3419、“在他父亲亚伯拉罕的日子他们所挖的水井，以撒就回来又挖出来”表示主揭开了古人所知道的真理。这从“以撒”的代表，以及“回来又挖出来”、“水井”和“他父亲亚伯拉罕的日子”的含义清楚可知：“以撒”是指主的神性理性，如前所述；“回来又挖出来”是指再次揭开；“水井”是指（宗教）知识或认知里面的真理，“井”是指真理（参看2702， 3096节），“水”是指（宗教）知识或认知（28， 2702， 3058节）；“他父亲亚伯拉罕的日子”是指就真理而言，以前的时间和状态，这些真理由那时他们所挖的井来表示，因而是指古人所知道的真理，“日子”表示时间和状态（参看23， 487-488， 493， 893节）。当“日子”表示状态时，“他父亲亚伯拉罕”就代表在主将人性联结于神性之前，主的神性本身（2833， 2836， 3251节）；但当“日子”表示时间时，“他父亲亚伯拉罕”就表示在主将人性联结于神性之前，来自主之神性的良善和真理，因而表示古人所知道的良善和真理。
古人所知道的真理如今完全被抹除了，以至于几乎任何人都不知道它们曾经存在过，或与今天所教导的有什么不同。而事实上，这些真理完全不同。古人拥有主国度的属天和属灵事物、因而主自己的代表和有意义的符号或象征；那些理解它们的人被称为智者。他们也的确有智慧，因为他们能由此与灵人和天使交谈。天使的言语是属灵和属天的，故不为世人所理解；当这言语降至在属世领域的某个人时，它就以出现在圣言中的那种代表和有意义的符号或象征来表达自己；这就是为何圣言是一部神圣书卷。为了保持对应的完整性，神性只能以这种方式呈现在世人面前。
由于古人拥有主国度的代表和有意义的符号或象征，而主的国度只有属天和属灵之爱在里面，所以古人也拥有唯独论述对神之爱和对邻之仁的教义事物，并凭这些教义事物而被称为智者。他们从这些教义事物知道主要降世，并且耶和华要在祂里面，祂要将自己里面的人性变成神性，从而拯救人类。他们从这些教义事物也知道什么是仁爱，即：仁爱就是对服侍他人却不思想任何回报的情感；还知道他们要以仁爱待之的邻舍是什么，就是全世界所有人，只是对待每个邻舍的方式是不同的。如今这些教义事物完全消失了，取而代之的是信之教义事物；而古人却把这些信之教义事物看得相对来说一文不值。如今对主之爱和对邻之仁的教义事物被弃绝了，一方面被那些在圣言中被称为“巴比伦人和迦勒底人”的人弃绝了，另一方面被那些被称为“非利士人和埃及人”的人弃绝了。它们消失得如此彻底，以至于几乎没有留下一丝痕迹。现在谁还知道仁爱就是完全忘记自我，并弃绝一切自私自利，厌恶以自我为目的的一切？谁又知道邻舍就是每个人，只是对待他的方式取决于他里面的良善的质和量？因此，良善本身就是我们的邻舍。从至高意义上说，主自己是我们的邻舍，因为祂住在良善里面，是良善的源头。凡不来自祂的良善都不是良善，无论它多么看似良善。人们不知道什么是仁爱，什么是邻舍，所以不知道圣言提到的“穷人”、“困苦人”、“贫乏人”、“患病的”、“饥渴的”、“受欺压的”、“寡妇”、“孤儿”、“被掳的”、“赤身露体的”、“寄居的”、“瞎子”、“聋子”、“瘸腿的”、“有残疾的”等等，究竟是指谁。然而，古人的教义事物教导他们这些人是谁，各自属于哪类邻舍，因而属于哪类仁爱。字义上的整部圣言都是照着这些教义事物来写的；因此，凡不知道它们的人，都无法知道圣言的任何内层意义。
如以赛亚书：
不是要把你的饼掰给饥饿的人，将受苦的逃亡者带到你家中；见赤身的就遮盖他，不向自己的骨肉掩藏自己吗？这样，你的光就必突然发出如破晓，你的医治也必快快出现；你的公义必在你前面行，耶和华的荣耀必将你聚拢。（以赛亚书58:7-8）
凡强调字义的人都以为，只要他把食物送给饥饿的人，将受苦的逃亡者带到他家中，给赤身的衣服穿，就会因此进入耶和华的荣耀，或进入天堂。然而，这些只是外在行为，就连恶人也能为了自我功德而如此行。但“饥饿的人”、“受苦的”和“赤身的”表示那些在属灵上如此的人，因而表示困扰要被施以仁爱的那个邻舍的不同悲惨状态。
诗篇：
祂为受欺压的伸冤，赐食物给饥饿的；耶和华释放被囚的；耶和华开了瞎子的眼睛；耶和华扶起被压下的人；耶和华喜爱义人；耶和华保护寄居的，扶持孤儿和寡妇。（诗篇146:7-9）
此处“受欺压的”、“饥饿的”、“被囚的”、“瞎子”、“被压下的人”、“寄居的”、“孤儿和寡妇”不是指那些平常被如此称呼的人，而是指那些在属灵事物上，就是在灵魂上如此的人。而古人的教义事物则教导了这些人是谁，他们属于哪个状态和层级的邻舍，因而要向他们施以什么样的仁爱。这同样适用于旧约的其它任何地方，因为当神性降至与世人同在的属世之物，或说降至世人的属世层时，它就降至诸如构成仁爱行为的那类事物，只是每个行为都照着它的属和种而与众不同。
主也以同样的方式说话，因为祂出于神性本身说话，如在马太福音：
于是，王要向那在祂右手边的说，你们这蒙我父赐福的，可来承受那为你们所预备的国；因为我饿了，你们给我吃；渴了，你们给我喝；我作外人，你们收留我；我赤身露体，你们给我穿；我病了，你们看望我；我在监里，你们来看我。（马太福音25:34-36）
此处列举的行为表示仁爱的所有主要种类，以及善行的不同层级，或作为要被施以仁爱的邻舍的善人的不同层级。从至高意义上说，主是邻舍，因为祂说：
你们做在我这些弟兄最小中的一个身上，就是做在我身上了。（马太福音25:40）
从这几个例子可以看出“古人所知道的真理”是什么意思。然而，这些真理被那些关心信之教义事物，却不关心仁爱生活的人，也就是那些在圣言中被称为“非利士人”的人完全抹除了。这一点由“非利士人在亚伯拉罕死后把井塞住了”来表示，如我接下来所讨论的。
Potts(1905-1910) 3419
3419. And Isaac returned, and digged again the wells of waters which they had digged in the days of Abraham his father. That this signifies that the Lord opened those truths which were with the ancients, is evident from the representation of Isaac, as being the Lord as to the Divine rational, concerning which above; from the signification of "returning and digging again," as being to open again; from the signification of "wells of waters," as being the truths of knowledges (that "wells" are truths may be seen above, n. 2702, 3096; and that "waters" are knowledges, n. 28, 2702, 3058); and from the signification of "the days of Abraham his father," as being a previous time and state as to truths, which truths are signified by the wells which they digged at that time, thus the truths which were with the ancients. (That "days" signify time and states may be seen above, n. 23, 487-488, 493, 893.) When "days" signify states, then by Abraham the father is represented the