326.这两条诫命回顾了前面八条诫命，教导和命令不但不可作恶，还不可贪恋邪恶，因此邪恶不仅仅涉及外在人，还涉及内在人；人若避免作恶，却还贪求作恶，仍是作恶。因为主说：
你们听见有话说：“不可奸淫。看见妇女就动淫念的，这人心里已经与她犯奸淫了。（马太福音5:27，28）
若不除去邪情私欲，外在人不会成为内在人，或不会与内在人行动如一。这也是主的教导，当时祂说：
你们这假冒为善的文士和法利赛人有祸了！因为你们洗净杯盘的外面，里面却盛满了勒索和放荡。你这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也干净了”。（马太福音23:25－26）
这一整章都在教导同样的事。内在，也就是法利赛人，贪恋第一、二、五、六、七、八诫所禁止的事。
我们都知道，主在世时，所教导的都是教会的内在事物，这些内在事物禁止贪恋邪恶。如此教导，是为了内在人与外在人可以合而为一。这就是重新受生，正如主对尼哥底母所说的（约翰福音第3章）。若非靠着主的作为，没人能重新受生，或重生，从而变成内在人。为让这两条诫命回顾前面所有诫命，禁止贪恋它们，于是首先提到的是“房屋”，然后是“妻子”，再是“仆婢”、“牛驴”，最后是“邻舍一切所有的”。“房屋”牵涉随后的一切，因为它包含夫妻、仆婢、牛驴等。紧接其后的“妻子”牵涉随后的一切，因为“妻子”是女主人，就像她的丈夫是家里的男主人一样。“仆婢”由他们管理，“牛驴”由“仆婢”管理。最后是一切在下或在外之物，它们被称为“邻舍一切所有的”。这一切清楚表明，这两条诫命回顾了前面所有诫命，无论总体还是细节，无论广义还是狭义。
326. 這兩條誡命回顧了先前的所有誡命, 教導並命令:不可作惡, 甚至不可有作惡之欲。因此十誡不僅僅針對外在人, 還針對內在人; 因為人雖未作惡, 卻有作惡之欲, 也是作惡。因為主說:你們聽見有話說:"不可姦淫。看見婦女就動淫念的, 這人心裡已經與她犯姦淫了(馬太福音5:27-28)。
內心邪欲不去, 外在人不會成為內在人, 或者說與內在人行動如一。主也如此教導過, 當時祂說:你們這假冒為善的文士和法利賽人有禍了！因為你們洗淨杯盤的外面, 裡面卻盛滿了勒索和放蕩。你這瞎眼的法利賽人, 先洗淨杯盤的裡面, 好叫外面也乾淨了"(馬太福音23:25-26)。
那一整章從頭到尾都是關於這點。所說的法利賽人內心想去作的事情皆為第一,二,五,六,七,八誡所禁止之事。
當知道, 主在世之時, 所教導的都是教會內在之事, 這些教導禁止我們有行惡的欲望。如此教導, 是為了內在人與外在人可以合為一, 這與"重生"所表達的意思相同——也就是主與尼哥底母所討論的內容(約翰福音 3章)。唯有藉著主, 我們方可重生或新生, 因而成為內在人。
這兩條誡命回顧了先前所有的誡命, 禁止渴求去做那些事情。因此先提及"房屋", 然後是"妻子", 再是"僕婢","牛驢", 最後是"鄰舍之所有"。"第宅"包含以下所有, 因為第宅中有夫妻,僕婢,牛驢等。"妻室"緊接其後, 因"妻室"在接下來的各樣之前, 因"妻室"是女主人, 正如其夫是家中男主人。"僕婢"由他們管轄, "牛驢"由"僕婢"管轄, 於是最終, 被稱為"鄰舍一切所有的"的裡裡外外一切都是如此。這就可以看出, 這兩條誡命無論是從總體還是細節上, 不僅在廣義還在狹義上, 回顧了先前的各條誡命。
326. These two commandments look back to all the commandments that precede them. They teach and enjoin that we are not to do evil and that we are also not to crave doing evil. Therefore the Ten Commandments are not only for the outer self but also for the inner self. Someone who does not do evil things but nevertheless craves doing them is still doing them. The Lord says,
If some man craves someone else's wife, he has already committed adultery with her in his heart. (Matthew 5:27-28)
Our outer self does not become internal or become one with our inner self until our cravings have been removed. The Lord teaches this as well, when he says,
Woe to you, scribes and Pharisees, because you clean the outside of your cup and plate, but the insides are full of plundering and self-indulgence. Blind Pharisee! First clean the inside of your cup and plate, so that the outside may be clean as well. (Matthew 23:25-26)
The Lord says more on this in that whole chapter from beginning to end. The inner problems that are pharisaical are the cravings to do what the first, second, fifth, sixth, seventh, and eighth commandments say not to do.
