4783.“安慰他”表基于圣言字义来解释。这从“安慰”的含义清楚可知，“安慰”是指以某种事的希望来减缓心灵的动荡不安（3610节），在此是指减缓对于被毁或丧失的良善与真理的不安或哀恸。由于这种哀恸只能通过基于圣言的解释来减缓，还由于此处论述的是雅各的众子和众女，而他们表示那些陷入虚假与邪恶的人（4781，4782节），故“安慰”表示基于字义的解释。因为字义包含总体观念，就像器皿，既能被真理充满，也能被虚假充满，因而能被赋予适合人自己的观点的任何解释。而且，它们因是总体观念，故相对其它观念来说，也是模糊的，只从内义而非其它任何源头拥有光明。事实上，内义存在于天堂之光中，因为内义是适合天使的圣言；而字义存在于尘世之光中，因为字义是适合世人在进入来自主的天堂之光，凭这光获得启示之前的圣言。由此明显可知，字义有助于将简单人引入内义。
人在阐述圣言时，会运用基于圣言字义并且迎合人自己观点的解释。这一点从以下事实看得很明显：教义、甚至异端的各个种类都被这类解释证实。例如，关于与仁分离之信的信条就用主的这些话来证实：
神爱世人，甚至将祂的独生子赐给他们，叫一切信祂的，不至灭亡，反得永生。（约翰福音3:16）
有人便从这些话，以及其它经文断定，永生的获得唯独通过信，无需行为。一旦那些陷入这种信仰的人确信这一点，他们就不再注意主频繁所说关于爱祂，以及仁爱和行为的话了（1017，2371，3934节）。因此，他们不会注意以下约翰福音中的话：
凡接待他的，就是信祂名的人，祂就赐他们权柄，作神的儿女。这等人不是从血气生的，不是从情欲生的，也不是从人意生的，乃是从神生的。（约翰福音1:12，13）
他们若被告知，除了拥有仁爱的人外，没有人能信主，就会立刻以这样的解释来搪塞：律法已经被废除了；人生在罪中，所以无法凭自己行善，凡如此行的人必为自己邀功。他们还凭圣言的字义来确认这些解释，如凭法利赛人和税吏的比喻（路加福音18:10-14）的说明，以及其它经文。尽管这些话根本不适用于他们所诉诸的解释。
持守与仁分离之信的信徒只会相信人人都能凭恩典被准许进入天堂，无论他过的是何种生活，因此死后与人同在的，不是生活，而是信仰。他们还凭圣言的字义确认这一点。然而，从圣言的灵义清楚可知，主怜悯每个人，因此，如果人能凭怜悯或恩典进入天堂，无论他过得是哪种生活，那么人人都会得救。持守与仁分离之信的信徒之所以如此相信，是因为他们根本不知道何为天堂，这是因为他们不知道何为仁爱。他们若知道仁爱里面有多少平安、喜乐和幸福，就会知道何为天堂；但这一切却向他们完全隐藏起来。
持守与仁分离之信的信徒只相信他们会与肉体一起复活，尽管要等到审判之日。他们也从照字义解释的圣言的许多经文来确认这一点，同时却根本不思考主所说关于富人和拉撒路的话（路加福音16:22-31），或祂对犯人所说的话，即：我实在告诉你，今日你要同我在乐园里了（路加福音23:43），以及祂在其它时候所说的话。持守与仁分离之信的信徒之所以如此相信，是因为他们若被告知，肉体不会复活，就会完全否认任何复活；事实上，他们不知道或不理解何为内在人。除了拥有仁爱的人外，没有人知道何为内在人，何为死后内在人的生命，因为仁爱是内在人的属性。
持守与仁分离之信的信徒只是认为仁爱的行为唯独在于给予穷人，帮助困苦人。他们也凭圣言的字义确认这一点；而事实上，仁爱的行为在于各自在自己的工作中，出于对公义与公平，并良善与真理的爱而行公义与公平。
持守与仁分离之信的信徒除以确认其信条的经文外，在圣言中什么也看不见，因为他们没有内在视觉。事实上，那些没有对仁爱的情感之人只有一种外在视觉，或低级视觉；没有人能凭这种视觉看见高层事物，因为它们在他看来就像黑暗。因此，他们视虚假为真理，视真理为虚假，因而利用基于字义的解释毁坏美好的草场，玷污神圣源泉，也就是圣言的清水，正如以西结书所说的：
你们吃光了美好的草场，剩下的草场，你们竟用蹄践踏了，还以为小事吗？你们喝清水，剩下的水，你们竟用蹄搅浑了。你们用角骶触，直到把一切虚弱的（绵羊）驱散到外面。（以西结书34:18，21）
Potts(1905-1910) 4783
4783. To comfort him. That this signifies to interpret from the sense of the letter of the Word, is evident from the signification of "comforting," as being to allay unrest of mind by the hope of something (n. 3610), here unrest or mourning over destroyed good and truth; and as this mourning cannot be allayed except by interpretations from the Word, and as the sons and daughters of Jacob are here treated of, by whom are signified those who are in falsities and evils (n. 4781, 4782), therefore by "comforting" are signified the interpretations which are made from the sense of the letter. For the sense of the letter has general things, which are as vessels, and can be filled with truths and also with falsities, and thus be so explained as to favor anything; and because they are general things, they are also comparatively obscure, having light from no other source than the internal sense; for the internal sense is in the light of heaven, because it is the Word for the angels; but the sense of the letter is in the light of the world, because it is the Word for men before they come into the light of heaven from the Lord, from which they then have enlightenment. From this it is evident that the sense of the letter is of service to the simple for initiation into the internal sense. [2] That by interpretations from the sense of the letter the Word can be so explained as to favor anything, is very manifest from the fact that all kinds of doctrines, and even of heresies, are thus confirmed, as for instance the dogma concerning faith separate is confirmed by these words of the Lord:
God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but should have eternal life (John 3:16);
from which words, and also from other passages, it is concluded that faith alone without works is what gives eternal life; and when those who are in this faith have persuaded themselves of this, they no longer attend to what the Lord so often said concerning love to Him, and concerning charity and works (n. 1017, 2371, 3934), thus not to what is said in John: "As many as received, to them gave He power to be sons of God, even to them that believe in His name; who were born not of bloods, nor of the will of the flesh, nor of the will of man, but of God" (John 1:12, 13). If they are told that no one can believe in the Lord unless he is in charity, they straightway take refuge in interpretations such as these - that the law has been abrogated, that they were born in sins and so cannot do good of themselves, and that they who practice cannot but claim merit for themselves; and they also confirm these things from the sense of the letter of the Word, as from what is said in the parable of the Pharisee