9209.“你若借银钱给我的人民，给与你同住的贫穷人”表教导那些不知道真理，却渴望学习的人。这从“银钱”、“借”、“人民”和“贫穷人”的含义清楚可知：“银钱”是指真理（参看1551，2048，2954，5658，6112，6914，6917，7999，8932节）；“借”是指出于仁爱的情感交流天堂的良善（9174节），因而是指教导；“人民”是指那些拥有真理的人，在此是指那些不知道真理的人，因为这人民是指“贫穷人”，“人民”这个词用来表示那些拥有真理的人（参看1259，1260，2928，3295，3581，7207节）；“贫穷人”是指那些不知道真理，却渴望学习的人，因为他们就是有属灵需要，当被教导的人。
圣言经常提到要帮助穷乏人。那些拥有外在真理，还没有被领进内在真理的人以为无论什么，需要什么样的帮助，都应该得到帮助，尤其自称最穷的乞丐。那些因经上如此吩咐而出于顺服如此行的人做得很好；因为他们通过这种外在行为被领进仁爱与怜悯的内在。仁爱与怜悯的内在就在于清楚看到究竟谁是那应该接受帮助的，他们有何特征，要以哪种方式给予帮助。那些最终被领进仁爱与怜悯的内在之人知道，这种内在就在于渴望内在人的幸福，并帮助内在人，因而是由诸如有益于属灵生命的那类事物组成的；而外在人则在于帮助外在人，因而是由诸如有益于肉体生命的那类事物组成的。但必须始终有这样的谨慎：当给予外在人帮助时，要确保这种帮助同时也有益于内在人；因为帮助了外在人，却伤害了内在人的人不是在施行仁爱。因此，当提供这一种帮助时，也必须关注另一种帮助。
仁爱的外在就是圣言的外在意义或字义所描述的，经上说，要向穷乏人提供帮助；但仁爱的内在则是圣言的内义或灵义所描述的。就灵义而言，所指的是处于贫穷和需要的状态，应该得到帮助的内在人，因为就灵义而言，“贫穷有需要”的人是指那些缺乏良善，不知道真理，却渴望它们的人。圣言还在字面上教导当如何帮助这些人，尤其主在世时亲自所教导的圣言。那时，主揭示了诸如属于内在人的那类事物，这在福音书中处处显而易见。然而，祂以这样一种方式来说话：每一个细节都有一个内义，这内义既适用于天使，同时也适用于内在教会的人。因为内义包含诸如教会的纯正教义所教导的那类事物。
举例说明这一点。施洗约翰打发门徒去问主，祂是不是那将要来的主，主回答他们说：
你们去，把所看见所听见的事告诉约翰，就是瞎子看见，瘸子行走，长大麻疯的洁净，聋子听见，穷人有福音传给他们。（路加福音7:20-22）
这些话既是说给外在人的，同时也是说给内在人的。给外在人说的是，这些奇迹正在发生；给内在人说的是，教会正在灵义上的瞎子、瘸子、长大麻疯的、聋子和穷人，因而在不知道良善或真理，却渴望它们的外邦人当中建立。“瞎子”描述的是那些不知道真理的人（6990节）；“瘸子”描述的是那些处于良善，但由于不知道真理而处于不纯正的良善之人（4302节）；“长大麻疯的”描述的是那些不洁净，却渴望被洁净的人；“聋子”描述的是那些因对信之真理没有觉知而未处于任何信之真理的人。
但“穷人”描述的是那些没有圣言，从而对主一无所知，却渴望接受教导的人，这就为何经上说“有福音传给他们”。“困苦穷乏人”（the poor and needy）在内义上表示那些教会之外不知道真理的人，因为他们没有圣言，却仍渴望接受教导，并凭自己所知道的仍处于一点良善；以及那些教会之内由于种种原因而不知道真理，却仍凭某种良善而渴望真理的人。这一点从圣言中提及“困苦穷乏人”的经文明显看出来，如大卫诗篇：
我是困苦穷乏的。神啊，求你速速到我这里来！耶和华啊，你是帮助我、搭救我的。（诗篇70:5）
这些话是大卫说的，而大卫并不困苦、穷乏；由此明显可知，所指的是属灵的贫穷和需要。类似的话出现在别处：
我是困苦穷乏的；主啊，求你记念我。你是帮助我、搭救我的。（诗篇40:17）
诗篇：
神要按公义审判祂的民，按公平审判祂的困苦人。因着公义，愿大山和小山都给人民带来平安。祂必为民中的困苦人伸冤，拯救穷乏之子，压碎那欺压人的。（诗篇72:2-4）
“困苦人”在此表示那些处于属灵的需要，并因此而饥饿的人，也就是说，他们有一种在真理上接受教导的渴望。
又：
我全身的骨头要说，耶和华啊，谁能像你，救护困苦人脱离那比他强壮的，救护困苦穷乏人脱离那抢夺他的？（诗篇35:10）
“骨头”是指记忆真理（8005节）；“困苦人”在此表示那些几乎没有什么真理的人；“穷乏人”是指那些几乎没什么良善，被邪恶和虚假侵扰的人。由于这些侵扰，“困苦人”在原文也被称为“受苦的人”（the afflicted），因为“受苦”表示被虚假侵扰（9196节）。在以下经文中：
恶人埋伏，要掳去困苦人；他把困苦人掳去，把他拉入自己的网中。（诗篇10:9）
以赛亚书：
擘饼给饥饿的人，将被赶逐的困苦人带到你家中，这岂不是禁食？（以赛亚书58:6-7）
又：
耶和华已经安慰祂的百姓，也要怜恤祂的困苦人。（以赛亚书49:13）
西番雅书：
我却要在你中间留下困苦虚弱的民，他们必指望耶和华的名。（西番雅书3:12）
在这些经文中，“困苦人”是指那些不知道真理，渴望接受教导的人。
Potts(1905-1910) 9209
9209. If thou shalt lend silver to My people, the needy with thee. That this signifies the instruction of those who are in ignorance of truth, and yet long to learn, is evident from the signification of "silver," as being truth (see n. 1551, 2048, 2954, 5658, 6112, 6914, 6917, 7999, 8932); from the signification of "lending," as being to communicate the goods of heaven from the affection of charity (n. 9174), thus to instruct; from the signification of "people," as being those who are in truths, here those in ignorance of truth, because it is said "needy people" (that those are called a "people" who are in truths, see n. 1259, 1260, 2928, 3295, 3581, 7207); and from the signification of "needy," as being those who are in ignorance of truth and yet long to learn, for these are in spiritual need, and are to be instructed. [2] In the Word it is frequently said that benefits are to be conferred on the poor and needy. Those who are in external truths, and who are not yet initiated into internal truths, believe that benefits are to be conferred on all who need any kind of help, and especially