Lord's Divine Itself before He adjoined to it the Human (n. 2833, 2836, 3251); when they signify time, then by Abraham the father are signified the goods and truths which were from the Lord's Divine before He adjoined to it the Human, thus the goods and truths which were with the ancients. [2] The truths which were with the ancients are at this day wholly obliterated, insomuch that scarcely anyone knows that they ever existed, and that they could be any other than what are taught at this day, when yet they were totally different. The ancients had Representatives and Significatives of the celestial and spiritual things of the Lord's kingdom, thus of the Lord Himself; and they who understood such representatives and significatives were called the wise; and they were wise, for thereby they were able to speak with spirits and angels. For when angelic speech (which is incomprehensible to man because spiritual and celestial) descends to man, who is in a natural sphere, it falls into representatives and significatives such as are in the Word, and hence it is that the Word is a holy writing; for in order to be a full correspondence that which is Divine cannot be presented in any other way before the natural man. [3] And as the ancients were in representatives and significatives of the Lord's kingdom, in which there is nothing but celestial and spiritual love, they had also doctrinal things that treated solely of love to God and of charity toward the neighbor; and by virtue of these doctrinal things they were called the wise. From these doctrinal things they knew that the Lord would come into the world, and that Jehovah would be in Him, and that He would make the human in Himself Divine, and would thus save the human race. From these doctrinal things they also knew what charity is, namely, the affection of being of service to others without any end of recompense; and also what is the neighbor toward whom there should be charity, namely, all in the universe, but still each with discrimination. At this day these doctrinal things are utterly lost, and in place of them there are doctrinal things of faith, which the ancients accounted as relatively nothing. At the present day the doctrinal things of love to the Lord and of charity toward the neighbor are rejected, in part by those who in the Word are called "Babylonians and Chaldeans," and in part by those who are called "Philistines" and also "Egyptians"; and thus are so completely lost that there remains scarcely any trace of them. For who at the present day knows what that charity is which is devoid of all regard for self, and which is averse to everything that is for the sake of self? And who knows that the neighbor is everyone, with discrimination according to the kind and amount of good in him, thus that he is good itself, consequently in the supreme sense the Lord Himself, because He is in good, and good is from Him, and the good which is not from Him is not good, however much it may appear to be so? And because it is not known what charity is, and what the neighbor, it is not known who they are that in the Word are signified by the "poor," the "miserable," the "needy," the "sick," the "hungry" and "thirsty," the "oppressed," "widows," "orphans," "captives," the "naked," "sojourners," the "blind," the "deaf," the "halt," "maimed," and others when yet the doctrinal things of the ancients taught who these were, and to what class of the neighbor, and thus of charity, each belonged. The whole of the Word in the sense of the letter is written in accordance with these doctrinal things, so that he who has no knowledge of them cannot possibly know any interior sense of the Word. [4] As in Isaiah:
Is it not to break bread to the hungry, and that thou bring the afflicted that are cast out to thy house; when thou seest the naked, that thou cover him, and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the dawn, and thy healing shall spring forth speedily; and thy righteousness shall go before thee, the glory of Jehovah shall gather thee (Isa. 58:7-8). He who lays stress on the sense of the letter believes that if he merely gives bread to the hungry, takes into his house the poor outcasts or wanderers, and covers the naked, he will on this account come into the glory of Jehovah, or into heaven; when yet these are mere outward acts, and even the wicked may do them for the sake of self-merit; but by the "hungry," the "afflicted," and the "naked" are signified those who are spiritually such, thus different states of misery in which the man may be who is the neighbor, and toward whom charity is to be exercised. [5] In David:
He that executeth judgment for the oppressed; that giveth bread to the hungry; Jehovah looseth the prisoners; Jehovah openeth the eyes of the blind; Jehovah raiseth up them that are bowed down; Jehovah loveth the righteous; Jehovah guardeth the sojourners; he upholdeth the fatherless and widow (Ps. 146:7-9);
where by the "oppressed," the "hungry," the "prisoners," the "blind;" the "bowed down," the "sojourners," the "fatherless" and "widow," are not meant those who are commonly so called, but those who are such in respect to spiritual things, that is, in respect to their souls. Who these were, and in what state and degree they were neighbors, thus what charity was to be exercised toward them, was taught by the doctrinal things of the ancients. It is the same everywhere else in the Old Testament; for when the Divine descends into what is natural with man, it descends into such things as are works of charity, with discrimination according to genera and species. [6] The Lord also spoke in like manner, because He spoke from the Divine Itself, as in Matthew:
Then shall the King say unto them on His right hand, Come ye blessed of My Father, inherit the kingdom prepared for you; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me to drink; I was a stranger, and ye took Me in; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me (Matt. 25:34-36). By the works here recounted are signified the universal genera of charity; and in what degree are the goods or the good men who are the neighbors toward whom charity is to be exercised; and that in the supreme sense the Lord is the neighbor, for He says:
Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me (Matt. 25:40). From these few examples it may be seen what is meant by the truths with the ancients. But that these truths are altogether obliterated by those who are in the doctrinal things of faith, and not in the life of charity, that is, by those who in the Word are called "Philistines," is signified by the Philistines stopping up the wells after the death of Abraham, which is the subject next treated of.
