9154.“那家主就要被带到神那里”表良善的调查。这从“被带到神那里”和“家主”的含义清楚可知：“被带到神那里”是指提出要做出调查（参看9160节）；“家主”是指良善，调查通过良善进行。“家主”表示良善的原因是，所论述的主题是从记忆中被夺走的真理和记忆知识，它们由“被交与某人保管，却被偷去的银钱和器皿”来表示（9149，9150节）。由于这些真理和记忆知识属于良善并存在于良善中，故“家主”是指它们所属并与之同在的良善。良善被称为“主人”，是因为真理和记忆知识属于良善，如同属于自己的主人；良善还被称为“家”，是因为真理和记忆知识在良善中，如同在自己的家里，可参看3652节，那里解释了主在马太福音中所说的话：
在房顶上的，不要下来拿家里的东西。（马太福音24:17）
至于对从记忆中被夺走的真理与记忆知识的调查要通过良善来进行，情况是这样：那在自己里面接受一切真理的，是与一个人同在的良善，因为良善从真理获得自己的具体品质；真理在何等程度上拥有良善在它们里面，以及周围，就在何等程度上拥有生命。这就像一个活物里面的一根纤维或血管。一根纤维在何等程度上拥有灵在自己里面，一根血管在何等程度上拥有血液在自己里面，它们就在何等程度上拥有生命；一根血管同样照着它拥有含有灵的纤维在自己周围的程度而拥有生命。真理和良善的情况也是这样。没有良善的真理就像没有灵的一根纤维，没有血液的一根静脉或动脉；谁都能看出它们的性质，即：它们在一个活物里面必缺乏生命，因而没有任何用处。无仁之信同样是这样。良善因从真理那里获得自己的具体品质，如前所述，故也从它们那里获得自己的形式；哪里有形式，哪里就有具体的品质；哪里没有形式，哪里就没有具体的品质。这种情况又像活物里面的灵和血液。灵被其纤维限定，从而通过它们获得自己的形式；而血液则通过血管获得自己的形式。由此明显可知，没有良善的真理没有生命，没有真理的良善则没有具体的品质；因此，无仁之信不是活的信。此处的信是指由真理构成的信仰，仁则是由良善构成的生活。
由此可见当如何理解这个解释：如果真理和记忆知识被夺走，要通过良善来进行调查。也就是说，当一个人处于良善，也就是处于对真理的一种情感时，他就会回想起进入良善的一切真理；但当他背离良善时，真理就会消失，因为由邪恶所产生的虚假像偷窃一样夺走它们。不过，当一个人通过生活回到对良善或真理的情感时，已经消失的真理会再度被回想起来。凡进行反思的人都能通过自己和其他人的经历认识到这个真理。由此明显可知，通过良善对从记忆或人的心智中被夺走的真理和记忆知识进行调查是什么意思。
Potts(1905-1910) 9154
9154. The lord of the house shall be brought unto God. That this signifies a search from good, is evident from the signification of "being brought unto God," as being that a search be made (see n. 9160); and from the signification of "the lord of the house," as being the good from which this is to be done. The reason why "the lord of the house" denotes good, is that the subject treated of is truths and memory-knowledges that have been taken away from the memory, which are signified by "the silver and vessels given to be taken care of, and which have been stolen" (n. 9149, 9150); and as these belong to good, and are in good, therefore "the lord of the house" denotes the good to which they belong, and with which they are. Good is called "a lord," because truths and memory-knowledges belong to good as their lord; and good is also called "a house," because truths and memory-knowledges are in good as in their house, see n. 3652, where are unfolded the words of the Lord in Matthew:
Let he that is upon the roof of the house not go down to take anything out of his house (Matt. 24:17). [2] As to the search about the truths and knowledges taken away from the memory having to be made from good, the case is this. The good with a man is that which receives in itself all truths, for good has its quality from truths; and so far as truths have good in them and also around them, so far they are living. The case is the same as with a fiber or a blood-vessel in a living animal. So far as a fiber has spirit in it, and so far as a vessel has blood in it, so far they live; in like manner does a blood-vessel live insofar as it has around it fibers in which is spirit. It is similar with truth and good, truth without good being like a fiber without spirit, and a vein or an artery without blood, the quality of which everyone can comprehend, namely, that they would be devoid of life, and therefore without any use in a living animal. It is similar in respect to faith without charity. Because, as before said, good has its quality from truths, it has its form also from them; for where there is form there is quality, and where there is no form there is no quality. The case is also like that of spirit and blood in a living animal; spirit receiving its determinations and thus its form through fibers; in like manner the blood through its vessels. From this it is evident that truth without good has no life; and that good without truth has no quality, consequently that faith without charity is not living faith. By faith is here meant the faith of truth, and by charity the life of good. [3] From all this it can be seen how it is to be understood that a search is to be made from good for the truths and memory-knowledges that have been taken away; namely, that when a man is in good, that is, in the affection of doing good, he then comes into the remembrance of all the truths which have entered into the good; but that when he turns away from good, the truths disappear, for it is the falsity of evil which takes them away as if by theft. But the truths which have disappeared come again into remembrance when the man by his life returns into the affection of good or of truth. That it is so everyone who reflects may know by experience in himself and with others. From this it is evident what is meant by searching from good for the truths and knowledges that have been taken away from the memory or from the mind of a man.
