1228、“以拦”表示源于仁之信，这从内在教会的本质清楚可知。当仁是教会的首要事物，是其思维和活动的源头时，这个教会就是内在的。仁的头生子只是信，因为信来自仁，并非来自其它源头。“以拦”是指源于仁之信，或构成内在教会的信本身，这一点也明显可见于耶利米书：
耶和华论以拦的话临到先知耶利米，看哪，我必折断以拦人的弓，就是他为首的权力。我要使四风从天的四极刮到以拦，将他们驱散到四风；以拦被逐出的人没有一族不到的。我必使以拦人在仇敌和寻索其灵魂的人面前惊惶，我也必使灾祸，就是我的烈怒临到他们，又必打发剑追杀他们，直到将他们灭尽。我要将我的宝座设立在以拦，从那里除灭君王和首领。到末后的日子，我却要使以拦被掳的人归回。（耶利米书49:34-39）
在这段经文中，“以拦”是指信，或也可说 是指内在教会，它变得堕落和败坏，然后又得到恢复。在圣言中，类似的话多次论及犹大、以色列和雅各，他们表示教会，其中：“犹大”表示属天教会，“以色列”表示属灵教会，“雅各”表示外在教会。当他们堕落时，论到他们的状态，经上以同样的方式说，他们要被驱散，之后被仇敌驱散的人会再次被聚集起来，从被掳中归回，以此表示一个新教会的创造。所以此处论到以拦，也就是被扭曲和败坏的内在教会说，它要被“驱散”，然后“归回”；这时，“耶和华要将祂的宝座设立在以拦”，也就是设立在内在教会，或教会的内在事物，这些事物完全是源于仁的信之事物。
以赛亚书：
论海之旷野的重担。它从旷野，从可怕之地而来。有个严酷的异象指示了我；诡诈的行诡诈，荒废的行荒废。以拦哪，上去吧！玛代啊，围攻吧；我要使一切叹息止住。（以赛亚书21:1-2）
这论述的是教会通过巴别被荒废；“以拦”是指内在教会；“玛代”是指外在教会，或拥有内在敬拜在里面的外在敬拜。“玛代”是指这种教会，或这种敬拜，这在本章（10:2；1150-1151节）已经说明；在那里，经上说玛代是雅弗的儿子。
New Century Edition
Cooper(2008,2013)
[NCE]1228. The symbolism of Elam as faith that grows out of love for others can be seen from the essential nature of the inner church. The inner church is where love for others is the primary basis of thought and action. The first child born of that love is nothing less than faith, since faith comes from that love and not from anywhere else. Elam's symbolism as the faith that comes of charity — that is, the faith that truly forms the inner church — can also be seen in Jeremiah:
The word of Jehovah came to Jeremiah concerning Elam: "Here, now, I am breaking the bow of Elam, the beginning of its power, and I will bring to Elam four winds from the four ends of the heavens and will scatter the people among all these winds. And there will not be a nation to which some of the exiles of Elam will not come. And I will unnerve Elam before its enemies and before those seeking its soul, and I will bring evil on them — the blazing of my anger — and I will send the sword after them until I devour them. And I will put my throne in Elam and eliminate the monarch and the chieftains from there, and it will happen in the end of days that I will bring Elam back from captivity." (Jeremiah 49:34-39)
[2] This passage speaks of faith, under the figure of Elam. What is the same, it speaks of the inner church when this has become perverted and corrupt, and then immediately of the same church when it has been restored. Similar things are said of Judah, Israel, and Jacob many times in the Word, and they symbolize churches too. Judah symbolizes the heavenly church, Israel symbolizes the spiritual church, and Jacob symbolizes the outer church. Their condition when they had been perverted is treated in much the same way in the Word, which says that they would scatter and then that the scattered would be reclaimed from their enemies and brought back from captivity,{*1} meaning that a new church would be created. So of Elam, or the inner church when it had become perverted and corrupt, it says here that it would be scattered and then that it would be brought back. Afterward it says that Jehovah would put his throne in Elam — in other words, in the inner church, or in the inner depths of the church, which consist in nothing less than the faith that rises out of neighborly love.
