9207.“你们的儿子要成为孤儿”表同时真理也会消亡。这从“孤儿”的含义清楚可知。“孤儿”是指那些拥有真理，但还没有良善，却渴望良善的人（参看9199节），在此是指那些拥有真理，但不渴望良善的人，因而是指那些与其同在的真理正在消亡的人；因为经上正在论及恶人，他们的儿子要成为孤儿。真理在那些不渴望良善的人中间消亡，这一事实从刚才关于良善和真理的结合的说明（9206节）清楚看出来。有必要进一步说一说这种结合。与良善结合的真理总含有一种行善，同时通过如此行而与良善更紧密地结合的渴望在自己里面；或也可说，那些拥有真理的人总有一种行善，并由此与它们的真理结合的渴望。因此，那些以为自己拥有真理，但不渴望行善的人实际上并未拥有真理；也就是说，他们不信真理，无论他们多么自以为信真理。
主在马太福音中用“盐”描述了他们的状况，祂说：
你们是地上的盐。盐若失了味，怎能叫它再咸呢？以后无用，不过丢在外面，被人践踏了。（马太福音5:13）
这些话是主对门徒和百姓说的。“地上的盐”表示对良善拥有一种渴望的教会真理；“失了味的盐”表示对良善没有任何渴望的真理；“失了味的盐以后无用，不过丢在外面，被人践踏了”则描述了这样的真理真理毫无价值。渴望良善就是渴望行善并以这种方式与良善结合。
马可福音：
必用火盐腌各人，凡祭物必用盐腌。盐是好的；但盐若失了咸味，可用什么叫它再咸呢？你们自己里头要有盐，彼此和睦。（马可福音9:49-50）
“用火盐腌”表示对真理拥有一种渴望的良善；“用盐腌”表示对良善拥有一种渴望的真理；“失了咸味的盐”是指对良善没有任何渴望的真理；“自己里面要有盐”表示拥有这种渴望。
路加福音：
你们无论什么人，若不撇下一切所有的，就不能作我的门徒。盐是好的；盐若失了味，可用什么叫它再咸呢？或用在地里，或堆在粪里，都不合适，只好丢在外面。（路加福音14:33-35）
此处“盐”同样表示对良善拥有一种渴望的真理；“失了味的盐”表示对良善没有任何渴望的真理；“或用在地里，或堆在粪里，都不合适”表示它完全不能提供任何功用，无论好的还是坏的。拥有这种真理的人被称为“不冷不热”，这从此前的话明显看出来，即：人若不撇下一切所有的，也就是说，若不爱主胜过一切，就不能作主的门徒。因为同等地爱主爱自己的人就是那些被称为“不冷不热”，不适合提供任何好或坏的功用之人。
利未记：
凡献为素祭的供物都要用盐调和，在素祭上不可缺了你神立约的盐；一切的供物都要配盐而献。（利未记2:13）
“一切的供物都要配盐”表示真理对良善的渴望和良善对真理的渴望要存在于一切敬拜中。这也解释了为何这“盐”被称为“神立约的盐”，因为“约”是指结合（665，666，1023，1038，1864，1996，2003，2021，2037，6804，8767，8778节），“盐”是指对结合的渴望。
当这二者都渴望与对方结合，也就是良善渴望与真理结合，真理渴望与良善结合时，它们就会互相注视。但当真理挣脱良善时，它们就互相背离，向后看或向自己身后看。这就是路加福音中变成一根盐柱的罗得妻子所表示的：
人在房上，器具在屋里，不要下来拿；人在田里，也不要回去拿他身后的东西。你们要回想罗得的妻子。（路加福音17:31-32）
这意味着“向自己身后看，或向后看”（参看3652，5895e，5897，7857，7923，8505，8506，8510，8516节）。
“盐”之所以表示真理所拥有的渴望，是因为盐使土地肥沃，使食物美味；还因为盐含有一种火性，同时具有一种结合力，就像真理含有对良善的一种热切渴望，同时具有一种结合力一样。“盐柱”是指与真理的分离，因为“盐”在反面意义上表示已被摧毁和荒废的真理（如在西番雅书2:9；以西结书47:11；耶利米书17:6；诗篇107:33，34；申命记29:23；士师记9:45；列王记下2:19-22）。引用这些事是为了叫人们知道“孤儿”和“寡妇”所表示的真理对良善的渴望和良善对真理的渴望是什么意思。
Potts(1905-1910) 9207
9207. And your sons shall be orphans. That this signifies that then at the same time truths will perish, is evident from the signification of "orphans," as being those who are in truth and not yet in good, and nevertheless long for good (see n. 9199), here those who are in truth but do not long for good, thus those with whom truths are perishing; for it is said of the evil, whose sons shall become orphans. That truths perish with those who do not long for good, is plain from what was said just above (n. 9206) about the conjunction of good and truth. With regard to this conjunction it is to be said further, that truths which are conjoined with good always have within them a longing to do what is good, and at the same time, to thereby conjoin themselves more closely with good; or, what is the same, those who are in truths always long to do what is good, and thus to conjoin good with their truths; and therefore those who believe themselves to be in truths and do not long to do what is good, are not in truths; that is, they are not in the faith of these truths, howsoever they may suppose themselves to be so. [2] This is described by the Lord by "salt," where He says in Matthew:
Ye are the salt of the earth; but if the salt has lost its savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and trodden under foot of men (Matt. 5:13);
these words the Lord says to the disciples and to the people. By "the salt of the earth" is meant the truth of the church which longs for good; by "the salt that has lost its savor" is meant truth without any longing for good; that such truth is profitable for nothing is described by "the salt that has lost its savor being thenceforth good for nothing, but to be cast out and trodden under foot." To long for good is to long to do what is good, and in this way to be conjoined with good. [3] So in Mark:
Everyone shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good; but if the salt have lost its saltiness, wherewith will ye season it? Have salt in yourselves, and cherish peace one with another (Mark 9:49-50);
"to be salted with fire" denotes the longing of good for truth; and "to be salted with salt" denotes the longing of truth for good; "salt that has lost its saltiness" denotes truth without any longing for good; "to have salt in oneself" denotes to have this longing. [4] So in Luke:
Every one of you who does not renounce all that he has cannot be My disciple. Salt is good; but if the salt have lost its savor, wherewith shall it be seasoned? It is fit neither for the land, nor for the dunghill: they cast it out (Luke 14:33-35);
here in like manner "salt" denotes truth longing for good; and "salt that has lost its savor," truth which is without any longing for good; "it is fit neither for the land nor for the dunghill" denotes that it does not conduce to any use, either good or evil. Those who are in such truth are those who are called "lukewarm," as is plain from the words which precede, that "no one can be a disciple of the Lord who does not renounce all that he has," that is, who does not love the Lord above all things; for those who love the Lord, and likewise themselves, in an equal degree, are those who are called "lukewarm," and who are not fit for either a good use or an evil use. [5] In Moses:
Every offering of thy meat-offering shall be salted with salt; neither shalt thou suffer the salt of the covenant of thy God to cease upon thy meat-offering; upon every offering thou shalt offer salt (Lev. 2:13);
that "in every offering there should be salt" signified that the longing of truth for good, and of good for truth, should be in all worship. Consequently this "salt" is called "the salt of the covenant of God," for "a covenant" denotes conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778), and "salt" the longing for conjunction. [6] When the one longs to be reciprocally conjoined with the other, that is, good with truth and truth with good, they then mutually regard each other; but when truth sunders itself from good, then each turns away from the other, and looks backward, or behind itself. This is signified by Lot's wife becoming a pillar of salt, as in Luke:
Whosoever shall be upon the house, and his vessels in the house, let him not go down to take them away; and whosoever is in the field, let him likewise not turn back to the things behind him. Remember Lot's wife (Luke 17:31-32). (That this is "to look behind" one's self, or "backward," see n. 3652, 5895, 5897, 7857, 7923, 8505, 8506, 8510, 8516). [7] That "salt" signifies the longing of truth, is because salt renders the earth fertile, and makes food palatable, and because there is in salt something both fiery and at the same time conjunctive; as there is in truth an ardent longing for good and at the same time for conjunction. A "pillar of salt" denotes disjunction from truth; for in the opposite sense "salt" signifies the destruction and vastation of truth (Zeph. 2:9; Ezek. 47:11; Jer. 17:6; Ps. 107:33, 34; Deut. 29:23; Judges 9:45; and 2 Kings 2:19-22). These things have been adduced in order that it may be known what is meant by the longing of truth for good, and the longing of good for truth, which are signified by "an orphan," and "a widow."