on beggars, who call themselves poorer than others. They who do this from obedience, because it has been so commanded, do well; for by this outward thing they are initiated into the internal of charity and mercy. The internal of charity and mercy consists in clearly discerning who and of what character are those upon whom benefits are to be conferred, and in what manner to each one. They who are at last initiated into the internal of charity and mercy know that this very internal consists in willing well and in doing well to the internal man, thus with such things as conduce to spiritual life; and that the external consists in doing well to the external man, thus with such things as conduce to the bodily life, but yet with such prudence, that while the external man is benefited the internal man may also be benefited at the same time. For he who does well to the external man and ill to the internal man, does not practice charity; and therefore when the one is done, the other must also be looked to. [3] It is the external of charity which is described in the external or literal sense of the Word by the injunction that benefits are to be conferred on the poor and needy; but it is the internal of charity which is described in the internal or spiritual sense of the Word; for in this sense is meant the internal man who is in poverty and need, and who is to be benefited. In this sense by "the poor and needy" are meant those who are in lack and ignorance of good and truth, and yet long for good and truth. The Word also teaches in the letter how these are to be aided, especially the Word which the Lord Himself taught when He was in the world; for the Lord then disclosed such things as belong to the internal man, as is plain in the Evangelists throughout. But still He spoke in such a manner that every word had an internal sense for the angels, and at the same time for the man of the internal church. For the internal sense contains such things as the genuine doctrine of the church teaches. [4] Take for example what the Lord said to the disciples sent by John the Baptist to inquire whether He was the Lord who should come; to whom He replied:
Go ye and tell John what things ye have seen and heard: the blind see, the lame walk, the lepers are cleansed, the deaf hear, to the poor the gospel is preached (Luke 7:20-22);
these words were spoken for the external man, and at the same time for the internal man; for the external man that such miracles were wrought; for the internal, that the church is being set up among such as in the spiritual sense are blind, lame, leprous, deaf, and poor, thus among the Gentiles who are in ignorance of good and truth, and yet long for them. For those are called "blind" who are in ignorance of truth (n. 6990); "lame," those who are in good, but on account of their ignorance of truth, not in genuine good (n. 4302); "leprous," those who are unclean and yet long to be made clean; "deaf," those who are not in the faith of truth, because not in the perception of it; and "poor," those who have not the Word, and thus know nothing of the Lord, and yet long to be instructed. Consequently it is said that "to these the gospel shall be preached." [5] That by "the poor and needy" in the internal sense are meant those outside the church who are in ignorance of truth, because they have not the Word, and yet long to be instructed, and who by means of that which they know are nevertheless in a little good; and also those within the church who from various causes are ignorant of truth, but nevertheless by virtue of some good long for it, is evident from passages where "the poor and needy" are mentioned in the Word, as in David:
I am needy and poor; make haste unto me, O God; my help and my deliverer, O Jehovah (Ps. 70:5);
these words were spoken by David, who was not poor and needy, from which it is evident that spiritual poverty and need are meant. In like manner elsewhere:
I am needy and poor; O Lord, remember me, my help and my deliverer (Ps. 40:17). God shall judge His people in righteousness, and His needy in judgment. The mountains shall bring peace to the people, and the hills in righteousness. He shall judge the needy of the people. He shall save the sons of the poor, and shall break in pieces the oppressor (Ps. 72:2-4);
"the needy" here denote those who are in spiritual need, and thus in the hunger, that is, in the longing to be willing to be instructed in truths. [6] In the same:
All my bones shall say, O Jehovah, who is like unto Thee, who deliverest the needy from him that is stronger than he; yea, the needy and the poor from them that plunder him? (Ps. 35:10);
the "bones" denote memory-truths (n. 8005); "the needy," those who are in but little truth; and "the poor" those who are in but little good, and are infested by evils and falsities. From these infestations the needy are also called in the original tongue "the afflicted," for "to be afflicted" denotes to be infested by falsities (n. 9196). Again in the following passages:
The wicked lieth in wait in the tent to catch the needy; he doth catch the needy, and draweth him into his net (Ps. 10:9). Is not this the fast, to break bread to the hungry, and to bring into the house the needy that are cast out? (Isa. 58:6-7). Jehovah hath comforted His people, and will have mercy upon His needy ones (Isa. 49:13). I will leave in the midst of thee a people needy and feeble, who hope in the name of Jehovah (Zeph. 3:12). In these passages "the needy" denote those who are in ignorance of truth and long to be instructed.
Elliott(1983-1999) 9209
9209. 'If you lend silver to [My] people, to the needy one with you' means giving instruction to those who have no knowledge of truth and still have a desire to learn it. This is clear from the meaning of 'silver' as truth, dealt with in 1551, 2048, 2954, 5658, 6112, 6914, 6917, 7999, 8932; from the meaning of 'lending' as communicating the good things of heaven in a spirit of charity and affection, dealt with in 9174, thus giving instruction; from the meaning of 'people' as those in possession of truths, in this instance those with no knowledge of truth since the people referred to are 'needy' (for the use of the word 'people' to mean those in possession of truths, see 1259, 1260, 2928, 3295, 3581, 7207); and from the meaning of 'the needy one' as those who have no knowledge of truth and still have a desire to learn it. For they are people in spiritual need and should be given instruction.
