2657、“把这婢女和她儿子赶出去”表示纯人类理性的东西要被逐出。这从“赶出去”、“婢女”和“儿子”的含义清楚可知：“赶出去”是指逐出；“婢女”（或女仆、女奴）是指对理性概念和记忆知识或事实知识的情感，因而是指它们里面的良善（参看2567节）；“儿子”是指属于该理性的真理（参看264，489，533，1147节）。但与这最初或纯粹的人类理性有关的，只是表面的良善和真理。这就是为何“把这婢女和她儿子赶出去”表示纯人类理性的东西要被逐出。我在前面许多地方已经阐述并说明，一旦主的神性理性取而代之，祂的最初理性就被逐出；但由于它是此处专门论述的主题，所以有必要再作一个简短的解释。
凡正在重生的人都有两种理性：第一种在重生之前，第二种在重生之后。重生之前的那种理性是通过以下途径获得的：感官经验、对公众生活和私人生活的问题的反思、公式化的知识或世俗研究、基于并通过这些知识或研究的推理，以及从信之教义，也就是从圣言所获得的属灵事物的知识或认知。但那时，所获得的这些东西都没有上升高于外在或肉体记忆的观念，这些观念相对来说都是非常物质化的。因此，那时，凡这理性所思考的东西，都来自这类物质观念，或为了它思考的东西可以同时被内在视觉，或内眼，也就是真正的理解力的眼睛看到或明白，这类事物的表象就以对比或类比的形式被呈现出来。第一种理性（即最初理性），或重生之前的理性就具有这种性质。
但重生之后的理性是由主通过对属灵的真理和良善的情感形成的。主以奇妙的方式将这些情感植入第一种理性的真理；那里一致和支持的事物以这种方式被赋予生命。然而，剩下的因没有任何用处而与这些情感分离，直到最后，属灵的良善和真理可以说被聚集成捆。凡不一致，并且无法被赋予生命的事物，可以说都随着属灵的良善和真理，连同对它们的情感的生命成长而逐渐被抛到周边。由此明显可知，第二种理性是什么样。
这些事可通过对比树上的果实来说明。开始时，第一种理性好比未成熟的果实，这果实逐渐成熟，直到最后它里面结出种子。当它到达开始与树分离的阶段时，它的状态就完满了（对此，参看2636节）。然而，第二种理性，也就是主赋予那些正在重生之人的那种理性，也好比这果实，只是现在它在好土里，种子周围的果肉都腐烂了；于是这些种子就从核心或至内在部分中发出来，并生根发芽，然后破土而出，长成一棵新树；新树又逐渐发展，直到最后结出新果实，之后扩展成花园和果园，一切都照着它所接受的对良善和真理的情感来进行（参看马太福音13:31-32；约翰福音12:24）。
既然例子更令人信服，那么就以人重生之前的自我和重生之后的自我为例。一个人通过上述方法所获得的第一种理性使他相信他凭自己，因而凭他的自我思考真理、实行良善。这第一种理性想不到别的，即便它被教导一切爱之良善和一切信之真理都来自主。但当他成年后正在重生时，主所赋予他的第二种理性便使他开始认为良善和真理不是来自他自己，或来自他的自我，而是来自主；尽管他仍貌似凭自己实行良善、思考真理（参看1937，1947节）。这时，他越确认或强化这种观念，就越被带入关于这些事的真理之光，直到最后相信，一切良善和一切真理都来自主。此时，属于第一种理性的自我逐渐被分离出去，主赋予这人一个天堂的自我，这个自我就成了他的新理性的自我。
另举一例。开始时，第一种理性只知道爱自己、爱世界；尽管它听说天堂之爱是完全不同的，但仍对这爱没有任何概念。在这种情况下，当此人行善时，从中所找到的唯一快乐就是，他认为他赢得了人们的好感，或说人们把他视为基督徒，或他从中获得永生的喜乐。然而，主通过重生所赋予他的第二种理性开始在良善和真理本身中感受到某种快乐，并被这种快乐打动，不是因为他自己的东西，而是因为良善和真理本身。当被这种快乐引领时，他就会唾弃功德的思想，直到最后憎恶它如某种滔天罪行。这种快乐会在他里面逐渐增长，并变成一种蒙福的快乐，在来世则变成一种极乐，并且就是他的天堂本身。由此清楚可知，这两种理性在一个正在重生的人里面是何情形。
然而，要知道，尽管一个人正在重生，但属于第一种理性的每一个细节仍留在他身上。它只是与第二种理性分离了，主以一种最奇妙的方式实现这种分离。但主将祂的第一种理性（即最初理性）完全逐出了，以至于丝毫不留，因为纯人身或人性的东西无法与神性共存。因此，祂不再是马利亚的儿子，而是在两种本质（即人身或人性本质和神性本质）方面都是耶和华。
Potts(1905-1910) 2657
2657. Cast out this handmaid and her son. That this signifies that the things of the merely human rational should be banished, is evident from the signification of "casting out," as being to banish; from the signification of a "handmaid," as being the affection of rational things and memory-knowledges, thus as being the good of them (see n. 2567); and from the signification of her "son," as being the truth of that rational (see n. 264, 489, 533, 1147). But it is apparent good and truth which are predicated of this first or merely human rational. Hence it is that "cast out this handmaid and her son," signifies that the things of the merely human rational were to be banished. How this is, namely, that the first rational was banished when the Divine rational took its place, has been stated and shown several times before; but as it is here treated of specifically, it must be still further explained in a few words. [2] With every man who is being regenerated there are two rationals, one before regeneration, the other after regeneration. The first, which is before regeneration, is procured through the experience of the senses, by reflections upon things of civic life and of moral life, and by means of the sciences and the reasonings derived from them and by means of them, also by means of the knowledges of spiritual things from the doctrine of faith or from the Word. But these go no further at that time than a little above the ideas of the corporeal memory, which comparatively are quite material. Whatever therefore it then thinks is from such things; or, in order that what it thinks may be comprehended at the same time by interior or intellectual sight, the semblances of such things are presented by comparison, or analogically. Of this kind is the first rational, or that which is before regeneration. [3] But the rational after regeneration is formed by the Lord through the affections of spiritual truth and good, which affections are implanted by the Lord in