7233.“这亚伦和摩西”表这些人或这教会当中的教义和神之律法源于他们。这从“亚伦”和“摩西”的代表清楚可知：“亚伦”是指教会的教义（参看6998，7009，7089节）；“摩西”是指神之律法（参看6723，6752节）。这二者，即那些属于属灵教会之人当中的神之律法和教义，主要来源于圣言；然而，它们主要涉及信与仁，就是对教会的创办者来说最重要的事物。说“源于他们”，不是说源于亚伦和摩西，而是说源于刚才所提到的利未、西缅和流便所代表的仁和信。
关于这个问题，要进一步知道，属灵教会的教义并非由神的真理本身构成的，因为和那些属于属天教会的人不同，那些属于属灵教会的人没有对神之真理本身的任何觉知。他们拥有良心，并没有这种觉知；这良心是由他们在自己的教会中所承认的真理和良善形成的，无论这些真理和良善是哪一种。就信之真理而言，那些属于属灵教会的人相对来说处于模糊之中（参看86，2708，2715，2716，2718，2831，2935，2937，3241，3246，3833，6289，6500，6865，6945节）。这解释了为何属灵教会中的所有人都视教会的创办人所宣称的为信之真理，不去进一步查考圣言，看看它是不是真正的真理。此外，他们即便进行查考，也不会发现这真理，除非他们已经重生，同时接受具体的启示。这是因为，尽管其心智的理解力部分能接受启示，但新的意愿部分只能被一种良善唤醒；这种良善通过与在教会中所接受的真理的结合而形成。因为他们自己的意愿已被毁，一个新意愿已在理解力中形成（参看863，875，1023，1043，1044，1555，2256，4328，5113节）。当他们自己的意愿与理解力中的新意愿分离时，那里的光很微弱，就像与白天阳光相比之下夜晚的月光和星光。这也解释了为何在圣言的内义中，“月亮”表示属灵之爱的良善，“太阳”表示属天之爱的良善（30-38，1529-1531，2495，4060节）。
由于这就是属灵教会的情形，所以难怪大多数人认为教会的本质要素是信，而不是仁，而且他们没有仁之教义，或说仁之教义对他们来说并不重要。他们所教导的东西源于圣言，这一事实并不意味着这些东西就是神性真理；因为人能从圣言的字义孵化出任何一种教义，并抓住诸如能支持恶欲的那种论据，因而抓住虚假，而不是真理。犹太人、苏西尼派，以及其他许多类似的人就是这种情形。然而，如果教义是从内在意义形成的，情况就不同了。内在意义不仅是迄今为止所表明的隐藏在外在意义中的意义，而且还是从正确地相互比较时大量字义上的经文所显现出来的意义。这就是那些其心智的理解力部分被主启示的人所领悟到的意义。因为当被启示时，理解力会在表面真理与真正真理之间进行辨别，尽管它不会对真理本身形成任何判断。但理解力部分无法被启示，除非一个人相信，对主之爱和对邻之仁是教会的首要和本质事物或品质。从对这些的承认出发的人，只要自己处于它们，就能看见无数真理；他的确能看见许多向他揭示的秘密。他出于一种内在的承认，照着被主启示的程度而如此行。
Potts(1905-1910) 7233
7233. This is the Aaron and Moses. That this signifies that from them is doctrine and the law Divine with that church, is evident from the representation of Aaron, as being the doctrine of the church (see n. 6998, 7009, 7089); and from the representation of Moses, as being the law Divine (see n. 6723, 6752). These, namely, the law Divine and doctrine, with those of the spiritual church, arise chiefly from the Word, but still with reference to the faith and charity that had existed with its founders. It is said "from them," but it is not meant from Aaron and Moses, but from the charity and faith which are represented by Levi, Simeon, and Reuben (of whom just above). [2] In respect to this matter, be it known further that the doctrine of the spiritual church is not that of truth Divine itself, because those who are of the spiritual church have no perception of truth Divine, as have those who are of the celestial church; but instead of this perception they have conscience, which is formed from the truth and good which they have acknowledged within their own church, of whatever kind these may be. (That those who are of the spiritual church are relatively in obscurity in respect to the truths of faith, see n. 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945.) Hence it is that everyone within the spiritual church acknowledges as the truth of faith that which its founders have dictated, nor do they search further from the Word whether it be the very truth; and moreover if they did search they would not find it unless they had been regenerated and at the same time enlightened in an especial manner; and this for the reason that their intellectual can indeed be enlightened, but the new will cannot be affected with any other good than that which has been formed by means of conjunction with the truth received within the church. For their own will has been destroyed, and a new will has been formed in the intellectual part (see n. 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113); and when their own will has been separated from the new will which is in the intellectual part, the light in this is feeble, such as is the nocturnal light from the moon and stars compared with the diurnal light from the sun. Hence also it is that by the "moon" in the Word, in the internal sense, is meant the good of spiritual love, and by the "sun" the good of celestial love (n. 30-38, 1529-1531, 2495, 4060). [3] The case being so with the spiritual church, it is not to be wondered at that with most persons faith is the essential of the church, and not charity, and also that they have no doctrine of charity. Their doctrinal things being from the Word does not make them Divine truths, for from the sense of the letter of the Word any doctrinal thing whatever can be hatched, and that which favors the concupiscences can be readily learned; thus also what is false can be taken for what is true, as is the case with the doctrinal things of the Jews, of the Socinians, and of many others; but not so if doctrine is formed from the internal sense. The internal sense is not only that sense which lies concealed in the external sense, as has heretofore been shown, but is also that which results from a number of passages of the sense of the letter rightly collated, and which is discerned by those who are enlightened by the Lord in respect to their intellectual. For the enlightened intellectual discriminates between apparent truths and real truths, especially between falsities and truths, although it does not judge about real truths in themselves. But the intellectual cannot be enlightened unless it is believed that love to the Lord and charity toward the neighbor are the principal and essential things of the church. He who proceeds from the acknowledgment of these, provided he himself is in them, sees innumerable truths; nay, he sees very many secrets disclosed to him, and this from interior acknowledgment, according to the degree of the enlightenment from the Lord.