and the publican (Luke 18:10-14) and from other passages; although these do not at all apply to the case. [3] They who are in faith separate cannot believe otherwise than that anyone can be admitted into heaven out of grace, no matter how he has lived, thus that not the life but the faith remains with man after death. This they confirm also from the sense of the letter of the Word, when yet it is evident from the very spiritual sense of the Word that the Lord has mercy toward everyone, thus that if heaven were of mercy or grace, regardless of what the life has been, everyone would be saved. The reason why they who are in faith separate so believe is that they do not at all know what heaven is, and this because they do not know what charity is. If they knew how much peace and joy and happiness there is in charity, they would know what heaven is; but this is altogether hidden from them. [4] Again, they who are in faith separate cannot believe otherwise than that they will rise again with the body, and this only at the day of judgment; which they also confirm from many passages of the Word explained according to the sense of the letter, and at the same time taking no thought of what the Lord said concerning the rich man and Lazarus (Luke 16:22-31); and of what He said to the thief: "Verily I say unto thee, Today shalt thou be with Me in paradise" (Luke 23:43); and of what He said at other times. The reason why they who are in faith separate so believe is that if they were told that the body will not rise again, they would wholly deny any resurrection, for they do not know nor apprehend what the internal man is, since no one can know what the internal man is, and his life after death, save he who is in charity, for charity is of the internal man. [5] They who are in faith separate cannot believe otherwise than that the works of charity consist solely in giving to the poor and in assisting the miserable, and this they also confirm from the sense of the letter of the Word; when yet the works of charity consist in doing what is just and equitable, each in his own employment, from the love of what is just and equitable, and of what is good and true. [6] They who are in faith separate see nothing else in the Word than what confirms their dogmas, for they have no interior insight; they who are not in the affection of charity having only an external sight, or lower insight, from which no one can possibly see higher things, since they appear to him like darkness. Hence they see falsities as truths, and truth as falsities, and thus by interpretations from the sense of the letter they destroy the good pasture, and defile the clear waters of the sacred fountain or the Word, according to these words in Ezekiel:
Is it a small thing to you that ye eat up the good pasture, and trample with your feet the remainder of your pastures? Ye drink the settling of the waters, the remains ye disturb with your feet; ye strike with your horns all the infirm till ye have scattered them abroad (Ezek. 34:18, 21).
Elliott(1983-1999) 4783
4783. 'To comfort him' means to provide explanations based on the sense of the letter of the Word. This is clear from the meaning of 'comforting' as calming a turbulence of mind with a hope concerning some thing, dealt with in 3610, in this case a turbulence or mourning over lost good and truth. And because this mourning cannot be subdued except by means of explanations based on the Word, and because reference is being made at this point to Jacob's sons and daughters, who mean those governed by falsities and evils, 4781, 4782, 'comforting' means explanations based on the sense of the letter. For the sense of the letter of the Word contains general ideas which, being like vessels, can be filled with truths or else with falsities and so can be given whatever explanation suits one's own point of view. And because they are general ones they are also obscure compared with other ideas, receiving light from nowhere else than the internal sense. For the internal sense exists in the light of heaven because it is the Word as angels know it, whereas the sense of the letter exists in the light of the world because it is the Word as men know it before they come to the light of heaven received from the Lord, by which light they are then enlightened. From this it is evident that the sense of the letter serves to introduce the simple to the internal sense.
