2329、“说，看哪，我主啊”表示对主的神性人身和神圣活动的一种内在承认和肯定，这从刚才所说的承认和谦卑清楚可知。此处接踵而来的是肯定，因为罗得的话，即“看哪，我主啊”是一种肯定。内在肯定是内心的肯定，出现在谦卑中，同时出现在对良善的情感中。而外在肯定是口头上的，有可能出现在一种假谦卑和对良善的一种假情感中；无论谦卑还是对良善的情感，都一点也没有，如在那些为了自己的威望，确切地说，为了自我崇拜或自我吹捧和自己的物质利益而声称信主的人中间的情形。这些人口头上肯定的东西，心里其实是否认的。
经上说“我主”用的是复数形式，原因和前一章说那“三个人”是一样的。正如那里的“三个”表示主的神性本身，神性人身和神圣活动，这里的“两个”表示主的神性人身和神圣活动，如前所述（2319节）。在教会，众所周知，这些为一；由于他们为一，所以在下文，经上也以单数形式提到他们。如19:17：“领他们出来以后，他说，逃命吧”；19:19：“看哪，你仆人已经在你眼中蒙恩，你又加大你向我所显的怜悯”；19:21：“他对罗得说，看哪，连在这话上我也顾全你的脸面，我不倾覆这城”；19:22：“因为你还没有到那里，我不能作什么”。
神性本身，神性人身和神圣活动就是耶和华，这一点从前一章明显看出来，在那里，这三个人被称为“耶和华”，如18:13：“耶和华对亚伯拉罕说”；18:14：“对耶和华来说，有什么事是稀奇的呢”；18:22：“亚伯拉罕却仍旧站在耶和华面前”；18:33：“耶和华与亚伯拉罕说完了话就走了”。因此，神性人身和神圣活动就是耶和华，如19:24也以这种方式提到它们：“耶和华将硫磺与火，从天上耶和华那里，如雨般降与所多玛和蛾摩拉”；这些话的内义可见于下文 （2443-2447节）。主是耶和华自己，在旧约的历史和预言部分经常被称为“耶和华”（参看1736节）。
真正的教会成员，也就是那些处于对主之爱和对邻之仁的人，都熟知并承认三位一体；但他们仍在主面前谦卑自己，并且只拜祂。这是因为他们知道，若不藉着子，没有人能靠近被称为“父”的神性本身。他们还知道，圣灵所拥有的一切神圣都是从祂发出的。当这种观念存在于他们脑海时，他们只拜祂（一切事物都通过祂而来，并来自祂），因而只拜那一位。他们也不会将其观念分散在三位当中，如教会里面其他许多人惯常所行的那样。
这从来世的许多人身上明显看出来，包括一些学者，他们活在肉身时以为自己比其他人更掌握信之奥秘。在来世，当这些人被检查他们对一位神持有什么样的观念（即是否思想三位非受造者，三位无限者，三位永恒者，三位全能者，三位主）时，显而易见，他们持有三位的观念（因为在来世，各种观念都被交流）。然而，《亚他那修信经》明确说，没有三位非受造者、三位无限者、三位永恒者、三位全能者、三位主，只有一位，这也是真理。所以学者们承认，他们嘴上说的确实是一位神，但想的却是三位；有些学者甚至相信三位。他们说，他们无法在观念上或脑海里将这三位合在一起，而是不得不把他们分开。
其原因在于，一切奥秘，甚至极深的奥秘，都伴随一个观念，因为没有一个观念，就不可能思想、甚至记住任何东西。因此，每个人对于一位神为自己形成哪种思维、因而哪种信仰，在来世如在晴天白日下一样清楚。事实上，在来世，当犹太人听说主就是耶和华，只有一位神时，他们无话可说。但当看到基督徒将其观念分成三位时，他们说，他们自己拜一位神，而基督徒却拜三位。另外，除了那些拥有仁之信的人外，没有人能在观念上将被如此分离的三位合在一起，因为主使这些人的心智适应祂自己。
Potts(1905-1910) 2329
2329. He said, Behold I pray my lords. That this signified an interior acknowledgment and confession of the Lord's Divine Human and Holy proceeding, is evident from the acknowledgment and humiliation spoken of just before; here confession immediately follows, for this is meant by Lot's saying, "Behold I pray my lords." Interior confession is of the heart and comes forth in humiliation, and at the same time in the affection of good; but exterior confession is of the lips, and may possibly come forth in a feigned humiliation and a feigned affection of good, which is none at all, being such as exists with those who confess the Lord for the sake of their own honor, or rather their own worship, and their own gain. That which these confess with the lips, they deny in the heart. [2] Its being said in the plural, "my lords," is for the same reason that in the preceding chapter it is said "three men;" for just as the "three" there signify the Divine Itself, the Divine Human, and the Holy proceeding, so here the "two" signify the Lord's Divine Human and Holy proceeding, as was said above. That these are one is known to everyone within the church; and because they are one, they are also named in the singular in what follows, as in verse 17, "It came to pass when they had led them forth abroad, that He said, Escape for thy life;" verse 19, "Behold I pray thy servant hath found grace in thine eyes, and thou hast made thy mercy great which thou hast done with me;" verse 21, "And he said unto him, Behold I have accepted thy face as to this word also, that I will not overthrow the city;" and verse 22, "For I cannot do anything until thou be come thither." [3] That the Divine Itself, the Divine Human, and the Holy proceeding are Jehovah, is evident from the foregoing chapter, where the three men are called "Jehovah," as in verse 13, "Jehovah said unto Abraham;" verse 14," Shall anything be too wonderful for Jehovah;" verse 22, "Abraham, he stood yet before Jehovah;" verse 33, "Jehovah went His way when He made an end of speaking with Abraham." Consequently