Elliott(1983-1999) 7233
7233. 'It was this Aaron and Moses' means that it was from these that the teachings and the law of God among those people sprang. This is clear from the representation of 'Aaron' as the teachings of the Church, dealt with in 6998, 7009, 7089; and from the representation of 'Moses' as the law of God, dealt with in 6723, 6752. These two - the law of God and doctrinal teachings - among those who belong to the spiritual Church have their origin chiefly in the Word; they are however concerned primarily with faith and charity, the things of chief importance to the founders of that Church. The words from these have been used, yet they do not mean from Aaron and Moses but from charity and faith, which are represented by Levi, Simeon, and Reuben, who are spoken of in the verses immediately above.
[2] To go further into these matters, it should be recognized that the teachings of the spiritual Church do not consist of God's truth itself. The reason for this is that those who belong to the spiritual Church do not possess any perception of God's truth, as those who belong to the celestial Church do. Instead of that perception they possess conscience, which is formed out of the truth and goodness, whatever these may be like, which they have adopted within their own Church. For the fact that those who belong to the spiritual Church are in comparative obscurity so far as the truths of faith are concerned, see 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945. This explains why all within the spiritual Church accept as the truth of faith that which their founders have declared and do not go further to search the Word to see whether it really is the truth. And if they did make this search they would not find that truth unless they had been regenerated and then received specific enlightenment. The reason for this is that although the understanding part of their minds can receive enlightenment, the new will part cannot be aroused except by one kind of good, namely that formed by connection with the truths accepted within the Church. For the will that is properly their own has been corrupted and a new will has been formed within the understanding, see 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113. And since the will that is properly their own is separated from the new will within the understanding, the light there is feeble, like the light from the moon and stars at night when compared with the light from the sun during the daytime. This also explains why 'the moon' is used in the internal sense of the Word to mean the good of spiritual love, and 'the sun' to mean the good of celestial love, 30-38, 1529-1531, 2495, 4060.
[3] Since this is the situation in the spiritual Church it is no wonder that for the majority faith is the essential element of the Church, not charity, and that teachings about charity are of no importance to them. The fact that the things they teach are derived from the Word does not mean that those things are Divine truths; for one can hatch any kind of teaching out of the literal sense of the Word, and seize on any such argument as may lend support to wicked desires, thus on falsity instead of truth. This is what the things taught by Jews, Socinians, and many others are like. It is different however if the teaching that is given is based on the internal sense. The internal sense is not only the sense that lies concealed within the external sense, as has been shown up to now, but is also the sense which emerges from a large number of places in the literal sense when they are correctly compared with one another. And it is the sense discerned by those in whom the understanding part of their mind has been enlightened by the Lord. For when enlightened the understanding distinguishes apparent truths from real truths, and in particular falsities from truths, though it does not form any judgements with respect to real truths in themselves. But the understanding part cannot be enlightened unless a person believes that love to the Lord and charity towards the neighbour are the chief and essential qualities of the Church. And provided that he is governed by these once he has recognized them he can go on to see countless truths; indeed he can see very many hidden things that have been disclosed to him. He does so with an inward recognition of them, insofar as he is enlightened by the Lord.
