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233. (Verse 16) So then, because thou art lukewarm. That this signifies those who live from the doctrine of faith alone and justification thereby is evident from the signification of the lukewarm, as being those who are between heaven and hell, and thus serve two masters. That those who think, believe and live from the doctrine of faith alone and justification thereby, are in such a state, is not as yet known; therefore it shall be made clear. There are two states of faith and consequently of life, or of life and consequently of faith, of those who form the church; the one state is from doctrine, the other from the Word, or from preachings from the Word. Scarcely any one knows of the existence of these states; nevertheless, that they do exist, and that with some they act as one, and that with many they do not act as one, has been granted me to see and know by living experience with spirits recently departed out of the world; for spirits carry with them all the states of their life. But this cannot be seen and known by men while they live in the world, because what the spirit of man thinks within itself, believes, and loves, in spiritual matters, cannot be openly manifested in any other way than by speech and outward deeds; and these proceed, as to what pertains to faith, either from the doctrine received in the church, or from the precepts of the Lord in the Word without thought from doctrine. The former is mostly the case with the learned, the latter with the simple. The quality, therefore, of the state of thought, of faith, and life, from doctrine, shall be first explained.
[2] The doctrine of the churches in the Christian world at this day insists that faith alone saves, and that the life of love is of no account; also that when a man receives faith he is justified, and that when he is thus justified, no evil can be afterwards imputed to him; consequently, that every man is saved, even a wicked one, if only he has faith, although it may be in the last hour of his life; those therefore who think and live from such doctrine omit good works, because they do not believe that good works affect man, or are efficacious to salvation. They also have no concern about the evils of their thought and will, whether those evils consist in contempt of others in comparison with themselves, or whether they consist in enmity, hatred, revenge, craft, deceit and other similar evils, because they believe that such things are not imputed to those who are justified by faith. They say in their hearts that they are not under the yoke of the law, because the Lord has fulfilled the law for them, nor under the curse, because the Lord took it upon Himself. This then is why those who think, live and believe from the doctrine of faith alone and justification thereby, have no regard to God in their lives, but only to self and the world; and they who look only to self and the world in the course of their life conjoin themselves to the hells; for all those who are in the hells make no account either of good or of evil. In a word, for men to live from that doctrine is to confirm themselves in the life that it is of no consequence to think, to will or to do good, because salvation is not from that source, and also that it is of no consequence if they think, and will, and, as far as the fear of the law does not restrain, do evil, because damnation is not from that source, provided they only have confidence and trust, which is called saving faith (see The Doctrine of the New Jerusalem 115).
That such persons are lukewarm is clear from this, that when they think, speak and preach from that doctrine, they do this concerning God, the Lord, life eternal, and the Word; but care nothing at all for them when they think and speak apart from doctrine. By such thought, therefore, they look to heaven, but by their life they conjoin themselves to hell; therefore they are between heaven and hell, and those who are in such a state are lukewarm.
[3] These things are said concerning the state of faith, and thence of life, of men within the church, when their faith and life are from the doctrine of the church. Something shall now be said concerning the state of faith and thence of life, of the men of the church, when their faith and life are from the Word. The greater part of those who are born within the churches where the doctrine of faith alone and justification thereby is received, do not know what faith alone is, nor what is meant by justification; therefore, when they hear those things from their teachers, they think that a life according to the precepts of God in the Word is thereby meant, for they believe this to be faith and also justification; they do not enter more deeply into the mysteries of doctrine. Such persons also, when they are instructed concerning faith alone and justification thereby, believe merely that faith alone is to think concerning God and salvation, and how they ought to live; and that justification is to live before God. All those within the church who are saved are kept by the Lord in this state of thought and faith, and, after their departure out of the world are instructed in truths, because they possess a capacity for receiving instruction; but those who have framed their lives from the doctrine of faith alone and justification thereby, as above spoken of, are blinded, for faith alone is not faith, and hence justification by faith alone is nothing. (That faith alone is not faith, may be seen in the small work, The Last Judgment 33-39.)