[2] The Word talks frequently about aiding the poor and needy. People in possession of external truths who have not yet been brought to internal truths believe that anyone at all in need of any kind of help should be aided, especially beggars who call themselves the poorest of all. Those who give such aid in a spirit of obedience, because they are commanded to act in that way, do well; for through that outward action they are brought to the inward aspect of charity and mercy. The inward aspect of charity and mercy consists in seeing clearly who exactly they are who should receive aid, what their character is, and in what way each is to be given it. Those who are brought eventually to the inward aspect of charity and mercy know that the inward aspect consists in desiring the welfare of and aiding the internal man, thus with gifts such as are beneficial to spiritual life, and that the outward aspect consists in aiding the external man, thus with gifts such as are beneficial to bodily life. But care must nevertheless always be taken to ensure that when aid is given to the external man, it is at the same time beneficial to the internal; for no one who aids the external but harms the internal is exercising charity. Therefore when one kind of aid is offered, the other must be kept in sight.
[3] The outward aspect of charity is what the external or literal sense of the Word describes when it says that aid should be given to the poor and needy, but the inward aspect of charity is what the internal or spiritual sense of the Word describes. For in the spiritual sense the internal man who is in a state of poverty and need and should be aided is meant, because in that sense 'the poor and needy' is used to mean those who lack good and have no knowledge of truth, and still have a desire for them. How these people are to be helped the letter of the Word also teaches, especially the Word taught by the Lord Himself when He was in the world. At that time the Lord revealed such things as have to do with the internal man, as is evident throughout the Gospels. Nevertheless He spoke in such a way that every detail had at the same time an inner meaning, intended for angels and at the same time for those in the internal Church. For the inner meaning contains such things as the authentic teachings of the Church present.
[4] Let what the Lord said to the disciples sent by John the Baptist to ask whether He was the One who must come serve to exemplify this,
Go and report to John the things you have seen and heard, that the blind see, the lame walk, lepers are cleansed, the deaf hear, the poor have the gospel preached to them. Luke 7:20, 22.
These words were spoken for the external man and at the same time for the internal man. For the external man they declared that such miracles were being performed, for the internal man that the Church is being established among the kind of people who in a spiritual sense are blind, lame, lepers, deaf, and poor, thus among gentiles who have no knowledge of good or truth, and still have a desire for them. For 'the blind' describes those who have no knowledge of truth, 6990; 'the lame' those who are governed by good, but not genuine good because they have no knowledge of truth, 4302; 'lepers' those who are unclean, and still have a desire to be made clean; and 'the deaf' those without any belief in truth because they have no perception of it.
[5] But 'the poor' describes those who do not possess the Word and so know nothing about the Lord, and still have a desire to receive instruction, which is why it says that the gospel is preached to them. By 'the poor and needy' are meant in the internal sense those outside the Church who have no knowledge of truth because they do not possess the Word, but nevertheless have a desire to receive instruction, and who by virtue of what they do know are governed still by a little good; also those within the Church who for one reason or another are ignorant of truth, but are still moved by some good to desire it. All this is clear from places in which 'the poor and needy' are mentioned in the Word, as in David,
I am needy and poor; make haste to me, O God! [You are] my help and my deliverer, O Jehovah. Ps 70:5.
These words were spoken by David who was not poor and needy, from which it is evident that spiritual poverty and need were meant. Similar words occur elsewhere,
I am needy and poor, O Lord; remember me. [You are] my help and my deliverer. Ps 40:17.
