2220# “所多玛”象征一切源于自我之爱的邪恶，这一点从圣经中“所多玛”的意义可以看出。虽然在接下来的章节中，“所多玛”似乎象征最恶劣的奸淫之恶，但在内在意义上，它仅象征出于自我之爱的恶。在圣经中，由自我之爱引发的可憎之事也通过各种类型的奸淫来表现。
“所多玛”象征出于自我之爱的一切邪恶，“蛾摩拉”象征由此产生的一切伪谬，这在《创世记》解经的第1212，1663，1682，1689节中已有说明。并且可以从以下圣经中的段落中得知，例如在《耶利米书》中说：
有刀剑临到迦勒底人和巴比伦的居民……耶和华说：“必无人住在那里，也无人在其中寄居，要像我倾覆所多玛、蛾摩拉，和邻近的城邑一样。”（耶利米书50:35，40）
这里描述的是那些被“迦勒底人”象征的人，他们在敬拜中有亵渎的伪谬（参1368节）；还描述那些被“巴比伦”象征的人，他们在敬拜中有亵渎的邪恶（参1182，1326节）。他们的诅咒通过所多玛的倾覆来描述，这里的所多玛代表一般意义上的邪恶，以及通过蛾摩拉的倾覆来描述，这里的蛾摩拉代表一般意义上的伪谬，因为他们的敬拜中也有自爱之恶和由此产生的伪谬。
【2】《阿摩司书》中说：
我倾覆你们中间的城邑，如同我从前倾覆所多玛、蛾摩拉一样，使你们好像从火中抽出来的一根柴。（阿摩司书4:11）
这里讲的是撒玛利亚，通过撒玛利亚代表被扭曲的属灵教会，这教会在恶行方面反对仁义之善被称为“所多玛”，在伪谬方面反对信仰之真被称为“蛾摩拉”；这里，像之前一样，通过神对它们的“倾覆”来描述。《西番雅书》中还说：
摩押必像所多玛，亚扪人必像蛾摩拉，都变为刺草、盐坑、永远荒废之地。这事临到他们是因他们骄傲，自夸自大，毁谤万军之耶和华的百姓。（西番雅书 2:9-10 ）
这里，“所多玛”象征出于自我之爱的邪恶，“蛾摩拉”象征由此产生的伪谬，关于这些地方的“荒废”就像之前的倾覆一样。“骄傲”象征自我之爱；“毁谤万军之耶和华的百姓”象征对真理的伤害；“自夸自大”象征伪谬。
【3】《以西结书》中说：
你的姐姐是撒玛利亚，她和她的众女住在你左边；你的妹妹是所多玛，她和她的众女住在你右边。……你妹妹所多玛与她的众女尚未行你和你众女所行的事。看哪，你妹妹所多玛的罪孽是这样：她和她的众女都心骄气傲，粮食饱足，大享安逸，并没有扶助困苦和穷乏人的手。她们狂傲，在我面前行可憎的事。 （以西结书16:46，48-50）
这里讲的是耶路撒冷的可憎之事，它们通过撒玛利亚和所多玛来描述。撒玛利亚代表伪谬，所多玛代表邪恶；并且具体说明了所多玛所代表的是什么。因为它说“所多玛的罪孽是这样”，即自我之爱，它在这里这里通过“骄傲”来象征；因为他们厌恶仁义的良善，这通过“饱食”来象征；并且他们对此感到满足，这通过“安逸”来象征；并且他们没有怜悯，这通过“没有扶助困苦和穷乏人的手”来描述；所有的欲望都被自我之爱所浸染，这通过“众女狂傲”来象征；欲望被称为“众女”。
【4】由此可以明显看出，“所多玛”在接下来的章节中并不是按历史意义理解的，而是按内在意义象征先知所描述的那些事物，即自我之爱的事物。不过，这里对所多玛的描述相对温和一些，因为这段经文主要讨论的是耶路撒冷的可憎之事，暗示耶路撒冷的罪行比所多玛更为严重。这一点也从主在《马太福音》中的话中可以看出：
我实在告诉你们，当审判的日子，所多玛和蛾摩拉所受的，比那城还容易受呢！”（马太福音10:15 ；马可福音6:11；路加福音10:12）
《启示录》中说：
他们的尸首就倒在大城里的街上；这城按着灵意叫所多玛，又叫埃及。（启示录 11:8）
在那里，“所多玛”并不指所多玛，“埃及”也不指埃及，因为它说“按灵意叫所多玛和埃及”；“所多玛”象征一切出于自我之爱的邪恶，“埃及”象征一切由此产生的伪谬。
2220、“所多玛”是指源于自我之爱的一切邪恶，这从圣言中“所多玛”的含义清楚可知。尽管在下一章，所多玛似乎表示最坏通奸的邪恶，但它在内义上无非表示源于自我之爱的邪恶。在圣言中，从自我之爱涌出的可憎恶的东西由各种通奸或奸淫来代表。“所多玛”表示源于自我之爱的总体上的一切邪恶，“蛾摩拉”则表示由此而来的一切虚假，这在第一卷已经说明（1212，1663，1682，1689节），并从以下圣言经文看得更清楚。耶利米书：
耶和华说，要像神倾覆所多玛、蛾摩拉和邻近的城邑一样，有剑临到迦勒底人和巴比伦的居民。必无人住在那里，也无人子在其中寄居。（耶利米书50:35，40）
这段经文论及迦勒底人所表示的人，他们的敬拜在于亵渎的虚假（参看1368节）；这段经文也论及巴比伦所表示的人，他们的敬拜在于亵渎的邪恶（参看1182，1326节）。他们所受的诅咒以“所多玛的倾覆”，也就是总体上邪恶的倾覆，和“蛾摩拉的倾覆”，也就是总体上虚假的倾覆来描述，因为他们的敬拜也在于自我之爱的邪恶和由此衍生的的虚假。
阿摩司书：
我倾覆你们，如同神倾覆所多玛和蛾摩拉一样，你们像从焚烧中抽出来的一根柴。（阿摩司书4:11）
这论及撒玛利亚，它表示败坏的属灵教会，就违背仁之良善的总体邪恶而言，被称为“所多玛”，就违背信之真理的总体虚假而言，被称为“蛾摩拉”，就这两者而言（此处和前面一样），被称为“神的倾覆”。西番雅书：
摩押必像所多玛，亚扪人必像蛾摩拉，丢给荨麻之地、盐坑、永远荒凉之地。由于他们的骄傲，这事就临到他们，因为他们辱骂万军之耶和华的百姓，向这百姓夸大。（西番雅书2:9-10）
此处“所多玛”表示源于自我之爱的邪恶，“蛾摩拉”表示由此衍生的虚假；和前面的“倾覆”一样，“荒凉”在此论及这两者。“骄傲”是指自我之爱，“辱骂万军之耶和华的百姓”是指将邪恶引入真理，“向这百姓夸大”是指将虚假引入真理。
以西结书：
你的姐姐是撒玛利亚，她和她的女儿们住在你左手边；你的妹妹是所多玛，她和她的女儿们住在你右手边。你妹妹所多玛、她和她的女儿们，尚且没有行过你和你的女儿们所行的事。看哪，你妹妹所多玛的罪孽是这样，她和她的女儿们都骄傲，粮食饱足，大享安逸，并没有扶助困苦和穷乏人的手。她们自高自傲，在我面前行可憎的事。（以西结书16:46，48-50）