a wonderful manner in the truths of the former rational; and those things in it which are in agreement and which favor are thus vivified; but the rest are separated from it as of no use; until at length spiritual goods and truths are collected together as it were into bundles, the incongruous things which cannot be vivified being rejected to the circumference, and this by successive steps, as spiritual goods and truths grow, together with the life of the affections of them. From this it appears what the second rational is. [4] How the case is with these things may be illustrated by comparison with the fruit of trees. The first rational, in the beginning, is like unripe fruit, which gradually matures till it forms seeds within itself, and when it is of such age as to begin to separate itself from the tree, its state is then full (see above, n. 2636). But the second rational, with which one is gifted by the Lord when he is being regenerated, is like the same fruit in good ground, in which those things which are round about the seeds decay, and the seeds push forth from their inmost parts, and send out a root, and then a shoot above the ground, which grows into a new tree, and unfolds itself at length even into new fruits, and then into gardens and paradises, according to the affections of good and truth which it receives (see Matt. 13:31-32; John 12:24). [5] But as examples aid conviction, take as an example that which is man's own before regeneration, and that which is his own after it. From the first rational, which he has procured to himself by the means described above, the man believes that he thinks truth and does good from himself, and thus from what is his own. This first rational cannot apprehend otherwise, even if it has been instructed that all the good of love and all the truth of faith are from the Lord. But when man is being regenerated, which takes place in adult age, then from the other rational with which he is gifted by the Lord he begins to think that the good and truth are not from himself, or from what is his own, but from the Lord (but that nevertheless he does good and thinks truth as from himself, may be seen above, n. 1937, 1947). The more he is then confirmed in this, the more is he led into the light of truth respecting these things, till at last he believes that all good and all truth are from the Lord. The Own that belongs to the former rational is then successively separated, and the man is gifted by the Lord with a heavenly Own, which becomes that of his new rational. [6] Take another example. The first rational, in the beginning, knows no other love than that of self and the world; and although it hears that heavenly love is altogether of another character, it nevertheless does not comprehend it. But then, when the man does any good, he perceives no other delight from it than that he may seem to himself to merit the favor of another, or may hear himself called a Christian, or may obtain from it the joy of eternal life. The second rational, however, with which he is gifted by the Lord through regeneration, begins to feel some delight in good and truth itself, and to be affected by this, not for the sake of anything of his own, but for the sake of the good and truth; and when he is led by this delight, he disclaims merit, till at length he rejects it as an enormity. This delight grows with him step by step, and becomes blessed; and in the other life it becomes happiness, and is itself his heaven. Hence it is now evident how it is with each rational in the man who is being regenerated. [7] But be it known that although a man is being regenerated, still each and all things of the first rational remain with him, and are merely separated from the second rational, and this in a most wonderful manner by the Lord. But the Lord wholly banished His first rational, so that nothing of it remained; for what is merely human cannot be together with the Divine. Hence He was no longer the son of Mary, but was Jehovah as to each essence.
