4171.“被野兽撕裂的，我没有带来给你”表那良善所具有的邪恶并非因祂的过错。这从“被野兽撕裂”的含义清楚可知，“被野兽撕裂”是指别人所造成的死亡，因而是指非他过错的邪恶。人所具有的邪恶有许多来源。第一个来源在于遗传，从祖父辈和曾祖父辈到父辈，再从父辈传到他这里，邪恶在父辈里面就已经堆积如山了。第二个来源在于他自己实际造作的，也就是说，在于人通过邪恶的生活为自己所获得的。这邪恶部分地由他从遗传，如同从邪恶的海洋所得来并付诸实践的东西组成，部分地由他在此之上为自己大量添加的东西组成。这就是人给自己所获得的自我。人将其变成自己的这种实际邪恶也有各种来源，不过通常有两种：第一种是他从别人那里、但非因自己的过错而得来的东西；第二种是他自愿、因而通过自己的过错而得来的东西。在圣言中，“被（野兽）撕裂的”就表示人从别人那里、非因自己的过错而得来的东西；而“（动物）尸体或尸首”则表示人自愿、因而通过自己的过错而得来的东西。
正因如此，无论在古教会还是犹太人当中，他们都禁止吃自死的，也就是动物尸体，以及被（野兽）撒裂的。以下经文就有这项禁令：
凡吃自死的，或是被野兽撕裂的灵魂，无论是本地人，是寄居的，必不洁净到晚上，都要洗衣服，用水洗身，到了晚上，才为洁净。但他若不洗衣服，也不洗身，就必担当他的罪孽。（利未记17:15-16）
又：
自死的或是被野兽撕裂的，他不可吃，因此污秽自己。我是耶和华。（利未记22:8）
“被（野兽）撕裂的”表示出于虚假的邪恶，是由林中撕裂的野兽所指的恶人造成的；因为在圣言中，凡在地狱者都好比野兽。出埃及记：
你们要归我作圣洁的人；因此，田间被野兽撕裂的肉，你们不可吃，要丢给狗。（出埃及记22:31）
以西结书：
先知对耶和华说，我的灵魂素来未曾被玷污，从幼年到如今没有吃过自死的，或被野兽撕裂的，那可憎的肉也未曾入我的口。（以西结书4:14）
又：
无论是鸟是兽，凡自死的或是撕裂的，祭司都不可吃。（以西结书44:31）
这论及主的国度，新地就在那里。
从这些经文可以看出，“被（野兽）撕裂的”在内义上是什么意思；为了使这一点显得更清楚，我们举个例子。某人过着良善的生活，也就是出于愿意别人好而向他行善。假如这人允许自己被陷入邪恶的人说服，从而相信良善的生活无助于救恩，因为所有人都生在罪中，没有人能凭自己意愿良善，因而行出良善。假如他由此允许自己被这一观念说服：所提供的得救方法就是那被称为信的；因此人凭着信得救，无需过良善的生活，即便在临终的那一刻接受信也可以。如果过着良善生活的这个人允许自己被这样的观念说服，然后不再关心生活，甚至蔑视它，就可以说他“被（野兽）撕裂了”；因为“被撕裂”论及虚假被引入的良善，那良善由此就不再活着了。
再以婚姻为例，如果有人一开始将婚姻视为天上的制度，但后来他（或许还有他的配偶）允许自己被说服相信，婚姻的设立纯粹是为了这个世界的秩序，为了抚养和照料孩子，以及继承财产。另外，他还允许自己被说服相信，婚姻的纽带无非一种契约，若对方同意，任意一方都可终止或放宽这个契约。一旦接受了这些观念，对于婚姻，他就不再视为天上的事了。假如这一切导致放荡，那么后果就是所谓的“被撕裂”。其它例子也一样。
恶人就是那“撕裂”者，他们通过基于外在事物的推理而这样做，而内在事物由于生活的邪恶而无法被引入外在事物。这一事实从以下经文可以看出来，耶利米书：
林中的狮子必害死尊大的人，野地的豺狼必灭绝他们，豹子要在城外窥伺他们，凡出城的必被撕碎；因为他们的罪过极多，背道的事也加增了。（耶利米书5:5-6）
阿摩司书:
以东拿剑追赶兄弟，毁尽怜悯，他的怒气不断撕裂，他永怀忿怒。（阿摩司书1:11）
Potts(1905-1910) 4171
4171. The torn I brought not unto thee. That this signifies that evil not by his fault was with that good, is evident from the signification of "torn," as being death inflicted by another, and thus evil not by his fault. Evils with man have many origins. The first origin is from inheritance by continual derivations from grandparents and great-grandparents into the father, and from the father, in whom the evils are thus accumulated, to one's self. The second origin is from what is actual, that is, what a man acquires to himself by a life of evil. This evil he in part receives by inheritance, as from an ocean of evils, and carries into act; and in part adds thereto many things of himself. From this comes the own which man acquires for himself. But this actual evil, which man makes his own, has also various origins-in general two: one, that he receives evil from others through no fault of his own; and the other, that he receives it of his own accord, thus through his own fault. That which a man receives from others without any fault of his own, is what is signified in the Word by "what is torn;" but that which he receives of his own accord, thus through his own fault, is signified in the Word by a "carcass." [2] Hence it was that, as in the Ancient Church, so also in the Jewish, it was forbidden to eat that which had died of itself, or a carcass, and also that which had been torn; concerning which we read in Moses:
Every soul that eateth a carcass and that which is torn, whether he be homeborn or a stranger, he shall wash his clothes, and bathe himself in water, and be unclean until the even; then shall he be clean. And if he wash them not, nor bathe his flesh, he shall bear his iniquity (Lev. 17:15-16). A carcass and that which is torn he shall not eat, to defile himself therewith: I am Jehovah (Lev. 22:8);
