7186.“耶和华对摩西说”表对神之律法的教导。这从“耶和华说”的含义和“摩西”的代表清楚可知：“耶和华说”是指来自神性的教导，如下文所述；“摩西”是指神之律法（参看6723，6752，7014节）。“耶和华对摩西说”之所以表示对神之律法的教导，是因为前一章末尾说到，摩西出于神之律法相信，那些属于属灵教会的人将立刻从侵扰中被解救出来。然而，根据秩序，进行侵扰的恶人必须逐渐被移除，那些属于属灵教会的人必须逐渐被解救。因为这就是神性秩序，因此，这就是神的律法；事实上，神的一切律法都完全是秩序的律法，以至于无论你说神的律法，还是说神性秩序的律法，都是一回事。
那些属于属灵教会的人现在就接受关于这种律法的教导，并从该律法获知，当时间和状态照秩序到来时，他们定得解救。摩西在此代表当那些属于属灵教会的人处于被侵扰的状态时，存在于他们中间的神之律法，他出于这神之律法相信，他们将立刻从侵扰中被解救出来；这一点从他在前一章末尾所说的话明显看出来，即：“你为什么恶待这百姓呢？为什么差遣我呢？你一点也没有拯救你的百姓”；这些话的意思是，当从神发出的律法似乎不是这么应许的时，他们遭受了虚假过分的侵扰，并且他们没有以这种方式从侵扰的状态中得以释放（7165，7166，7169节）。
那些属于属灵教会，在低地的人之所以将逐渐，而非立刻从侵扰中被解救出来，是因为粘附在他们身上的邪恶与虚假无法以其它任何方式被除去，良善与真理也无法以其它任何方式被灌输以取而代之。这一切通过众多状态变化，因而通过连续阶段逐渐实现。那些以为人能立刻被引入天堂，而这只需主的仁慈怜悯的人大错特错了。倘若这是可行的，地狱里的所有人都会被提入天堂，因为主的仁慈怜悯伸向所有人。然而，按照秩序，每个人都将在世时所过的生活带在自己身上，他在来世的状态便取决于此；主的仁慈怜悯流入每个人，与所有人同在，但却以各种方式被接受，并被那些陷入邪恶的人弃绝。他们因在世时沉浸于邪恶，故在来世也保留这恶。在来世也没有任何纠正的可能性，因为树倒在哪里，就躺在哪里。这一切清楚表明，按照秩序，那些过着良善生活，然而性格中还有爱自己爱世界的粗鄙和不洁成分在里面的人，无法与天上的人建立联系，除非这些成分被除去。由此明显可知，从侵扰当中解救出来通过连续阶段逐渐实现。
Potts(1905-1910) 7186
7186. And Jehovah said unto Moses. That this signifies instruction about the law Divine, is evident from the signification of "Jehovah said," as being instruction from the Divine (of which below); and from the representation of Moses, as being the law Divine (see n. 6723, 6752, 7014). That "Jehovah said unto Moses," signifies instruction about the law Divine, is because at the end of the preceding chapter it was believed from the law Divine, that it would come to pass that those who are of the spiritual church would be immediately liberated from infestations; when yet it is according to order that the evil who infest should be removed by degrees, and that they who are of the spiritual church should be liberated by degrees; for such is the Divine order; and therefore such is the law Divine; for all law Divine is of order, insomuch that whether we say the law Divine, or the law of Divine order, it is the same. [2] Concerning this law they who are of the spiritual church are now instructed, and that it is from this law that they are certain to be liberated when the time and state according to order arrives. That Moses (by whom is here represented the law Divine, such as it is with those of the spiritual church when they are in a state of infestations) believed from the law Divine that it would come to pass that they would be immediately liberated from infestations, is plain from what he said at the close of the preceding chapter, namely, "Wherefore hast Thou done evil unto this people? Why is this that Thou hast sent me? And liberating Thou hast not liberated Thy people;" by which words is signified that they were too much infested by falsities, when yet the law proceeding from the Divine seems to say otherwise, and that in this way they have not been released from a state of infestations (n. 7165, 7166, 7169). [3] That those who are of the spiritual church, and who are in the lower earth, would be gradually liberated from infestations, and not immediately, is because the evils and falsities that cling to them cannot otherwise be removed, and goods and truths be instilled in their place; for this is effected by many changes of state, thus successively by degrees. They who believe that man can be immediately introduced into heaven, and that this is solely of the Lord's mercy, are very much mistaken. If this were possible, all whatsoever who are in hell would be raised into heaven, for the Lord's mercy extends to all. But it is according to order that everyone carries with him his life which he had lived in the world, and his state in the other life is according to this, and that the mercy of the Lord flows in with all, but is diversely received, and by those who are in evil, is rejected; and as in the world they have imbued themselves with evil, they also retain it in the other life, nor is amendment possible in the other life, for the tree lies where it has fallen. From all this it is evident that it is according to order that those who have lived in good, and with whom there are also gross and impure things which pertain to the love of the world and the love of self, cannot be associated with those who are in the heavens until these things have been removed. From all this it is evident that liberation from infestations is effected successively by degrees.
Elliott(1983-1999) 7186
7186. 'And Jehovah said to Moses' means instruction regarding the law of God. This is clear from the meaning of 'Jehovah said' as instruction from the Divine, dealt with below; and from the representation of 'Moses' as the law of God, dealt with in 6713, 6752, 7014. The reason why 'Jehovah said to Moses' means instruction regarding the law of God is that the end of the previous chapter spoke of Moses' belief gained from the law of God that those belonging to the spiritual Church would be delivered from molestations straightaway. The orderly way however is for the evil who molest to be removed gradually, and those who belong to the spiritual Church to be delivered gradually.