It is generally known that while he was in the world, the Lord gave the church inner teachings. The inner teachings for the church tell us not to crave doing evil. He taught us this so that our inner and outer self would become one, which is the same as being born anew - something the Lord discussed with Nicodemus (John 3). Only through the Lord can we be born anew or regenerated, and therefore become inner people.
These two commandments look back to all the commandments that came before as things not to be coveted. Therefore the household is mentioned first; then the wife; then the servant, the maid, the ox, and the donkey; and finally everything that belongs to one's neighbor. The "household" comes before everything on the rest of the list, for the husband, the wife, the servant, the maid, the ox, and the donkey are all part of it. The "wife," who is mentioned next, comes before everything on the rest of the list after that, for she is the woman in charge of the household, as her husband is the man in charge of it. The servant and the maid are under them, and the ox and the donkey are under the servant and the maid. Finally, everything below or beyond the servant and the maid is covered by the phrase "anything that is your neighbor's. " This shows that generally and specifically, in both a broad and a narrow sense, these two commandments look back to all the prior commandments.
326. These two commandments look back to all the preceding ones, and teach and command that evil actions must not be done, nor even longed for. They are therefore not merely for the external man, but also for the internal; for if anyone refrains from evil actions, but still longs to do them, he actually does them. For the Lord says:
If anyone lusts after another man's wife, he has already committed adultery with her in his heart, Matthew 5:27-28.
The external man does not become internal, or act as one with the internal, until lusts have been removed. This too is taught by the Lord, when He says:
Woe to you, scribes and Pharisees, because you clean the outside of the cup and dish, but the insides are full of robbery and intemperance. You blind Pharisee, clean first the inside of the cup and dish, so that the outside too may be clean, Matthew 23:25-26.
See in addition the whole of that chapter from beginning to end. The internals which are Pharisaical are longings for the things prohibited by the first, second, fifth, sixth, seventh and eighth commandments.
[2] It is well known that while He was in the world the Lord taught the interior doctrines of the church; and these forbid one to long for evil actions. This He taught, so that the internal and external man should make one. This is being born anew, as the Lord said to Nicodemus (John chapter 3). No one can be born anew or regenerated, and so become an internal man, except by the Lord's doing. In order to make these two commandments look back to all that go before, forbidding longing for them, the house is named first, then the wife, and then the man-servant, maid-servant, ox and ass, and lastly everything belonging to the neighbour. The house implies all that follows, for it contains husband, wife, man-servant, maid-servant, ox and ass. The wife who is mentioned next implies what follows, since she is the mistress, just as her husband is master in the house. The man-servant and maid-servant are under their control, and the oxen and asses under the control of the servants. Then finally come everything beneath or outside, which is called 'everything that is your neighbour's.' This makes it plain that these two commandments look back to all the preceding ones in general and in particular, both in a broad and a strict sense.
326. These two commandments have relation to all the preceding ones, and teach and enjoin not only that evils must not be done, but also that they must not be lusted after, consequently that evils pertain not solely to the external man, but also to the internal; since he who refrains from doing evils and yet lusts to do them, still does them. For the Lord says:
If anyone lusts after another's wife, he has committed adultery with her already in his heart (Matthew 5:27, 28);
and the external man becomes internal, or acts as one with the internal, only when lusts have been removed. This also the Lord teaches, saying:
Woe unto you, scribes and Pharisees; for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and platter, that the outside may be clean also (Matthew 23:25, 26).
And the same is taught throughout that chapter. The internals which are Pharisaical, are lusts after the things that are forbidden to be done in the first, second, fifth, sixth, seventh and eighth commandments. It is known that when the Lord was in the world, He taught the internal things of the church, and these internal things are not to lust after evils; and He so taught in order that the internal and external man may make one. This is the being born anew, of which the Lord spoke to Nicodemus in the third chapter of John; and no man can be born anew or be regenerated, and consequently become internal, except from the Lord. That these two commandments may have relation to all the preceding ones, inasmuch as the things forbidden therein are not to be lusted after, the house is first mentioned, after the wife, then the manservant, maidservant, ox, and ass, and lastly, everything that is the neighbor's. For the house involves all that follows, since it includes the husband, wife, manservant, maidservant, ox and ass. Again, the wife, who is next mentioned, involves all that follows; for she is the mistress as the husband is the master in the house; the manservant and maidservant are beneath these, the ox and the ass beneath the latter, and last of all come all things that are below or without, which means everything that is the neighbor's. Evidently therefore, in these two commandments all the preceding, both in general and in particular, are regarded, both in a broad and a restricted sense.
