1568、“那地容不下他们住在一起”表示属于内在属天事物的事物无法与以前的事物，也就是此处“罗得”所表示的事物在一起。这从以下考虑清楚可知：如前所述，“亚伯兰”代表主，在此代表祂的内在人；而“罗得”代表祂的外在人，在此代表将要与外在人分离的事物，内在事物无法与这些事物住在一起。外在人有许多事物是能与内在人住在一起的，如对良善的情感，以及由此而来的快乐和愉悦，因为这些快乐和愉悦是内在人的良善及其喜乐和幸福的结果；当这些是结果时，它们就完全对应起来，因为在这种情况下，它们属于内在人，并不属于外在人。众所周知，结果不是结果的产物，而是有效原因的产物。以仁爱为例：从脸上散发出来的仁爱不是由脸产生的，而是由里面的仁爱产生的，是仁爱如此控制或形成脸，并产生这种效果的。或以纯真为例，小孩子的纯真表现在他们的表情、举止和彼此的玩耍上；但这纯真本质上并不属于他们的表情或举止，而是属于通过他们的灵魂从主流入的纯真；因此，纯真的表现是结果；其它一切情形也是如此。
由此明显可知，外在人有许多事物是能与内在人同住和一致的。但它也有许多事物是不能与内在人同住或一致的；源于爱自己和爱世界的一切事物都是这种情况，因为由这些爱产生的一切事物都视自我和世界为目的。而属于爱主和爱邻的属天事物无法与这些事物一致，因为属天事物视主为目的，也视祂的国度，以及属于祂及其国度的一切为目的。爱自己和爱世界的目的向外或向下看，而爱主和爱邻的目的向内或向上看。由此明显可知，它们如此不一致，以至于无法在一起。
要知道是什么产生了外在人与内在人的对应和一致，又是什么造成了不一致，只需反思占主导的目的，或也可说，占主导的爱；因为爱就是目的；凡被爱之物都被视为目的。这种反思将表明一个人的生命或生活到底是什么样，死后又是什么样，因为它来自目的，或也可说，来自他的主导爱；他的主导爱塑造了他的生命；每个人的生命不是别的。与永生，也就是属灵和属天的生命（这就是永生）不一致的东西若在肉身生活期间没有被移除，在来世必须被移除。如果它们无法被移除，那么这人注定永远不幸福。
现在提及这些事，是为了让人们知道，外在人有与内在人一致的事物，也有不一致的事物；并且一致的事物无法与不一致的事物在一起；此外，外在人中一致的事物来自内在人，也就是通过内在人来自主；如洋溢着仁爱的脸，或仁爱的脸，又如小孩子的表情和举止中的纯真，如前所述。而不一致的事物则属于人和他的自我。由此可知这句话，即“那地容不下他们住在一起”表示什么。从内义上说，此处论述的主题是主；既然主是主题，那么祂的一切样式和形像也是主题，即祂的国度、教会，以及祂的国度和教会里的每个人；正因如此，此处阐述了人里面的事物。在主凭自己的能力战胜邪恶，也就是魔鬼和地狱，从而在祂的人性或人身本质方面也变得属天，成为神性、耶和华之前，属于祂的这些事物就被视为与祂那时的状态有关。
New Century Edition
Cooper(2008,2013)
[NCE]1568. The land could not sustain them, to [allow them to] live together, means that different aspects of his deeper, heavenly dimension could not coexist with those things, that is, with the things that Lot symbolizes here. To repeat, Abram represents the Lord 钬?here, his inner self. Lot, though, represents his outer self 钬?here, elements that needed to be separated from his outer self, since inward elements could not live together with them.
The outer self has many characteristics that the inner self can live with. Positive emotions and the pleasures and gratifications that rise out of them are an example, because they are effects of the inner self's good qualities and of its joys and blessings. When they are the effects of these things, they correspond to them perfectly, and then the inner rather than the outer self lays claim to them. After all, an effect results not from an effect but from an efficient cause, as is recognized.{*1} For example, when neighborly love shines out from the face, it is not the face that is responsible but the love lying within and so shaping the face and causing the effect. Again, the innocence present in the expression and gestures of little children and so in the games they play with each other is attributable not to their expression or gestures but to the innocence flowing in through their soul from the Lord. So these are effects. The same is true in all other cases. The logical conclusion, then, is that the outer self contains many elements that can live together or harmonize with the inner self.