[2] Divine order knows no other way than this, and therefore the law of God too knows no other way, for every law of God is a law of order, so entirely so that whether you say a law of God or a law of Divine order it amounts to the same thing. Those who belong to the spiritual Church now receive instruction regarding this law; from it they learn that they will certainly be delivered when, in keeping with order, the time and state for deliverance has come. The fact that Moses - who represents here the law of God as it exists among those belonging to the spiritual Church when they pass through a state involving molestations - believed from the law of God that they would be delivered from molestations straightaway is evident from the things said by him at the end of the previous chapter. There he says, 'Why have You done ill to this people? Why is this, that You have sent me, and have not delivered Your people at all?' the meaning of which is that they are suffering from excessive molestation by falsities when yet the law emanating from God seems to promise something different, thus that they have not been released from the state of molestations, see 7165, 7166, 7169.
[3] The reason why those who belong to the spiritual Church and are on the lower earth are delivered from molestations gradually, in successive stages and not straightaway, is that there is no other way in which the evils and falsities clinging to them can be removed and forms of good and truth instilled instead. This is effected by very many changes of state, thus gradually, in successive stages. Those who believe that a person can be introduced straightaway into heaven, and that nothing more than the Lord's mercy is necessary for this to be done, are very much mistaken. If that belief were true, then all in hell, however many they may be, would be raised to heaven; for the Lord's mercy reaches out to all. However, the orderly way is for each person to take with him the life he was leading in the world and for that life of his to determine his state in the next life. At the same time the Lord's mercy flows into everyone and is present with all; but it is received in varying ways, and is rejected by those who are governed by evil. And because they have steeped themselves in evil when in the world they also retain it in the next life. Nor is any correction possible in the next life; for where the tree has fallen, there it lies. All this shows how orderly it is that those who have led a good life, yet whose characters also have uncouth and impure elements of self-love and love of the world in them, should be unable to enter into fellowship with those in heaven until such elements have been removed. From these considerations it is evident that deliverance from molestations takes place gradually, in successive stages.
Latin(1748-1756) 7186
7186. `Et dixit Jehovah ad Moschen': quod {1}significet instructionem de lege Divina, constat ex significatione `dixit Jehovah' quod sit instructio ex Divino, de qua sequitur; et ex repraesentatione `Moschis' quod sit lex Divina, de qua n. 6723, 6752, 7014. Quod `dixit Jehovah ad Moschen' significet instructionem de lege Divina, est quia ad finem praecedentis capitis ex lege Divina fore creditum est quod illi qui ab Ecclesia spirituali ab infestationibus statim liberarentur; cum tamen secundum ordinem est quod mali qui infestant, per gradus removendi sint, et quod {2} illi qui ab Ecclesia spirituali per gradus liberandi; alius enim non est ordo Divinus; (m)inde etiam nec 2 alia est lex Divina, nam omnis lex Divina est ordinis, {3}usque adeo ut sive dicas lex Divina vel lex ordinis Divini,(n) idem sit; de {4}hac lege nunc instruuntur illi qui ab Ecclesia spirituali, {5}et quod ex illa sit quod certo liberandi, quando tempus et status {6} secundum ordinem adest; quod `Moscheh,' per quem hic repraesentatur lex Divina qualis est apud illos qui ab Ecclesia spirituali, cum in statu infestationum sunt, ex lege Divina crediderit fore, quod (x)statim ab infestationibus liberarentur, patet (c)ex illis quae locutus ad finem capitis praecedentis, nempe, `Quare malefecisti populo huic? quare hoc, misisti me, et liberando non liberasti populum Tuum?' per quae significatur quod nimium infestentur a falsis, cum tamen lex a Divino procedens videatur aliter dicere, et quod sic e statu infestationum non exempti sint, videatur n. 7165, 7166, 7169. 3 Quod successive per gradus liberentur ab infestationibus illi qui ab Ecclesia spirituali et in terra inferiore sunt, et non statim, est quia mala et falsa inhaerentia non aliter possunt removeri, (c)ac bona (c)et vera loco illorum insinuari; hoc fit per plures status mutationes, ita successive per gradus. Qui credunt quod homo statim introduci possit in caelum, et quod hoc solum misericordiae Domini sit, nimium falluntur; si hoc foret, omnes quotcumque in inferno sunt elevarentur in caelum, nam Domini misericordia est erga omnes; sed secundum ordinem est ut quisque vitam suam quam vixerat in mundo secum ferat, et secundum illam sit status ejus in altera vita, et quod misericordia Domini influat apud omnes, sed quod diversimode recipiatur, et ab illis qui in {7}malo sunt rejiciatur; et quia imbuerunt hoc in mundo, etiam retinent illud in altera vita, {8}nec in altera vita (x) datur emendatio, arbor enim jacet ubi {9}cecidit; ex his patet quod secundum ordinem sit ut illi qui in bono vixerunt, et apud quos quoque crassa et impura quae sunt amorum mundi et sui, non possint associari illis {10}qui in {11}caelis, antequam illa {12}amota sunt. Ex his patet quod liberatio ab infestationibus successive per gradus fiat. @1 sit I$ @2 i etiam$ @3 et quoque$ @4 his legibus ordinis$ @5 attamen cum promissione certa, quod$ @6 i liberationis$ @7 malis$ @8 et hoc absque facultate tunc acquisita in mundo vitam mutandi, nam arbor$ @9 cadit; inde$ @10 quae I$ @11 coelo$ @12 remota$