[4] From these considerations it is evident that by the lukewarm, are meant those who say in their heart, "To what purpose is it if I think, will and do good; for there is no salvation by such means? It is sufficient that I have faith. And what does it matter also if I think, will and do evil, since there is no damnation in consequence?" Thus they give rein to all their thoughts and intentions, and so to their own spirit; for it is the spirit which thinks and intends; and they become altogether according thereto. It must be known that there are very few who thus live from doctrine, although it is believed by the preachers that all who hear their preachings are under their influence; for it is from the Divine providence of the Lord that there are but very few such. The reason of this is that the lot of the lukewarm is not unlike that of profaners, and the lot of profaners is, that, after their life in the world, all that they have known from the Word is taken away from them, and they are afterwards left to the thought and love of their own spirit. And when the thought which they had from the Word is taken away, they become of all others the most stupid; they appear also in the light of heaven like burnt skeletons covered over with some skin. (Concerning profanation, and the lot of those who profane, see in The Doctrine of the New Jerusalem 172.)
233. Verse 16. So because thou art lukewarm, signifies those who live according to the doctrine of faith alone and of justification by faith. This is evident from the signification of "lukewarm," as being those who are between heaven and hell, and thereby serve two masters. That those who think, believe, and live according to the doctrine of faith alone and justification by faith are such, has not yet been known; it shall therefore be made clear. With men of the church, there are two states of faith and of life therefrom, or of life and of faith therefrom; one is from doctrine, the other from the Word or from preachings from the Word. That there are these two states hardly anyone knows; yet that there are these two and that with some they act as one, and with many others they do not act as one, has been granted me to see and know through living experience with spirits recently from the world, since these carry with them all the states of their life. But so long as men live in the world this cannot be seen and known, since what man's spirit in itself thinks, believes, and loves, in spiritual things, cannot be disclosed to anyone except by speech and outward deeds; and these, as to those things which are of faith, proceed either from the doctrine received in the church, or from the Lord's precepts out of the Word without thought from doctrine. The former is true of the learned, the latter of the simple.
[2] What, therefore, the state of thought, faith, and life from doctrine is, shall first be said. The doctrine of the churches in the Christian world at this day declares that faith alone saves, and that the life of love is of no avail; also that when a man has received faith he is righteous, and that when he is thus justified nothing of evil can thenceforth be imputed to him; consequently, that any man is saved, even a wicked man, if he only has faith, or receives faith, though it be in the last hour of life. Those, therefore, who think and live from doctrine omit good works, because they believe that these do not affect a man, or contribute to his salvation. They are also unconcerned about evils of their thought and will, whether they be contempt of others in comparison with themselves, or enmities, hatreds, revenge, craft, deceits, and other like evils, because they believe that such evils are not imputed to those who have been justified by faith; saying in heart that they are not under the yoke of the law because the Lord fulfilled the law for them, nor under condemnation because the Lord took this upon Himself. From this then it is, that those who think, live, and believe according to the doctrine of faith alone and justification, do not look to God in their life, but only to self and the world; and those who in the course of their life look only to self and the world join themselves to the hells, for all who are in the hells make good and evil of no account. In a word, to live according to that doctrine is to confirm oneself in life that it is all the same to think, will, and do good, since this does not save, and also that it is the same to think, will, and so far as they have no fear of the law, do evil, since this does not damn, provided one has the confidence or trust, which is called saving faith (See in The Doctrine of the New Jerusalem 115). These are evidently the "lukewarm" since they think, speak, and preach about God, the Lord, the Word, eternal life, whenever they are thinking, talking, or preaching from this doctrine, but give no thought to these subjects when they think or talk apart from doctrine. By such thought they look to heaven, but by their life they join themselves to hell; consequently they are between heaven and hell, and those who are between the two are "lukewarm." Thus much about the state of faith and of life therefrom with those within the church, when their state is from doctrine.