[2] On the other hand, there are also many elements that are out of harmony, or that the inner self cannot live with. Take everything that wells up out of self-love and materialism. Anything from that source focuses on oneself and the world as its goal. With this goal the heavenly impulses of love for the Lord and love for one's neighbor are incompatible. The latter look to the Lord, and to his kingdom and everything belonging to him, as their goal.
Self-love and materialism look either out toward the surface or downward for their aims. Love for the Lord and love for our neighbor, though, look inward or upward for their aims. This leads to the conclusion that they clash too sharply ever to coexist.
[3] To learn what creates correspondence and agreement between your outer self and your inner, and what creates discord, simply consider what aims predominate, or to put it another way, what type of love predominates. (The different kinds of love we have are aims, since whatever we love is what we focus on as our aim.) From this you will see what kind of life you presently have, and what kind of life you will have after death. The goals or 钬?what is the same 钬?the types of love that predominate are what shape our life. No one's life is ever anything else.
If elements that clash with eternal life (in other words, with spiritual and heavenly life, which is eternal life) are not put aside during bodily life, they will have to be put aside in the other world. If they cannot be put aside, we cannot help being unhappy forever.
[4] The reason for saying these things is to show that the outer self has traits that are compatible with the inner self and traits that are incompatible, and that compatible traits can never coexist with incompatible ones. They also show that compatible elements in the outer self come from the inner self, or rather from the Lord through the inner self, like a face that beams with charity 钬?a face of charity 钬?or like the innocence in a child's expression and gestures, as noted. Incompatible elements, though, belong to us and our demand for self-governance. This clarifies what it means that the land could not sustain them, to [allow them to] live together.
In an inner sense, this verse deals with the Lord, and since it deals with the Lord, it also deals with every likeness and image of him. To specify, it speaks of his kingdom, the church, and every person in his kingdom or church. So it depicts the way things stand with us humans. The way things stood with the Lord 钬?before he had completely overcome evil (the Devil and hell) by his own might and in so doing become heavenly, divine, and Jehovah even in regard to his human quality 钬?depends on what phase he was in.
Footnotes:
{*1} The phrase "efficient cause" here is a reference to the theory of causation adopted by Aristotle and the medieval Scholastic philosophers. Aristotle introduced the four main categories of cause (Physics 194b-195b); they can be described in simplistic terms with respect to an artifact such as a statue that is being carved from stone. The material cause is what the artifact is made of, the stone. The efficient cause is the agent that makes the artifact, the sculptor. The formal cause is the quality gained by the material that is being made into the sculpture, its "statueness." The final cause is the purpose for which the statue is made. The efficient cause is closest to what is generally understood as a cause in current usage. [JSR, RS]
Potts(1905-1910) 1568
1568. The land was not able to bear them that they might dwell together. This signifies that the things belonging to the internal celestial things could not be together with the others, that is, with those here signified by "Lot." Abram, as before said, represents the Lord, here His internal man; but Lot represents His external man, here the things that were to be separated from the external man, with which the internal things could not dwell. There are many things in the external man with which the internal man can dwell, such as affections of good, and the delights and pleasures thence originating; for these are the effects of the goods of the internal man, and of its joys and happiness; and when they are the effects, they altogether correspond; and they are then of the internal man and not of the external. For the effect, as is known, is not of the effect, but of the effecting cause; as, for example, the charity which shines forth from the face is not of the face, but is of the charity that is within, and which so forms the face, and presents the effect; or as the innocence of little children that shows itself in their looks, gestures, and play with each other, is not of the countenance or the gesture, but is of the innocence of the Lord that flows in through their souls; so that the manifestations of innocence are effects; and it is the same in all other cases. [2] From this it is evident that there are many things in the external man that can dwell together and agree with the internal man. But there are also very many which do not agree, or together with which the internal man cannot dwell; this is the case with all things that spring from the love of self, and from the love of the world, for all such things regard self as the end, and the world as the end. With these the celestial things which are of love to the Lord and love toward the neighbor cannot agree; for these look to the Lord as the end, and to His kingdom and all things that are of Him and His kingdom as the ends. The ends of the love of self and the love of the world look outward or downward; but the ends of love to the Lord and love toward the neighbor look