In the same author,
The king will judge Your people in righteousness, and Your needy ones in judgement.a The mountains will bring peace to the people, and the hills, in righteousness. He will judge the needy ones of the people, save the children of the poor, and break in pieces the oppressor. Ps 72:2-4.
'Needy ones' here are those who are in spiritual need and for that reason are hungry, that is, they have a desire to receive instruction in truths.
[6] In the same author,
Let all my bones say, O Jehovah, who is like You, delivering the needy from him who is too strong for him, and the needy and poor from those who despoil him? Ps 35:10.
'Bones' are factual knowledge of truth, 8005. 'The needy' here stands for those with little truth, and 'the poor' for those with little good, who are molested by evils and falsities. Because of such molestation 'the needy' in the original language are also 'the afflicted'; for 'being afflicted' means being molested by falsities, 9196. Similarly in the same author,
The wicked lies in waitb to catch the needy; he catches the needy and draws him into his net. Ps 10:9.
In Isaiah,
Is not this the fast, to break bread for the hungry, and to bring into the house needy outcasts? Isa 58:6, 7.
In the same prophet,
Jehovah has comforted His people, and will have mercy on His needy ones. Isa 49:13.
In Zephaniah,
I will leave in your midst a needy and lean people, who hope in the name of Jehovah. Zeph 3:12.
In these places 'the needy' are those who have no knowledge of truth and desire to receive instruction.
Latin(1748-1756) 9209
9209. `Si argentum mutuo dederis populo [Meo] egeno cum te': quod significet instructionem illorum qui in ignorantia veri et usque in desiderio discendi, constat ex significatione `argenti' quod sit verum, de qua n. 1551, 2048, 2954, (x)5658, 6112, 6914, 6917, 7999, 8932; ex significatione `mutuo dare' quod sit communicare bona caeli ex affectione charitatis, de qua n. 9174, ita instruere; ex significatione `populi' quod sint qui in veris, hic in ignorantia veri, quia dicitur `populus egenus'; quod `populus' dicantur qui in veris, videatur n. 1259, 1260, 2928, 3295, 3581, 7207; et ex significatione `egeni' quod sint qui in ignorantia veri et usque in desiderio discendi, hi enim in egestate spirituali sunt, qui instruendi. In Verbo frequenter dicitur quod benefaciendum pauperibus 2 et egenis; qui in veris externis sunt et nondum initiati veris internis, credunt quod benefaciendum quibuscumque qui alicujus opis indigent, imprimis mendicis qui se prae aliis pauperes vocant; qui hoc faciunt ex oboedientia, quia ita mandatum est, bene faciunt, nam per id externum initiantur in internum charitatis et misericordiae; internum charitatis et misericordiae est perspicere quinam et quales sunt quibus benefaciendum est, et quomodo cuivis; qui tandem in internum charitatis et misericordiae initiati sunt sciunt quod ipsum internum sit bene velle et benefacere interno {1}homini, ita cum talibus quae ad vitam spiritualem conducunt, et quod externum sit benefacere externo homini, ita cum talibus quae ad vitam corpoream conducunt; sed hoc usque semper cum hac prudentia, ut cum benefit externo, etiam (t)tunc simul benefiat interno; nam qui benefacit externo et malefacit interno, is non charitatem exercet, quapropter cum unum fit alterum spectabitur. 