2335# "我们要在街上过夜"象征他似乎想要根据真理来审判，这一点可以从"街"和“过夜"的含义看出来。街道在圣经中多处被提及，在内在意义上与道路有相同的含义，即真理，因为街道是城中的道路，这一点从下面的经文中可以看出。这里的"过夜"是审判的意思，可以从"夜"的含义看出来。上文2323节已经表明，"傍晚"象征教会在最后阶段之前的状态，那时信仰开始消失，也表示先于审判的造访。由此可见，随后而来的夜晚是最后的状态，那时没有信仰，也是审判的时候。因此，"在街上过夜"的内在意义是根据真理来审判。
【2】关于审判，它有两种，即根据良善审判和根据真理审判。有信仰的人根据良善被审判，而没有信仰的人根据真理被审判。有信仰的人根据良善被审判，这一点在《马太福音》25章34-40节中很清楚；而没有信仰的人则根据真理被审判，这一点在41-46节中有所体现。那些从善被审判的人得救了，因为他们接受了良善；但那些根据真理来审判的人被定罪，因为他们拒绝了良善。良善是属于主的，那些在生活和信仰中承认这一点的人是属于主的，因此得救。但那些在生活中不承认这一点，因此在信仰中也不承认的人，不能属于主，也不能得救。因此，人是根据他们生活中所做的行为，及其思想和目的被审判的。当根据这些来审判时，他们必然会被定罪，因为真理是：人凭自己只能做恶、思考恶和意图恶，如果主不拦阻，人会凭自己冲向地狱。
【3】但是，根据真理进行审判的情况是这样的：主从不根据良善以外的任何事物审判任何人。无论有多少人，他都希望将他们提升到天堂，甚至如果可能的话，提升到他自己那里，因为主就是怜悯和良善的本身。怜悯和良善本身永远不会定罪任何人，而是人因为拒绝良善而定罪自己。正如人在尘世生命中逃避良善，在来生中也同样逃避，因此逃避天堂和主。主只能存在于良善中，他也存在于真理中，但不存在于与良善分离的真理中。主不定罪或审判任何人下地狱，这一点他在《约翰福音》中亲自说过：
神差他的儿子降世，不是要定世人的罪（或译：审判世人；下同），乃是要叫世人因他得救。 ……光来到世间，世人因自己的行为是恶的，不爱光，倒爱黑暗，定他们的罪（或译：审判世人）就是在此。 （约翰福音3:17，19）
在同一福音书中，主还说：
若有人听见我的话不遵守，我不审判他。我来本不是要审判世界，乃是要拯救世界。 （约翰福音12:47）
【4】此外，关于这些事情，请参见前面的论述，如223，245，592，696，1093，1683，1874，2258节。在上文2320和2321节关于审判的论述中，已经表明，一切审判都属于主的神性之人和向前推进的神圣，正如主在《约翰福音》中所说的：
父不审判什么人，乃将审判的事全交与子。（约翰福音5:22）
然而，现在却说"主不通过定罪任何人来审判"。由此可见，字面意义上的圣经是什么样的，如果不从另一种意义，即内在意义来理解，就无法领会其真意。只有从内在意义才能明白审判是如何进行的。
2335、“我们要在街上过夜”表示主似乎想基于真理审判，这从“街”和“过夜”的含义清楚可知。圣言经常提到“街”，“街”在内义上与“路或道”所表相同，即都表示真理，因为街就是城内的道路，这从接下来的经文明显看出来。“过夜”在此是指审判，这可从“夜”的含义看出来。前面说明（2323节），“晚上”表示当信开始灭亡时，教会倒数第二个状态，也就是末后之前的那个状态，还表示在审判之前到来的察罚。由此明显可知，随后到来的“夜”就是当信不复存在，以及审判发生时的末后状态。由此明显可知，“在街上过夜”在内义上表示基于真理审判。
至于审判，它有两种，即：站在良善角度上的审判和站在真理角度上的审判。有信者从良善受审判，无信者从真理受审判。有信者从良善受审判，这一点从马太福音（25:34-40）很清楚地看出来；无信者从真理受审判（马太福音25:41-46）。从良善受审判的人会得救，因为他们接受良善；而从真理受审判的人会被定罪，因为他们弃绝良善。良善是主的，那些在生活和信仰上承认这一点的人是主的，并因此得救。而那些在生活、因而在信仰上不承认这一点的人不能属于主，因此不能得救。所以他们照其生活行为、思维和目的而受审判。当照这些受审判时，他们不可避免地被定罪，因为真理是这样：人凭自己只能实行、思想、意图邪恶，并且只要主不阻止他，他凭自己就会冲向地狱。
至于基于真理的审判，情况是这样：主若不从良善，就永远不审判任何人，因为祂渴望把所有人，无论多少，都提入天堂；事实上，若有可能，祂会把我们都提升到祂自己那里；因为主是怜悯本身和良善本身。怜悯本身和良善本身永远不能定任何人的罪。相反，是人定自己的罪，因为他弃绝良善。活在肉身期间，他怎样避开良善，在来世就怎样避开它，进而避开天堂和主，因为主只能住在良善中。祂也住在真理中，但不住在与良善分离的真理中。主不定任何人的罪，换句话说，祂不将任何人判入地狱，祂自己在约翰福音中说：
神差祂的儿子降世，不是要审判世人，乃是要叫世人藉着祂得救。审判乃是这样：光来到世界，世人因自己的行为是恶的，不爱光倒爱黑暗。（约翰福音3:17，19）
同一福音书：
若有人听见我的话不相信，我不审判他。我来本不是要审判世界，乃是要拯救世界。（约翰福音12:47）
另外可参看之前关于该主题的讨论（223，245，592，696，1093，1683，1874，2258节）。
前面论述审判的地方（2320，2321节）已经说明，根据主在约翰福音中的话，一切审判都属于主的神性人身和神圣活动：
父不审判什么人，乃将一切审判的事都交给子。（约翰福音5:22）
然而，刚才已说明，主不定任何人的罪，从而审判他。由此明显可知圣言在文字上是何性质，即：若不从另一种意义，也就是从内义，就无法理解它。唯独内义说明审判究竟是怎么回事。
Potts(1905-1910) 2335
2335. For we will pass the night in the street. That this signifies that he was as it were desirous to judge from truth, may be seen from the signification of a "street," and from the signification of "passing the night." A "street" is often named in the Word, and in the internal sense signifies the same as a "way," namely, truth-for a street is a way in a city-as will be evident from the passages that will soon follow. That "to pass the night" is here to judge, may be seen from the signification of "night." It was shown above (n. 2323) that "evening" signifies the state of the church before the last, when there begins to be no faith; and also the visitation which precedes the Judgment. From this it is evident that "night," which