8987.“不要自由出去”表服从的快乐。这从“自由出去”的含义清楚可知，“自由出去”是指争战之后的一种状态，它只是一种确认或强化并植入真理的状态，如前所述（8976，8980，8984节）。因为持续六年，被称为“七日”（创世记29:27，28）的服事表示劳苦或某种争战，就是诸如那些充满真理，却未充满相应的良善，在灵义上由“希伯来奴仆”来表示的人所经历的那种。这些人具有这样的性质：他们无法重生，只能被改造。重生论及那些允许主通过被称为信之真理的真理把他们引向属灵生活的良善之人；而被改造则论及那些无法通过信之真理被引向属灵生活的良善，只能被引向属世生活的快乐之人。
那些允许自己重生的人照着信之诫命出于情感行事；但那些不允许自己重生，只允许自己被改造的人则不是出于情感，而是出于服从行事。区别在于：那些出于情感行事的人是从心里行事，这意味着他们在自由中行事，也为了真理而行真理，为了良善而行良善，因而为了邻舍而行仁爱。但那些出于服从行事的人不是以这种方式从心里行事，因此，不是在自由中行事。如果他们觉得自己的行为发自内心，是在自由中行出的，那么这是由于某种自我荣耀的东西使他们对自己的行为有如此的感觉。他们不会为了真理而行真理，为了良善而行良善，而是为了由这种荣耀所产生的快乐而如此行。因此，他们不会为了邻舍而向邻舍实践仁爱，而是为了叫他们自己能被人看到，并得到回报。由此明显可知“以色列人”所代表的人是谁，是何性质，“希伯来奴仆”所代表的人又是谁，是何性质。
但在如今的教会中，对这种区别的认识已经丧失了。原因在于，如今被宣布并称为是教会全部的，是信，而不是仁。然而，很少有人知道何为信。大多数人以为信在于知道那些教会教义所教导的事，在于坚定地相信它们是真的；却不认为信在于照它们生活。照之的生活被他们称为“道德生活”，他们将这种生活与教会的教义分开，并给它冠名为道德神学。然而，有学问的人却以为，信就是对他们通过主为他们受难并把他们从地狱赎回而得救的信心或信靠。他们说，那些拥有这种信心的人就得救了，因而唯信就能得救。但这些人没有想到的是，属于信的信心只能存在于那些过着仁爱生活的人身上。
这些就是对那些充满信之真理，却未充满相应的生活良善的人和那些充满与信之真理相对应的生活良善的人之间区别的认识已经丧失的原因。由于这种认识已经丧失了，所以现在所说关于那些充满真理，却未充满良善的人，就是“希伯来奴仆”所表之人的话，不可避免地显得牵强、奇怪。
Potts(1905-1910) 8987
8987. I will not go out free. That this signifies the delight of obedience, is evident from the signification of "going out free," as being the state after combat, which is merely a state of confirmed and implanted truth (of which above, n. 8976, 8980, 8984); for the service, which was of six years, and is called "a week" in Genesis 29:27, 28, signifies labor or some combat, such as those have who are in truths and not in the corresponding good, and who in the spiritual sense are meant by the "Hebrew menservants." These are of such a nature that they cannot be regenerated, but only reformed. For to be regenerated is said of those who suffer themselves to be brought by the Lord, by means of the truths called the truths of faith, to the good of spiritual life; but to be reformed is said of those who cannot be brought to the good of spiritual life by means of the truths which are of faith; but only to the delight of natural life. [2] They who suffer themselves to be regenerated, act from affection according to the precepts of faith; but they who do not suffer themselves to be regenerated, but only to be reformed, do not act from affection, but from obedience. The difference is this. They who act from affection, act from the heart, and thus from freedom, and they also do truth for the sake of truth, and good for the sake of good, and thus they exercise charity for the sake of the neighbor; but they who act from obedience do not thus act from the heart, consequently not from freedom. If they seem to themselves to act from the heart and from freedom, it is for the sake of something of self-glory which causes it to be so perceived; and they do not do truth for the sake of truth, nor good for the sake of good, but for the sake of the delight arising from this glory. Thus they do not practice charity toward the neighbor for the sake of the neighbor, but in order to be seen, and in order to be recompensed. From this it is evident who and of what quality are they who are represented by the sons of Israel, and who and of what quality are they who are represented by the Hebrew menservants. [3] But within the church at this day the knowledge of this distinction has been lost. The reason is that the church at this day is proclaimed and said to be from faith and not from charity; and few know what faith is; most persons believing that faith consists in knowing those things which the doctrine of the church teaches, and in being persuaded that they are true; but not that it consists in living according to them. Life according to them they call "moral life," which they separate from the doctrine of the church, and entitle it Moral Theology. But the learned believe that faith is confidence or trust that they are saved by the Lord's having suffered for them, and redeemed them from hell; and they say that those are saved who have this confidence; thus by faith alone. But such persons do not consider that there cannot be the confidence of faith, except with those who live a life of charity. [4] These are the reasons why knowledge has been lost concerning the difference between those who are in truths of faith and not in the corresponding good of life, and those who are in good of life corresponding with the truths of faith; and because this knowledge has been lost, what has now been said about those who are in truths and not in good, who are signified by "the Hebrew menservants," cannot but appear strange.