inward or upward; from all which it is evident that they disagree so much that they cannot possibly be together. [3] That it may be known what makes the correspondence and agreement of the external man with the internal, and what makes the disagreement, one needs only to reflect upon the ends which reign; or what is the same, upon the loves which reign; for the loves are the ends; for whatever is loved is looked to as the end. It will thus be evident of what quality the life is, and what it will be after death; for, from the ends, or what is the same, from the loves which reign, the life is formed; the life of every man is nothing else. The things that disagree with eternal life-that is, with spiritual and celestial life, which is eternal life-if not removed in the life of the body, must be removed in the other life; and if they cannot be removed, the man cannot be otherwise than unhappy to eternity. [4] These things are now said that it may be known that there are things in the external man which agree with the internal man, and things which disagree; and that those which agree cannot possibly be together with those that disagree; and further, that the things in the external man which agree, are from the internal man, that is, through the internal man from the Lord; like a face that beams from charity, or a face of charity; or like the innocence in the countenance and gestures of little children, as before said. But the things which disagree are of the man and what is his own. From what has been said it may be known what is signified by the words, "the land was not able to bear them that they might dwell together." In the internal sense, the Lord is here treated of; and because the Lord, every likeness and image of Him is also treated of-His kingdom, the church, and every man of His kingdom or church; and it is for this reason that the things which are in men are here set forth. The things appertaining to the Lord, before He from His own power overcame evil, that is, the devil and hell, and so became celestial, Divine, and Jehovah, as to His Human essence also, are to be considered relatively to the state in which He then was.
Elliott(1983-1999) 1568
1568. That 'the land was unable to bear them, that they might dwell together' means that the things which belonged to the celestial internals could not remain together with the former ones, that is to say, with those things meant here by 'Lot', is evident from the following considerations: 'Abram', as has been stated, represents the Lord, and at this point His Internal Man, while 'Lot' represents the external, and at this point the things that had to be separated from the external Man, with which things internals could not dwell together. In the external man there are many things with which the internal man is able to dwell together, such as affections for good and the delights and pleasures arising from them, for those delights and pleasures are the effects of the goods of the internal man and of his joys and happiness. When these are the effects they correspond perfectly, for in that case they belong to the internal man and not to the external man. For an effect, as is well known, is not the product of an effect but of an efficient cause. Take, for example, charity: when this shines out of the face, it is produced not by the face but by the charity within that so controls the face and produces the effect. Or take, for example, the innocence seen in the expressions on small children's faces, in the ways they act, and so in the games they play with one another: that innocence does not belong essentially to their expressions or actions but is derived from innocence from the Lord which flows in through their souls. Thus their expressions and actions are effects; so also with every other example taken.
[2] From these considerations it is clear that many things exist with the external man which are able to dwell or accord with the internal. But there are also many things which do not accord, that is, with which the internal man is unable to dwell, namely all that streams forth from self-love and love of the world; for everything resulting from these loves regards self or the world as its end in view. With these, celestial things that go with love to the Lord and love towards the neighbour cannot agree, for celestial things regard the Lord as the end in view, and His kingdom and all that belongs to Him and His kingdom similarly as ends. The ends which self-love and love of the world have in view look to things of a more external or lower kind, whereas those which love to the Lord and love towards the neighbour have in view look to things of a more internal or higher kind. From these considerations it becomes clear that they are too discordant ever to remain together.
[3] To know what produces a correspondence and agreement of the external man with the internal and what produces disagreement one has only to reflect on the ends, or what amounts to the same, on the loves by which one is ruled; for people's loves constitute the ends they have in view, indeed whatever is loved by them is looked upon as an end. Such reflexion will show what one's life is really like and what it will be like after death, since it is from a person's ends, or what amounts to the same, his ruling loves, that his life is formed. The life of each individual is never otherwise. If the things which do not agree with eternal life, that is, with spiritual and celestial life - which is eternal life - are not removed during a person's lifetime they have to be removed in the next life. But if they are irremovable that person is bound to be unhappy for ever.