Elliott(1983-1999) 9207
9207. 'And your sons orphans' means that at the same time truths will do so, that is to say, will perish. This is clear from the meaning of 'orphans' as those who possess truth but not as yet good, and still have a desire for good, dealt with in 9199, at this point those who have truth but no desire for good, thus those with whom truths perish; for it is speaking about evil people whose sons will become orphans. The fact that truths perish with those who have no desire for good is evident from what has been stated immediately above in 9206 regarding goodness and truth when joined together. But something further must be stated regarding that joining together. Truths that have been joined to good always hold within them a desire to do good, and at the same time to be joined more closely to good by doing it. Or what amounts to the same thing, those who possess truths always have a desire to do good and to join it thereby to their truths. People therefore who think that they are in possession of truths but who have no desire to do good do not in fact possess truths; that is, they have no belief in them, however much they imagine they do have.
[2] Their condition is portrayed by the Lord when He speaks of 'salt', in Matthew,
You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matt 5:13, 14.
The Lord says these things to the disciples and to the people. By 'the salt of the earth' He means the Church's truth that has a desire for good, and by 'tasteless salt' He means truth devoid of any desire for good. The fact that such truth is worthless is portrayed by the idea of salt which has become tasteless and no longer has any use, except to be thrown outdoors and trodden down by people. Having a desire for good means having a desire to do good and thereby be joined to good.
[3] In Mark,
Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves, and seeka peace with one another. Mark 9:49, 50.
'Being salted with fire' means good that has a desire for truth, and 'being salted with salt' truth that has a desire for good. 'Tasteless salt' is truth devoid of any desire for good; 'having salt in oneself' means possessing that desire.
[4] In Luke,
Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people throw it outdoors. Luke 14:33-35.
Here 'salt' in a similar way stands for truth that has a desire for good, and 'tasteless salt' for truth that is devoid of any desire for good, 'unfit for the land or for the dunghill' standing for its total inability to serve any use, good or bad. People possessing such truth are called the lukewarm, as is evident from the words immediately before, stating that a person cannot be the Lord's disciple if he does not renounce all his possessions, that is, if he does not love the Lord above all things. For those loving the Lord and also themselves equally are the ones who are called the lukewarm and who are unfit to serve any use, good or bad.
[5] In Moses,
Every offering of your minchah shall be salted with salt; you shall not leave the salt of the covenant of your God off your minchah.b On all your offerings you shall offer salt. Lev 2:13.
Salt in every offering was a sign that truth's desire for good and good's desire for truth should be present in all worship. This also explains why this salt is called 'the salt of God's covenant'; for 'a covenant' is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, and 'salt' is the desire for the joining together.
[6] When each desires to be joined to the other, that is, good to truth and truth to good, they look towards each other. But when truth tears itself away from good, they turn away from each other and look backwards or behind themselves. This is what is meant in Luke by Lot's wife who had become a pillar of salt,
Whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field likewise, let him not return to the things behind him. Remember Lot's wife. Luke 17:31, 32.
This means looking behind oneself or backwards, see 3652, 5895 (end), 5897, 7857, 7923, 8505, 8506, 8510, 8516.
[7] One reason why 'salt' means the desire truth possesses is that salt renders land fertile and makes food tasteful, and another reason is that salt contains a fiery property and at the same time a conjunctive power, even as truth contains a burning desire for good and at the same time a conjunctive power. 'A pillar of salt' is a separation from truth, for 'salt' in the contrary sense means truth that has been destroyed and laid waste, as in Zephaniah 2:9; Ezekiel 47:11; Jeremiah 17:6; Psalm 107:33, 34; Deuteronomy 29:23; Judges 9:45; 2 Kings 2:19-22. These matters have been introduced so that people may know what truth's desire for good is, and what good's desire for truth is, meant by 'orphan' and 'widow'.