Elliott(1983-1999) 2657
2657. 'Cast out this servant-girl, and her son' means that what belonged to the merely human rational was to be banished. This is clear from the meaning of 'casting out' as banishing; from the meaning of 'servant-girl' as the affection for rational concepts and for factual knowledge, and so as the good belonging to these, dealt with in 2567; and from the meaning of 'son' as the truth belonging to that rational, dealt with in 264, 489, 533, 1147. But it is apparent good and apparent truth that go with this first or merely human rational. Consequently 'cast out this servant-girl, and her son' means that to be banished were the things belonging to the merely human rational. This particular circumstance - that the first rational was banished once the Divine Rational took its place - has been stated and shown in several places already, but as it is the specific subject here, a further brief explanation is necessary.
[2] With everyone who is being regenerated there are two rationale, the first existing before regeneration, the second after. The first, which exists before regeneration, is acquired by means of the experiences of the senses, by means of reflecting on the things that take place in public life and in private life, by means of formulated knowledge, and by means of reasonings based on and presented through these, as well as by means of cognitions of spiritual things obtained from the doctrine of faith, that is, from the Word. But none of these acquisitions rise at this time very much above the ideas present in the external or bodily memory, which are relatively speaking quite materialistic. Consequently whatever thought takes place in the rational at this time consists of such materialistic ideas, or else, so that what it thinks may be comprehended at the same time by inner or intellectual sight, the semblances of such things are presented in the form of comparisons or analogies. Of such a nature is the first rational, or the rational that exists before regeneration.
[3] But the rational after regeneration is formed by the Lord by means of affections for spiritual truth and good, which affections the Lord implants in a remarkable manner within the truths of the first rational, and in this way the things there that are in agreement and are favourably disposed towards them are given life. The rest however, having no use, are separated from these, until at length spiritual goods and truths are gathered so to speak into bundles, once those that do not agree and which cannot be given life are cast away so to speak to the circumference, this being effected gradually as spiritual goods and truths increase together with the life of the affections for them. From this it is evident what the second rational is like.
[4] These matters may be illustrated by comparing them to the fruit of trees. To begin with the first rational is like unripe fruit which ripens gradually until it produces seeds within itself. Then, having reached the point when it is ready to part from the tree, its state is complete, regarding which see above in 2636. The second rational however, which the Lord confers on those who are being regenerated, is like this same fruit now lying in good soil, where the flesh surrounding the seeds decays and these express themselves from the core, after which they send down a root and also a shoot up above the ground that grows into a new tree and spreads out, till finally it produces new fruits, and after that gardens and orchards, according to the affections for good and truth which it is receiving; see Matt 13: 31, 32; John 12:-24.