succeeds, is the last state, when there is no faith; also that it is the Judgment. It is clear from this that to "pass the night in the street," in the internal sense denotes to judge from truth. [2] As regards Judgment it is twofold, namely, from good and from truth. The faithful are judged from good, but the unfaithful from truth. That the faithful are judged from good, is plainly evident in Matthew (Matt. 25:34-40), and that the unfaithful are judged from truth (Matt. 25:41-46). To be judged from good is to be saved because they have received it; but to be judged from truth is to be condemned because they have rejected good. Good is the Lord's, and they who acknowledge this in life and faith are the Lord's, and therefore are saved; but they who do not acknowledge it in life, and consequently not in faith, cannot be the Lord's, and therefore cannot be saved. They are therefore judged according to the acts of their life and according to their thoughts and ends; and when they are judged according to these, they cannot but be condemned; for it is a truth that of himself a man does, thinks, and intends nothing but evil, and of himself rushes to hell insofar as he is not withheld therefrom by the Lord. [3] But as regards judgment from truth the case is this: The Lord never judges anyone except from good; for He desires to raise all into heaven, however many they may be, and indeed, if it were possible, even to Himself; for the Lord is mercy itself and good itself. Mercy itself and good itself can never condemn anyone; but it is the man who condemns himself, because he rejects good. As in the life of the body he had shunned good, so does he shun it in the other life; consequently he shuns heaven and the Lord, for the Lord cannot be in anything except good. He is likewise in truth, but not in truth separated from good. That the Lord condemns no one, nor judges any to hell, He says in John:
God sent not His Son into the world to judge the world, but that the world through Him might be saved. This is the judgment, that the light is come into the world, but men loved the darkness rather than the light, because their works were evil (John 3:17, 19). And in the same:
If any one hear My words, and believe not, I judge him not; for I came not to judge the world, but to save the world (John 12:47). (See also what has been said on the subject before, n. 223, 245, 592, 696, 1093, 1683, 1874, 2258.) [4] Where Judgment was treated of above (n. 2320, 2321), it was shown that all Judgment belongs to the Lord's Divine Human and Holy proceeding, according to His words in John:
The Father judgeth not anyone, but hath given all judgment unto the Son (John 5:22);
and yet it is now said that the Lord does not judge by condemning anyone. From this it is evident what is the nature of the Word in the letter: that unless it were understood from another sense, namely, from the internal sense, it would not be comprehended. From the internal sense alone is it manifest how the case is with Judgment.
Elliott(1983-1999) 2335
