215.“凡我所疼爱的，我就责备管教他”表他们当中那些被主如此疼爱的人，到时候必被准许进入试探，以便他们能与自己争战。显然，这就是这些话的意思，因为经上所说“凡我所疼爱的”是指主用“买火炼的金子”买来，并用“眼药擦眼，使他们看见”的人。经上说，“我就责备管教”他们，意思是他们要经历虚假和邪恶的试探：“责备”是指虚假的试探，“管教”是指邪恶的试探。此处所论述的这类人必被准许进入试探，因为不经试探，反对神性真理的否定和确认无法得以根除。试探就是反对人的自我里面的虚假与邪恶，因而反对人之自我的属灵争战。至于何为试探，它们从哪里发出，会产生什么样的益处，可参看1758年于伦敦出版的《新耶路撒冷及其天堂教义》（187-201节）一书。
215. "'As many as I love, I rebuke and chasten.'" (3:19) This symbolically means that those of them who do so are loved by the Lord, and it must be that they are then introduced into temptations or trials, so that they battle against themselves.
It is apparent that this is what this statement means, for it says, "as many as I love," which means those people who "buy from the Lord gold refined in the fire" and who "anoint their eyes with eye salve, that they may see." It says "I rebuke and chasten them," which means temptation or trial as regards falsities and evils - to rebuke meaning temptation or trial as regards falsities, and to chasten, temptation or trial as regards evils.
The people who are the subject here have to be introduced into temptations or trials, since without these, denials of Divine truths and arguments against them cannot be rooted out.
Temptations or trials are spiritual battles against the falsities and evils in oneself, thus battles against oneself.
The origin of temptations or trials, furthermore, and what good they do, may be seen in the book The New Jerusalem and its Heavenly Doctrine, published in London in 1758, nos. 187-201.
215. [verse 19] 'As many as I love, I rebuke and chasten' signifies that those of them who act in such a way are loved by the Lord, and that then they cannot but be let into temptations in order to fight against themselves. It is plain that this is the sense of these words, for it is said 'As many as I love,' by whom are understood those who 'buy gold purified in the fire' from the Lord, and who 'anoint the eyes with eye-salve that they may see.' It is said 'I rebuke and chasten' them, by which is understood temptation as to untruths and evils; by 'rebuke' temptation as to untruths, and by 'chasten' temptation as to evils. Those of whom [the Word] treats here cannot but be let into temptations, because without them denials and confirmations against Divine truths cannot be eradicated. Temptations are spiritual combats against the untruths and evils with oneself, thus against oneself. Moreover, what temptations are, whence they are, and what good they effect, may be seen in the work CONCERNING THE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE, published at London in the year 1758 (187-201).
215. Verse 19. As many as I love, I rebuke and chasten, signifies that those of them who do so are loved by the Lord, and that then they cannot but be admitted to temptations that they may fight against themselves. That this is the sense of these words, is evident, for it is said, "As many as I love," by whom are meant they who "buy of the Lord gold purified in the fire," and who "anoint their eyes with eye-salve that they may see." It is said, "I rebuke and chasten" them, by which is meant temptation as to falsities and as to evils; by "rebuking" temptation as to falsities, and by "chastening" temptation as to evils. Such as are here treated of, could not but be admitted into temptations, because, without them, negations and confirmations against Divine truth could not be extirpated. Temptations are spiritual combats against the falsities and evils in one's self, thus against one's self. What temptations are, whence they proceed, and what good they produce, see the work concerning The New Jerusalem and Its Heavenly Doctrine, published at London in the year 1758 (187-201).
215. (Vers. 19.) "Ego quoscunque amo, arguo at castigo," significat quod qui ex illis ita faciunt, amentur a Domino, et quod tunc non possint aliter quam immitti in tentationes, ut pugnent contra semet. - Quod ille sensus illorum verborum sit, patet; nam dicitur, "Ego quoscunque amo," per quos intelliguntur qui "emunt aurum purificatum igne a Domino," et qui "collyrio inungunt oculos ut videant." Dicitur, "illos arguo et castigo," per quod intelligitur tentatio quoad falsa et quoad mala; per "arguere" tentatio quoad falsa, et per "castigare" tentatio quoad mala. Illi, de quibus hic agitur, non possunt aliter quam in tentationes immitti, quoniam absque illis, negationes et confirmationes contra Divina vera non possunt exstirpari. Tentationes sunt pugnae spirituales contra falsa et mala apud se, ita contra se: porro, quid tentationes, unde sunt et quid boni efficiunt, videatur in Opere de Nova Hierosolyma et de ejus Doctrina Caelesti Londini anno 1758 edito (187-201).