Elliott(1983-1999) 3419
3419. 'Isaac came back and dug again the wells of water which they had dug in the days of Abraham his father' means that the Lord disclosed the truths that had existed with the Ancients. This is clear from the representation of 'Isaac' as the Lord's Divine Rational, dealt with already; from the meaning of 'coming back and digging again' as disclosing once again; from the meaning of 'the wells of water' as truths that are the sources of cognitions - 'wells' being truths, see 2702, 3096, and 'waters' cognitions, 28, 2702, 3058; and from the meaning of 'the days of Abraham his father' as a former time and state as regards truths, which are meant by 'which they had dug in those days', and so which had existed with the Ancients - 'days' meaning a time and a state, see 23, 487, 488, 493, 893. When a state is meant by 'days', 'Abraham his father' represents the Lord's Divine itself before this had joined the Human to Itself, see 2833, 2836, 3251; but when a time is meant by 'days', 'Abraham his father' means the goods and truths which came from the Lord's Divine before this had allied the Human to Itself, and so which had existed with the Ancients.
[2] The truths which existed with the Ancients have been completely effaced at the present time, so much so that scarcely anybody knows that they have ever existed or that they could have been anything different from those also taught today. But those truths were indeed quite different. People had representatives and meaningful signs of celestial and spiritual things in the Lord's kingdom, and so of the Lord Himself; and those who understood them were called the wise. They were also wise, because they were accordingly able to talk to spirits and angels; for when angelic speech which is spiritual and celestial and therefore unintelligible to man comes down to someone in the natural realm, it falls into representatives and meaningful signs like those that occur in the Word and consequently make the Word a sacred document. To make correspondence complete the Divine cannot present Itself before man in any other way. And because with the Ancients there were manifested representatives and meaningful signs of the Lord's kingdom, which hold nothing else than celestial and spiritual love within them, the Ancients also possessed matters of doctrine too which wholly and completely were concerned with love to God and charity towards the neighbour, by virtue of which also they were called the wise.
[3] From those matters of doctrine they knew that the Lord was going to come into the world, that Jehovah would be within Him, and that He would make the Human within Him Divine and in so doing would save the human race. From them they also knew what charity was, namely the affection for serving others without any thought of reward; and what was meant by the neighbour to whom they were to exercise charity, namely all persons throughout the world, though each one had to be treated differently. These matters of doctrine have now been completely lost, and instead there are matters of doctrine concerning faith, which the Ancients had regarded as being relatively worthless. These matters of doctrine, that is to say, those concerning love to the Lord and charity towards the neighbour, have at the present time been rejected on one hand by those who in the Word are referred to as Babylonians and Chaldeans, and on the other by people called Philistines and also Egyptians. They have become so completely lost that scarcely any trace of them remains. Who at the present day knows what charity is which is devoid of all self-regard and repudiates all self-interest? Who knows what is meant by the neighbour - that individual persons are meant who are to be treated each one differently according to the nature and amount of good that resides with him? Thus good itself is meant, and therefore in the highest sense the Lord Himself since He resides in good and is the source of good; for good that does not originate in Him is not good, however much it may seem to be. And because there is no knowledge of what charity is and of what is meant by the neighbour, there is no knowledge of who are really meant in the Word by the poor, the wretched, the needy, the sick, the hungry and thirsty, the oppressed, widows, orphans, captives, the naked, strangers, the blind, the deaf, the lame, the maimed, and others such as these. Yet the matters of doctrine which existed with the Ancients taught who each of these really was and to which category of the neighbour and so of charity each belonged. It is in accordance with those matters of doctrine that the whole Word so far as the sense of the letter is concerned has been written, and therefore those who have no knowledge of them cannot possibly know of any interior sense of the Word.