the Divine Human and Holy proceeding are Jehovah, as also He is named in this chapter, verse 24, "And Jehovah caused it to rain upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven;" the internal sense of which words will be seen in what follows. (That the Lord is Jehovah Himself, who is so often named in the histories and prophecies of the Old Testament, may be seen above, n. 1736.) [4] They who are truly men of the church, that is, who are in love to the Lord and in charity toward the neighbor, are acquainted with and acknowledge a Trine; but still they humble themselves before the Lord and adore Him alone, for the reason that they know that there is no access to the Divine Itself which is called the "Father" except through the Son; and that all the Holy which is of the Holy Spirit proceeds from Him. When they are in this idea they adore no other than Him through whom and from whom all things are, thus One; [5] nor do they spread out their ideas among Three, as many within the church are wont to do, as can be seen from many in the other life, even the learned, who in the life of the body had supposed that they possessed the arcana of faith more than others. When these were explored in the other life as to what idea they had concerning the one God-whether of Three Uncreates, Three Infinities, Three Eternals, Three Almighties, Three Lords, it was plainly perceived that they had the idea of Three (for there is a communication of ideas there), when yet it is part of the creed, being stated in plain words, that there are not Three Uncreates, not Three Infinities, not Three Eternals, not Three Almighties, not Three Lords, but One; as also is the truth. The result was that they confessed that with the mouth they had indeed said that there is one God, yet still had thought, and some had believed, that there are three, whom in idea they could separate, but not join together, the reason of which is that all arcana whatever, even the deepest, are attended with an idea; for without an idea nothing can be thought of, nor indeed can anything be kept in the memory. [6] Hence in the other life it is manifest as in clear day what thought, and thence what belief, each person has formed for himself concerning the One God. Indeed the Jews in the other life, when they hear that the Lord is Jehovah and that there is but One God, can say nothing. But when they perceive that the ideas of Christians are divided among Three, they say that they themselves worship One God, but Christians Three; and this the more since none can join together the Three thus separated in idea, except those who are in the faith of charity; for the Lord applies the minds of these to Himself.
Elliott(1983-1999) 2329
2329. 'He said, Behold now, my Lords' means interior acknowledgement and confession of the Lord's Divine Human and His Holy proceeding. This is clear from the acknowledgement and humiliation already referred to just above. Confession follows immediately after them here, for confession is meant by his saying, 'Behold now, my Lords'. Interior confession belongs to the heart, and manifests itself in humiliation and at the same time in the affection for good, whereas exterior confession belongs to the lips, which may manifest itself in a spurious humiliation and a spurious affection for good which is none at all, as with people who confess the Lord for the sake of their own reputation or rather worship of self, and for the sake of their own material gain. What these people confess with the lips they deny in the heart.