[3] In Isaiah:
The burden of the wilderness beside the sea: From the wilderness it comes, and from a fearsome land. A harsh vision was shown to me: the betrayer is betraying and the ravager is ravaging. Go up, Elam! Lay a siege, Madai! All its groaning I have ended. (Isaiah 21:1-2)
This is about Babylon's destruction of the church. Elam is the inner church; Madai is the outer church, or outward worship containing inward. The fact that Madai is this kind of church or this kind of worship can be seen above at verse 2 of the current chapter [1150-1151yyy1], where Madai is named as Japheth's son.
Footnotes:
{*1} On the scattering of the Jewish people, see, for example, Leviticus 26:33; Deuteronomy 4:27; 28:64; 1 Kings 14:15; Jeremiah 9:16; 13:24; 18:17; Ezekiel 12:15. On their being reclaimed from their enemies and brought back from captivity, see, for example, Deuteronomy 30:3-5; Isaiah 11:12; 14:1-2; Jeremiah 23:3, 8; 30:3, 10; 46:27; Ezekiel 37:21-22. [SS, LSW]
Potts(1905-1910) 1228
1228. That by "Elam" is signified faith from charity, is evident from the essence of an internal church. A church is internal when charity is the principal of it, from which it thinks and acts. The first offspring of charity is none other than faith; for faith is from it, and from no other source. That "Elam" is faith from charity, or the faith itself which constitutes an internal church, is evident also in Jeremiah:
The Word of Jehovah that came to Jeremiah the prophet concerning Elam: Behold, I will break the bow of Elam, the chief of their might. And upon Elam will I bring the four winds from the four ends of the heavens, and will scatter them toward all those winds; and there shall be no nation whither the outcasts of Elam shall not come. And I will cause Elam to be dismayed before their enemies, and before them that seek their soul; and I will bring evil upon them, My fierce anger, and I will send the sword after them till I have consumed them. And I will set My throne in Elam, and will destroy from thence the king and the princes. But it shall come to pass in the latter days that I will bring back the captivity of Elam (Jer. 49:34-39). [2] In this passage "Elam" denotes faith, or what is the same thing, an internal church, become perverted and corrupt; and then the same restored. Just as in the Word, Judah, Israel, and Jacob, are frequently spoken of-by whom churches are signified-by "Judah" a celestial church, by "Israel" a spiritual church, by "Jacob" an external church; of which become perverted it is said in like manner that they should be scattered, and then, being scattered by their enemies, they should be gathered again and brought back from their captivity, by which is meant the creation of a new church. So here it is said of Elam, or the internal church perverted and corrupt, that it should be scattered, and afterwards that it should be brought back; and then that Jehovah should set His throne in Elam, that is in the internal church, or in the internals of the church, which are nothing else than the things of faith from charity. [3] In Isaiah:
The burden of the desert of the sea. It cometh from the desert, from a terrible land. A grievous vision is declared unto Me; the treacherous one dealeth treacherously: and the waster layeth waste. Go up, O Elam, besiege, O Madai; all the sighing thereof I will make to cease (Isa. 21:1-2). Here the laying waste of the church by Babel is spoken of; "Elam" is the internal church; "Madai" is the external church, or external worship in which is internal. That Madai is such a church, or such worship, is shown at verse 2 of this chapter, where Madai is said to be a son of Japheth.
Elliott(1983-1999) 1228
1228. That 'Elam' means faith stemming from charity is clear from what an internal Church is essentially. An internal Church is one for which charity is the chief thing and is the source of its thought and activity. The first offspring of charity is nothing else than faith, for it is from charity and nowhere else that faith derives. The fact that 'Elam' is faith stemming from charity, or faith itself which constitutes the internal Church, is clear also in Jeremiah,
The Word of Jehovah that came to Jeremiah concerning Elam, Behold, I am breaking the bow of Elam, the chief of his power, and I will bring upon Elam the four winds from the four ends of heaven, and I will disperse them to all these winds; and there will be no nation to which one of the outcasts of Elam will not come. And I will dismay Elam before their enemies, and before those that seek their soul, and I will bring evil upon them, My fierce anger, and I will send the sword after them until I have consumed them, and I will set My throne in Elam, and from there I will destroy king and princes. But in the latter days I will bring back the captivity of Elam. Jer 49:34-39.