3 Externum charitatis est quod (x)describitur in sensu Verbi externo seu litterali per quod benefaciendum sit pauperibus et egenis, at internum charitatis est quod describitur in sensu Verbi interno seu spirituali; in hoc enim sensu intelligitur internus homo qui in paupertate et egestate est, cui benefaciendum, nam per `pauperes et egenos' in illo sensu intelliguntur qui in defectu et ignorantia boni et veri sunt et usque desiderant bonum et verum; quomodo his opitulandum sit, Verbum etiam docet in littera, imprimis Verbum quod Ipse Dominus docuit cum fuit in mundo, nam Dominus tunc aperuit talia quae interni hominis sunt, ut patet ubivis apud Evangelistas; sed usque ita locutus est ut singula simul sensum internum haberent, qui pro angelis et simul pro internae Ecclesiae homine, nam sensus internus continet talia quae genuina doctrina Ecclesiae docet; sint pro exemplo illa quae Dominus locutus est ad discipulos a Johanne Baptista missos, quaerendi causa num Dominus esset qui venire deberet; quibus responsum est, Euntes renuntiate Johanni quae videritis et audiveritis, quod caeci videant, claudi ambulent, leprosi mundentur, surdi audiant, pauperibus evangelium praedicetur, Luc. vii (x)20, 22;4 haec pro externo et simul interno homine dicta sunt; pro externo, quod talia miracula facta sint, pro interno, quod Ecclesia {2}instauretur apud tales qui in spirituali sensu sunt caeci, claudi, leprosi, surdi, et pauperes, ita apud gentes quae in ignorantia boni et veri sunt et usque desiderant (c)ea; `caeci' enim {3}dicuntur qui in ignorantia veri, n. 6990, `claudi' qui in bono sed non genuino propter ignorantiam veri, n. 4302, `leprosi' qui immundi {4}et usque desiderant mundari, `surdi' qui non in fide veri quia non in perceptione ejus, `pauperes' autem qui Verbum non habent, et sic nihil de Domino sciunt, et usque desiderant instrui; inde dicitur quod his (x)evangelium praedicetur. 5 Quod per `pauperes et egenos' in sensu interno intelligantur qui extra Ecclesiam in ignorantia veri sunt quia non habent Verbum, et tamen desiderant instrui, et per id quod sciunt usque in pauco bono sunt, (c)et intra Ecclesiam qui ex varia causa ignorant verum, sed usque ex aliquo bono desiderant illud, constat ex locis ubi `pauperes et egeni' in Verbo nominantur, ut apud Davidem, Ego egenus et pauper, Deus, festina mihi; auxilium meum et ereptor meus, Jehovah, Ps. lxx 6 [A.V. 5];
haec locutus est David qui non pauper et egenus erat, ex quo patet quod intellecta sit paupertas et egestas spiritualis: similiter alibi, Ego egenus et pauper, Domine; memento mei, auxilium meum et ereptor meus, Ps. xl 18 [A. V. 17]:
apud eundem, Deus judicabit populum Suum in justitia, et egenos Suos in judicio; ferent montes pacem {5}populo, et colles in justitia; judicabit egenos populi, servabit filios pauperis, conteret oppressorem, Ps. lxxii 2-4;
`egeni' hic sunt qui in egestate spirituali et sic in fame, hoc est, in desiderio {6}velle veris instrui: apud eundem, 6 Omnia ossa mea dicant, Jehovah, quis sicut Tu, eripiens egenum a validiore illo, ac egenum et pauperem a spoliantibus illum? Ps. xxxv 10;
`ossa' sunt vera scientifica, n. 8005, `egeni' hic pro illis qui in pauco vero sunt, et `pauperes' pro illis qui in pauco {7}bono, ac infestantur a malis et falsis; ex infestationibus illis etiam egeni sunt `afflicti' in lingua originali, nam affligi est infestari a falsis, n. 9196: similiter apud eundem, Impius in tentorio insidiatur ad rapiendum egenum, rapit egenum et trahit eum in rete suum, Ps. x 9:
apud Esaiam, Nonne hoc jejunium, frangere famelico panem, et egenos (x)exules introducere {8} domum? lviii 7, 8:
apud eundem, Consolatus est Jehovah populum Suum, et egenorum Suorum miserebitur, xlix 13:
apud Zephaniam, Relinquam in medio tui populum egenum et tenuem, qui sperant in nomine Jehovae, iii 12;
in his locis `egeni' sunt qui in ignorantia veri sunt et desiderant instrui. @1 hominis$ @2 After tales$ @3 sunt$ @4 sed$ @5 populi$ @6 in$ @7 boni IT$ @8 i in$