5826.“你们知道我的妻子给我生了两个儿子”表如果属灵良善就是教会所拥有的东西，那么内在良善与真理就会存在。这从以色列、拉结、约瑟和便雅悯的代表清楚可知：指着自己说这话的以色列是指来自属世层的属灵良善，如刚才所述（5825节）；拉结，即此处“给他生了两个儿子的妻子”是指对内层真理的情感（参看3758，3782，3793，3819节）；约瑟和便雅悯，即她所生的“两个儿子”，是指内在良善与真理，“约瑟”是指内在良善，“便雅悯”是指内在真理。
对此，即如果属灵良善是教会所拥有的东西，内在良善与真理便存在，情况是这样：“以色列”所代表的属灵良善是真理之良善，也就是存在于意愿和行为中的良善。人里面的这真理，或这真理之良善使他成为一个教会。当真理被植入他的意愿（他从以下事实察觉这事的发生，即：他感受到对真理的一种情感，因为他的意图就是照真理生活）时，内在良善与真理便存在于他里面。当内在良善与真理存在于人里面时，他便拥有主的国在自己里面，因而就是教会；他同那些与他相似的人一起构成大型的教会。由此可见，为了使教会能成为教会，属灵良善，即真理之良善必须存在，单有真理是绝对不行的。如今教会却单凭真理而被称为教会，教会之间也单凭真理而彼此区分。要让每个人都扪心自问，真理若不以生活为目的，能否算是某种东西？教义事物若不关注这个目的，算什么呢？如十诫若脱离照之所过的生活，算什么呢？因为如果有人知道这些诫命，熟悉它们的全部意义，却过着与之相反的生活，那它们有什么用呢？它们有什么果效呢？它们不就是用来定某些人的罪吗？源于圣言的信之教义也是如此，它们是基督生活的戒律，因为它们也是属灵的律法。它们若不成为人们生活的指南，同样没有任何用处。要让人认真考虑一下自己里面的东西，看看除了进入他的真正生活的东西外，他里面还有没有能真正成为某种事物的任何东西；人的生命，就是他的生活，除了在他的意愿中之外，是否还在其它任何地方。
正因如此，主在旧约宣告，并在新约确认：一切律法和一切先知都建立在对神之爱和对邻之爱之上，因而建立在生活之上，而不是建立在脱离生活的信仰之上，因而绝非建立在唯信之上，因此也不是建立在信心之上；因为没有对邻之仁，这种信心是不可能的。这种信心若看似存在于生命危在旦夕，或死到临头的恶人身上，便是一种虚假或人造的信心；因为在来世，这种人中间看不到这种信心的一丝痕迹，无论他们临死时多么热切地声称他们拥有信心。但信仰，无论你将它称为信心还是信靠，对恶人根本不起作用，正如主自己在约翰福音中所教导的：
凡接待祂的，就是信祂名的人，祂就赐他们权柄，作神的儿女。他们不是从血生的，不是从肉欲生的，也不是从人意生的，乃是从神生的。（约翰福音1:12，13）
“从血生的”，是那些向仁爱施暴的人（参看374，1005节），以及那些亵渎真理的人（4735节）；“从肉欲生的”，是那些陷入源于自我之爱和尘世之爱的邪恶之人（3813节）；“从人意生的”，是那些陷入虚假观念的人；因为“人”表示真理，在反面意义上表示虚假。“从神生的”则是那些被主重生，因而处于良善的人。后者就是接待主的人；他们也是那些信祂名的人；祂赐权柄作神儿女的，正是他们，而不是前者。由此明显可知，唯独信对救恩产生什么样的效果。
此外，人若要重生，变成一个教会，就必须通过真理被引入良善；当真理变成意愿和行为中的真理时，这事就会发生。这真理就是良善，被称为真理之良善，并不断产生新的真理；因为那时，它第一次结出硕果。从它产生或结出硕果的真理就是那被称为内在真理的，它所源于的良善被称为内在良善。事实上，任何东西在被植入意愿之前，都不会变成内在的，因为意愿才是人的至内在部分。只要良善与真理仍在意愿之外，只在理解力中，它们就在此人之外；因为理解力在外面，意愿在里面。
Potts(1905-1910) 5826
5826. Ye know that my wife bare me two sons. That this signifies that if there be spiritual good which is of the church, there will be internal good and truth, is evident from the representation of Israel, who says this of himself, as being spiritual good from the natural (of which just above, n. 5825); from the representation of Rachel, who is here the "wife who bare him two sons," as being the affection of interior truth (see n. 3758, 3782, 3793, 3819); and from the representation of Joseph and Benjamin, who are the "two" whom she bare, as being internal good and truth-Joseph internal good, and Benjamin interior truth. [2] In regard to this, that there will be internal good and truth if there be spiritual good which is of the church, the case is this. The spiritual good which Israel represents is the good of truth, that is, truth in the will and in act. This truth, or this good of truth, in man, makes him to be the church. When truth has been implanted in the will (which is perceived by the fact that the man is affected with truth for the sake of the end that he may live according to it), then there is internal good and truth. When man is in this good and truth, then the kingdom of the Lord is in him, and consequently he is the church, and together with others like him makes the church in general. From this it may be seen that in order that the church may be the church, there must be spiritual good, that is, the good of truth, but by no means truth alone-from which at this day the church is called the church, and one church is distinguished from another. Let everyone think within himself whether truth would be anything unless it had life for the end. What are doctrinal things without this end? and what the precepts of the Decalogue without a life according to them? For if anyone is acquainted with these, and with all their meaning in its fullness, and yet lives contrary to them, of what benefit