Latin(1748-1756) 7233
7233. `Hic Aharon et Moscheh': quod significet quod ex illis doctrina et lex apud illos Divina, constat ex repraesentatione `Aharonis' quod sit doctrina Ecclesiae, de qua n. 6998, 7009, 7089; et ex repraesentatione `Moschis' quod sit lex Divina, de qua n. 6723, 6752; hae, nempe lex Divina et doctrina, apud illos qui ab Ecclesia spirituali, existit principaliter ex Verbo, sed usque applicate ad fidem et charitatem, quae {1}fuerunt apud instauratores; ex illis dicitur, sed non intelligitur ex Aharone et Moscheh, {2}verum ex charitate et fide, quae repraesentantur per `Levi, Schimeon, et Ruben,' de quibus mox supra. 2 {3}Quod haec ulterius attinet, sciendum quod doctrina Ecclesiae spiritualis non sit doctrina veri ipsius Divini; causa est quia illi qui ab Ecclesia spirituali sunt nullam perceptionem veri Divini habent, sicut illi qui ab Ecclesia caelesti sunt, sed loco (c)illius perceptionis habent conscientiam, quae formatur ex vero et bono quae agnoverunt intra suam Ecclesiam, qualiacumque illa sunt; quod illi qui ab Ecclesia spirituali in obscuro sint quoad vera fidei respective, videatur n. 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945; inde est quod quisque intra Ecclesiam spiritualem agnoscat id pro vero fidei quod instauratores illorum dictaverunt, nec ulterius ex Verbo inquirant num id ipsum verum (x)sit; et quoque si inquirerent, si non regenerati essent, et tunc peculiariter illustrati, nec invenirent illud; causa est quia intellectuale eorum quidem illustrari potest, sed novum voluntarium non alio bono affici quam {4} quod formatum est per conjunctionem {5}cum vero intra Ecclesiam recepto; nam proprium voluntarium apud illos deperditum est, et novum voluntarium formatum est {6} in parte intellectuali, videatur n. 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113; et cum proprium voluntarium separatum est a novo voluntario quod in parte intellectuali, est lumen ibi debile quale respective {7} lumen {8}nocturnum a luna et stellis ad lumen diurnum a sole; inde quoque est quod per `lunam' in Verbo in sensu interno {9}intelligatur bonum amoris spiritualis, et per `solem' bonum amoris caelestis, n. 30-38, 1529-1531, 2495, 4060. 3 Quia ita se res habet cum Ecclesia spirituali, nec mirum est quod apud plerosque fides sit essentiale Ecclesiae, non charitas, {10}tum quod nulla illis sit doctrina charitatis {11}. Quod doctrinalia sua ex Verbo habeant, hoc non facit quod illa sint vera Divina, nam ex Verbi sensu litterae excludi potest doctrinale {12}quodcumque, et arripi potest tale quod concupiscentiis favet, ita quoque falsum pro vero, sicut sunt doctrinalia Judaeorum, Socinianorum, et plurium aliorum, non autem si doctrinale formatur ex sensu interno; sensus internus non solum est ille sensus qui latet in sensu externo, ut hactenus ostensum, sed etiam qui a pluribus locis sensus litterae inter se rite collatis resultat, et appercipitur ab illis qui quoad intellectuale a Domino illustrantur; intellectuale enim illustratum discernit inter apparentia vera et ipsa vera, imprimis inter falsa et vera, {13}tametsi non judicat de ipsis veris in se; sed intellectuale non illustrari potest nisi {14}credatur quod amor in Dominum et {15}charitas erga proximum {16}sint principalia et essentialia Ecclesiae; qui ex illis agnitis {17} procedit, modo ipse in illis sit, innumerabilia vera, immo perplura arcana sibi detecta videt, et {18}illud ex interiore agnitione, secundum gradum illustrationis a Domino. @1 After instauratores$ @2 sed$ @3 Quid$ @4 i tale$ @5 veri recepti in Ecclesia cum bono$ @6 i inde$ @7 i est$ @8 lumen lunae ad lumen solis$ @9 significetur$ @10 et$ @11 i, cum tamen haec doctrina est ipsa doctrina Ecclesiae, nam charitas est quam fides spectat ut finem, et quam docet$ @12 qualecunque$ @13 utcunque$ @14 credat amorem$ @15 charitatem$ @16 esse$ @17 i et creditis$ @18 quidem illa$