2449、“把那些城都覆灭了”表示一切真理都与他们分离了，以便他们只有虚假。这从“城”的含义清楚可知，“城”是指教义，因而是指真理（参看402，2268，2428节），因为真理构成教义。当虚假取代了真理时，在此则当一切真理，以及一切良善都与他们分离时，经上就说它们被“覆灭了”；本节也论述了良善，因为主题是教会里那些沉浸于虚假和邪恶的人的最后状态；这就是他们所进入的状态。
关于该状态的性质，必须简要描述一下。凡进入来世的人都被带回到类似他们在肉身期间所过的那种生活。这时，对善人来说，邪恶和虚假就被分离出去，以便主可以通过良善和真理把这些人提入天堂；而对恶人来说，良善和真理则被分离出去，以便这些恶人可以通过邪恶和虚假被带入地狱（参看2119节），正如主在马太福音所说的：
凡有的，还要给他，叫他更充足；凡没有的，连他所有的也要夺去。（马太福音13:12）
在别处：
凡有的，还要给他，叫他充足有余；没有的，连他所有的也要夺过来。（马太福音25:29；路加福音8:18；19:24-26；马可福音4:24-25）
马太福音中的这些话所表相同：
容这两样一齐生长，直到收割；当收割的时候，我要对收割的说，先将稗子薅出来，捆成捆烧掉；惟有麦子要收在我的仓里。收割的时候就是时代的完结；正如将稗子薅出来用火焚烧，时代的完结也要如此。（马太福音13:30，39-40）
下面这些话也表示这一点：
网撒在海里，聚拢各种鱼类，好的收在器具里，不好的丢掉；时代的完结也要这样。（马太福音13:47-50）
至于何为“完结”（consummation，中文圣经或译为终结，结局，满了，满盈，末了等），以及对教会来说，它涉及类似的事，可参看前文（1857，2243节）。
邪恶和虚假之所以与善人分离，是因为善人不可以悬在邪恶与良善之间，但可以通过良善被提入天堂。而良善和真理之所以与恶人分离，是因为他们不可以通过属于他们的任何良善误导、迷惑正直的人，从而可以通过他们的邪恶去往地狱里的恶人中间。在来世，一切思维观念和一切情感都是以这种方式来分享、交流的：良善在善人中间被交流，邪恶在恶人中间被交流（1388-1390节）。因此，除非善人与恶人分开，否则会造成无数损害，而且一切联系都将是不可能的。而事实上，一切事物都以一种非常奇妙的方式联系在一起，在天堂照着对主之爱、相爱和由此产生的信仰的一切不同联系在一起（685，1394节）；在地狱则照着恶欲和源于这些恶欲的幻想的一切不同联系在一起（695，1322节）。然而，要知道，分离不是完全除去，因为人曾经拥有的东西不会完全被带走。
Potts(1905-1910) 2449
2449. He overthrew those cities. That this signifies that all truths were separated from them, in order that they might have only falsities, is evident from the signification of "cities," as being doctrinal things, thus truths, since these belong to doctrinal things (see n. 402, 2268, 2428); and which are said to be "overthrown" when there are falsities instead of truths, in the present case when all truths have been separated from them, as well as all goods, which are likewise treated of in this verse because the subject is the last state of those within the church who are in falsities and evils; and this is the state into which they come, concerning the nature of which a few words shall be said. [2] They who come into the other life are all brought again into a life similar to that which they had in the body; and then with the good evils and falsities are separated, in order that by means of goods and truths they may be elevated by the Lord into heaven; but with the evil, goods and truths are separated in order that by evils and falsities they may be borne into hell (see n. 2119); precisely in accordance with the Lord's words in Matthew:
Whosoever hath, to him shall be given, that he may have more abundance; but whosoever hath not, from him shall be taken away even that which he hath (Matt. 13:12). And elsewhere in the same:
Unto him that hath shall be given, that he may have abundance; but from him that hath not, shall be taken away even that which he hath (Matt. 25:29; Luke 8:18; 19:24-26; Mark 4:24-25). The same things are also signified by these words in Matthew:
Let both grow together until the harvest; and in the time of the harvest I will say to the reapers, Gather together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn. The harvest is the consummation of the age; as therefore the tares are gathered and burned in the fire, so shall it be in the consummation of the age (Matt. 13:30, 39-40). The same are also signified by what is said of the net cast into the sea that gathered fishes of various kinds, the good being collected into vessels and the bad cast away; and of its being so at the consummation of the age (verses 47 to 50). What the "consummation" is, and that it involves like things as these in regard to the church, may be seen above, n 1857, 2243.) The reason why evils and falsities are separated from the good is that they may not hang between evils and goods, but may be elevated by means of goods into heaven; and the reason why goods and truths are separated from the evil is that they may not by means of any goods that pertain to them seduce the upright, and also that by means of their evils they may go away among the evil who are in hell. For such is the communication in the other life, of all ideas of thought, and of all affections, that goods are communicated among the good, and evils among the evil (n. 1388-1390); so that unless the good and the evil were separated, countless mischiefs would result, and moreover all association together would be impossible; when yet all things are most exquisitely consociated, in the heavens according to all the differences of love to the Lord and of mutual love, and of the derivative faith (n. 685, 1394); and in the hells according to all the differences of cupidities and of the derivative phantasies (n. 695, 1322). Be it known however that the separation is not entire removal, for from no one is that which he has had altogether taken away.