[2] This use of explanations when one is expounding the Word - explanations which are based on the sense of the letter and which fit in with one's own point of view - is quite evident from the fact that all religious ideas, including heretical ones, are substantiated by such explanations. For example, the accepted teaching about faith separated from charity is substantiated by the following words spoken by the Lord,
God so loved the world that He gave His only begotten Son, that everyone who believes in Him may not perish but have eternal life. John 3:16.
From these words and other places people deduce that eternal life is acquired through faith alone without works. And once these people have become convinced of this they no longer pay any attention to what the Lord said so many times about love to Him, and about charity and works, 1017, 2373, 3934. Thus they pay no attention to the following in John,
As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12, 13.
If they are told that no one can believe in the Lord except him who has charity, they instantly take refuge in explanations like these: The law has been abolished; people are born in sins and so cannot do good of themselves, and those who do do it cannot do other than claim merit for it. These explanations too they substantiate from the sense of the letter of the Word, for example from what is stated in the parable about the Pharisee and the tax collector, Luke 18:10-14, and from other things that are stated. But these statements have an altogether different meaning from the explanations they resort to.[3] Also, the adherents to faith separated from charity can have no other belief than that everyone is able by grace to be admitted into heaven, no matter what kind of life he has been leading, so that it is not a person's life but his faith that awaits him after death. This too they substantiate from the sense of the letter of the Word. But from the spiritual sense of the Word it is clear that the Lord has mercy on everyone, so that if a person reached heaven by mercy or grace irrespective of whatever life he has led everyone would be saved. The reason the adherents to faith separated from charity believe the way they do is that they have no knowledge at all of what heaven is because they do not know what charity is. If they knew how much peace, joy, and happiness is present within charity they would know what heaven is; but this is entirely hidden from them.
[4] Nor can the adherents to faith separated from charity have any other belief than that they will rise again with the physical body, though not until judgement day. This too they substantiate from many places in the Word, explained according to the sense of the letter. They give no thought at all to what the Lord said - many times in addition to the following - about the rich man and Lazarus, Luke 16:22-31, or to what He told the robber,
Truly I say to you, Today you will be with Me in paradise. Luke 23:43.
The reason the adherents to faith separated from charity believe the way they do is that if they were told that the body is not going to rise again they would refuse to believe in any resurrection at all, for what the internal man is they neither know nor have any conception of. Indeed no one can know what the internal man is and the internal man's life after death is except him who has charity; for charity is an attribute of the internal man.
[5] The adherents to faith separated from charity can have no other belief than that the works of charity consist solely in giving to the poor and helping the distressed. This belief too they substantiate from the sense of the letter of the Word But in fact the works of charity consist in each person doing what is right and fair in his employment, from a love of what is right and fair, and of what is good and true.
[6] The adherents to faith separated from charity do not see anything in the Word apart from what substantiates their own accepted teachings, for they have no real insight Indeed people who are not moved by the affection belonging to charity have merely external sight, or an inferior insight With this no one can possibly behold higher things, for higher things are seen by him as darkness. Consequently such people see falsities as truths, and truths as falsities, and so by explanations based on the sense of the letter they ruin the good pasture and pollute the pure waters of that sacred spring which is the Word, as accords with the following in Ezekiel,
Is it a small thing to you? You feed off the good pasture and tread down with your feet the rest of your pastures; you drink the water that has settled downa and stir up the rest with your feet. You butt with your horns all the weak [sheep] till you have scattered them abroad. Ezek 34:17, 18, 21.
