2441、“太阳已升出地面”表示末期，被称为最后的审判，这从当论述的主题是教会的时间和状态时，“太阳升出”，即日出的含义清楚可知。就内义而言，一日四时和一年四季表示教会的连续状态或不同阶段，这在前面已经说明（2323节）；黎明或早晨表示主的降临，也就是祂的国度的靠近（2405节）。因此，太阳升出，或“升出地面”表示主的实际到来或出现。原因在于，“太阳”和“东方”都表示主（关于这“太阳或日头”，参看31，32，1053，1521，1529-1531，2120节；关于“东方”，参看101节）。
主的到来或出现之所以等于被称为审判的末期，是因为主的出现会将善人与恶人分开，并使得善人被提入天堂，恶人则将自己扔进地狱。因为在来世，主是整个天堂的太阳（参看1053，1521，1529-1531节）。事实上，正是主的爱之神性属天显现在天使眼前显为太阳，并产生天堂之光本身。因此，灵界居民越拥有属天之爱，就越被提升到来自主的属天之光中；但他们越远离属天之爱，就越从这光投入地狱的黑暗。
这就是为何表示主的到来或出现的“太阳升出”既涉及对善人的拯救，也涉及对恶人的定罪；这也是为何此处第一次说“罗得到了琐珥”，也就是说，那些在此由罗得来代表的人得救了；紧接着说“耶和华将硫磺与火如雨般降与所多玛和蛾摩拉”，也就是说，恶人被定罪。
对那些沉浸于爱自己和爱世界的邪恶，也就是那些憎恨与对主之爱和对邻之仁有关的一切之人来说，天堂之光实实在在显得幽暗。这就是为何在圣言中，经上说，在这些人看来，“日头变黑了”，这表示他们弃绝与爱和仁有关的一切，并接受与它们相反的一切。如在以西结书：
我将你扑灭的时候，要把天遮蔽，使众星昏暗，以密云遮住太阳，月亮也不放光。我必使天上的发光体都在你以上变为昏暗，使你的地上黑暗。（以西结书32:7-8）
谁都能看出，“把天遮蔽”、“使众星昏暗”、“遮住太阳”、“使天上的发光体变为昏暗”表示其它事物，而非这些东西。
同样在以赛亚书：
日头一出，就变黑暗；月亮也不放光。（以赛亚书13:10）
约珥书：
日月昏暗，星辰收回其光辉。（约珥书2:2，10）
因此，这表明主在马太福音中的这些话表示什么，在那里，祂描述了被称为审判的教会末期：
那些日子的灾难一过去，日头就变黑了，月亮也不放光，众星要从天上坠落。（马太福音24:29）
“日头”不是指太阳，“月亮”不是指月亮，“众星”也不是指众星；“日头”表示爱和仁，“月亮”表示源于它们的信，“众星”表示良善和真理的知识或认知；当对主的承认，对主之爱和对邻之仁不复存在时，经上就说它们“变黑了”、“不放光”、“从天上坠落”。当这些不存在时，自我之爱及其虚假就占据人，因为这一件事是那一件事的后果。
这也解释了启示录中的这段经文：
第四位天使把他的碗倒在日头上，叫日头用火烤人。人被大热所烤，就亵渎神之名。（启示录16:8-9）
这也论及当一切爱和仁正在灭绝时，或按普通的说法，当信不复存在时的教会末期。爱和仁的灭绝由“把碗倒在日头上”来表示；因此，在这种情况下，自我之爱及其欲望就由“人被火烤，被大热所烤，由此导致亵渎神之名”来表示。
古教会将“太阳”只理解为主和祂的爱之神性属天显现。因此，他们习惯面朝升起的太阳祷告，却根本不思想太阳。但他们的后代丧失了这种知识，连同他们仪式中的其它一切代表和象征或有意义的符号之后，就开始拜太阳和月亮本身。这种敬拜传到许多民族，以至于他们把圣殿献给太阳和月亮，立起柱子。这时，太阳和月亮因具有一种反面意义而表示与属天和属灵之爱截然相反的自我之爱和世界之爱。因此，在圣言中，“拜太阳和月亮”表示拜自己和世界。
如摩西五经：
恐怕你向天举目，看见日月星辰，就是天上的万象，就被勾引去跪拜它们，事奉它们。（申命记4:19）
申命记：
若有人去事奉别神，跪拜它们，或拜太阳，或拜月亮，或拜天上的万象，是我不曾吩咐的，你就要用石头打他们，他们必死。（申命记17:3，5）
当人们不再相信教会的仪式表示任何内在之物，以为它们只表示外在之物时，他们就将古代的敬拜变成这种偶像崇拜。
同样在耶利米书：
到那时，人必将犹大列王、首领、祭司、先知和耶路撒冷居民的骸骨，都抛散在太阳，月亮和天上众军之下，就是他们从前所喜爱，所事奉的。（耶利米书8:1-2）
此处“太阳”表示自我之爱及其欲望；他们“抛散骸骨”表示这些人所拥有的地狱之物，或说属于这类敬拜者的地狱之物。同一先知书：
他必打碎埃及地太阳神庙的石柱，用火焚烧埃及神的庙。（耶利米书43:13）
“神庙的石柱”表示自我崇拜。
Potts(1905-1910) 2441
2441. The sun was gone forth upon the earth. That this signifies the last period, which is called the Last Judgment, is evident from the signification of the "rising of the sun," when the subject treated of is the times and states of the church. That in the internal sense the times of the day, and also the times of the year, signify the successive states of the church, has been shown before (n. 2323); and that the dawn or morning signifies the Lord's advent, that is, the approach of His Kingdom (n. 2405) so that in the passage before us the rising of the sun, that is, his "going forth upon the earth," signifies the Lord's presence itself; and this for the reason that both the "sun" and the "east" signify the Lord. (As to the "sun," seen. 31, 32, 1053, 1521, 1529-1531, 2120; as to the "east," n. 101.) [2] The reason why the Lord's presence is the same as the last period, which is called the Judgment, is that His presence separates the good from the evil, and results in the good being elevated into heaven, and the evil casting themselves down into hell; for in the other life the Lord is the Sun to the universal heaven (see n. 1053, 1521, 1529-1531), for it is the Divine Celestial of His love that so appears before their eyes and actually makes the very light of heaven. In so far therefore as the inhabitants of the spiritual world are in celestial love, so far are they elevated into that celestial light which is from the Lord; but in so far as they are remote from celestial love, so far do they cast themselves away from this tight into infernal darkness. [3] This therefore is the reason why the "rising of the sun," by which is signified the presence of the Lord, involves both the salvation of the good and the damnation of the evil; and this is why it is now said for the first time that "Lot came to Zoar," that is, that they who are here represented by Lot were saved; and presently that "Jehovah caused it to rain upon Sodom and Gomorrah brimstone and fire," that is, that the evil were damned. [4] To those who are in the evils of the love of self and of the world, that is, to those who are in hatreds against all things of love to the Lord and of charity toward the neighbor, the light of heaven actually appears as thick darkness; on which account it is said in the Word that to such the "sun was blackened;" by which is signified that they rejected everything of love and charity, and received everything that is contrary thereto. As in Ezekiel:
When I shall extinguish thee, I will cover the heavens, and make the stars thereof black I will cover the sun with a cloud, and the moon shall not make her light to shine all the luminaries of light in the heavens will I make black over thee, and will set darkness upon thy land (Ezek. 31:7, 8). Every one can see that by "covering the heavens," "blackening the stars," "covering the sun," and "blackening the luminaries of heaven," other things than these are signified. [5] In like manner in Isaiah:
The sun shall be darkened in his going forth, and the moon shall not cause her light to shine (Isa. 13:10). And in Joel:
The sun and the moon are blackened, and the stars withdraw their shining (Joel 2:2, 10). It is therefore evident what is signified by the Lord's words in Matthew, where He is speaking of the last period of the church, which is called the Judgment:
Immediately after the affliction of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven (Matt. 24:29) where by the "sun" is not meant the sun; nor by the "moon," the moon; nor by the "stars," the stars; but by the "sun" are signified love and charity; by the "moon," the faith thence derived; and by the "stars," the knowledges of good and truth; which are said to be "obscured," to "lose their light," and to "fall from heaven," when there is no longer any acknowledgment of the Lord, nor any love to Him, nor any charity toward the neighbor; and when these have become nought, the love of self with its falsities takes possession of the man; for the one thing is a consequence of the other. [6] Hence we read also in John:
The fourth angel poured out his vial upon the sun; and it was given unto him to scorch men with fire, and men were scorched with great heat, and blasphemed the name of God (Rev. 16:8, 9) where also the last times of the church are treated of, when all love and charity are being extinguished; or, speaking according to the common mode, when there is no longer any faith. The extinction of love and charity is meant by the "pouring out of the vial upon the sun;" so that it was the love of self and its cupidities by which men were then "scorched with fire," and "scorched with great heat;" and from which came the "blaspheming of the name of God." [7] By the "sun" the Ancient Church understood nothing else than the Lord and the Divine Celestial of His love; and therefore they were accustomed to pray toward the sun rising, while not thinking at all about the sun. But after their posterity had lost this also, together with the rest of their representatives and significatives, they began to worship the sun itself and also the moon; which worship spread to many nations, so much so that they dedicated temples to them, and set up pillars; and because the sun and the moon then took on an opposite signification, they came to signify the love of self and of the world, which are diametrically contrary to heavenly and spiritual love. Hence in the Word by the "worship of the sun and the moon" is meant the worship of self and of the world. [8] As in Moses:
Lest thou lift up thine eyes unto heaven, and see the sun and the moon and the stars, all the army of the heavens, and thou be driven to bow down unto them, and serve them (Deut. 4:19). And again:
If he have gone and served other gods, and the sun and the moon, or any of the army of the heavens, which I have not commanded, then thou shalt stone them with stones, and they shall die (Deut. 17:3, 5). Into such idolatry was the ancient worship turned when they no longer believed that anything internal was signified by the rites of the church, but only what was external. [9] In like manner in Jeremiah:
At that time shall they spread out the bones of the kings of Judah, of the princes, of the priests, of the prophets, and of the inhabitants of Jerusalem, before the sun and the moon, and all the army of the heavens, which they have loved, and which they have served (Jer. 8:1-2). The "sun" here denotes the love of self and its cupidities; their "spreading out the bones" signifies the infernal things that belong to such worshipers. Again:
He shall break the pillars of the house of the sun, which are in the land of Egypt, and the houses of the gods of Egypt shall he burn with fire (Jer. 43:13). The "pillars of the house" denote the worship of self.
Elliott(1983-1999) 2441
2441. That 'the sun had gone forth over the earth' means the final period which is called the Last Judgement is clear from the meaning of 'sunrise' when the subject is the times and states of the Church. That the times of the day, like the seasons of the year also, in the internal sense mean the consecutive states of the Church has been shown already in 2323, and that 'the dawn' or 'the morning' means the coming of the Lord or approach of His kingdom, in 2405. Thus 'sunrise' or its going forth over the earth is His actual arrival or presence, the reason being that both the sun and the east where it rises mean the Lord - 'the sun', see 31, 32, 1053, 1521, 1529-1531, 2120, and 'the east', 101.
[2] The reason the Lord's arrival or presence coincides with the final period called the judgement is that His presence separates the good from the evil, and leads on to the good being raised into heaven and the evil casting themselves down into hell. For in the next life the Lord is the Sun of the whole of heaven, see 1053, 1521, 1529-1531. Actually it is the Divine celestial manifestation of His Love which appears before their very eyes as the sun and produces the light itself of heaven. To the extent therefore that those in the next life abide in celestial love they are raised up into that celestial light which comes from the Lord. But to the extent they are remote from celestial love they cast themselves away from that light into the darkness of hell.
[3] This then is the reason why 'sunrise' which means the Lord's arrival or presence entails both the salvation of the good and the condemnation of the evil; and why at this point it is first stated that 'tot came to Zoar', that is, that people represented here by Lot were saved, and immediately after this that 'Jehovah rained on Sodom and Gomorrah brimstone and fire', that is, the evil were condemned.
[4] To those there who are immersed in the evils of self-love and love of the world, that is, who hate all things to do with love to the Lord and charity towards the neighbour, the light of heaven actually appears as thick darkness. This is why it is said in the Word that to those people the sun was darkened, which means that they rejected everything to do with love and charity and accepted everything contrary to these, as in Ezekiel,
When I have blotted you out I will cover the heavens and darken their stars, I will cover the sun with a cloud, and the moon will not give its light. All the bright lights in the heavens I will make dark over you, and I will put darkness over your land. Ezek 32: 7, 8.
Anyone may see that 'covering the heavens', 'darkening the stars', 'covering the sun', and 'making the bright lights dark' mean different things from these.
[5] Similarly in Isaiah,
The sun will be darkened in its going forth and the moon will not give its light. Isa 13: 9, 10.
And in Joel,
The sun and the moon are darkened, and the stars withdraw their shining. Joel 2:-2, 10.
This therefore shows what is meant by these words spoken by the Lord when He was describing the final period of the Church which is called the judgement, in Matthew,
Immediately after the affliction of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven. Matt 24: 29.
