10331.“使他有智慧，有聪明，有知识，能作各样的工作”表在内在人里面和外在人里面那些构成意愿的事物和那些构成理解力的事物方面。这从“智慧”、“聪明”、“知识”和“工作”的含义清楚可知：“智慧”是指那些构成内在人里面的意愿的事物；“聪明”是指那些构成内在人里面的理解力的事物；“知识”是指那些构成外在人里面的理解力和由此而来的言语的事物；“工作”是指那些构成外在人里面的意愿和由此而来的实践或结果的事物。所以这些词表示处于属天之爱的良善之人的一切事物，无论内层的还是外层的，这些事物接受来自主的神性真理的流注，并由此在光中被看到。刚才论述的，就是这种流注和光照。
不过，有必要作一个简短的陈述，以说明何谓“智慧、聪明、知识和工作”。那些不知道何为内在人，何为外在人，以及何为理解力，何为意愿的人不可能明白智慧、聪明和工作以哪种方式彼此有别，相互分离的。他们之所以不可能明白，是因为他们无法对这一个或那一个形成任何清楚的概念。因此，那些不知道这些事物的人会将某个只有聪明，甚至只有知识的人称为智慧人。但是，出于爱而实践真理的人才是智慧人；出于信而实践真理的人是聪明人；利用自己的知识去实践真理的人是有知识的人；“工作”是指所有这些人实际所做的事；因此，“工作”表示付诸于功用的这三种才能，它们都在这功用中结合在一起。
因此，不做这些事的人不能被称为真正意义上的有智慧、有聪明、有知识；因为智慧、聪明和知识都与生活有关，与不涉及生活的教义无关；生活才是它们为之存在的目的。故目的如何，智慧、聪明和知识就如何。如果目的是真正的良善，也就是对主之爱和对邻之仁的良善，那么它们就是其原本意义上的智慧、聪明和知识；因为这时，与人同在的这三者来源于主。但是，如果目的是为了爱自己爱世界的良善，它们就不是智慧、聪明和知识，因为在这种情况下，存在于人里面的这三者来源于他自己。事实上，作为目的的爱自己爱世界的良善就是邪恶，智慧、聪明，甚至知识绝无可能被归于作为目的的邪恶。因为知识若不含有对真理的聪明理解和对良善的智慧洞察在里面，又有什么用呢？缺乏这些的知识会导致一个人认为邪恶是良善，虚假是真理。
对那些处于对主之爱的良善之人来说，智慧、聪明、知识和工作遵循从至内层到末后和最低层的次序。在这些人那里，智慧是至内在的，因为它在于一个由爱所激励的意愿，渴望正确的东西。聪明是第二位的，因为它在于一种由一个渴望、觉察正确东西的意愿所支配的理解力，这二者属于内在人。知识在于知道正确的东西，工作在于做正确的事，它们各自都是由渴望正确东西的意愿支配的，这二者属于外在人。由此明显可知，智慧必须存在于聪明里面，聪明必须存在于知识里面，而知识必须存在于工作里面。因此，工作包含并容纳一切内在美德，或说一切内层事物，因为它是末后和最低的，它们就终结于工作中。
由此可见何谓“工作（经上或译为工、作为）”和“行为”；在圣言中，这两个词经常被提及，如在下列经文中，马太福音：
人子要照各人的行为报应各人。（马太福音16:27）
耶利米书：
我也必照他们的作为，按他们手的行为报应他们。（耶利米书25:14）
同一先知书：
耶和华啊，你的眼睛睁开，察看世人一切的行径，为要照各人的行径和他作工的果子报应他。（耶利米书32:19）
又：
你们各人当回头，离开恶道，使你们的作为变为善的。（耶利米书35:15）
何西阿书：
我必惩罚他的行径，照他的作为报应他。（何西阿书4:9）
撒迦利亚书：
耶和华按我们的行径、照我们的作为对待我们。（撒迦利亚书1:6）
启示录：
我要照你们的作为报应你们各人。（启示录2:23）
又：
他们都照各人的作为受审判。（启示录20:13，15）
又：
看哪，我必快来！赏赐在我，要照各人的作为报应他。（启示录22:12）
在这些经文中，“作为”是指存在于一个人里面的一切，因为构成一个人的意愿和理解的一切都存在于他的作为或工作中；事实上，他的意愿和理解力中的事物就是那使他去这些事的东西。作为或工作从它们里面的东西中获得自己的生命；因为没有这些东西，作为或工作就像一个没有核仁的外壳，或一具没有灵魂的身体。从人发出的东西是从他的内层发出的；因此，作为或工作是这些内在事物的显现，是这些内在事物揭示自己的效果。
这一个普遍法则，即：一个人如何，他的一切作为就如何。因此，受赏赐或报应所依照的“作为”是指就爱和信而言，一个人的品质。因为作为是住在一个人里面的爱和信的产物。人无非就是他自己的爱和自己的信，或也可说，他自己的良善和自己的真理（参看10076，10177，10264，10284，10298节）。
此外，一个人的意愿中的实际渴望构成一个作为；因为凡一个人在其意愿中所渴望的，他也会去做，只要没有不可逾越的东西挡道。因此，照行为受审判是指照意愿或意愿的渴望受审判。在圣言中，那些由于意愿良善而行良善的人被称为“义人”，这明显可见于马太福音（25:37，25:46）。论到这等人，经上说他们“要发出光来，像天国的太阳一样”（马太福音13:43）；在但以理书：
智慧人必发光，如同穹苍的光；那使多人归义的，必发光如星。（但以理书12:3）
“智慧人”是指那些出于其聪明而行真理的人；“那使多人归义的”是指那些出于其意愿中的渴望或良好的意愿而行良善的人。
Potts(1905-1910) 10331
10331. In wisdom, and in intelligence, and in knowledge, and in all work. That this signifies in respect to those things which are of the will and which are of the understanding in the internal and in the external man, is evident from the signification of "wisdom," as being those things which are of the will in the internal man; from the signification of "intelligence," as being those things which are of the understanding in the internal man; from the signification of "knowledge," as being those things which are of the understanding and of the consequent speech in the external man; and from the signification of "work," as being those things which are of the will and of the consequent effect in the external man. Thus by these words are signified all things of the man who is in the good of celestial love, both interior and exterior, which receive the influx of Divine truth from the Lord and from this are in enlightenment (of which just above). [2] But it shall be briefly told what is meant by "wisdom, intelligence, knowledge, and work." They who do not know what the internal man is and what the external, and also what the understanding is and what the will, cannot apprehend in what manner wisdom, intelligence, knowledge, and work are distinct from one another, for the reason that they cannot have a distinct idea of the one and of the other. Wherefore they who have not this knowledge call him wise who is only intelligent; nay, who merely has knowledge. But he is wise who does truths from love; he is intelligent who does them from faith; he has knowledge who does them from knowledge; and "work" denotes that which is done from all these; thus "work" denotes their effect in which they conjoin themselves together. [3] Wherefore in the genuine sense no one can be called wise, nor intelligent, nor as possessing knowledge, who does not do these things. For wisdom and intelligence and knowledge are all of life, and not of doctrine without life; for the life