Latin(1748-1756) 4783
4783. `Ad consolandum eum': quod significet ut interpretarentur ex sensu litterae Verbi, constat ex significatione `consolari' quod sit sedare irrequiem animi {1} spe de aliqua re, de qua n. 3610, hic irrequiem seu {2} luctum super deperdito bono et vero, qui luctus quia non sedari potest quam per interpretationes {3} ex Verbo, hic quia agitur de filiis et filiabus Jacobi, per quos significantur illi qui in falsis et malis sunt, n. 4781, 4782, per {4} `consolari' significantur interpretationes quae fiunt ex sensu litterae; sensus enim {5} litterae Verbi communia habet quae sunt sicut vasa, quae impleri possunt veris et quoque impleri falsis et sic explicari ad favorem; et quia communia sunt, etiam obscura sunt respective, quibus lux non aliunde est quam ex sensu interno, nam sensus internus est in luce caeli quia est Verbum angelis, at sensus litterae est in luce mundi quia est Verbum hominibus antequam in lucem caeli a Domino perveniunt, a qua tunc illustratio; inde patet quod sensus litterae inserviat simplicibus ad initiationem in sensum internum. [2] Quod Verbum ex sensu litterae explicari possit ad favorem per interpretationes, patet manifeste ex eo quod doctrinalia quaecumque, etiam haeretica, inde confirmentur; sicut pro exemplo dogma de fide separata ex his Domini verbis, Adeo dilexit Deus mundum, ut Filium Suum unigenitum dederit, ut omnis qui credit in Ipsum non pereat, sed habeat vitam aeternam, Joh. iii 16;ex quibus et quoque ex aliis locis concludunt quod sola fides absque operibus sit per quam vita aeterna; et cum sibi id persuaserant, tunc (t)non amplius attendunt ad illa quae Dominus toties locutus est de amore in Ipsum, deque charitate et operibus, n. 1017, 2373, 3934; ita nec ad illa quae apud Johannem, Quotquot receperunt, dedit illis potestatem ut filii Dei essent, credentibus in nomen Ipsius, qui non et sanguinibus, neque e voluntate carnis, neque e voluntate viri, sed ex Deo nati sunt i 12, 13;
si illis dicitur quod nemo credere possit in Dominum nisi qui i charitate est, ilico confugiunt ad interpretationes, sicut ad has, quo lex abrogata sit, quod nati sint in peccatis et sic quod bonum ex se facere nequeant, et qui faciunt, non aliter possint quam sibi inde meritum vindicare, et quoque haec confirmant ex sensu litterae Verbi, sicut ex illis quae in parabola de Pharisaeo et publicano, Luc. xviii 10-14 et ex aliis; cum tamen illa se prorsus aliter habent. [3] Qui in fide separat sunt, etiam nec aliter possunt credere quam quod unusquisque admitti queat in caelum ex gratia, utcumque vixerat, ita quod non vita se fides hominem post mortem maneat; etiam hoc confirmant ex sensi litterae Verbi, cum tamen ex ipso spirituali sensu Verbi constat quod Dominus misericordiam habeat erga unumquemvis, ita si caelum foret ex misericordia seu gratia (o)utcumque vita fuit, unusquisque salvaretur; quod ita credant qui in fide separata, est quia prorsus non sciunt quid caelum, et hoc quia non sciunt quid charitas; (m)si scirent quantum pacis, gaudii et felicitatis in charitate sit, scirent quid caelum, sed hoc illis prorsus absconditum (o)est. [4] Qui in fide separata sunt, nec aliter credere possunt quam quod resurrecturi sint cum corpore et non nisi quam die judicii, quod etiam confirmant ex pluribus locis Verbi secundum sensum litterae explicatis, nihil nunc cogitantes de illis quae Dominus dixerat de divite et Lazaro Luc. xvi 22-31, et quae ad latronem, Amen dico tibi, hodie Mecum eris in paradiso, Luc xxiii 43, et quae pluries alibi; quod id credant qui in fide separata, est quia si illis diceretur quod corpus non resurrecturum, resurrectionem prorsus negarent, quid enim internus homo, non sciunt nec capiunt nemo enim scire potest quid internus homo et ejus vita post mortem nisi qui in charitate est, nam haec est interni hominis. [5] Qui in fide separata sunt, non aliter credere possunt quam quod charitatis opera sint solum dare pauperibus ac opitulari miseris, quod etiam ex Verbi sensu litterae confirmant, cum tamen charitatis opera sunt facere justum et aequum quisque in suo officio, ex amore justi et aequi, ac boni et veri. [6] Qui in fide separata sunt, non aliud vident in Verbo quam quae confirmant sua dogmata, non enim intuitionem interiorem habent; qui enim non in affectione charitatis sunt, non sunt nisi in visu externo, seu in intuitione inferiore; ex hac spectare superiora nequaquam aliquis potest, superiora apparent ei ut {6} tenebrae; inde est quod falsa videant ut vera, ac vera ut falsa, et sic pascuum bonum perdant (o)et aquas puras sacri fontis seu Verbi per interpretationes ex sensu litterae conspurcent, secundum haec apud Ezechielem, Num parum vobis, pascuum bonum depascitis, et reliquum pascuorum vestrorum conculcatis pedibus vestris? sedimentum aquarum bibitis, reliquas pedibus vestris turbatis?... cornibus vestris feritis omnes infirmas, donec disperseritis illas foras, xxxiv 17, 18, 21. @1 animae$ @2 et$ @3 A d interpretationes, i illustrationem$ @4 de filiis Jacobi, hoc est, qui in falsis sunt, per$ @5 nam sensus$ @6 ei apparent sicut$