[2] In these verses 'Elam' is used to refer to faith, or what amounts to the same, to an internal Church that has been debased and corrupted and then restored. It is similar to what is described many times in the Word regarding Judah, Israel, and Jacob, by whom are meant Churches - by Judah the celestial Church, by Israel the spiritual Church, and by Jacob the external Church. After these had become similarly debased, they were to suffer dispersion, after which those dispersed by their enemies were to be regathered and brought back from captivity, by which the creation of a new Church is meant. Thus it is said here regarding 'Elam', that is, the internal Church when debased and corrupted, that it was to be 'dispersed' and later on 'brought back again', at which time 'Jehovah was to set His throne in Elam', that is, in the internal Church or internal things of the Church, which are nothing else than the things of faith stemming from charity.
[3] In Isaiah,
The burden of the wilderness of the sea. It comes from the wilderness and from a terrible land. A stern vision has been declared to me; the treacherous dealer deals treacherously and he who lays waste lays waste. Go up, O Elam, besiege, O Madai; all its sighing I will cause to cease. Isa 21:1, 2.
This refers to the Church's being laid waste by means of Babel. 'Elam' here is the internal Church, 'Madai' the external Church, or external worship that has internal worship within it. That 'Madai' is such a Church or such worship is clear above at verse 2 of this chapter where Madai is called a son of Japheth.
Latin(1748-1756) 1228
1228. Quod per 'Elam' significetur fides ex charitate, constat ab Ecclesiae internae essentia; Ecclesia interna est cui charitas est principale, ex qua cogitat et agit; prima proles charitatis non est nisi fides, nam inde et non aliunde fides; quod 'Elam' sit fides ex charitate, seu ipsa fides quae constituit Ecclesiam internam, constat quoque apud Jeremiam, Factum est verbum Jehovae ad Jeremiam, de Elamo: ...Ecce Ego frangens arcum Elami, principium potentiae ejus, et adducam ad Elamum quatuor ventos ex quatuor finibus caelorum, et dispergam eos in omnes ventos hos; et non erit gens, quo non veniet de expulsis Elami: et consternabo Elamum coram hostibus suis, et coram quaerentibus animam illius, et adducam super eos malum, excandescentiam irae Meae, et mittam post eos gladium ad usque consumere Me eos; et ponam thronum Meum in Elamo, et perdam inde regem et principes, et fiet in posteritate dierum reducam captivitatem Elami, xlix 34-39;[2]ibi per 'Elamum' agitur de fide, seu quod idem est, de Ecclesia interna perversa facta et corrupta, et mox de eadem restituta, sicut pluries in Verbo, de Jehuda, Israele et Jacobo, per quos significantur Ecclesiae; per 'Jehudam' Ecclesia caelestis, per 'Israelem' Ecclesia spiritualis, per 'Jacobum' Ecclesia externa, de quibus perversis factis similiter; quod nempe dispergerentur, et dein quod dispersi ab hostibus recolligerentur, et e captivitate reducerentur, per quae novae Ecclesiae creatio intelligitur; ita hic de 'Elamo,' seu Ecclesia interna, perversa et corrupta, quod 'dispergeretur,' et dein quod 'reduceretur'; tunc quod 'Jehovah poneret thronum suum in Elamo,' hoc est, in Ecclesia interna seu in Ecclesiae internis, quae non alia sunt quam fidei ex charitate. [3]Apud Esaiam, Onus deserti maris: ...E deserto venit, et terra terribili: visio dura indicata mihi, perfidus iste perfide agens, et vastator iste vastans; ascende Elam, obside Madai, omnem gemitum ejus cessare faciam, xxi 1, 2;
ubi de vastatione Ecclesiae per Babelem; 'Elam' ibi Ecclesia interna, 'Madai' Ecclesia externa, seu cultus externus in quo internus; quod 'Madai' talis Ecclesia vel talis cultus sit, constat supra ad vers. 2 hujus capitis, ubi Madai dicitur filius Japheti.