"that which is torn" denotes the evil which is from falsity that is injected by the evil, who are the wild beasts in the forest which tear; for in the Word the infernals are compared to wild beasts. In the same:
Men of holiness shall ye be unto Me; therefore ye shall not eat any flesh that is torn in the field, ye shall cast it to the dogs (Exod. 22:30). In Ezekiel:
The prophet says to Jehovah, my soul hath not been defiled; and a carcass and that which is torn have I not eaten from my youth up, neither came there abominable flesh into my mouth (Ezek. 4:14). The priests shall not eat of any carcass or that which is torn, of fowl or of beast (Ezek. 44:31);
speaking of the Lord's kingdom, that the new earth is there. [3] From these passages it may be seen what is meant in the internal sense by "that which is torn;" but to make this still more manifest, let us take an example. If a man who is leading a life of good, or who does well to another from willing well, suffers himself to be persuaded by another who is in evil that the life of good effects nothing toward salvation, for the reason that all are born in sins; and because no one can will good of himself, and therefore cannot do it; and that on this account a means of salvation has been provided which is called faith; and therefore that a man can be saved by faith without a life of good, and this even though he should receive faith in death's last hour-if such a person who has lived in a life of good suffers himself to be so persuaded, and then becomes careless in regard to life, and even treats it with contempt, he is said to be "torn"; for "torn" is predicated of good into which falsity is insinuated, and thereby the good becomes no longer living. [4] Take also as an example the conjugial, which in the beginning some one regards as heavenly, but afterwards one of the married partners or both of them suffer themselves to be persuaded that it is only for the sake of order in the world, and for the education and individual care of children, and for the sake of inheritance; and further that the bond of marriage is nothing but a matter of compact, which may be dissolved or relaxed by either party, provided that it is done by consent; the result being that after he has received this persuasion the individual has no heavenly idea of marriage; and supposing that lasciviousness is the consequence, there then comes into existence that which is called "torn"; and so in all other cases. [5] That it is the evil who tear, and this by reasonings from external things, into which internal things cannot be insinuated on account of the evil of life, may be seen from the following passages. In Jeremiah:
A lion out of the forest hath slain the great ones, a wolf of the deserts hath laid them waste, a leopard watcheth over their cities, everyone that goeth out from thence is torn, because their transgressions are multiplied, their backslidings are increased (Jer. 5:5-6). And in Amos:
Edom did pursue his brother with the sword, and destroyed his compassions, and his anger did tear perpetually, and he keeps his fury continually (Amos 1:11).