'The sun' is not used to mean the sun, nor 'the moon' the moon, nor 'stars' the stars, but 'the sun' is used to mean love and charity, 'the moon' faith derived from these, and 'the stars' cognitions of good and truth, which are said to have been darkened, to lose their light, and to fall from heaven when the acknowledgement of the Lord, and love to Him and charity towards the neighbour, cease to exist any longer. And when these have become non-existent self-love together with falsities deriving from it take possession of man; for the one thing results as a consequence of the other.
[6] This also explains the following in John,
The fourth angel poured out his bowl into the sun and it was allowed to scorch men with fire; therefore men were burned by the fierce heat, and they blasphemed the name of God. Rev 16: 8, 9.
This too refers to the last times of the Church when all love and charity is being annihilated, or to express it in ordinary language, when no faith exists any longer. The annihilation of love and charity is meant by the statement that the bowl was poured out into the sun; consequently it is in that case self-love and its desires that are meant by the statement that men were scorched with fire and that they were burned by a fierce heat; and this led to their blaspheming the name of God.
[7] By 'the sun' the Ancient Church understood nothing other than the Lord and the Divine celestial manifestation of His love. It was their custom when praying therefore to turn towards the rising of the sun - yet without giving any thought at all to the sun itself. Later on however when their descendants had lost even this together with every other representative and meaningful sign they began to worship the sun and moon themselves. This kind of worship spread to very many nations, so much so that they dedicated temples to the sun and to the moon, and erected pillars. And because the sun and moon now assumed an opposite meaning they mean self-love and love of the world, which are the complete reverse of celestial and spiritual love.
[8] In the Word therefore worshipping the sun and moon is used to mean worship of self and of the world, as in Moses,
Lest you lift your eyes to heaven and you see the sun and moon and stars, all the host of heaven, and you are drawn away and bow down to them and serve them. Deut 4: 19.
And in the same author,
If anyone has gone and served other gods, and bowed down to them, and to the sun or moon, or to all the host of heaven, which I have not commanded, you shall stone them with stones, and they shall die. Deut 17: 3, 5.
People turned the worship of old into such idolatry when they no longer believed that anything internal was meant in the religious observances of the Church, only that which is external.
[9] Similarly in Jeremiah,
At that time the bones of the kings of Judah, of the princes, of the priests, of the prophets, and of the inhabitants of Jerusalem, they will spread before the sun and the moon and all the host of heaven which they have loved and which they have served. Jer 8: 1, 2.
'The sun' stands for self-love and its desires. 'Spreading out the bones' means the hellish things which such people possess. In the same prophet,
He will break down the pillars of the house of the sun that is in the land of Egypt, and the houses of the gods of Egypt he will burn with fire. Jer 43: 13.
'The pillars of the house of the sun' stands for worship of self.
Latin(1748-1756) 2441
2441. `Sol egressus super terram': quod significet tempus ultimum quod ultimum judicium vocatur, constat (c)ex significatione `exortus solis' cum agitur de temporibus et statibus Ecclesiae; quod tempora diei, sicut quoque tempora anni significent in sensu interno successivos status Ecclesiae, prius n. 2323 ostensum est; et quod `aurora seu mane adventum Domini seu appropinquationem regni Ipsius, n. 2405; 11 nunc `exortus solis' seu egressus ejus super terram, ipsam praesentiam; et hoc ex causa quia tam sol quam oriens significat Dominam; quo `sol,' videatur n. 31, 32, 1053, 1521, 1529-1531, 2120; et quod `oriens,' n. 101. [2] Quod praesentia Domini sit idem cum ultimo tempore quo judicium vocatur, inde est quia praesentia Ipsius separat bonos a mali et secum habet quod boni eleventur in caelum et mali se conjiciant in infernum; nam in altera vita ita se habet: Dominus est Sol universo caelo, videatur n. 1053, 1521, 1529-1531, est enim Divinum Caeleste Amoris Ipsius quod ita coram oculis eorum apparet, et ipsam lucem caeli effective facit; quantum itaque in caelesti