[2] The plural 'my Lords' is used for the same reason that 'three men' are spoken of in the previous chapter. For just as the three there mean the Divine itself, the Divine Human, and the Holy proceeding, so the two mentioned here mean the Lord's Divine Human and His Holy proceeding, as stated above. That these make one is well known to anyone inside the Church, and because they make one they are also referred to in the singular further on,
So it was, when they had brought them outside, that he said, Escape for your life. Verse 17.
Behold now, your servant has found grace in your eyes, and you have magnified your mercy which you have shown to me. Verse 19.
And he said to him, Behold, I have accepted you as regards this matter also, that I will not overthrow the city. Verse 21.
For I cannot do anything until you come to it. Verse 22.
[3] That the Divine itself, the Divine Human, and the Holy proceeding are Jehovah is clear from the previous chapter, where in various places the three men are called Jehovah, namely,
Jehovah said to Abraham. Verse 13. Will anything be too wonderful for Jehovah? Verse 14. Abraham still stood before Jehovah. Verse 22. Jehovah departed, when He had finished speaking to Abraham. Verse 33.
Consequently the Divine Human and the Holy proceeding are Jehovah, for this name is used for both in verse 24 of the present chapter.
And Jehovah rained on Sodom and Gomorrah brimstone and fire from Jehovah out of heaven. Verse 24.
The internal sense of these words will be seen later on. As regards the Lord being Jehovah Himself, who is mentioned so many times in the historical and prophetical sections of the Old Testament, see 1736.
[4] Those who are truly members of the Church, that is, who are governed by love to the Lord and by charity towards the neighbour, know about and acknowledge the Trinity; but nevertheless they humble themselves before the Lord and worship Him alone. They do so because they know that there is no other way of reaching the Divine itself, called the Father, except through the Son, and that all the Holiness which the Holy Spirit possesses proceeds from Him. When this idea exists with them they worship none except Him, through whom and from whom all things have their being, and so worship One Being. Nor do they disperse their ideas among three, as many others inside the Church are wont to do.
[5] This is evident from very many people in the next life, including some learned, who during their lifetime have presumed themselves to have a firmer grip on the arcana of faith than all others. When these people have been examined in the next life to see what idea they had had concerning the one God - whether there were three Uncreated, three Infinites, three Eternals, three Almighties, and three Lords - it was quite obvious that they had had the idea of three beings (for in that world the communication of ideas takes place). They have had that idea even though the creed states explicitly that there are not three Uncreated, or three Infinites, or three Eternals, or three Almighties, or three Lords, but one - which is also the truth. They accordingly confessed that with their lips they had indeed spoken of God being one; but in spite of this they had thought of - and some had believed in - three whom they could separate in idea but not join together.
[6] The reason is that for all arcana, even the deepest, some idea exists, for without the existence of an idea nothing is able to be thought about nor indeed anything retained in the memory. In the next life therefore the nature of the thought, and consequently of the faith, that anyone has formulated for himself concerning the One God is clear as daylight. Indeed when Jews in the next life hear that the Lord is Jehovah and that only one God exists they have nothing to say; but when they perceive that Christians' ideas are divided into three they say that they themselves worship one God whereas Christians worship three. What is more, nobody is able to join together three thus separated in idea except those who have the faith that comes with charity- for the Lord accommodates their minds to Himself.
