327.从属灵之义而言，这些诫命禁止一切违反灵的私欲，也就是说，禁止那些反对教会灵性之物，主要涉及信与仁。若不驯服这些私欲，放任肉体自行其是，那么肉体就会冲进一切罪行。这一点从保罗书信中清楚可知：
情欲和圣灵相争，圣灵和情欲相争。（加拉太书5:17）
从《雅各书》也清楚可知：
但各人被试探，乃是被自己的私欲牵引诱惑的。私欲既怀了胎，就生出罪来；罪既长成，就生出死来”。（雅各书1:14，15）
还可从彼得后书清楚可知：
主把不义的人留在刑罚之下，等候审判的日子。那些随肉身纵污秽的情欲之人的，更是如此。（彼得后书2:9，10）
简言之，就属灵之义而言，这两条诫命回顾了前面从属灵之义层面提到的一切事物，它们都不可贪恋，从属天之义层面提到的一切事物同样如此。在此不再赘述。
327. 從屬靈意義而言, 這些誡命禁止一切違背心靈的私欲, 也就是說, 那些與教會所教導的屬靈特性相違背的, 主要是與信和義相關的方方面面。倘若這些欲望不被制服, 我們的肉體就會順其自然墮入各種邪惡。從保羅書信中可看到, 肉體的私欲與心靈相爭, 心靈與肉體相爭(加拉太書5:17)。從『雅各書』中我們得知:"但各人被試探, 乃是被自己的私欲牽引誘惑的。私欲既懷了胎, 就生出罪來; 罪既長成, 就生出死來"(雅各書1:14-15)。還可從彼得所寫:"主把不義的人留在刑罰之下, 等候審判的日子。那些隨肉身縱污穢的情欲之人的, 更是如此"(彼得後書2:9-10)。
簡言之, 這兩條誡命的屬靈層面, 是對之前各誡命屬靈之義各方面事情的回顧, 加上一個要求:不可有作惡之私欲。對之前各誡命的屬天之義, 同樣也是如此, 在此就不一一闡述了。
327. In the spiritual meaning, these commandments prohibit all the cravings that go against the spirit, that is, against the spiritual qualities taught by the church, which primarily relate to faith and goodwill. If our cravings were not tamed, our flesh would pursue its own freedom and would quickly fall into every kind of wickedness. From Paul we know that "The flesh has cravings that go against the spirit and the spirit has cravings that go against the flesh" (Galatians 5:17). From James we know that "All are tested by their own craving. When they become captivated, then after the craving conceives, it gives birth to sin, and sin, when it reaches its final stage, brings forth death" (James 1:14-15). From Peter we know that "The Lord holds for the judgment day the unjust who are to be punished, especially those who walk according to the flesh in craving" (2 Peter 2:9-10).
In brief, these two commandments taken in their spiritual meaning look back to the spiritual meaning of all the commandments previously given, adding that we are not to crave doing those evil things. The same goes for all the commandments previously given in the heavenly meaning, but there is no point in listing them all again.
327. In the spiritual sense these commandments forbid all longings which are against the spirit, that is to say, those which oppose the spirituality of the church, which relates chiefly to faith and charity. If these longings were not tamed, the flesh left to its own devices would rush into every crime. For it is well known from the writings of Paul that the longings of the flesh are contrary to the spirit, those of the spirit contrary to the flesh (Galatians 5:17). Also from James:
Anyone is tempted by his own longing when he is enticed; then longing conceives and later brings forth sin; and sin, when it is brought to full development, brings forth death, James 1:14-15.
Also from Peter:
The Lord keeps back the unrighteous to be punished on the day of judgment, especially those who walk after the flesh in longing. 2 Peter 2:9-10.
In short, these two commandments as understood in the spiritual sense look to all the things previously mentioned in that sense, which are not to be longed for, and likewise all in the celestial sense. It is superfluous to go over these again.
327. In the spiritual sense, these two commandments forbid all lusts that are contrary to the spirit, thus all that are contrary to the spiritual things of the church, which relate chiefly to faith and charity; for unless lusts are subdued, the flesh let loose would rush into every wickedness. For it is known from Paul,
That the flesh lusteth against the spirit, and the spirit against the flesh (Galatians 5:17);
and from James:
Each man is tempted by his own lust when he is enticed; then the lust, when it hath conceived, beareth sin; and sin, when it is completed, bringeth forth death (James 1:14, 15);
again from Peter,
That the Lord reserves the unrighteous unto the day of judgment, to be punished; but chiefly them that walk after the flesh in lust (2Peter 2:9, 10).
In short, these two commandments understood in the spiritual sense relate to all things that have before been presented in the spiritual sense, that they must not be lusted after; so likewise, to all that has been before presented in the celestial sense; but to repeat all these things is unnecessary.
327. In the spiritual sense, these commandments forbid all lusts that are contrary to the spirit, thus all that are contrary to the spiritual things of the Church, which relate principally to faith and charity. For unless lusts are subdued, the flesh, in accordance with its freedom, will rush into every kind of wickedness; as we are informed by Paul,
"The flesh lusteth against the Spirit, and the Spirit against the flesh" Galatians 5:17,
and by James,
"Every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death" James 1:14, 16;
and also by Peter:
The Lord reserves "the unjust unto the day of judgment to be punished: but chiefly them that walk after the flesh in the lust of uncleanness" 2 Peter 2:9-10.
In short, these two commandments, understood according to the spiritual sense, have regard to all the evils referred to in the spiritual sense of the preceding commandments, and forbid lusting after them. The same is true of their celestial sense, and repetition of particulars is therefore unnecessary.
327. In SENSU SPIRITUALI per haec Praecepta prohibentur omnes concupiscentiae, quae sunt contra spiritum, ita quae sunt contra spiritualia Ecclesiae, quae se ad fidem et charitatem principaliter referunt, quia nisi concupiscentiae domarentur, Caro secundum liberum suum rueret in omne nefas; nam ex Paulo notum est, Quod caro concupiscat contra spiritum, et spiritus contra carnem, Galatas 5:17; 1 et a Jacobo, Quilibet tentatur a propria concupiscentia, dum inescatur, deinde Concupiscentia, postquam concepit, parit peccatum, et peccatum quando consummatum est, parturit mortem, Epist. Cap. 1:14-15: tum a Petro, Dominus injustos in diem judicii puniendos reservat, maxime illos, qui post carnem in Concupiscentia ambulant, II. Epist. 2:9-10. In summa, haec duo Praecepta in spirituali sensu intellecta, spectant omnia illa, quae in Sensu spirituali prius allata sunt, quod non concupiscenda sint: similiter omnia, quae prius in COELESTI SENSU; sed illa reassumere, supervacaneum est.
Footnotes:
1. Prima editio: V.