is the end for the sake of which these are. Such therefore as is the end, such are the wisdom, the intelligence, and the knowledge. If the end is genuine good, which is the good of love to the Lord and of charity toward the neighbor, then there are wisdom, intelligence, and knowledge in their proper sense; for then they are with the man from the Lord. But if the end is for the sake of the good of the love of self and of the world, they are not wisdom, intelligence, and knowledge, because in this case they are with the man from himself. For the good of the love of self and of the world as the end is evil, and of evil as the end it is by no means possible to predicate anything of wisdom and of intelligence, or even of knowledge; for what is knowledge unless there is in it the intelligence of truth and the wisdom of good, seeing that in this case it causes the man to think that what is evil is good, and that what is false is true? [4] With those who are in the good of love to the Lord, wisdom, intelligence, knowledge, and work, follow together in order from inmost to outermost. With such men, wisdom is inmost, for it is to will well from love; intelligence is second, for it is to understand well from willing well. These two are of the internal man. Knowledge consists in knowing well, and work in doing well, both from willing well. These two are of the external man. From this it is evident that wisdom must be in intelligence, intelligence in knowledge, and knowledge in work. Thus work includes and brings to a conclusion all the interior things, for it is the ultimate in which they close. [5] From all this it can be seen what is meant by "works" and "deeds," which are so often mentioned in the Word, as in the following passages:
The Son of man shall render unto everyone according to his deeds (Matt. 16:27). I will recompense them according to their work, and according to the deed of their hands (Jer. 25:14). Jehovah, whose eyes are open upon all the ways of man, to give to everyone according to his ways, and according to the fruit of his works (Jer. 32:19). Return ye everyone from his evil way, and make your works good (Jer. 35:15). I will visit upon him his ways, and will recompense to him his works (Hos. 4:9). Jehovah doeth with us according to our ways, and according to our works (Zech. 1:6). I will give unto everyone of you according to your works (Rev. 2:23). They were judged every man according to their works (Rev. 20:13, 15). Behold I come quickly, and My reward is with Me, to give to every man according to his works (Rev. 22:12). By "works" in these passages are meant all things that are in man, because all the things of man that are in his willing and understanding are in his works; for it is from these that he does them. From this, works have their life; for without these, works are like a shell without a kernel, or like a body without a soul. That which proceeds from man proceeds from his interiors, consequently works are the manifestations of these, and are the effects by which they appear. [6] It is a general law that such as a man is, such is all his work. For this reason it is that by the "works according to which there will be reward and retribution," is meant the quality of the man in respect to love and to faith, for the works are of the love and of the faith with the man. (That man is nothing but his own love and his own faith, or what is the same, his own good and his own truth, see n. 10076, 10177, 10264, 10284, 10298.) [7] Moreover, the very willing of man is nothing but work, because that which anyone wills he does, unless he is prevented by some irremovable obstacle. Therefore by being "judged according to the deeds," denotes to be judged according to the will. They who do good from willing good are called in the Word the "righteous," as is evident in Matthew 25:37, 46. Of such it is said, "They shall shine as the sun in heaven" (Matt. 13:43). And in Daniel:
They that be intelligent shall shine as the brightness of the expanse; and they that turn many to righteousness as the stars (Dan. 12:3). "They that turn many to righteousness" denotes those who from willing well do what is good.