[4] As in Isaiah,
Is it not to break your bread to the hungry, and that you may bring afflicted outcasts to your house; when you see the naked and cover him, and not hide yourself from your own flesh? Then will your light break forth like the dawn, and your healing will spring up speedily, and your righteousness will walk before you, the glory of Jehovah will gather you up. Isa 58:7, 8.
Anyone who keeps rigidly to the sense of the letter believes that if he merely gives bread to the hungry, brings afflicted outcasts or wanderers into his house, and clothes the naked, he will on that account enter into Jehovah's glory, or into heaven. Yet those actions are solely external, which the wicked also can perform to merit the same. But by the hungry, the afflicted, and the naked are meant those who are spiritually such, thus differing states of wretchedness in which one who is the neighbour may find himself and to whom charity is to be exercised.
[5] In David,
He executes judgement for the oppressed, He gives bread to the hungry, Jehovah sets the bound free, Jehovah opens the blind [eyes], Jehovah lifts up the bowed down, Jehovah loves the righteous, Jehovah guards strangers, He upholds the orphan and the widow. Ps 146:7-9.
Here the oppressed, the hungry, the bound, the blind, those bowed down, strangers, the orphan and the widow are not used to mean people who are ordinarily called such but those who are spiritually so, that is, as to their souls. It was who these were, what state and degree of the neighbour they belonged to, and so what charity needed to be exercised towards them, that was taught by the matters of doctrine which existed with the Ancients. Besides these verses from Psalm 146 there are others elsewhere throughout the Old Testament. Indeed when the Divine comes down into what is natural existing with man it comes down into such things as constitute the works of charity, each work differing from the rest according to its genus and species.
[6] The Lord also spoke in a similar way since He spoke from the Divine itself, as in Matthew,
The King will say to those at His right hand, Come, O blessed of My Father, inherit the kingdom prepared for you; for I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in, I was naked and you clothed Me, I was sick and you visited Me, I was in prison and you came to Me. Matt 25:34-36.
The works listed here mean all the main kinds of charity and the degree of good to which each work - that is, to which each person who is a neighbour towards whom charity is to be exercised - belongs. Also taught is the truth that the Lord in the highest sense is the neighbour, for He says,
Insofar as you did it to one of the least of these My brothers you did it to Me. Matt 25:40.
From these few places one may see what is meant by truths as they existed among the Ancients. The utter effacement of these truths however by those concerned with matters of doctrine concerning faith and not with the life of charity, that is, by those who in the Word are called 'the Philistines', is meant in the words that come next - 'the Philistines stopped up the wells after Abraham's death'.
