6391.“他看安息为美好”表不思回报的善行充满幸福。这从“安居”和“美好”的含义清楚可知：“安居”是指属于天堂的事物，因而是指那些拥有仁之良善在里面，也就是行善不思回报的人，如下文所述；“美好”是指它们充满幸福。“安息”之所以表示不思回报的善行，是因为就至高意义而言，“安息”或“平安”表示主；就相对意义而言，表示天堂；因而表示来自主的良善（参看3780，4681，5662节）。由于“安息”或“平安”所表示的事物只在那些拥有仁之良善在里面，因而行善却不思回报的人中间，所以这些行为由“安息”或“平安”来表示；这层含义从内义上的整个思路可推知。
这个问题的真相是：只以回报为目的而行善的人绝无可能知道行善却不思回报具有如此大的幸福，以至于它就是天上的幸福本身。他们不知道的原因在于，在他们看来，幸福在于爱自己的快乐；一个人越是在这爱里面看见快乐，就越看不见天堂之爱里面的快乐，因为这二者是对立面。出于自我之爱的快乐会完全毁灭出于天堂之爱的快乐。它将这快乐毁得如此彻底，以至于人们全然不知何为天上的快乐；即便被告知它的性质，也不相信，甚至会否认。
我蒙允许通过来世的恶灵知道这一点；他们活在世上时若不是为自己，就不向他人或自己的国家行善。这种人不相信不以回报为目的的行善有什么快乐可言；因为他们以为若没有回报的目的，一切快乐就不复存在。若进一步被告知，当这种快乐中止时，天上的快乐就开始了，他们听到这话就会目瞪口呆。当他们听说，天上的快乐通过人的至内层流入他里面，使他的内层充满无法形容的幸福时，更是目瞪口呆，声称他们无法理解。事实上，他们说，他们不想要这快乐，他们以为如果他们丧失了爱自己的快乐，其处境就会极其悲惨；因为在这种情况下，他们会被剥夺生命的一切喜乐；他们还把那些处于不同状态的人称为简单人。那些做事带有回报目的的人和这些人没什么两样；因为他们做善事是为了他们自己，而不是为了他人；也就是说，他们在其中关注的是自己，而不是邻舍，也不是自己的国家，亦不是天堂和主，除了那些有义务为他们服务的人之外。这些就是关于以萨迦的这节经文在内义上所论述的事。
Potts(1905-1910) 6391
6391. And he shall see rest that it is good. That this signifies the works of good without reward, that they are full of happiness, is evident from the signification of "rest," as being the things that belong to heaven, and thus that are in the good of charity, or in works of good, without reward (of which below); from the signification of "that it is good," as being that they are full of happiness. The reason why "rest" denotes works of good without reward, is that in the highest sense "rest" or "peace" signifies the Lord; in the relative sense, heaven; thus the good which is from the Lord (see n. 3780, 4681, 5662); and as no others are in the things signified by "rest" or "peace" than those who are in good of charity, thus in works of good without reward, these are signified by "rest;" for this follows from the connection of things in the internal sense. [2] With regard to the subject itself, they who do goods with the sole end of reward cannot possibly know that in doing goods without any reward there is happiness so great as to be heavenly happiness itself. The reason of their ignorance is that they perceive happiness in the delight of the love of self, and insofar as a man perceives delight in this love, so far he does not perceive delight in heavenly love, for they are opposites. The delight which flows from the love of self completely extinguishes the delight which is from heavenly love, insomuch that it is absolutely unknown what heavenly delight is; and if its nature is told it is not believed, nay, it is denied. [3] This it has been given me to know from evil spirits in the other life who, while they lived, did nothing of what is good to others or to their country except for the sake of themselves; such do not believe that any delight is possible in doing goods without the end of reward; for they suppose that if there is no end of reward all delight ceases. And if they are told further that when that delight ceases heavenly delight begins, they are amazed at the hearing; and they are still more amazed when they hear that this heavenly delight flows in through the inmost of man, and affects his interiors with inexpressible happiness; and they say that they cannot comprehend it, nay, that they do not desire to do so; for they believe that if they were to lose the delight of the love of self, they would be very miserable, because they would then be deprived of all the joy of life; and they also call those simple who are in a different state. Not unlike these persons are those who do works with an end of reward; for they do good works for themselves, and not for others, because they regard themselves therein, and not the neighbor, nor their country, nor heaven, nor the Lord, except as those who are thus placed under an obligation to do them a service. Such are the things described in the internal sense of this verse about Issachar.
Elliott(1983-1999) 6391
6391. 'And he will see rest that it is good' means that works of goodness done without thought of recompense are filled with happiness. This is clear from the meaning of 'rest' as the things which are of heaven, thus those whoa have the good of charity in them, that is, who perform works of goodness without thought of recompense, dealt with below; and from the meaning of 'that it is good' as the fact that they are filled with happiness. The reason 'rest' means works of goodness done without thought of recompense is that 'rest' or peace in the highest sense means the Lord, and in the relative sense heaven and thus good which comes from the Lord, see 3780, 4681, 5662. And since the things meant by 'rest' or peace reside with none but those who have the good of charity in them and so perform works of goodness without thought of recompense, these works are meant by 'rest'; for this meaning is what follows from the train of thought in the internal sense.