Elliott(1983-1999) 9154
9154. 'The master of the house shall be brought to God' means enquiring of good. This is clear from the meaning of 'being brought to God' as being brought forward for enquiry to be made, dealt with below in 9160; and from the meaning of 'the master of the house' as good which is enquired of. The reason why 'the master of the house' means good is that the subject is truths and factual knowledge that have been taken away from the memory, meant by 'the silver and the vessels which were delivered to someone for safe keeping but were taken away by theft', 9149, 9150. Since those truths and factual knowledge belong to good and exist in good 'the master of the house', to whom the objects belong and with whom they reside, means good. Good is called 'the master' because truths and factual knowledge belong to good as their master, and good is also called 'the house' because truths and factual knowledge exist within good as their house. For the meaning of 'the house' as good, and the fact that truths reside in that house, see 3652, where the Lord's words in Matthew are explained,
Let him who is on the roof of the house not go down to take anything out of the house. Matt 24:17.
[2] The implications of this - that good should be enquired of regarding truths and factual knowledge that have been taken away from the memory - are that the good present with a person is that which receives all truths into itself. For good receives its specific quality from truths; and in the measure that truths have good within them and also around them they have life. This is like a fibre or like a vessel in a living creature. In the measure that the fibre has spirita in it and in the measure that the vessel has blood in it they have life; and a blood vessel likewise has life in the measure that it has around itself fibres with spirit in them. A similar situation exists with truth and good. Truth without good is like a fibre without spirit, and like a vein or an artery without blood, the nature of which anyone can see, namely something devoid of life and so devoid of any use within a living creature. The situation is similar when faith is devoid of charity. Since good receives its specific quality from truths, as has been stated, good also receives its form from them; for where there is form, specific quality is present, and where there is no form no specific quality is present. Again it is like the situation with spirit and blood in a living creature. Spirit is circumscribed by its fibres and so receives form through them, while blood receives form through its vessels. From all this it is evident that truth without good has no life in it, and that good without truth possesses no specific quality, consequently that faith without charity is not faith that is alive. By faith here faith composed of truth is meant, and by charity life consisting of good.
[3] All this shows how to understand the explanation that if truths and factual knowledge have been taken away, enquiry should be made of good. That is to say, it shows that when a person is governed by good, that is, by an affection for doing good, he recollects all the truths that have entered into good, but when he turns away from good the truths disappear, for falsity arising from evil is that which takes them away as if by theft. But truths that have disappeared are recollected once again when a person comes back to an affection for good or for truth through the life he leads. Anyone who stops to reflect can recognize the truth of this from his own experience and from what takes place with others. All this makes plain what is meant by enquiring of good regarding truths and factual knowledge that have been taken away from a person's memory or mind.
Latin(1748-1756) 9154
9154. `Adducetur dominus domus ad Deum': quod significet inquisitionem ex bono, constat ex significatione `adduci ad Deum' quod sit ut fiat inquisitio, de qua infra n. 9160, et ex significatione `domini domus' quod sit bonum ex quo; quod `dominus domus' sit bonum, est quia agitur de veris et scientificis e memoria ablatis, quae significantur per `argentum et vasa ad custodiendum data, et furto ablata,' n. 9149, (x)9150; illa quia boni sunt et in bono, ideo `dominus domus' est bonum, cujus sunt {1} et apud quem sunt {2}; bonum dicitur `dominus' quia vera et scientifica (t)sunt boni ut sui domini, et quoque bonum dicitur `domus' quia vera et scientifica in bono sunt ut in sua domo; quod `domus' sit bonum, et quod vera sint quae in domo, videatur n. 3652, ubi explicantur Domini verba apud Matthaeum, (x)Qui super tecto domus, ne descendat ad tollendum quid e domo, xxiv 17. [2] Cum hoc, quod de veris et scientificis e memoria ablatis, inquirendum sit ex bono, ita se habet: bonum apud hominem est quod recipit omnia vera in se, nam bonum quale suum a veris habet, et quantum vera in se habent bonum, et quoque circum se, tantum vera vivunt; se habet hoc sicut cum fibra aut cum vase in vivo animali: quantum fibra in se habet spiritum et quantum vas in se habet sanguinem, tantum vivunt; pariter quantum vas sanguineum circum se habet fibras in quibus spiritus; (m)simile est {3} cum vero et bono: verum absque bono est sicut fibra absque spiritu, (c)et sicut vena aut arteria absque sanguine; quae qualia sunt, quisque potest comprehendere, quod nempe absque vita, ita absque usu in vivo animali {3}; similiter se habet cum fide absque charitate:(n) quia bonum habet quale, ut dictum est, a veris, etiam bonum habet formam ab illis, nam ubi forma ibi est quale, et ubi non {5} forma, (o)ibi nec {5} quale; se habet hoc etiam similiter sicut spiritus et sanguis in vivo animali; spiritus per fibras accipit determinationes suas, ita formam, pariter sanguis per vasa. Inde patet quod verum absque bono non vitam habeat, et quod bonum absque vero non quale, consequenter quod fides absque charitate non sit fides viva; per fidem hic intelligitur fides veri, et per charitatem vita boni. [3] Ex his constare potest quomodo intelligendum sit quod vera et scientifica ablata inquirenda sint ex bono, nempe cum homo in bono est, hoc est, in affectione bonum faciendi, quod tunc veniat {6} in recordationem omnium verorum quae intraverunt bonum, at cum e bono deflectit, quod tunc disparentur {7} vera, nam falsum mali est quod illa sicut furto aufert; sed disparata vera rursus in recordationem veniunt cum homo in affectionem boni aut veri per vitam {8} redit. Quod ita sit, quisque qui {9} reflectit, per experientiam in se et apud alios scire potest. Inde patet quid sit inquirere vera et scientifica e memoria (o)seu e mente hominis ablata ex bono. @1 d sunt i est A, sunt est I$ @2 d sunt i est$ @3 similiter se habet$ @4 nam sunt modo fila mortua$ @5 i est$ @6 tunc venit$ @7 tunc disparantur$ @8 bonum vitae$ @9 , si$