Latin(1748-1756) 2329
2329. `Dixit, Ecce quaeso Domini mei': quod significet interiorem agnitionem et confessionem Divini Humani et Sancti procedentis Domini, constat ex agnitione et humiliatione, de qua mox prius; hic confessio immediate sequitur, (s)nam confessio est quod dicat, `ecce quaeso Domini mei': confessio interior est cordis, et existit in humiliatione et simul in affectione boni; confessio autem exterior est oris et existere potest in ficta humiliatione, et in ficta affectione boni, quae est nulla, ut apud eos qui confitentur Dominum sui honoris seu potius sui cultus, ac sui lucri causa; ii quod confitentur ore, negant corde.' [2] Quod dicatur in plurali, Domini mei {1}, est ex eadem causa ex qua in (t)praecedente capite dicuntur tres viri, quia sicut ibi `tres' significant Ipsum Divinum, Humanum Divinum et Sanctum procedens, ita hic `duo' significant Divinum Humanum et Sanctum procedens Domini, ut supra dictum est; illa quod unum sint, unicuique intra Ecclesiam notum est; et quia unum sunt, etiam in sequentibus nominantur in singulari, ut vers. 17 `Fuit, cum educerent ii illos, et dixit, Eripe te super anima tua': vers. 19 `Ecce quaeso invenit servus tuus gratiam in oculis tuis, et magnam fecisti misericordiam tuam, quam fecisti mecum': vers. 21 `Et dixit ad eum, Ecce acceptavi faciem tuam etiam quoad verbum hoc, quod non evertam urbem': vers. 22 `Quia non possum facere quicquam, usque venire te illuc.' [3] Quod Divinum Ipsum, Divinum Humanum et Sanctum procedens sit Jehovah, constat ex capite praecedente, ubi tres viri passim dicuntur Jehovah, nempe ibi vers. 13 `Dixit Jehovah ad Abrahamum': vers. 14 `Num mirabile erit pro Jehovah quicquam': vers. 22 `Abraham adhuc stans coram Jehovah': vers. 33 `ivit Jehovah, quando absolvit loqui ad Abrahamum.' Consequenter est Divinum Humanum et Sanctum procedens Jehovah, ut quoque nominatur in hoc capite, vers. 24 `Et Jehovah pluere fecit super Sodomam et Amoram sulphur et ignem a cum Jehovah e caelo,' de quorum sensu interno videbitur in sequentibus; quod Dominus sit Ipse Jehovah Qui toties nominatur {2} in Historicis et Propheticis Veteris Testamenti, videatur n. 1736. [4] Qui vere homines Ecclesiae sunt, hoc est, qui in amore in Dominum e in charitate erga proximum sunt, Trinum norunt et agnoscant, se usque coram Domino se humiliant, et Ipsum solum adorant, ex causa quia sciunt quod nullus accessus sit ad Ipsum Divinum quod Pater dicitur, quam per Filium, et quod omne Sanctum quod Spiritus Sancti est, ab Ipso procedat; in qua idea cum sunt, non alium adorant quam per quem et a quo omnia, ita Unum, nec diffundunt ideas in tres ut multi alii intra Ecclesiam solent; [5] quod constare potest a pluribus in altera vita, etiam ab eruditis, qui prae aliis fidei arcana se possedisse in vita corporis putarunt; ii in altera vita explorati, quam ideam habuerint de Deo uno, num tres Increati, num tres Infiniti, num tres Aeterni, num tres Omnipotentes, et num tres Domini, et apperceptum manifeste quod ideam trium habuerint, nam idearum datur ibi communicatio; cum tamen ex fide symbolica, ubi apertis verbis dicitur, sit quod non tres Increati, non tres Infiniti, non tres Aeterni, non tres Omnipotentes, non tres Domini, sed Unus, sicut etiam est; ita fassi, quod ore quidem dixerint, Unum esse Deum, sed usque cogitaverint, et quidam crediderint tres, quos separare idea, non conjungere, possent; [6] causa inde est quia arcana quaecumque, immo arcanissima, secum habent ideam, nam absque idea nihil cogitari potest, ne quidem aliquid memoria teneri: inde in altera vita, sicut in clara die patet qualem unusquisque sibi cogitationem, et inde fidem, de Uno Deo formavit. Immo Judaei in altera vita, cum audiunt Dominum esse Jehovam, et non esse nisi Unum Deum, nihil possunt dicere; at cum percipiunt Christianorum ideas partitas esse in tres, dicunt se colere Unum Deum, sed illos tres; ac eo magis cum tres in idea separatos non possint alii conjungere quam qui in fide charitatis sunt, nam horum mentem Dominus applicat Sibi. @1 Domini mei, in plurali.$ @2 nominatus est.$