Elliott(1983-1999) 10331
10331. 'In wisdom, and in intelligence, and in knowledge, and in all [manner of] work' means in respect of those things which compose the will and those which constitute the understanding within the internal man and within the external man. This is clear from the meaning of 'wisdom' as those things which compose the will within the internal man; from the meaning of 'intelligence' as those things which constitute the understanding, also within the internal man; from the meaning of 'knowledge' as those things which constitute the understanding and consequent speech within the external man; and from the meaning of 'work' as those things which compose the will and consequent practice within the external man. So the words used here mean everything - everything interior and everything exterior residing with a person in whom the good of celestial love exists - that receives the influx of Divine Truth from the Lord and is consequently seen in light. This influx and enlightenment are dealt with immediately above.
[2] But a brief statement needs to be made showing what wisdom, intelligence, knowledge, and work are. People who do not know what the internal man is and what the external man is, nor what understanding and will are, cannot see in what ways wisdom, intelligence, knowledge, and work are distinct and separate each from the others. They cannot do so because they cannot form any clear idea of one or of another. The people therefore who do not know those things call someone wise when he is merely intelligent or has only knowledge. But someone wise is a person who is moved by love to put truths into practice; someone intelligent is a person who is moved by faith to put them into practice; someone with knowledge is a person who applies his knowledge to doing so; and 'work' is that which is actually done by them. Thus 'work' means those three talents when put to use, within which they all combine.
[3] Nobody therefore can be said to have wisdom, intelligence, or knowledge in the true sense of these words if they are not put to use by him; for wisdom, intelligence, and knowledge have to do with the life a person should lead, and not with doctrine without reference to that life. Life is the end for the sake of which they exist. What the end is like therefore determines what kind of wisdom, intelligence, and knowledge they are. If real good, which is the good of love to the Lord and of charity towards the neighbour, constitutes the end, then they are wisdom, intelligence, and knowledge in the proper sense of these three words; for then these three as they exist with a person have their origin in the Lord. But if acting for the sake of some good desired by self-love and love of the world constitutes the end, they are not wisdom, intelligence, and knowledge, because then those three as they exist in a person have their origin in self. For any good which self-love and love of the world have as their end in view is evil, and when evil is the end in view nothing of wisdom and intelligence, nor even of knowledge, can be attributed in any way at all. For what use is knowledge if it does not hold an intelligent understanding of truth and a wise discernment of good within it? Knowledge devoid of these leads a person to think that evil is good and falsity is truth.
[4] In the case of those in whom the good of love to the Lord is present wisdom, intelligence, knowledge, and work follow in order from inmost to last and lowest. Wisdom there is inmost, since it consists in a will, inspired by love, that desires what is right. Intelligence is second, since it consists in an understanding, governed by a will desiring what is right, that perceives what is right. These two belong to the internal man. Knowledge consists in knowing what is right, and work in doing what is right, each governed by the will desiring what is right. These two belong to the external man. From this it is evident that wisdom must exist within intelligence, this within knowledge, and this within work. The work accordingly contains and embraces all the inner virtues, since it is last and lowest and that in which they terminate.