Latin(1748-1756) 3419
3419. Quod `redibat Jishak, et refodit puteos aquarum, quos foderunt in diebus Abrahami patris ejus' significet quod Dominus illa vera aperiret quae apud antiquos, constat a repraesentatione `Jishaki' quod sit Dominus quoad Divinum Rationale, de qua prius; a significatione `redire et refodere' quod sit rursus aperire; ex significatione `puteorum aquarum' quod sint vera cognitionum; quod `putei' sint vera, videatur n. 2702, 3096, et quod `aquae' cognitiones, n. 28, 2702, 3058; et (c)a significatione `dierum Abrahami patris ejus' quod sit tempus et status antecedens quoad vera, quae significantur per `quos foderunt tunc,' ita quae apud antiquos; quod `dies' sint tempus et status, videatur n. 23, 487, 488, 493, 893; cum status, per `Abrahamum patrem' repraesentatur Ipsum Divinum Domini antequam Humanum Ipsi adjunxit, videatur n. 2833, 2836, 3251; cum tempus, per `Abrahamum patrem' significantur bona et vera quae a Divino Domini antequam Humanum adjunxit, ita quae fuerunt apud antiquos. [2] Vera quae apud antiquos fuerunt, hodie prorsus obliterata sunt, usque adeo ut vix ullus sciat quod fuerint, et quod alia esse potuerunt quam quae hodie quoque docentur; sed fuerunt prorsus alia; habuerunt repraesentativa et significativa caelestium et spiritualium regni Domini, ita Ipsius Domini, et qui illa intellexerunt, vocabantur sapientes; et fuerunt quoque sapientes, nam ita cum spiritibus et angelis loqui potuerunt; angelica enim loquela, quae homini incomprehensibilis est quia spiritualis et caelestis, dum ad hominem qui in naturali sphaera est, delabitur in repraesentativa et significativa cadit qualia sunt in Verbo, inde est quod Verbum sit codex sanctus; Divinum enim non aliter sisti potest coram naturali homine, ut plena correspondentia sit. Et quia antiqui in repraesentativis et significativis regni Domini fuerunt, in quo non nisi quam amor caelestis et spiritualis est, etiam doctrinalia habebant quae tantummodo agebant de amore in Deum et de charitate erga proximum, ex quibus quoque sapientes dicebantur; [3] ex illis doctrinalibus sciebant quod Dominus venturus in mundum, quodque Jehovah in Ipso esset, et quod Humanum in Se Divinum faceret, ac sic genus humanum salvaret; ex illis etiam sciebant quid charitas, quod nempe affectio inserviendi aliis absque aliquo fine retributionis, et quid proximus erga quem charitas, quod nempe sint omnes in universo, sed usque singuli cum discrimine; haec doctrinalia hodie prorsus deperdita sunt, et loco illorum sunt doctrinalia fidei, quae antiqui nihili fecerunt respective; {1}haec doctrinalia, nempe amoris in Dominum et charitatis erga proximum, rejecta sunt hodie partim ab illis qui in Verbo vocantur `Babylonii et Chaldaei,' et partim ab illis qui dicuntur `Philistaei,' et quoque `Aegyptii,' ac ita deperdita, adeo ut vix vestigium illorum maneat; quis enim hodie novit quid charitas quae absque omni respectu sui, ac aversans omne quod propter se; et quis novit quid proximus, quod singuli sint cum discrimine secundum quale et quantum boni quod apud illos, ita ipsum bonum, proinde in supremo sensu Ipse Dominus, quia Ipse in bono est et ab Ipso bonum, et bonum quod non ab Ipso non est bonum utcumque apparet; et quia non scitur quid charitas et quid proximus, non scitur quinam sunt qui in Verbo significantur per pauperes, per miseros, per egenos, per aegrotos, per esurientes et sitientes, per oppressos, per viduas, per pupillos, per captivos, per nudos, per peregrinos, per caecos, per surdos, per claudos, per mancos, et per similes alios; cum tamen doctrinalia illorum docebant quinam illi essent; et ad