[3] Something shall now be said about the state of faith and of life therefrom with men of the church, when it is from the Word. The greater part of those born within the churches where the doctrine of faith alone and of justification by faith is received, do not know what faith alone is, nor what is meant by justification; when, therefore, they hear those things preached, they think that a life according to the commandment of God in the Word is meant, for they believe that this is faith and also justification, not entering more deeply into the mysteries of doctrine. And when these are taught about faith alone and justification by faith, they believe no otherwise, than that faith alone is to think about God and salvation, and how they ought to live; and that justification is to live before God. All within the church who are saved are kept by the Lord in this state of thought and faith, and after their departure from this world they are illustrated in truths, for they are capable of receiving instruction. But those who have lived according to the doctrine of faith alone and justification by faith (of whom above), become blind, for the reason that faith alone is no faith, and therefore justification by faith alone is a thing of nought. (That faith alone is no faith, see in the little work on The Last Judgment 33-39.)
[4] From this it can be seen who are meant by "the lukewarm," namely, those who say in heart, What does it signify if I think, will, and do good, since this does not save? it is enough to have faith. Again, What does it signify if I think and will evil, since this does not damn? Thus they relax all restraints to their thoughts and intentions, that is, to their spirit, for it is the spirit that thinks and intends, and doing is wholly in agreement herewith. But it should be known that there are very few who thus live according to doctrine, although it is believed by the preachers that all do so who listen to their preachings. For it is of the Divine providence of the Lord that there are very few such, for the reason that the lot of the "lukewarm" is not unlike that of profaners, and their lot is, that after their life in the world, all that they have known from the Word is taken away from them, and they are then left to the thought and love of their spirit. And when the thought that they had from the Word is taken away, they become the most stupid of all; and they appear in the light of heaven like burnt skeletons covered over with some skin. (Of profanation, and the lot of those who profane, see in The Doctrine of the New Jerusalem 172.)
233. (Vers. 16.) "Itaque quia tepidus es." - Quod significet illos qui vivunt ex doctrina de sola fide et justificatione per illam, constat ex significatione "tepidi", quod sint qui inter caelum et infernum sunt, et per id serviunt duobus dominis: quod illi qui cogitant, credunt et vivunt ex doctrina de sola fide et de justificatione per illam, tales sint, nondum notum est; quapropter manifestabitur. Sunt duo status fidei et inde vitae, seu vitae et inde fidei, hominum qui in ecclesia; unus est ex doctrina, et alter est ex Verbo aut ex praedicatione ex Verbo. Quod duo hi status sint, vix aliquis novit; quod tamen sint, et quod apud aliquos unum agant, et apud plures non unum agant, datum est per vivam experientiam apud spiritus recentes e mundo videre et cognoscere, quoniam illi secum ferunt omnes status vitae suae; hoc autem apud homines, dum vivunt in mundo, non videri et cognosci potest, quoniam quid hominis spiritus apud se cogitat, credit et amat in spiritualibus, non propalari potest ulli quam per loquelam et externa facta; et haec procedunt quoad illa quae fidei sunt vel ex doctrina recepta in ecclesia, vel ex praeceptis Domini e Verbo absque cogitatione ex doctrina; illud apud eruditos, hoc apud simplices.