2335. 'For we will spend the night in the street' means that He was willing, so to speak, to judge from truth. This becomes clear from the meaning of 'the street' and from the meaning of 'spending the night'. 'Street' is mentioned in various places in the Word, and in the internal sense has a similar meaning to 'a way', namely, truth; for a street is a way within a city, as will be clear from the places quoted in the next paragraph. That here 'speeding the night' is judging may become clear from the meaning of 'the night'. It has been shown above in 2323 that 'the evening' means the penultimate state of the Church when faith is starting to be no more. It also means the visitation which takes place prior to judgement. From this it is evident that night which follows is the last state when faith is no more, and also when judgement takes place. From this it is plain that in the internal sense 'speeding the night in the street' means judging from truth.
[2] As for judgement it is twofold, that is to say, there is judgement from good and judgement from truth. People who have faith are judged from good, but those who do not have it are judged from truth. The fact that those who have faith are judged from good is quite clear in Matthew 25: 34-40, while those who do not have it are judged from truth, in verses 41-46. Those judged from good are saved since they have accepted good, but those judged from truth are condemned because they have rejected good. Good is the Lord's, and those who acknowledge this in life and faith are the Lord's, and are therefore saved; but those who do not acknowledge it in life, nor consequently in faith, cannot be the Lord's nor thus be saved. They are judged therefore according to the actions done in their life and according to their thoughts and ends in view. And when judged according to these they are inevitably condemned, for the truth is that of himself man can do, think, and intend nothing but evil, and of himself rushes towards hell insofar as he is not held back from that place by the Lord.
[3] The situation with regard to judgement from truth is this: The Lord never judges anyone except from good, for His will is to lift all men, however many these may be, up to heaven, indeed if it were possible, up to Himself. For the Lord is mercy itself and good itself, and mercy itself and good itself cannot possibly condemn anyone. It is man who, in rejecting good, condemns himself. As a person has fled habitually from good during his lifetime, so in the next life he flees from it, and therefore from heaven and the Lord. For the Lord cannot be present except within good. He is present in truth as well, but not in truth separated from good. That the Lord does not condemn anyone, that is, does not judge them to hell, He Himself declares in John,
God did not send His Son into the world to judge the world but that the world might be saved through Him. This is the judgement, that the light has come into the world, but men preferred darkness rather than light, because their deeds were evil. John 3:-17, 19.
And in the same gospel,
If anyone hears My words, yet does not believe, I do not judge him; for I did not come to judge the world but to save the world. John 12:-47.