[4] These things have now been mentioned so that it may be known that in the external man there are things which agree with the internal and things which do not, that those which do agree cannot possibly remain together with those that do not, and also that those things in the external man which do agree come from the internal man, that is, from the Lord by way of the internal man; as for example, in the case of a face radiant with charity, or a charitable face, or in the case of the innocence seen in the expressions on the faces and in the actions of young children, as has been stated. The things which do not accord however belong to man and his proprium. From this one may know what 'the land was unable to bear them, that they might dwell together' means. Here, in the internal sense, the Lord is the subject; and since the Lord is the subject so also is every likeness and image of Him, namely His kingdom, the Church, and every member of that kingdom or of the Church; and therefore here the things residing with men are presented. These same things that resided with the Lord before He overcame evil, that is, the devil and hell, by His Own power, and so became celestial, Divine, and Jehovah even as to His Human Essence, must be seen in relation to His state at that time.
Latin(1748-1756) 1568
1568. Quod 'non ferebat illos terra ad habitandum simul' significet quod illa quae sunt caelestium internorum non possent simul esse cum illis, nempe cum illis quae per 'Lotum' hic significantur: 'Abram,' ut dictum, repraesentat Dominum, hic Internum Ipsius Hominem, 'Lotus' autem externum, hic quae ab Externo Homine separanda, cum quibus Interna cohabitare non possent: sunt in externo homine plura cum quibus internus potest cohabitare, sicut affectiones boni et inde oriundae jucunditates et voluptates, nam hae sunt effectus bonorum interni hominis et ejus gaudiorum et felicitatum, quae cum sunt effectus, prorsus correspondent, et tunc sunt interni hominis, non externi; nam effectus, ut notum, non est effectus sed causae efficientis, ut pro exemplo, charitas quae elucet ex facie, non est faciei sed est charitatis quae intus et sic format faciem et sistit effectum; aut sicut innocentia apud infantes quae in illorum vultu, gestibus, et sic in ludis mutuis inter se; non est vultus aut gestuum sed est innocentiae a Domino quae per animam illorum influit; ita sunt effectus; sic in omnibus reliquis; [2] ex his constat quod multa dentur apud externum hominem quae cohabitare seu concordare possunt cum interno: sed sunt quoque plura quae non concordant, seu cum quibus cohabitare nequit internus homo, ut sunt omnia quae scaturiunt ab amore sui et ab amore mundi; nam omnia quae sunt inde, spectant se ut finem, et mundum ut finem; cum his caelestia quae sunt amoris in Dominum et amoris erga proximum, concordare nequeunt; quippe haec spectant Dominum ut finem, et regnum Ipsius, et omnia quae sunt Ipsius et regni Ipsius, ut fines: fines amoris sui et amoris mundi spectant extrorsum aut deorsum; fines autem amoris in Dominum et amoris erga proximum spectant introrsum aut sursum; ex quibus constare potest quod tantum discordent ut nusquam possint simul esse: [3] ut sciatur quid facit correspondentiam et concordantiam externi hominis cum interno et quid facit discordantiam, reflectatur solum super fines qui regnant, seu quod idem est, super amores qui regnant; nam amores sunt fines, quicquid enim amatur, hoc spectatur ut finis, ita constabit qualis vita est et qualis futura post mortem; nam ex finibus, seu quod idem est, ex amoribus qui regnant, formatur vita; vita cujusvis hominis nusquam aliud est: quae discordant cum vita aeterna, hoc est, cum vita spirituali et caelesti, quae est vita aeterna, si non removentur in vita corporis, removenda sunt in altera vita; quae si non removeri possunt, nusquam potest homo aliter quam infelix esse in aeternum. [4] Haec nunc dicta sunt ut sciatur quod in externo homine sint quae cum interno concordant et quae discordant, et quod illa quae concordant nusquam possunt simul esse cum illis quae discordant; tum quod tua quae in externo homine concordant, sint ab interno homine, hoc est, per internum hominem a Domino, sicut facies quae elucet a charitate, seu facies charitatis, aut innocentia in infantum vultu et gestibus, ut dictum; at quae discordant, sunt hominis et ejus proprii; inde sciri potest quid significat quod 'non ferret illos terra ad habitandum simul.' Hic in sensu interno de Domino agitur, et quia de Domino, etiam de omni Ipsius similitudine et imagine, nempe, de regno Ipsius, de Ecclesia, de omni homine regni seu Ecclesiae, quare sistuntur hic illa quae apud homines; quae apud Dominum, antequam ex propria potentia evicerit malum, hoc est, diabolum et infernum, ac ita caelestis, Divinus, et Jehovah quoque factus quoad Humanam Essentiam, se habent praedicate ad statum in quo fuit.