Elliott(1983-1999) 4171
4171. 'That which was torn [by beasts] I did not bring to you' means that evil for which He was not blameworthy resided with that good. This is clear from the meaning of 'torn' as death caused by another, and so evil for which He was not blameworthy. The evils present with man have many origins. The first lies in the heredity passed down to him by the series of transmissions to his father from grandfathers and forefathers, and then from his father, in whom evils have thereby become heaped up, down to himself. The second origin lies in what he himself makes actual, that is to say, in what a person acquires to himself by a life of evil. This evil consists partly of that which he draws from his heredity, as from an ocean of evils, and puts into practice, and partly of much more which he adds for himself to these. This is the source of the proprium which a person acquires to himself. But this actual evil which a person makes his own also has various origins, though in general there are two. First there is the evil he receives from others, for which he is not worthy of blame; second there is that which he adopts of his own accord and for which he is thus worthy of blame. That which anyone receives from others and for which he is not blameworthy is meant in the Word by 'that which is torn', whereas that which he adopts of his own accord and for which he is thus blameworthy is meant in the Word by 'a carcass'.
[2] This explains why, as in the Ancient Church so also in the Jewish they were forbidden to eat anything that had died naturally, that is, was a carcass, or to eat 'that which had been torn'. This prohibition is contained in the following,
Every soul - homeborn or settler - who eats a carcassa or that which has been torn to pieces shall wash his clothes and bathe himself with water; he shall be unclean until the evening, and then he shall be clean; and if he has not washed himself and bathed his flesh he shall bear his iniquity. Lev 17:15, 16.
In the same author,
He shall not eat a carcassa or that which has been torn, to defile himself with it; I am Jehovah. Lev 22:8.
'That which has been torn' stands for evil that is a product of falsity, which is caused by the evil who are meant by the wild animals in the wood which tear to pieces, for in the Word those in hell are compared to wild animals. In the same author,
You shall be men who are sanctified to Me; therefore you shall not eat flesh torn in the field, you shall throw it to the dogs. Exod 22: 31.
In Ezekiel,
The prophet said to Jehovah, My soul has not been polluted, and from my childhood even till now I have not eaten any carcassa or that which has been torn nor has abominable flesh come into my mouth. Ezek 4:14.
In the same prophet,
The priests shall not eat any carcassa or anything that has been torn, whether bird or beast. Ezek 44:31.
This refers to the Lord's kingdom - that it is where the new earth is situated.
[3] All these places show what is meant in the internal sense by 'that which has been torn'; yet to make this plainer still, take as an example someone who leads a good life, that is, who does good to another because he wishes him well. Suppose that this someone then allows himself to be persuaded by another who is under the influence of evil that a good life contributes nothing to salvation for the reason that everyone is born in sins and nobody is able of himself to will good or consequently do it. And suppose he therefore allows himself to be persuaded by the idea that a means of salvation is supplied which is called faith, and accordingly that a person can be saved without leading a good life, even though his reception of faith were to take place at his final hour. If such a person who has been leading a good life allows himself to be persuaded by such an idea and then ceases to care about that life and also shows contempt for it, he is called 'one who has been torn'. For 'torn' is used in reference to good into which falsity is introduced, with the result that good ceases to be living any longer.
[4] Take as another example marriage, which a person thinks of as a heavenly institution. Then he - and perhaps his partner also - allows himself to be persuaded that marriage is instituted purely for the sake of order in the world, for the sake of the upbringing and proper care of children, and for the sake of inheritances. In addition he allows himself to be persuaded that the bond of marriage is nothing more than a kind of contract which can be terminated or modified by either partner if the other is in agreement. Once he has accepted these ideas he does not see anything heavenly about marriage. If this leads on to debauchery, then that which is called 'torn' is the result. So with every other example that could be taken.
[5] The fact that the evil are the ones who 'tear to pieces' - which they do by means of reasonings drawing on things of an external nature, into which things of an internal kind cannot be imported because of an evil life - may be seen from the following in Jeremiah,
A lion from the forest has struck the great men down, a wolf of the deserts has devastated them, a leopard is watching over their cities, every one going out of them is torn to pieces, because their transgressions have been multiplied, their turnings away have become firm. Jer 5:5, 6.
And in Amos,
Edom pursued his brother with the sword, and extinguished his own feelings of compassion, and his anger tore perpetually, and he kept his wrath for ever. Amos 1:11,12.
