illis, utcunque tecta et obliterata, saepius audivi testatum per experientiam; nam spiritus qui prorsus in falsis ex malo fuerunt, et corde suo negaverunt Divinum influxum in omnia intellectus veri ac voluntatis boni, ita Divinam providentiam, et inde confirmaverunt apud se quod omnia Naturae et propriae prudentiae sint, illi tametsi essent quasi in nulla facultate intelligendi vera dum apud se cogitaverunt illa, usque tamen cum audiverunt ab aliis quod Divinum sit omne, ac naturale nihil respective, nisi sicut est artifici instrumentum, tunc tam clare illa intellexerunt sicut illi qui docuerunt illa, et sicut alii qui in illo Divino Vero se confirmaverunt; sed actutum ut averterunt aurem, lapsi sunt in contraria, et non intellexerunt illa, ex causa quia obtexerunt illa falsis ex confirmationibus. Inde patuit quod apud omnes sit facultas intelligendi verum, seu recipiendi lucem e caelo; sed usque quod tantum recipiant quantum in bono amoris per vitam sunt: similiter ut hortus, qui lucem e sole aeque hieme quam aestate admittit, sed quod usque tantum floreat et fructificet quantum simul e sole recipit calorem, quod fit dum illi ver et aestas est.
[4] (Continuatio de Sexto Praecepto.)
Homini tanta et talis intelligentia et sapientia est quantus et qualis est amor conjugialis apud illum. Causa est, quia amor conjugialis descendit ex amore boni et veri, sicut effectus a sua causa, aut sicut naturale a suo spirituali; et ex conjugio boni et veri est omnis intelligentia et sapientia etiam angelis trium caelorum; est enim intelligentia et sapientia nihil aliud quam receptio lucis et caloris ex Domino ut Sole, hoc est, receptio Divini Veri conjuncti Divino Bono, et Divini Boni conjuncti Divino Vero; ita est conjugium boni et veri a Domino. Quod ita sit, manifeste apparuit ab angelis in caelis: illi separati a suis conjugibus sunt quidem in intelligentia, sed non in sapientia; at cum apud conjuges suos sunt, etiam in sapientia sunt: et quod miratus sum, sicut convertunt facies ad conjugem, tantum in statu sapientiae sunt, nam conjunctio veri et boni fit in mundo spirituali per aspectum, et uxor ibi est bonum, et vir ibi est verum: quare sicut verum se convertit ad bonum, ita vivificatur verum. Per intelligentiam et sapientiam non intelligitur ingeniositas ratiocinandi de veris et bonis, sed facultas videndi et intelligendi vera et bona, quae facultas est homini a Domino.