[2] Qualis itaque est status cogitationis, fidei et vitae ex doctrina, primum dicetur. Doctrina ecclesiarum in Christiano orbe hodie dictat quod sola fides salvet, et quod vita amoris nihil faciat; tum quod homo cum recepit fidem justus sit, et cum ita justificatus est quod dein non aliquid mali ei imputetur; proinde quod salvetur omnis homo, etiam malus, si modo fidem habeat vel fidem recipiat, etiamsi id foret in ultima vitae hora. Qui itaque ex doctrina cogitant et vivunt, illi omittunt bona, quia credunt illa nihil afficere hominem seu efficere ad salutem; et illi quoque non curant mala cogitationis et voluntatis suae, sive sint contemptus aliorum prae se, sive sint inimicitiae, odia, vindictae, astus, doli, ac similia alia, quia credunt talia non imputari illis qui justificati sunt per fidem; dicentes corde se non sub jugo legis esse, quia Dominus pro illis implevit legem, nec in damnatione, quia Dominus illam sustulit. Inde nunc est quod illi qui ex doctrina de sola fide et de justificatione cogitant, vivunt, et credunt, nihil in vita sua spectent ad Deum, sed solum ad semet et ad mundum; et qui solum ad semet et ad mundum spectant in cursu vitae suae, illi adjungunt se infernis; nam omnes qui in infernis sunt, nihili faciunt bonum, et nihili malum. Verbo, vivere ex doctrina illa, est se confirmare in vita, quod perinde sit si bonum cogitent, velint, et faciant, quia non inde salus; et quoque quod perinde sit si malum cogitent, velint, et quantum non timent leges, faciant, quia non inde damnatio; modo habeant confidentiam seu fiduciam, quae vocatur fides salvans (de qua in Doctrina Novae Hierosolymae, n. 115). Quod illi "tepidi" sint, patet ex eo: quando ex doctrina illa cogitant, loquuntur aut praedicant, quod de Deo, de Domino, de Verbo, de vita aeterna, cogitent, loquantur et praedicent; at prorsus nihil dum extra doctrinam sunt. Per illam cogitationem spectant ad caelum, sed per vitam conjungunt se inferno; quapropter inter caelum et infernum sunt; et qui inter utrumque sunt, "tepidi" sunt.
[3] Haec dicta sunt de statu fidei et inde vitae hominum intra ecclesiam ex doctrina; nunc dicetur de statu fidei et inde vitae hominum ecclesiae ex Verbo. Illi qui nati sunt intra ecclesias ubi doctrina de sola fide et de justificatione per illam recepta est, quoad plurimam partem non sciunt quid sola fides nec quid intelligitur per justificationem; quare cum audiunt illa ex praedicatione, cogitant quod intelligatur vita secundum praecepta Dei in Verbo, hoc enim credunt esse fidem et quoque justificationem; altius non intrant in arcana doctrinae: hi quoque, cum instruuntur de sola fide et de justificatione, non aliter credunt quam quod sola fides sit cogitare de Deo et de salute, et quomodo vivendum; et quod justificatio sit vivere coram Deo. In hoc statu cogitationis et fidei tenentur a Domino omnes intra ecclesiam qui salvantur, et quoque post excessum e mundo illustrantur in veris, nam recipere illustrationem possunt. Illi autem qui vixerunt ex doctrina de Sola fide et de justificatione per illam (de quibus supra), occaecantur, ex causa quia sola fides est nulla fides, et inde justificatio per solam fidem est res nihili. (Quod sola fides sit nulla fides, videatur in opusculo De Ultimo Judicio 33-39.)
[4] Ex his constare potest quinam per "tepidos" intelliguntur, quod nempe illi qui dicunt corde, "Quid refert si bonum cogitem, velim et faciam? quia per id nulla salus; satis est quod habeam fidem": et quoque, "Quid refert si malum cogitem et velim? quia per id nulla damnatio": relaxantes sic omnia frena suis cogitationibus et intentionibus, ita suo spiritui, nam spiritus est qui cogitat et intendit, et fit prorsus secundum id. At sciendum est quod perpauci sint qui ex doctrina ita vivunt, tametsi a praedicatoribus creditur quod omnes qui praedicationes eorum audiunt; ex Divina enim Domini providentia est quod perpauci sint, ex causa quia sors "tepidorum" non absimilis est sorti profanatorum; et sors profanatorum est, quod illis, post vitam in mundo, auferantur omnia quae sciverunt ex Verbo, ac dein relinquantur sui spiritus cogitationi et amori; et cum cogitatio quae fuerat eis ex Verbo ablata est, fiunt omnium stupidissimi; apparent etiam in luce caeli sicut adusta sceleta aliqua cute circuminducta. (De Profanatione et de sorte illorum qui profanant, videatur in Doctrina Novae Hierosolymae, n. 172.)