326. These two commandments have regard to all the preceding commandments, teaching and enjoining that evils should neither be done nor lusted after. Consequently they relate not only to the external man, but also to the internal, for he who does not commit evils, and yet desires to do them, nevertheless does commit them. For the Lord says,
that if anyone covets the wife of another "he hath committed adultery with her already in his heart" Matthew 5:27-28;
and the external man never becomes internal, nor acts as one with the internal, until lusts are removed. This also the Lord teaches when He says:
"Woe unto you, scribes and Pharisees... for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also" Matthew 23:25-26;
and He teaches the same throughout the whole chapter. The internal evils, which are characterized as Pharisaical, are the lust for what is forbidden in the first, second, fifth, sixth, seventh and eighth commandments. It is well known that the Lord, when in the world, taught the internal things of the Church, which consist in not desiring evils. He so taught that the internal and the external man should be united, for this is to be born again, the subject of the Lord's conversation with Nicodemus, John 3; and no one can be born again, or regenerated, and consequently become internal, except from the Lord.
In order that these two commandments should have regard to all those that precede, and include a prohibition against lusting after the evils referred to, therefore there is first mentioned the neighbor's house, after that his wife, then the man-servant, the maid-servant, the ox, and the ass, and lastly, everything that is the neighbor's. For the house involves all that follows, as it contains the husband, the wife, the man-servant, the maid-servant, the ox and the ass. The wife, who is next mentioned, involves what follows, for she is the mistress, as the husband is the master, in the house; and the man-servant and the maid-servant are under them, and the oxen and the asses are under the servants; and lastly, there come all things beneath or beyond these, included in the words, "anything that is thy neighbor's." From this, it is evident that these two commandments have regard to all those that precede in general and in particular, both in a wide and in a restricted sense.
326. Haec duo Praecepta spectant omnia illa Praecepta quae praecedunt, ac docent et injungunt quod mala non facienda sint, ut quoque nec concupiscenda, proinde ut non solum sint Externi hominis, sed etiam Interni, nam qui non facit mala, et tamen concupiscit illa facere, usque facit illa; Dominus enim dicit, Si quis concupiscit alterius uxorem, jamdum adulterium cum illa commisit in corde suo, Matthaeus 5:27-28; et Externus homo non prius fit Internus, seu cum Interno unum agit, quam dum concupiscentiae remotae sunt; hoc quoque Dominus docet, dicens, Vae vobis Scribae et Pharisaei, quia purgatis exterius poculi et patinae, interiora vero sunt plena rapina et intemperantia; Pharisaee caece, purga prius internum poculi et patinae, ut sit etiam externum mundum, Matthaeus 23:25-26, et praeterea in toto illo Capite a principio ad finem; Interna, quae sunt Pharisaica, sunt concupiscentiae 1 ad illa, quae in Praeceptis 1, 2, 5, 6, 7, 8. 2 mandantur non facienda.
[2] Notum est, quod Dominus in Mundo docuerit Interna Ecclesiae, ac Interna Ecclesiae sunt non concupiscere mala, et sic docuit, ut Internus et Externus homo unum faciant, et hoc est e novo generari, de quo Dominus ad Nicodemum loquutus est, Johannes III, et nemo potest e novo generari seu regenerari, proinde Internus fieri, nisi a Domino. Ut duo haec Praecepta spectent omnia illa quae praecedunt, ut non concupiscenda sint, ideo primum nominantur Domus, postea Uxor, et deinde, servus, ancilla, bos et asinus, ac ultimo omne quod est proximo; Domus enim involvit sequentia omnia, nam in illa est maritus, uxor, servus, ancilla, bos et asinus; uxor quae postea nominatur, deinde involvit illa quae sequuntur, nam illa est Domina, sicut maritus est Dominus in domo, servus et ancilla sunt sub illis, ac boves et asini sub his, et demum omnia quae infra seu extra sunt, per quod dicatur omne quod proximo tuo est: ex quibus patet, quod omnia priora spectentur in duobus his Praeceptis in Communi et in Particulari, et in lato et in stricto sensu.
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