[5] From all this it becomes clear what should be understood by 'works' and 'deeds', mentioned so many times in the Word, as in the following places: In Matthew,
The Son of Man will repay everyone according to his deeds. Matt 16:27.
In Jeremiah,
I will requite them according to their work and according to the deed of their hands. Jer 25:14.
In the same prophet,
... O Jehovah, whose eyes have been opened upon all the ways of man, giving to everyone according to his ways and according to the fruit of his works. Jer 32:19.
In the same prophet,
Turn back each of you from his evil way, and cause your works to be good. Jer 35:15.
In Hosea,
I will punish his waysa, and requite him for his works. Hosea 4:9.
In Zechariah,
Jehovah deals with us according to our ways and according to our works. Zech 1:6.
In John,
I will give to you each according to his works. Rev 2:23.
In the same book,
They were judged every one according to their works. Rev 20:13,15.
In the same book,
Behold, I am coming, and My reward with Me, to give to everyone according to his works. Rev 22:12.
By 'works' in these places all that exists within a person should be understood, because all that constitutes what a person wills and understands is present in his works; for the things in his will and understanding are what causes him to do them. From what is within them the works derive their life; for without it works are like a shell without the nut or a body without the soul. What proceeds from a person does so from the things within him; therefore works are manifestations of those inner things, and they are effects through which those inner things reveal themselves.
[6] It is a general rule that as is a person's character, so is every work he performs. For this reason 'the works' according to which there will be reward or retribution must be taken to mean a person's character so far as his love and faith are concerned. For works are the product of the love and faith residing in a person. Nothing other than his love and his faith constitute the person, or what amounts to the same thing, his good and his truth, see 10076, 10177, 10264, 10284, 10298.
[7] Furthermore the actual desires in a person's will are what constitute a work; for what a person desires in his will he also does, provided that nothing insurmountable stands in the way. Consequently being judged according to one's deeds means being judged according to the desires of one's will. In the Word those who do good because it is their will to do it are called 'the righteous', as is evident in Matthew 25:37,46. Of them it is said that they will shine forth like the sun in heaven, Matt 13:43; and in Daniel,
Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars. Dan 12:3.
'Those who have intelligence' are those who are moved by their intelligence to do what is true; and 'those who turn many to righteousness' are those who are stirred by the desires in their will to do what is good.
Latin(1748-1756) 10331
10331. `In sapientia, et in intelligentia, et in scientia, et in omni opere': quod significet quoad illa quae sunt voluntatis et quae intellectus in interno et in externo homine, constat ex significatione `sapientiae' quod sint illa quae sunt voluntatis in interno homine, ex significatione `intelligentiae' quod sint quae intellectus etiam in interno homine, ex significatione `scientiae' quod sint quae intellectus et inde loquelae in externo homine, et ex significatione `operis' quod sint quae voluntatis et inde effectus in externo homine; {1}inde per illa significantur omnia hominis qui in bono amoris caelestis {2}, tam interiora quam exteriora ejus, quae recipiunt influxum Divini Veri a Domino, et inde in illustratione sunt, de quibus mox supra. [2] Sed quid sapientia, intelligentia, scientia, et opus, paucis dicetur qui non sciunt quid internus homo et quid externus, {3}tum quid intellectus et voluntas, non possunt capere quomodo inter se distinctae sunt sapientia, intelligentia, scientia, et opus; causa est quia non possunt distinctam ideam habere de una et de altera; quapropter illi qui non ea sciunt vocant sapientem qui modo intelligens est, immo qui modo sciens {4}; sed sapiens est qui ex amore facit vera, intelligens qui ex fide facit illa, sciens qui scienter facit, et opus est quod ex illis