这论及耶路撒冷的可憎之事，它们被描述为“撒玛利亚”和“所多玛”；“撒玛利亚”取代蛾摩拉用来描述涉及虚假的可憎之事，“所多玛”则用来描述涉及邪恶的可憎之事。此处说明了“所多玛”具体表示什么，因为经上说，“所多玛的罪孽是这样”，即：自我之爱在那里以“骄傲”来表示。“粮食饱足”表示他们对仁之良善的厌恶；“大享安逸”表示他们以这些事物（即虚假和邪恶）为满足；他们缺乏怜悯以这句话来描述，即：他们“没有扶助困苦和穷乏人的手”；他们的女儿们“自高自傲”表示由此产生的一切欲望充满自我之爱；“女儿”表示这些欲望。
由此明显可知“所多玛”表示什么，即：它的意义和下一章的历史意义不一样；在下一章，所多玛在内义上表示诸如此处以西结书所描述的那类事物，也就是属于自我之爱的事物。但此处对所多玛的描述更温和，因为经上说，耶路撒冷的可憎之事比所多玛的更严重，这一点从主在马太福音中的话也明显看出来：
我实在告诉你们，在审判的日子，所多玛和蛾摩拉之地所受的，比那城还容易受呢。（马太福音10:15；马可福音6:11；路加福音10:12）
启示录：
他们的尸首就倒在那大城的街道上，那城按着灵意叫所多玛和埃及。（启示录11:8）
此处很明显，“所多玛”不是指所多玛，“埃及”也不是指埃及，因为经上说，“那城按着灵意叫所多玛和埃及”；“所多玛”表示源于自我之爱的一切邪恶，“埃及”取代蛾摩拉表示从自我之爱中发展出来的一切虚假。
Potts(1905-1910) 2220
2220. That "Sodom" is all evil from the love of self, is evident from the signification of "Sodom" in the Word. Although in the following chapter it appears as if the evil of the worst adultery was signified by "Sodom," nevertheless in the internal sense nothing else than evil from the love of self is signified by it. In the Word also the abominations that well forth from the love of self are represented by adulteries of various kinds. That "Sodom" signifies in general all evil from the love of self, and "Gomorrah" all falsity therefrom, has been shown in volume 1 (n. 1212, 1663, 1682, 1689), and is further evident from the following passages in the Word. In Jeremiah:
A sword upon the Chaldeans, and upon the inhabitants of Babel, as when God overthrew Sodom and Gomorrah, and the neighbor cities thereof, saith Jehovah, there shall not a man dwell there, and there shall not a son of man sojourn therein (Jer. 50:35, 40). This passage treats of those signified by the Chaldeans, who are such as have profane falsity in their worship (see n. 1368); and of those signified by Babel, who are such as have profane evil in their worship (see n. 1182, 1326). Their condemnation is described by the "overthrow of Sodom," that is, of evil in general, and by the "overthrow of Gomorrah," that is, of falsity in general; because they also have in their worship the evil of the love of self, and the derivative falsity. [2] In Amos:
I have overthrown you as when God overthrew Sodom and Gomorrah; and ye became as a brand plucked out of the burning (Amos 4:11), where Samaria is treated of, by which is signified the perverted spiritual church, and which in respect to evils in general contrary to the goods of charity is called "Sodom," and in respect to falsities in general contrary to the truths of faith is called "Gomorrah;" and in respect to both (here as previously) is called the "overthrowing of God." In Zephaniah:
Moab shall be as Sodom, and the sons of Ammon as Gomorrah, a forsaken place of the nettle, and a pit of salt, and a desolation even to eternity; this shall they have for their pride, because they have reproached and have enlarged upon the people of Jehovah Zebaoth (Zeph. 2:9-10), where "Sodom" denotes evil from the love of self, and "Gomorrah" the derivative falsity, of both of which "desolation" is here predicated, as previously was "overthrow." "Pride" is the love of self; to "reproach the people of Jehovah Zebaoth," is to bring evil upon truths; and to "enlarge upon the people," is to bring falsity upon them. [3] In Ezekiel:
Thine elder sister is Samaria, that dwelleth at thy left hand, she and her daughters; and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters. Thy sister Sodom hath not done, she and her daughters, as thou hast done, thou and thy daughters. Behold, this was the iniquity of thy sister Sodom; pride, satiety of bread, and security of ease, were in her and her daughters, and she did not strengthen the hand of the wretched and needy; and they became haughty, and committed abomination before Me (Ezek. 16:46-50), where the abominations of Jerusalem are treated of, and are described by "Samaria" and "Sodom"; by "Samaria," instead of Gomorrah, as to falsities, and by "Sodom" as to evils; and it is stated what is specifically signified by "Sodom," for it is said, "this was the iniquity of Sodom," to wit that it was the love of self, which is there signified by "pride." That they turned away from the goods of charity, is signified by the "satiety of bread;" that they had acquiesced in these things, is signified by the "security of ease;" that they had no mercy, is described by their "not having strengthened the hand of the poor and needy;" and that all the cupidities thence derived are imbued with the love of self, is signified by their "daughters having become haughty;" the "daughters" are cupidities. [4] Hence it is manifestly evident what "Sodom" is, thus that it is not according to the historic sense in the following chapter, but that such things are there signified in the internal sense as are described here by the prophet, namely, those which are of the love of self. But Sodom is here described more mildly because the abominations of Jerusalem are treated of as having been greater than those of Sodom, as is also evident from the Lord's words in Matthew:
Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city (Matt. 10:15; Mark 6:11; Luke 10:12). In John:
Their bodies shall lie upon the street of the great city which spiritually is called Sodom and Egypt (Rev. 11:8), where it is evident that by "Sodom" is not meant Sodom, nor Egypt by "Egypt," for it is said that it is "spiritually called Sodom and Egypt;" "Sodom" denotes all evil from the love of self, and "Egypt" (instead of Gomorrah) all derivative falsity.