[5] But since examples help to make things clear, take the proprium which a person has before regeneration and the proprium which he has after regeneration. From the first rational which he acquires through the means mentioned above, a person believes that it is from what there is within himself, thus from his proprium, that he thinks what is true and does what it good. This first rational is incapable of thinking anything else even when the person is taught that every good of love, and every truth of faith, derives from the Lord. But when he is undergoing regeneration, which takes place in adult years, he then starts - from the second rational which is conferred by the Lord - to think that good and truth do not spring from that which is within himself, that is, from his proprium, but from the Lord, though he still does what is good or thinks what is true, as if it began from within himself, see 1937, 1947. At this time the more he becomes confirmed in this the more he is guided into the light of truth concerning those matters, until he finally believes that all good and all truth come from the Lord. At this time the proprium belonging to the first rational is gradually separated and the Lord confers on that person a heavenly proprium which becomes that of the new rational.
[6] Take a further example. To begin with the only love known to the first rational is that of self and the world, and although it hears about heavenly love being altogether different it still has no conception of it. In this case when the person then does anything good the only delight he sees in doing it is that he may seem to himself to merit another's favour, or that he may be considered to be a Christian, or that he may obtain the joy of eternal life out of doing it. The second rational however which the Lord confers through regeneration begins to feel some delight in goodness and truth themselves and to be stirred by this delight, not on account of anything that is his own but on account of goodness and truth themselves. When led by this delight he spurns the thought of merit, until at length he detests it as something monstrous. This delight as it exists with him gradually increases and becomes a blessed delight, and in the next life a blissful delight, being for him heaven itself From this it may now become clear how it is with each of the two rationale in one who is being regenerated.
[7] But it should be recognized that although a person is being regenerated, every single detail belonging to the first rational still remains with him. It is merely separated from the second rational, which the Lord effects in a miraculous fashion. The Lord however banished His own first rational completely, so that nothing of it remained, for what is merely human and what is Divine cannot exist together. Consequently He was no longer Mary's son but Jehovah as regards both Essences.
Latin(1748-1756) 2657
2657. Quod `ejice ancillam hanc et filium ejus' significet quod exterminarentur quae rationalis mere humani sunt, constat ex significatione `ejicere' quod sit exterminare, ex significatione `ancillae' quod sit affectio rationalium et scientificorum, ita bonum eorum, de qua n. 2567, et ex significatione `filii' quod sit verum istius rationalis, de qua n. 264, 489, 533, 1147; {1} sed est bonum et verum apparens, quae praedicantur de rationali hoc primo seu mere humani inde est quod `ejice ancillam hanc et filium ejus' significet quod exterminarentur quae rationalis mere humani sunt. Quomodo hoc habet, nempe quod primum rationale exterminatum sit, cum Divinum successit, prius passim dictum et ostensum est, sed quia hic in specie de illo agitur, paucis adhuc explicandum. [2] Sunt apud unumquemvis hominem qui regeneratur, bina rationalia, unum ante regenerationem alterum post regenerationem: primum, quod ante regeneratione comparatur per experientias sensuum, per reflexiones super illa quae in vita civili, et in vita morali, perque scientias, et per ratiocinia inde et per eas, tum per cognitiones spiritualium ex doctrina fidei seu