[2] The fact of the matter is that people who perform good deeds with no other end in view than recompense cannot possibly know that the performance of good deeds without thought of recompense holds happiness so great that it is the happiness of heaven. The reason why they cannot know is that happiness is seen by them to reside in the delight of self-love; and insofar as a person sees delight within this love he sees no delight within heavenly love, since the two are opposites. The delight which comes out of self-love entirely destroys that which comes out of heavenly love. It destroys it so completely that there is plainly no knowledge of what heavenly delight may be; or if mention is made of what it is like, this is met with unbelief and even rejection.
[3] I have been allowed to know about this from evil spirits in the next life who, when they lived in the world, performed no good deed for others or for their country except for selfish reasons. They do not believe that any delight can exist in the performance of good deeds without recompense as the end in view; for they imagine that without recompense as the end in view all delight ceases to exist. And if they are told nevertheless that when that delight ceases to exist heavenly delight starts to do so, they are dumbfounded on hearing it. And especially when they hear that that heavenly delight flows into a person by way of his inmost being and fills him interiorly with indescribable happiness, they are all the more dumbfounded, saying they cannot take it in. Indeed they say they do not want that delight, for they think that if they lose the delight of self-love their condition is utterly wretched because all the joy of life is in that case missing; and they also call those people naive whose state is different from one of self-love. Not unlike them are those whose works are performed with a view to recompense, for they do good works for their own benefit and not that of others, that is, they regard themselves in those works, not their neighbour, nor their country, nor heaven, nor the Lord, except as those who have a duty to be of benefit to them. These are the kinds of matters that this verse dealing with Issachar describes in the internal sense.
Latin(1748-1756) 6391
6391. `Et videbit quietem quod bona': quod significet opera boni absque remuneratione quod plena felicitate, constat ex significatione `quietis' quod sint illa quae sunt caeli, ac ita {1}quae in charitatis bono seu in operibus boni absque remuneratione, de qua sequitur; et ex significatione `quod bona' quod sit quod plena sint felicitate. Quod `quies' sint opera boni absque remuneratione, est quia quies seu pax significat in supremo sensu Dominum, in respectivo caelum, ac ita bonum quod est a Domino, {2} videatur n. 3780, 4681, 5662; et quia non alii in his quae significantur per quietem (x)seu pacem, sunt quam qui sunt in charitatis bono, {3}ita in operibus boni absque remuneratione, inde per quietem haec significantur; sunt enim haec consequentia ex serie rerum in sensu interno. [2] Quod ipsam rem attinet, qui bona faciunt non nisi quam ex fine remunerationis, nequicquam scire possunt quod in faciendis bonis absque remuneratione felicitas tanta sit adeo ut id sit felicitas caelestis; causa est quia percipiunt felix in jucundo amoris sui; et quantum homo in hoc amore jucundum percipit tantum non percipit jucundum in amore caelesti, nam opposita sunt; illud enim jucundum quod fluit ex amore sui, prorsus exstinguit jucundum quod est ex amore caelesti, usque adeo ut plane nesciatur quid jucundum caeleste sit, et si dicitur {4}quale est, ut non credatur, immo negetur; [3] hoc scire datum est ex spiritibus malis in altera vita qui, cum vixerunt in mundo, nihil boni fecerunt aliis vel patriae suae nisi propter se; illi non credunt quod aliquod jucundum dari queat in faciendis bonis absque fine remunerationis, putant enim si finis remunerationis non sit, quod omne jucundum cesset; et si illis adhuc dicitur quod cum id jucundum cessat, tunc jucundum caeleste {5}incipiat; cum hoc audiunt, obstupescunt; et adhuc magis cum audiunt quod jucundum illud caeleste influat per intimum hominis, et afficiat interiora ejus felicitate ineffabili; ad hoc {6}plus obstupescunt, et dicunt se id non comprehendere posse; immo se id nec velle, nam {7}credunt si amittunt jucundum amoris sui, quod miserrimi sint, quia tunc absque omni gaudio vitae, et quoque vocant illos qui in {8}alio statu sunt, simplices. {9}Illis non absimiles sunt qui opera faciunt ex fine remunerationis, nam opera bona pro se et non pro aliis faciunt, {10}nam se in illis, {11}non proximum, nec patriam, nec caelum, nec Dominum, spectant, nisi sicut illos qui {12}in debito sunt, ut sibi benefaciant. Talia sunt quae in hoc versu in quo de Jisaschare, in sensu interno {13}describuntur. @1 qui$ @2 i et quod sit ipsum Divinum afficiens bonum ab intimo$ @3 seu$ @4 quod$ @5 excipiat$ @6 magis$ @7 putant$ @8 tali$ @9 in non absimili statu$ @10 ita$ @11 nec$ @12 ex$ @13 continentur$