Elliott(1983-1999) 8987
8987. 'I will not go out free' means the delight of obedience This is clear from the meaning of 'going out free' as a state after conflict, which is solely one of strengthened and implanted truth, dealt with above in 8976, 8980, 8984 For servitude which lasted for six years and is called 'a week', Gen 29:27, 28, means labour or some conflict such as that undergone by those who are imbued with truths and not with complementary good, that is, those who are meant in the spiritual sense by 'Hebrew slaves'. The character of these people is such that they are not able to be regenerated, only to be reformed. The expression to be regenerated is used in reference to those who allow the Lord to lead them by means of truths, called the truths of faith, to the good of spiritual life; but to be reformed is used in reference to those who cannot be led by means of the truths of faith to the good of spiritual life, only to the delight of natural life.
[2] Those who allow themselves to be regenerated act from affection when they act in accordance with the commandments of faith; but those who do not allow themselves to be regenerated, only to be reformed, act not from affection but from obedience. The difference is that those who act from affection do so from the heart, which means that they act in freedom, and also that they do what is true for its own sake, and what is good for its own sake, and in so doing exercise charity for their neighbour's sake. But those who act from obedience do not act in that way from the heart, or therefore in freedom. If it seems to them that their actions do spring from the heart and are done in freedom, this is due to something of personal glory causing them to feel that way about their actions. Nor do they do what is true for its own sake or good for its own sake, but for the sake of the delight resulting from that glory. Thus they do not exercise charity towards the neighbour for the neighbour's sake, but in order that they themselves may be seen and receive reward. From all this it is clear who exactly they are, and what they are like, who were represented by 'the children of Israel', and who exactly they are, and what they are like, who ho were represented by 'Hebrew slaves'.
[3] But within the Church at the present day recognition of the difference between them has been lost. The reason for this is that faith, not charity, is declared to be and spoken of as the be-all of the Church at the present day. Yet few know what faith is. Most people think that faith consists in knowing the things taught by the Church and in firmly believing that they are true, but not in leading a life in keeping with them. A life in keeping with them is called by them the moral life, which they set apart from the teachings of the Church and term Moral Theology. The learned however think that faith is the confidence or assurance that they are saved through the Lord's having suffered for them and redeemed them from hell. And they say that those possessing this confidence are saved, thus by faith alone But they do not take into account the truth that the confidence belonging to faith cannot exist except with those who lead a charitable life.
[4] These are the reasons for the loss of the recognition of the difference between those imbued with the truths of faith and not with complementary goodness of life and those who are imbued with goodness of life complementing truths of faith. And since that recognition has been lost the things that are being said about those imbued with truths and not with good, who are meant by 'Hebrew slaves', inevitably appear to be far-fetched.
Latin(1748-1756) 8987
8987. `Non exibo liber': quod significet jucundum oboedientiae, constat ex significatione `exire liber' quod sit status post pugnam, qui est solum confirmati et implantati veri, de qua supra n. 8976, 8980, 8984; servitium enim, quod erat sex annorum, et {1}dicitur septimana, Gen. xxix 27, 28, significat laborem seu aliquam pugnam, qualis est apud illos qui in veris sunt et non in correspondente bono, qui per `servos Hebraeos' in sensu spirituali intelliguntur; hi tales sunt ut non possint regenerari sed modo reformari; regenerari enim dicitur de illis qui per vera quae fidei dicuntur se perduci a Domino patiuntur ad bonum vitae spiritualis, at reformari de illis qui per vera quae fidei non ad bonum vitae spiritualis possunt perduci, sed solum ad jucundum vitae naturalis; qui regenerari se patiuntur, ex affectione 2 agunt secundum praecepta fidei, at qui non regenerari se patiuntur, sed solum reformari, non ex affectione sed ex oboedientia (d)agunt; discrimen est, qui ex affectione agunt, illi ex corde agunt, ac ita ex libero, et quoque verum agunt propter verum, (e)et bonum propter bonum, et sic charitatem exercent propter proximum; at qui ex oboedientia agunt, illi non ita ex corde agunt, proinde non ex libero; si agere ex corde et ex libero sibi videntur, est propter aliquid gloriae sui, quae {2}facit ut ita appercipiatur; nec agunt verum propter verum, nec bonum propter bonum, sed propter jucundum ex ista gloria; ita nec charitatem erga proximum exercent propter proximum, sed ut videantur et{3} ut remunerentur; ex bis constat quinam et quales sunt qui per `filios Israelis,' ac quinam et quales {4} qui per `servos Hebraeos,' repraesentati sunt. 3 Sed intra Ecclesiam hodie perierat {5} cognitio de discrimine; causa est quia Ecclesia hodie praedicatur et dicitur ex fide et non ex charitate; ac pauci sciunt quid fides; credunt plerique quod fides sit scire illa quae doctrina Ecclesiae docet, et persuaderi quod ea vera sint, non autem quod sit vivere secundum illa; vitam secundum illa vocant vitam moralem, quam a doctrina Ecclesiae separant, et (x)appellant theologiam moralem; docti autem credunt quod fides sit confidentia seu fiducia quod salventur per quod Dominus passus sit pro illis, et ab inferno eos redemerit, et qui hanc confidentiam habent, dicunt salvari, ita per solam fidem; sed hi non expendunt quod non dari queat fidei confidentia quam apud illos qui vitam charitatis vivunt. 4 Hae causae sunt quod cognitio perierit de discrimine inter illos qui in veris fidei sunt et non in correspondente bono vitae, et qui in bono vitae correspondente veris fidei sunt; et quia cognitio illa perierat, non potest aliter quam ut ea quae {6} dicuntur de illis qui in veris sunt et non in bono, qui per `servos Hebraeos' significantur, appareant ut peregrina. @1 dicebatur$ @2 foret$ @3 i quoque$ @4 i sunt$ @5 ipsa$ @6 i hic$