are they? have they any effect at all? except, with some, damnation? The case is similar with the doctrinals of faith from the Word, which are precepts of Christian life, for they are spiritual laws. Neither do these conduce to anything unless they become of the life. Let a man consider within himself whether there is anything in him that is anything except what enters into his very life; and whether the life of man, which is life, is anywhere else than in his will. [3] From this then it is that it is said by the Lord in the Old Testament, and confirmed in the New, that all the Law and all the Prophets are founded in love to God, and love to the neighbor, thus in the life itself, but not in faith without life; therefore by no means in faith alone, consequently neither in confidence, for this is impossible without charity. If this appears with the evil in times of danger, or when death is at hand, it is a spurious or false confidence; for not the least of this confidence appears in them in the other life, however much they may have professed it with apparent ardor at the approach of death. That faith, whether you call it confidence or trust, effects nothing with the wicked, the Lord Himself teaches in John:
As many as received, to them gave He the power to be sons of God, 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). [4] They who are "born of bloods" are those who do violence to charity (see n. 374, 1005), also who profane truth (n. 4735); they who are "born of the will of the flesh" are those who are in evils from the love of self and of the world (n. 3813); and they who are "born of the will of man" are those who are in persuasions of falsity; for a "man" signifies truth, and in the opposite sense falsity. They who are "born of God" are those who have been regenerated by the Lord, and thence are in good. These are they who receive the Lord, and these are they who believe in His name, and these are they to whom He gives the power to be sons of God, but not to the others; from which it is very plain what faith alone effects for salvation. [5] Moreover in order that man may be regenerated and become the church, he must be introduced through truth to good; and he is introduced when truth becomes truth in the will and in act. This truth is good, and is called the good of truth, and produces new truths continually; for then for the first time it makes itself fruitful. The truth which is thence brought forth or made fruitful is what is called internal truth, and the good from which it is, is called internal good; for nothing becomes internal until it has been implanted in the will, because what is of the will is the inmost of man. So long as good and truth are outside of the will, and in the understanding only, they are outside of the man; for the understanding is without, and the will is within.
Elliott(1983-1999) 5826
5826. 'You know that my wife bore me two sons' means if spiritual good is what the Church possesses, internal good and truth will exist. This is clear from the representation of Israel, who says these things about himself, as spiritual good from the natural, dealt with immediately above in 5825; from the representation of Rachel, to whom the wife who had borne him two sons refers here, as the affection for interior truth, dealt with in 3758, 3782, 3793, 3819; and from the representation of Joseph and Benjamin,' the two sons she had borne, as internal good and truth, 'Joseph' being internal good and 'Benjamin' internal truth.