quam classem proximi, et sic charitatis, pertinerent; secundum illa doctrinalia est totum Verbum quoad sensum litterae, quare qui illa non novit, {2}nusquam aliquem sensum interiorem Verbi scire potest; [4] sicut apud Esaiam, Nonne frangere esurienti panem tuum, et afflictos exules introducas domum? cum videris nudum et obtexeris eum, et a carne tua non absconderis te? tunc erumpet sicut aurora lux tua, et sanitas tua {3}cito germinabit, et ambulabit coram te justitia tua, gloria Jehovae colliget te, lviii 7, 8;qui sensum litterae premit, credit {4}si modo esurienti det panem, {5}afflictos exules seu vagos introducat in domum, et {6}obtegat nudum, quod in gloriam Jehovae seu in caelum propterea venturus, cum tamen illa solum externa sunt, et quoque sic facere possunt impii ut mereantur; sed per {7}esurientes, afflictos, nudos significantur illi qui spiritualiter tales sunt, ita differentes status miseriae in qua homo qui proximus, erga quem charitas: [5] apud Davidem, Faciens judicium oppressis, dans panem {8}esurientibus, Jehovah solvens vinctos, Jehovah aperiens caecos, Jehovah erigens incurvatos, Jehovah amans justos, Jehovah custodiens peregrinos, pupillum, et viduam sustentat, Ps. cxlvi 7-9;
ibi per `oppressos, esurientes, vinctos, caecos, incurvatos, peregrinos, pupillum et viduam' non intelliguntur illi qui ita audiunt, sed qui tales quoad spiritualia seu quoad animas sunt; quinam illi essent, et in quo statu et gradu proximi, ita quae charitas illis exhibenda, doctrinalia antiquorum docebant; praeter ubivis alibi in Veteri Testamento; quippe Divinum, cum in naturale apud hominem, in talia quae sunt opera charitatis, cum discrimine secundum genera et species, delabitur: similiter quoque locutus est Dominus, quia ex Ipso Divino; [6] ut apud Matthaeum, Rex dicet iis qui a dextris, Venite benedicti Patris Mei, possidete paratum vobis regnum;...nam esurivi et dedistis Mihi quod ederem, sitivi et potastis Me, peregrinus fui et collegistis Me, nudus fui et induistis Me, aegrotus fui et visitastis Me, in custodia fui et venistis ad Me, xxv 34-36;
per recensita ibi opera significantur genera charitatis universalia, et in quo gradu sunt bona seu boni qui proximi sunt erga quos charitas exercenda, et quod Dominus in supremo sensu sit proximus, nam dicit, Quantum fecistis uni ex his fratribus Meis minimis, Mihi fecistis, ibid. vers. 40. Ex his paucis constare potest quid per vera apud antiquos intelligitur; sed quod haec vera, ab illis qui in doctrinalibus fidei sunt et non in vita charitatis, hoc est, ab illis qui in Verbo vocantur `Philistaei,' prorsus obliterentur, significatur per quod `Philistaei obturaverunt puteos post mortem Abrahami,' de quibus nunc sequitur. @1 A has et quia illa doctrinalia, nempe amoris in Dominum et charitatis erga proximum, hodie deperdita sunt, rejecta enim sunt partim ab illis qui in Verbo vocantur Babylonii et Chaldaei, et partim ab illis qui dicuntur Philistaei, et quoque Aegyptii, ideo ne quidem vestigium illorum manet; quis enim hodie novit quid charitas, nempe quod sit absque omni respectu sui, et quod ipsa charitas aversetur omne quod propter se sit; et quis novit quid proximus, nempe quod singuli sint cum discrimine secundum quale et quantum boni quod apud illos, ita ipsum bonum, proinde in supremo sensu Ipse Dominus, quia Ipse in bono est, et ab Ipso bonum: et quia doctrinalia illa nempe amoris et charitatis hodie obliterata sunt, nec scire potest, quid in Verbo significatur$ @2 nec usquam sensum aliquem interiorem in Verbo$ @3 ocius$ @4 i quod$ @5 i et$ @6 obtexerit$ @7 famelicos$ @8 A d famelicis, i esurientibus$