Elliott(1983-1999) 2220
2220. That 'Sodom' is every evil that stems from self-love is clear from the meaning of 'Sodom' in the Word. Although in the next chapter it seems as if Sodom means the evil that consists in the worst form of adultery, nevertheless nothing else is meant by it in the internal sense than evil that stems from self-love. In the Word also the dreadful things that well up out of self-love are represented by various kinds of adultery. That 'Sodom' means in general every evil that stems from self-love, and 'Gomorrah' every falsity derived from this, has been shown in Volume One, in 1212, 1663, 1682, 1689, and may become clearer still from the following places in the Word: In Jeremiah,
A sword over the Chaldeans and over the inhabitants of Babel as when God overthrew Sodom and Gomorrah, and its neighbours, said Jehovah. No man will live there, and no son of man will abide in it. Jer 50: 35, 40.
This refers to those meant by 'the Chaldeans' whose worship consists in profane falsity, as shown already in 1368, and also to those meant by 'Babel' whose worship consists in profane evil, 1182, 1326. Their condemnation is described by the overthrow of Sodom, that is, of evil in general, and by the overthrow of Gomorrah, that is, of falsity in general, since their worship too consists in evil that stems from self-love, and in falsity derived from this.
[2] In Amos,
I overthrew you, as when God overthrew Sodom and Gomorrah, and you became as a brand plucked out of the burning. Amos 4:-11.
This refers to Samaria, by which is meant the perverted spiritual Church, which as regards evils in general contrary to the goods of charity is called 'Sodom', as regards falsities in general contrary to truths of faith is called 'Gomorrah', and as regards both is described here, as in the previous quotation, as 'the overthrowing of God'. In Zephaniah,
Moab will be like Sodom, and the children of Ammon like Gomorrah, a place abandoned to the nettle, and a saltpit, and a desolation even for ever. This will be theirs for their arrogance because they taunted and magnified themselves against the people of Jehovah Zebaoth. Zeph 2: 9, 10.
Here 'Sodom' stands for evil stemming from self-love, and 'Gomorrah' for falsity derived from this, both of which are referred to here as 'a desolation', as they were 'an overthrowing' in the two previous quotations. 'Arrogance' is self-love, 'taunting the people of Jehovah Zebaoth' is bringing evil against truths, and 'magnifying themselves against the people' is bringing falsity against them.
[3] In Ezekiel,
Your elder sister is Samaria, she and her daughters, dwelling on your left hand; and your younger sister, dwelling on your right hand, is Sodom and her daughters Your sister Sodom has not done, she and her daughters, as you have done, you and your daughters. Behold, this was the iniquity of your sister Sodom; she and her daughters had pride, surfeit of bread, and prosperous ease, but she did not strengthen the hand of the wretched and needy. And they became haughty and did abominable things before Me. Ezek 16: 46, 48-50.
This refers to the abominations of Jerusalem, which are described as Samaria and Sodom 'Samaria', used instead of Gomorrah, describing the abominations involving falsities, and 'Sodom' those involving evils. What is meant specifically by 'Sodom' is also stated, for it is said, 'this was the iniquity of Sodom', namely that it was self-love, meant here by 'pride'. Their rejection of the goods of charity is meant by 'surfeit of bread', and their satisfaction taken in those [falsities and evils] by 'prosperous ease'. Their lack of compassion is described by the statement that they did not strengthen the hand of the poor and needy, and the impregnation with self-love of their desires resulting from this is described by the statement that the daughters became haughty - such desires being meant by 'daughters'.
[4] From this it is quite clear what Sodom means - that its meaning is not the same as what occurs in the historical sense in the next chapter, and that by Sodom in the next chapter such things are meant in the internal sense as are described here in Ezekiel, namely things belonging to self-love. But the description of Sodom here is milder because reference is made to the abominations of Jerusalem having been greater than those of Sodom, as is evident also from the Lord's words in Matthew,
Truly I say to you, It will be more tolerable for the land of Sodom and Gomorrah on the day of judgement than for that city. Matt 10: 15; Mark 6: 11; Luke 10:-12.
In John,
Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt. Rev 11: 8.
Here it is clear that 'Sodom' is not used to mean Sodom nor 'Egypt' to mean Egypt, for it is said that 'spiritually it is called Sodom and Egypt'. 'Sodom' stands for every evil stemming from self-love, and 'Egypt', used instead of Gomorrah, for every falsity derived from this.