[2] What is meant by internal good and truth existing if spiritual good is what the Church possesses is this: Spiritual good, which 'Israel' represents, is the good of truth, that is, truth existing in will and action. This truth or good of truth causes a person to be a Church. When truth has been implanted in his will - something he perceives to have happened from the fact that he feels an affection for truth because his intention is to live according to it - internal good and truth are present in him. When that internal good and truth are present in a person he has the Lord's kingdom within him and he is consequently the Church; and together with those who are very similar to him he constitutes the Church at large. From this it may be recognized that for the Church to be the Church spiritual good, which is the good of truth, must exist and not simply truth by itself. At the present day it is by virtue of truth alone that a Church is called the Church, and it is what marks off one Church from another. Let anyone ask himself whether truth is anything unless it has life in view. What are religious teachings without that end in view? What for example are the Ten Commandments if separated from a life led according to them? For if someone knows the, and the full extent of their meaning and yet leads a life contrary to them, what use are they? Surely none at all; indeed do they not serve to condemn some people? The same is so with other religious teachings that are derived from the Word. These too, being spiritual laws, are commandments for leading a Christian life; they likewise have no use at all unless they are made a person's guide to life. Let anyone weigh up what resides with himself and discover whether he has anything there which really is anything other than what enters into the life he leads, or whether life which really is his life resides anywhere else in a person than in his will.
[3] This is the reason why the Lord has declared in the Old Testament and confirmed in the New that all the Law and all the Prophets are founded on love to God and love towards the neighbour, thus on life. They are not founded on faith apart from life, nor thus in any way at all on faith alone, nor consequently on confidence; for without charity towards the neighbour such confidence is impossible. If it seems to exist with the wicked at times when their lives are in danger or death is at hand it is a spurious or false confidence; for among such people in the next life not a trace of this confidence can be seen, however ardently they may have appeared when near to death to profess that they possessed it. But faith, no matter whether you call it confidence or else trust, does nothing for the wicked, as the Lord Himself teaches 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,a nor of the will of the flesh, nor of the will of man, but of God. John 1:12, 13.
[4] Those born of blood' stands for those who do violence to charity, 374, 1005, also those who render truth profane, 4735. 'Those born of the will of the flesh' stands for those governed by evils that spring from self-love and love of the world, 3813. 'Those born of the will of man' stands for those governed by utterly false notions; for 'man' (vir) means truth and in the contrary sense falsity. 'Those born of God' stands for those who have been regenerated by the Lord and are consequently governed by good. The latter are the ones who receive the Lord; they are the ones who believe in His name; and they, not the former, are the ones to whom He gives power to be sons of God. From all this it is quite evident what contribution faith alone makes to salvation.
[5] To take the matter further, if a person is to undergo regeneration and become a Church he must be led by means of truth into good, which happens when truth becomes truth existing in will and action. This truth is good and is called the good of truth. It constantly brings forth new truths, since then for the first time it is fruitful. The truth that is brought forth or made fruitful from it is what is called internal truth; and the good from which it springs is called internal good. For nothing becomes internal until it has been implanted in the will, the will being the inmost part of a person. As long as good and truth remain outside the will and solely in the understanding they are outside the person; for the understanding is outside, the will inside.