amore sunt, tantum in caelestem illam lucem quae a Domino, elevantur; quantum autem a caelesti amore remoti sunt, tantum (t)inde a luce in infernales tenebras se conjiciunt: [3] inde nunc est quod `exortus solis' per quem significatur praesentia Domini, involvat tam salvationem bonorum quam damnationem malorum; et nunc dicatur primum quod `Lot venit Zoarem hoc est, quod salvati sint qui per `Lotum' hic repraesentantur, et (o)mox quod `Jehovah pluere fecit super Sodomam et {1} Amoram (t)sulphur et ignem,' hoc est, quod mali damnati sint. [4] Qui in malis amoris sui e mundi sunt, hoc est, `qui' in odiis contra omnia amoris in Dominum et charitatis erga proximum, illis lux caeli effective apparet sicut caligo, quare dicitur in Verbo quod `sol iis atratus sit,' per quod significatur quod rejecerint omne amoris et charitatis, (c)et receperint omne quod contrarium est; ut apud Ezechielem, Obtegam, cum exstinxero te, caelos, et atrabo stellas eorum solem nube obtegam, (o)et luna non lucere faciet lucem suam, omnia luminaria lucis in caelis atrabo super te, [et] dabo tenebras super terra tua, xxxii 7, 8;quisque videre potest quod per `obtegere caelos, atrare stellas, obtegere solem, atrare luminaria lucis' alia significentur: [5] similiter apud Esaiam, Obtenebratus sol in egressu suo, et luna non splendere facie lucem suam, xiii 9, 10:
et apud Joelem, Sol et luna atrantur, et stellae retrahunt splendorem suum ii 2, 10. Constare itaque potest quid per haec Domini verba significatur, ubi de ultimo tempore Ecclesiae quod judicium vocatur, apud Matthaeum, Statim post afflictionem dierum istorum, sol obscurabitur, et luna non dabit lucem suam, et stellae cadent de caelo, xxiv 29;
quod nempe non sol per `solem,' non luna per `lunam,' nec stellae per `stellas,' sed quod per `solem' amor et charitas, per `lunam' fides inde, perque `stellas' cognitiones boni et veri, significentur, quae tunc obscurata dicuntur, {2} amittere lucem, (c)et cadere de caelo, cum nulla amplius agnitio Domini et nullus amor in Ipsum et nulla charitas erga proximum, quibus factis nullis, occupat hominem amor sui cum {3} falsis inde; unum enim est consequens alterius: [6] inde etiam apud Johannem ita, Quartus angelus effudit phialam suam in solem, et datum illi est aestu adurere homines per ignem, itaque aestuarunt homines aestu magno, et blasphemarunt nomen Dei, Apoc. xvi 8, 9;
ubi etiam de ultimis temporibus Ecclesiae agitur cum exstinguitur omnis amor et charitas, aut, secundum communem modum loquendo, quando nulla amplius fides; exstinctio amoris et charitatis intelligitur per quod `effusa sit phiala in solem,' ac inde tunc amor sui et ejus cupiditates per quod `adurerentur homines per ignem,' et quod `aestuarent aestu magno'; blasphematio nominis Dei inde est. [7] Antiqua Ecclesia nihil aliud per `solem' intellexit quam Dominum, et Divinum caeleste amoris Ipsius, quare ritus iis (t)orandi fuit versus orientem solis, tunc ne quidem cogitando de sole; at postquam posteri perdiderunt cum reliquis repraesentativis et significativis etiam hoc, tunc coeperunt ipsum solem et lunam colere, qui cultus emanavit ad plures gentes, usque adeo ut illis templa dicarent, et statuas ponerent, et quia tunc {4} sol et luna oppositum sensum acceperunt {5}, significant amorem sui et mundi, qui prorsus contrarii sunt amori caelesti et spirituali; inde in Verbo per `cultum solis et lunae' intelligitur cultus sui et mundi, [8] ut apud Mosen, Ne forte tollas oculos tuos ad caelum, et videas solem et lunam, et stellas, omnem exercitum caelorum, et impellaris, et incurves te illis, et servias illis, Deut. iv 19;
et apud eundem, Si iverit, et serviverit diis aliis, [et incurvaverit se illis], et soli aut lunae, aut omni exercitui caelorum, quod non praecepi,... tunc lapidabis eos lapidibus, et morientur, Deut. xvii 3, 5;
in tale idololatricum versus est cultus antiquus, cum nihil internum significari in ritibus Ecclesiae amplius crediderunt, sed modo externum: [9] similiter apud Jeremiam, In tempore isto ossa regum Jehudae, principum sacerdotum, prophetarum, et habitatorum Hierosolymae, expandent soli lunae, et omni exercitui caelorum, quae amaverunt, et quibus serviverunt, viii 1, 2;
(m)`sol' pro amore sui et ejus cupiditatibus: `quod expanderent ossa' significat infernalia quae talibus(n): apud eundem, Confringet statuas domus solis, quae in terra Aegypti, domos deorum Aegypti comburet igne, xliii 13;
`statuae domus {6}' pro cultu sui. @1 i super$ @2 i et.$ @3 i et amor mundi.$ @4 tunc after luna.$ @5 accipiunt.$ @6 solis.$