Latin(1748-1756) 2220
2220. Quod `Sodoma' sit omne malum ex amore sui, constat ex significatione `Sodomae' in Verbo; tametsi in capite sequente appareat sicut per `Sodomam' significetur malum pessimi adulterii, usque tamen per eam in sensu interno, nihil aliud quam malum ex amore sui significatur; in Verbo etiam abominationes ex amore sui scaturientes, per adulteria diversi generis repraesentantur. Quod `Sodoma' significet in genere omne malum ex amore sui, et `Amora' omne falsum inde, in Parte Prima n. 1212, 1663, 1682, 1689 ostensum est; et porro constare potest ex his locis in Verbo: apud Jeremiam, Gladius super Chaldaeos,... et super habitatores Babelis,... juxta eversionem Dei, Sodomam et Amoram, et vicinas ejus, dictum Jehovae, Non habitabit ibi vir, et non commorabitur in ea filius hominis, l 35, 40;agitur ibi de illis qui significantur per `Chaldaeos,' qui sunt in quorum cultu falsum profanum, [est,] ut prius n. 1368 ostensum; tum de (c)illis qui per `Babelem,' qui sunt in quorum cultu est malum profanum, n. 1182, 1326; illorum damnatio describitur per eversionem Sodomae, hoc est, mali in genere, et per eversionem Amorae, hoc est, falsi in genere, quia etiam in illorum cultu est malum amoris sui et falsum inde: [2] apud Amos, Subverti vos juxta eversionem Dei, Sodomam et Amoram, et facti sicut torris erutus ex incendio, iv 11;
ubi de Samaria, per quam significatur perversa Ecclesia spiritualis quae quoad mala in genere contra bona charitatis vocatur `Sodoma' et quoad falsa in genere contra vera fidei vocatur `Amora'; et quoad utrumque, hic ut prius, `eversio Dei': apud Zephaniam, Moab sicut Sodoma erit, et filii Ammonis sicut Amora, locus derelictus urticae, et fovea salis, et desolatio usque in aeternum:... hoc illis propter superbiam eorum, quod opprobrio affecerunt, et dilatarunt super populum Jehovae Zebaoth, ii 9, 10;
ubi `Sodoma' pro malo ex amore sui, et `Amora' pro falso inde, de quibus hic praedicatur `desolatio,' sicut prius eversio; `superbia' est amor sui; `opprobrio afficere populum Jehovae Zebaoth' est malum inferre veris, et `dilatare super populum' est falsum: [3] apud Ezechielem, Soror tua major Samaria, ipsa et filiae ejus, habitans administram tuam; et soror tua minor prae te, habitans a dextra tua, Sodoma et filiae ejus:... non fecit Sodoma soror tua, ipsa et filiae ejus, quemadmodum fecisti tu et filiae tuae: ecce haec fuit iniquitas Sodomae sororis tuae, superbia, saturitas panis, et securitas otii, fuit illi et filiabus ejus, et manum miseri et egeni non confirmavit; et elatae factae sunt, et fecerunt abominationem coram Me {1}, xvi 46, 48-50;
agitur ibi de abominationibus Hierosolymae, et describitur per Samariam et Sodomam, per `Samariam' quoad falsa loco Amorae, et per `Sodomam' quoad mala; et dicitur quid in specie per `Sodomam' significatur; nam ait `haec fuit iniquitas Sodomae,' nempe quod amor sui, qui significatur ibi per `superbiam'; qui quod aversati bona charitatis, significatur per `saturitatem panis'; et quod in illis acquieverint, significatur per `securitatem otii'; et {2} quod illis non misericordia, describitur per quod `non confirmaverint manum miseri et egeni'; et quod omnes cupiditates inde sint amore sui imbutae, per quod `elatae factae filiae'; (t)cupiditates sunt `filiae'; [4] inde constat manifeste quid Sodoma, (m)ita quod non sit secundum sensum historicum in capite sequente, sed quod per illum ibi significentur in sensu interno talia quae hic apud Prophetam describuntur, nempe quae sunt amoris sui(n); (o)sed Sodoma (t)mitius hic describitur quia de abominationibus Hierosolymae agitur, quod hujus fuerint majores quam Sodomae {3}; ut patet quoque a Domini verbis apud Matthaeum, Amen dico vobis, tolerabilius erit terrae Sodomae et Amorae {4} in die judicii quam urbi illi, x 15; Marc. vi 11; Luc x 12:
apud Johannem, Corpora eorum super platea urbis magnae, quae vocatur spiritualiter Sodoma et Aegyptus, Apoc. xi 8;
ibi quod per `Sodomam' non intelligatur Sodoma nec per `Aegyptum' Aegyptus constat, nam dicitur quod `vocetur spiritualiter Sodoma et Aegyptus'; `Sodoma' pro omni malo ex amore sui, et `Aegyptus,' loco Amorae, pro omni falso inde. @1 te AI, but Heb. and A.E. 653 have Me.$ @2 tum.$ @3 i nam gradus dantur malorum et falsorum ex amore sui, but d et falsorum ex amore sui.$