Latin(1748-1756) 9207
9207. `Et filii vestri orphani': quod significet quod simul tunc vera, nempe peribunt, constat ex significatione `orphanorum' quod sint qui in vero {1} et nondum in bono, et usque desiderant bonum, de qua {2} n. 9198, hic qui in vero {3} sed non desiderant bonum, ita apud quos vera pereunt, nam dicitur de malis quorum filii fient orphani. Quod vera pereant apud illos qui non desiderant bonum, patet ab illis quae mox supra n. (x)9206 de conjunctione boni et veri dicta sunt. Quomodo cum illa conjunctione se habet, porro dicendum est: vera quae conjuncta bono sunt, in se semper desiderium faciendi bonum habent, et simul per id se artius conjungendi cum bono; seu quod idem, illi qui in veris sunt semper desiderant facere bonum, et sic conjungere id suis veris; quapropter qui credunt se in veris esse et non desiderant facere bonum, illi non in veris sunt, hoc est, in fide illorum, utcumque putant quod sint; [2] hoc describitur a Domino per `salem' apud Matthaeum, Vos estis sal terrae; quod si sal infatuetur, per quid salietur? ad nihil conducet amplius, nisi ut projiciatur foras et conculcetur ab hominibus, v 13, 14;haec dicit Dominus ad discipulos et ad populum; per `salem terrae' intelligitur verum Ecclesiae quod desiderat bonum, per `salem infatuatum' intelligitur verum absque desiderio ad bonum {4}; quod tale verum ad nihil prosit, describitur per quod sal infatuatum {5} ad nihil conducat amplius, nisi ut projiciatur foras et conculcetur {6}; desiderare bonum est desiderare facere bonum, et sic conjungi bono: [3] apud Marcum, Omnis igne salietur, et omne sacrificium sale salietur; bonum est sal, si autem sal (x)insulsum fit, quonam id condietis? habete in vobis salem, et pacem colite inter vos invicem, ix 49, 50;
`igne saliri' est desiderium boni ad verum, et `sale saliri' est desiderium veri ad bonum, `sal insulsum' est verum absque desiderio ad bonum, `habere in se salem' est id desiderium: [4] apud Lucam, Omnis ex vobis qui non abnegat omnes suas facultates non potest Meus esse discipulus; bonum (t)sal est, si vero sal infatuatum fuerit, per quid condietur? neque in terram neque in (x)sterquilinium commodum est; foras projiciunt (c)id, xiv [33,] 34, 35;
hic similiter `sal' pro vero desiderante bonum, et `sal infatuatum' pro vero quod est absque desiderio ad bonum; `non commodum in terram nec in (x)sterquilinium' pro quod prorsus non conducat ad aliquem usum, neque bonum neque malum; qui sunt {7} in tali vero sunt {8} qui vocantur tepidi, (m)quod patet ab illis quae praecedunt `quod non discipulus Domini esse possit qui non abnegat omnes suas facultates,' hoc est, qui non amat Dominum supra omnia; qui enim amant {9} Dominum, et quoque semet pari gradu, illi sunt qui vocantur tepidi, et qui non commodi sunt ad usum bonum nec ad usum malum {10}:(n) [5] apud Moschen, Omne munus minhae tuae sale salietur; nec cessare facies sal foederis Dei tui super minha (x)tua; super omni munere tuo offeres sal {11}, Lev. ii 13;
quod `in omni munere esset sal' significabat quod desiderium veri ad bonum ac boni ad verum esset in omni cultu; inde quoque sal illud vocatur `sal foederis Dei,' foedus enim est conjunctio, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, et `sal' est desiderium conjunctionis. [6] Cum desiderat unum conjungi alteri reciproce, hoc est, bonum vero et verum bono, tunc se mutuo spectant; cum autem se divellit verum a bono, tunc se avertunt a se mutuo, et spectant retro aut {12} post se; hoc significatur per uxorem Lothi factam statuam salis, apud Lucam, Quicumque erit super domo et vasa illius in domo; ne descendito ad tollendum ea, et quicumque in agro similiter, ne revertatur in quae post illum; mementote uxoris Lothi, xvii 31, 32;
quod id sit spectare post se seu retro, videatur n. 3652, 5895 fin., 5897, 7857, 7923, 8505, 8506, 8510, 8516; [7] (m)quod `sal' significet desiderium veri, est quia sal fertilem reddit {13} terram, et sapidum facit cibum, et quia (x)sali igneum et simul conjunctivum inest, sicut inest vero ardens desiderium ad bonum, et simul conjunctivum;(n) statua salis {14} est disjunctio a vero {15}, nam {16} sal in opposito sensu significat destructionem et vastationem {17} veri, (o)ut apud Zephaniam ii 9; apud Ezechielem xlvii 11;{18} apud Jeremiam xvii 6; apud Davidem Ps. cvii 33, 34; in Deut. xxix 22 [A.V. 23]; in Libro Judicum ix 45; et in Libro 2 Regum ii 19-22. Haec allata sunt ut sciatur quid intelligitur per desiderium veri (x)ad bonum, et per desiderium boni ad verum {19}, quae per `orphanum' et per `viduam' significantur. @1 vero altered to veris A, vera I$ @2 i supra$ @3 vero altered to veris$ @4 illo$ @5 infatuatis$ @6 i ab hominibus$ @7 After vero$ @8 i hic$ @9 sed qui amat$ @10 malum aut bonum$ @11 salem$ @12 seu$ @13 facit$ @14 i hic$ @15 veri a bono$ @16 i per$ @17 significatur destructio et vastatio$ @18 After Jeremiam xvii 6$ @19 verum quod desiderat bonum, tum quid per bonum quod desiderat verum$