Latin(1748-1756) 5826
5826. `Vos nostis quod binos pepererit mihi uxor mea': quod significet si bonum spirituale sit quod Ecclesiae, quod internum bonum et verum erit, constat ex repraesentatione `Israelis' qui haec de se dicit, quod sit bonum spirituale e naturali, de qua mox supra n. 5825; ex repraesentatione `Rachelis' quae hic `uxor quae binos ei pepererat', quod sit affectio veri interioris, de qua n. 3758, 3782, 3793, 3819; et (c)a repraesentatione `Josephi', {1}tum `Benjaminis', qui sunt `bini quos pepererat', quod sint internum bonum et verum, `Josephus' internum bonum, et `Benjamin' {2}interius verum. [2] (s)Cum hoc quod internum bonum et verum erit, si bonum spirituale sit quod Ecclesiae, ita se habet: bonum spirituale quod Israel repraesentat, est bonum veri, hoc est, verum voluntate et actu; hoc verum seu hoc bonum veri facit apud hominem ut sit Ecclesia; quando verum implantatum est voluntati, quod percipitur ex eo quod afficiatur vero propter finem ut vivat secundum illud, tunc est bonum et verum internum. Cum homo in hoc bono et vero est, tunc est in illo regnum Domini, consequenter est is Ecclesia, et una cum consimilibus facit Ecclesiam in communi; inde constare potest quod Ecclesia ut sit Ecclesia, esse debeat bonum spirituale, hoc est, bonum veri, nequaquam autem solum verum, ex quo solo hodie Ecclesia vocatur Ecclesia, et per quod distinguitur una ab altera; cogitet quisque secum an verum sit aliquid nisi pro fine habeat vitam; quid doctrinalia absque illo fine? sicut quid pracepta decalogi absque vivere secundum illa? si enim quis illa scit et omnem illorum sensum in amplitudine, et usque vivit contra illa, ad quid conducunt? nonne ad nihilum, et quibusdam ad damnationem? similiter se habet cum doctrinalibus fidei e Verbo, quae sunt praecepta vitae Christianae, sunt enim leges spirituales; hae nec ad {3}aliquid conducent nisi fiant vitae; expendat homo apud se num {4}sit apud illum quod est aliquid' nisi quod intrat ipsam vitam ejus; (s)et num alibi vita hominis quae vita quam in voluntate; [3] inde nunc est quod a Domino in Veteri Testamento dictum, et in Novo confirmatum, quod omnis Lex et omnes Prophetae fundentur in amore in Deum et in amore erga proximum, ita in ipsa vita, non autem in fide {5}absque vita, ita nequaquam in sola fide, consequenter nec in confidentia, haec enim absque charitate erga proximum non dabilis est; si apparet, in discriminibus vitae et cum mors prae foribus est, apud malos, est illa confidentia spuria {6}vel falsa, nam apud illos in altera vita ne hilum ejus {7}confidentiae apparet, utcumque prope mortem cum ardore apparenter tale confessi fuerint; {8}quod fides sive voces illam confidentiam, sive fiduciam, nihil efficiat apud malos, Ipse Dominus docet apud Johannem, Quotquot receperunt, dedit illis potestatem, ut filii Dei essent, credentibus in Nomen Ipsius; qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt, i 12, 13;[4] (s)`qui ex sanguinibus' pro illis qui violentiam charitati inferunt, n. 374, (x)1005, tum qui verum profanant, n. 4735; `qui ex voluntate carnis' pro illis qui in malis ex amore sui et mundi sunt, n. 3813; `qui ex voluntate viri' pro illis qui in persuasionibus falsi, `vir' enim significat verum et in opposito sensu falsum; `{9}ex Deo nati' pro illis qui regenerati sunt a Domino, et inde in bono;(s) hi sunt qui recipiunt Dominum, et hi sunt qui credunt in Nomen Ipsius, et hi sunt quibus dat potestatem ut filii Dei sint, non autem illis; ex quibus manifeste patet quid sola fides ad salutem facit'. [5] {10}Porro ut homo regeneretur et fiat Ecclesia, introducetur per verum ad bonum et {11}tunc introducitur cum verum fit voluntate et actu verum; {12}hoc verum est bonum, et vocatur {13} bonum veri, et producit nova vera continue, nam tunc primum fructificat se; {14} verum quod producitur seu fructificatur inde, est quod vocatur verum internum, et {15}bonum a quo, vocatur bonum internum; nam prius nihil fit internum, quam cum implantatum est voluntati, voluntarium enim (t)est intimum hominis; quamdiu bonum et verum extra voluntatem {16}sunt, et solum in intellectu, {16}sunt extra hominem, nam intellectus est extra et voluntas est intra. @1 ac$ @2 A alters Internum to Interius$ @3 quicquam$ @4 aliquid sit apud hominem$ @5 minus$ @6 et$ @7 A o, I has confidentia$ @8 videatur quid Ipse Dominus docet de fide in Ipsum$ @9 a I$ @10 ex his patet quod homo, ut$ @11 quod introducatur$ @12 tunc enim verum$ @13 i bonum, sed$ @14 i hoc$ @15 illud bonum est, quod$ @16 est$