Latin(1748-1756) 4171
4171. `Discerptum non adduxi ad te': quod significet quod malum non sua culpa apud illum bonum, constat `a significatione `discerpti' quod sit mors illata ab alio, ita malum non sua culpa;mala quae apud hominem, plures origines habent; prima origo est ex hereditario per continuas derivationes ab avis et atavis in patrem, et a patre, in quo sic mala cumulata sunt, ad semet; altera origo e ex actuali, quod nempe homo sibi ipsi acquirit per vitam mali;
hoc malum homo partim ex hereditario, sicut ex oceano malorum, desumit et in actum mittit, partim superaddit a se plura, inde proprium quod homo sibi acquirit {1}: sed actuale hoc malum quod homo proprium facit, diversas quoque origines habet, in genere duas, nempe unam, quod malum recipiat ab aliis absque sua culpa;
alteram, quod accipiat a semet, ita sua culpa; quod homo recipit ab aliis absque sua culpa, est quod in Verbo significatur per `discerptum' at quod accipit a semet, ita sua culpa, in Verbo significatur per `cadaver'; [2] inde est quod sicut in Antiqua Ecclesia, etiam in Judaica, prohibitum fuerit edere sponte mortuum seu cadaver et quoque `discerptum'; de quibus ita apud Mosen, Omnis anima, quae edit cadaver et {2} discerptum, inter indigenam et [inter] peregrinum, lavabit vestes suas, et abluet se aquis, immunda erit usque ad vesperam, et munda erit {3}; et si non lavaverit, et carnem suam non abluerit, portabit iniquitatem suam, Lev. xvii 15, 16:
apud eundem, Cadaver et discerptum non comedet, ad polluendum se eo, Ego Jehovah, Lev. xxii 8;
`discerptum' pro malo quod ex falso, quod infertur a malis qui sunt ferae in silva quae discerpunt, infernales enim {4} (t)in Verbo comparantur feris: apud eundem, Viri sanctitatis eritis Mihi, ideo carnem in agro discerptam non comedetis, canibus projicietis eam, Exod. xxii 30 [A. V. 31]:
apud Ezechielem, Propheta ad Jehovam; Anima mea non polluta est, et cadaver et discerptum non edi a pueritia mea huc usque, et non venit in os meum caro abominationis, iv 14:
apud eundem, Ullum cadaver aut discerptum de ave et de bestia non comedent sacerdotes, xliv (x)31;
[3] {5} `de regno Domini, quod ibi nova terra. Ex his constare potest quid `discerptum' in sensu interno: ut tamen ulterius pateat quid `discerptum,' sit pro exemplo qui boni vitam agit, seu qui ex bene velle alteri bene facit: is si ab alio qui in malo est, se persuaderi patitur quod vita boni nihil faciat ad salutem, ex causa quia omnes in peccatis nati sunt, et quia nemo ex se velle bonum potest, proinde nec facere, et quod ideo medium salvans provisum sit, quod dicitur fides, et sic quod per fidem salvari possit absque vita boni, et hoc etiamsi {6} fidem receperit in ultima mortis hora, si talis qui in vita boni vixit, se persuaderi patitur et dein vitam non curat, et quoque {7} contemnit, is `discerptus' dicitur; `discerptum' enim praedicatur de bono cui falsum insinuatur, inde bonum non amplius vivum fit {8}. [4] Sit etiam pro exemplo, conjugiale, quod aliquis in principio pro caelesti habet, sed postmodum (t)se persuaderi patitur unus vel uterque qui in conjugio, quod sit modo propter ordinem in mundo et propter educationem et distinctam curam liberorum ac propter hereditates; (c)et praeterea quod conjugii vinculum non aliud sit quam quale est pacti, (o)quod ab utroque, si ex consensu, dissolvi aut relaxari possit, (c)ac (o)ita postquam persuasionem illam recepit, nihil caeleste de conjugio cogitat; si inde lascivia, tunc fit tale quod dicitur `discerptum'; [5] ita in ceteris. Quod mali sint qui discerpunt, et quidem per ratiocinia ab externis, in quae interna insinuari nequeunt propter vitam mali, constare potest ab his apud Jeremiam, Percussit magnates leo de silva, lupus desertorum devastavit eos, pardus vigilans super urbes eorum, omnis exiens ab illis discerpetur, quia multiplicatae sunt praevaricationes eorum, validae factae aversiones eorum, v 5, 6:
et apud Amos, Edomus persecutus est fratrem suum gladio, et perdidit miserationes suas, et discerpit ad perpetuum ira sua, et furorem suum servat jugiter, i 11, 12. @1 i ipsi$ @2 aut$ @3 mundabitur$ @4 omnes enim infernales$ @5 i ubi$ @6 etiamsi illam$ @7 nec tamen$ @8 est$