fit; ita opus [3] est effectus earum, in quo se conjungunt; quapropter nemo dici potest sapiens, nec intelligens, nec sciens in genuino (x)sensu, qui non facit, sunt enim tam sapientia, quam intelligentia, et scientia, vitae, et non doctrinae absque vita; vita enim est finis propter quem; qualis itaque est finis, talis est sapientia, intelligentia, et scientia; si finis est genuinum bonum, quod est bonum amoris in Dominum et charitatis erga proximum, tunc est sapientia, intelligentia, et scientia, in suo proprio sensu, nam tunc apud hominem a Domino sunt; si autem finis est propter bonum amoris sui et mundi, non sunt sapientia, intelligentia, et scientia; quoniam tunc apud hominem a semet sunt, nam bonum amoris sui et mundi ut finis est malum, et de malo ut fine nullatenus praedicari potest aliquid sapientiae et intelligentiae, ne quidem scientiae, nam quid scientia nisi in illa sit intelligentia veri et sapientia boni, cogitatur enim ex illa quod malum sit bonum, et falsum sit verum. Apud illos qui in bono amoris in Dominum sunt, consequuntur [4] sapientia, intelligentia, scientia, et opus, ordine ab intimo ad ultimum; sapientia ibi est intimum, est enim velle bene ex amore; intelligentia est alterum, est enim intelligere bene ex velle bene; haec duo sunt interni hominis; scientia est {5}scire bene, et opus est facere bene, utrumque ex velle bene; haec duo sunt externi hominis; inde patet quod sapientia erit in intelligentia, haec in scientia, et haec in opere; {6}(s)sic opus includit et concludit interiora omnia, est enim ultimum in quod desinunt. [5] Ex his constare potest quid per opera et facta, quae toties in Verbo dicuntur, intelligitur, ut in sequentibus his locis: apud Matthaeum, Filius hominis reddet unicuique secundum facta ejus, xvi 27:apud Jeremiam, Retribuam (x)(c)illis juxta opus (c)illorum, et juxta factum manuum eorum, xxv 14:
apud eundem, Jehovah, Cujus oculi aperti sunt super omnes vias hominis, ad dandum cuique secundum vias ejus, et secundum fructum operum ejus, xxxii 19:
apud eundem, Revertimini quisque a via sua mala, et bona reddite opera vestra, xxxv 15:
apud Hoscheam, Visitabo super vias ejus, et opera ejus retribuam illi, iv 9:
apud Sachariam, Jehovah juxta vias nostras, et juxta opera nostra, facit nobiscum, i 6:
apud Johannem, Ego dabo vobis unicuique secundum opera sua, Apoc. ii 23:
apud eundem, Judicati sunt quilibet secundum opera illorum, Apoc. xx 13, 15:
apud eundem, Ecce venio, et merces Mea Mecum, ut dem unicuique secundum opera ejus, Apoc. xxii 12;
per `opera' ibi intelliguntur omnia quae apud hominem, quoniam omnia hominis quae in ejus velle et intelligere, in operibus sunt, ex illis enim homo facit ea; inde opera vitam suam habent, nam opera absque illis sunt sicut crusta absque nucleo, aut sicut corpus absque anima; quod procedit ab homine procedit ab ejus interioribus, inde opera sunt manifestationes eorum, et sunt effectus per quos apparent. [6] Lex communis est quod qualis homo, tale omne ejus opus; inde est quod per opera, secundum quae erit merces et retributio, intelligatur quale hominis quoad amorem et quoad fidem, opera enim sunt amoris et fidei quae apud hominem; {7}quod homo non sit nisi quam suus amor et sua fides, seu quod idem est, suum bonum et suum verum, videatur n. (m)10,076, 10,177, 10,264, 10,284, 10,298.(n) 7 Praeterea ipsum velle hominis non est nisi quam opus, quoniam quod quis vult, hoc facit, si non {8}tale obstat quod removeri non potest; inde per `judicari secundum facta {9}` est secundum velle ejus; qui faciunt bonum ex velle bonum, illi in Verbo dicuntur `justi,' ut patet apud Matthaeum xxv 37, 46; de illis dicitur quod fulgebunt sicut sol in caelo, Matth. xiii (x)43; et apud Danielem, Intelligentes splendebunt sicut splendor expansi, et justificantes multos sicut stellae, xii 3;
`intelligentes' sunt qui ex intelligere vere faciunt, et `justificantes' sunt qui ex velle bene faciunt bonum.(s) @1 ita$ @2 i est$ @3 et$ @4 i est et prudens$ @5 intelligere$ @6 In A the following note appears at the foot of the page: Explicantur ubi dicitur quod scirent quod involvant tot hanc. 1. quod qui faciunt prudentes sint 2. quod faciunt uni minorum Ipsius 3. qui unam guttam aquae dat 4. et aliis ubi facere legitur.$ @7 et homo non est$ @8 aliquid$ @9 i seu opera$