Verbo; sed haec non amplius tunc vadunt quam paululum supra ideas memoriae corporeae, quae respective admodum materiales sunt; quicquid itaque tunc cogitat, est ex talibus, vel ut visu interiore intellectuali simul comprehendantur, sistuntur talium similia comparative vel analogice; ejuscemodi est rationale primum, seu quod ante regenerationem. [3] At rationale post regenerationem formatur a Domino per affectiones veri et boni spiritualis, quae affectio mirabiliter a Domino implantantur veris rationalis prioris, et vivificantur ibi (o)illa quae congrua sunt et favent; cetera autem, sicut nullius usus, separantur inde, usque tandem ut bona et vera spiritualia colligantur quasi in fasciculos, rejectis incongruis quae non vivificari possunt, quasi ad peripheriam, et hoc successive sicut bona et vera spiritualia cum vita eorum affectionum crescunt; inde patet quale [est] rationale alterum. [4] Haec quomodo se habent, illustrari potest per comparationem cum fructu arborum: primum rationale se habet in initio sicut fructus immaturus, qui successive maturescit usque dum semina intus in se ponit; qui cum illius aetatis est ut se separare incipiat ab arbore, tunc est status ejus plenus, de quo supra n. 2636; rationale autem alterum, quo donatur a Domino cum regeneratur, se habet sicut idem fructus in humo bona, in qua putrescunt illa quae sunt circumcirca semina, et haec se extrudunt ab intimis sui, et emittunt radicem, tum super terram surculum, qui crescit in novam arborem, et explicat se, usque demum in novos fructus, dein in hortos et {2} paradisos, secundum affectiones boni et veri quas recipit, videatur Matth. xiii 31, 32; Joh. xii 24. [5] Sed quia exempla magis convincunt, sit exemplo proprium quod homini ante regenerationem, et proprium quod ei post regenerationem; ex primo rationali quod sibi comparavit per media, de quibus supra, credit homo quod ex seipso, ita ex proprio, cogitet verum et faciat bonum; rationale hoc primum non aliter capere potest, etiamsi instructus sit quod omne bonum amoris, et omne verum fidei, sit a Domino: at cum regeneratur, quod fit in adulta ejus aetate, ex rationali altero quo donatur a Domino, incipit cogitare quod bonum et verum non sit a seipso seu a proprio, sed a Domino, at usque quod faciat bonum et cogitet verum sicut a seipso, videatur n. 1937, 1947; tunc quo plus in hoc confirmatur, eo plus in lucem veritatis de illis perducitur, usque demum ut credat quod omne bonum et omne verum sit a Domino; tunc proprium rationalis prioris successive separatur, et (o)homo proprio caelesti donatur a Domino, quod fit novi rationalis. [6] Sit adhuc exemplum; primum rationale principio non alium amorem novit quam sui et mundi, et tametsi audit quod amor caelestis prorsus alius sit, usque id non capit; dein autem cum aliquod bonum facit, non aliud jucundum inde percipit quam quod videatur sibi mereri gratiam alterius, vel quod audiat Christianus, vel quod obtineat inde vitae aeternae gaudium; alterum autem rationale quo donatur a Domino per regenerationem, incipit aliquod jucundum sentire in ipso bono et {2} vero, et jucundo hoc affici, non propter suum quid, sed propter bonum et verum, ex quo jucundo cum fertur, tu meritum rejicit, usque tandem ut respuat illud sicut enorme; hoc jucundum apud eum successive crescit, et fit beatum, et in altera vita fit felix, et ipsum ejus caelum. Inde nunc constare potest quomodo se habet cum utroque rationali apud hominem qui regeneratur. [7] Sed sciendum quod apud hominem, tametsi regeneratur, usque omnia et singula quae sunt rationalis primi {3}, remaneant, et modo a rationali altero separentur, et hoc miraculose a Domino: Dominus autem rationale primum prorsus exterminavit, ut {4} nihil ejus remanserit, mere enim humanum et Divinum non simul esse possunt; inde non {5} amplius filius Mariae erat, sed Jehovah quoad utramque Essentiam. @1 i sunt enim duo quae constituunt rationale nempe bonum et verum, bonum significatur per ancillam, verum per filium.$ @2 i in.$ @3 quae sunt rationalis prioris, omnia et singula.$ @4 i usque adeo.$ @5 nec.$