[4] See in addition what has been said already on these matters in 223, 245, 592, 696, 1093, 1683, 1874, 2258. When judgement was dealt with above in 2320, 2321, it was shown that all judgement belongs to the Lord's Divine Human and His Holy proceeding, according to the Lord's words in John,
The Father does not judge anyone, but has given all judgement to the Son. John 5:-22.
Now however it is said that the Lord does not judge anyone by condemning him. This shows the nature of the Word in the letter - that unless understood from a sense other than the letter, namely from the internal sense, it would be unintelligible. The internal sense alone shows what is really involved in judgement.
Latin(1748-1756) 2335
2335. `Quia in platea pernoctabimus': quod significet quod ex vero quasi vellet judicare, constare potest a significatione `plateae' et a significatione `pernoctare': `platea' in Verbo passim nominatur, (c)et in sensu interno simile significat ac `via,' nempe verum, nam platea est via in urbe, ut a locis mox sequentibus constabit: quod `pernoctare' hic sit judicare, constare potest a significatione `noctis': ostensum (o)est supra, n. 2323, quod `vespera' significet statum Ecclesiae ante ultimum, cum nulla fides incipit esse, tum quoque visitationem quae praecedit judicium; inde patet quod nox quae succedit, sit status ultimus quando nulla fides, tum quod sit judicium; inde liquet quod `in platea pernoctare' in sensu interno sit ex vero judicare. [2] Quod judicium attinet, est illud duplex, nempe ex bono et ex vero; fideles judicantur ex bono, at infideles ex vero; quod fideles ex bono, constat manifeste apud Matthaeum xxv 34-40; et quod infideles ex vero, ibi vers. 41-46; judicari ex bono est salvari, quia illud receperunt; at judicari ex vero est damnari, quia bonum rejecerunt; bonum est Domini; hoc qui agnoscunt vita et fide, sunt Domini, quare salvantur, at qui non agnoscunt vita proinde non fide, illi non possunt esse Domini, ita nec salvari; judicantur ideo secundum vitae suae acta et secundum cogitationes et fines, et cum secundum haec, non possunt non damnari, nam verum est, quod homo ex se non {1} nisi malum faciat, cogitet et intendat, et ex se ruat ad infernum, quantum non inde detinetur a Domino. [3] Sed ita se habet judicium ex vero: Dominus nusquam aliquem judicat quam ex bono, omnes enim, quotcumque sunt, in caelum attollere vult, immo si posset usque ad Semet, est enim Dominus ipsa misericordia ac ipsum bonum; ipsa misericordia et ipsum bonum nusquam potest aliquem damnare, sed est homo, quia rejicit bonum, qui se damnat; sicut homo {2} in vita corporis fugerat bonum, ita in altera vita fugit, proinde caelum et Dominum; Dominus enim non nisi quam in bono potest esse; in vero quoque est, sed non in vero separato a bono. Quod Dominus non aliquem damnet, seu judicet ad infernum, Ipse dicit apud Johannem, Non misit Deus Filium Suum in mundum, ut judicet mundum, sed ut salvetur mundus per Ipsum:... hoc est judicium, quod lux venit in mundum, sed dilexerunt homines magis tenebras quam lucem, erant enim opera eorum mala, iii 17, 19:et apud eundem, Si quis Mea audiverit verba, non tamen crediderit, Ego non judico illum; non enim veni ut judicem mundum, sed ut salvem mundum, xii 47;
[4] praeterea videantur quae de his prius, n. 223, 245, 592, 696, 1093, 1683, 1874, 2258; ubi de judicio supra n. 2320, 2321 actum, ostensum est quod Humano Divino et Sancto procedenti Domini sit omne judicium, secundum Domini verba apud Johannem, Non Pater judicat quemquam, sed judicium omne dedit Filio, v 22;
et tamen nunc dicitur quod `Dominus non judicet damnando aliquem': inde patet quale Verbum est in littera, quod nisi intelligeretur ex alio sensu, nempe ex interno, non comprehenderetur; ex sensu interno solo patet quomodo se habet cum judicio. @1 nihil.$ @2 nam sicut.$