Elliott(1983-1999) 2449
2449. That 'He overthrew those cities' means that all truths were separated from them so that they might possess falsities alone is clear from the meaning of 'cities' as matters of doctrine, and so as truths, for truths make up matters of doctrine, dealt with in 402, 2268, 2428. These are said to be 'overthrown' when falsities stand in place of truths, here when all truths have been separated from them, as well as all goods - goods too being dealt with in this verse, since the subject is the final state of those inside the Church who are governed by falsities and evils.
[2] This also is what their state comes to be, which, so that the nature of it may be known, must be described briefly. All who enter the next life are taken back to a life similar to that which they were leading during their lifetime., Then in the case of the good evils and falsities are separated so that the Lord may raise these people up by means of goods and truths into heaven; but in the case of the evil goods and truths are separated so that those evil ones may be carried away by means of evils and falsities into hell, see 2119, in exact accord with the Lord's words in Matthew,
To him who has, it will be given, so that he may have more abundantly; but from him who has not, even what he has will be taken away. Matt 13: 12.
And elsewhere in the gospel,
To everyone who has, it will be given, so that he may have in abundance; but from him who has not, it will be taken away. Matt 25: 29; Luke 8: 18; 19: 24-26; Mark 4:-24, 25.
The same is meant by the following words which appear in Matthew,
Let both grow together until the harvest; and at the time of harvest I will tell the reapers, Gather the weeds first and bind them in bundles to burn them, but gather the wheat into my barn. The harvest is the close of the age. Just as the weeds are gathered and burned with fire, so will it be at the close of the age. Matt 13: 30, 39, 40.
The same point is made in the description of the net thrown into the sea gathering fish of various kinds, and how after that the good were sorted into vessels while the bad were thrown away; and this is how it will be at the close of the age, Matt 13: 47-50.What 'the close' is and that for the Church it entails events like these, see 1857, 2243.
[3] The reason why evils and falsities are separated in the case of people who are good is that the latter may not be left suspended between evils and goods and so that they may be raised up by means of goods into heaven. And the reason why goods and truths are separated in the case of the evil is so that they do not lead the upright astray by means of any goods present with them, and so that by means of their evils they may withdraw to the evil in hell. For in the next life such is the communication of all ideas comprising thought, and of all affections, that goods are communicated with the good, and evils with the evil, 1388-1390. Consequently unless separation took place countless harmful things would result, in addition to the fact that association together would not otherwise be possible. Yet all things are associated together in a very wonderful way, in heaven according to all the variations of love to the Lord and of mutual love, and consequently of faith, 685, 1394, and in hell according to all the variations of evil desires and of delusions resulting from these, 695, 1322. It should be recognized however that separation does not mean complete removal, for nothing anybody has once possessed is totally removed from him.
Latin(1748-1756) 2449
2449. Quod `evertit urbes illas' significet quod ab illis separarentur omnia vera ut modo falsa iis essent, constat ex significatione `urbium' quod sint doctrinalia, ita vera, nam haec sunt doctrinalium, de qua n. 402, 2268, 2428, quae `everti' dicuntur cum falsa pro veris sunt, hic cum separata ab illis omnia vera, tum quoque omnia bona de quibus etiam in hoc versu, quia agitur de statu ultimo eorum qui intra Ecclesiam in falsis et malis sunt; status eorum quoque talis fit: ut sciatur qualis, paucis dicendum; [2] qui in alteram vitam veniunt, omnes in similem vitam quam habuerunt in corpore, reducuntur; et dein apud bonos separantur mala et falsa, ut per bona et vera eleventur a Domino in caelum; at apud malos separantur bona et vera, ut per mala et falsa ferantur in infernum, videatur n. 2119, prorsus secundum verba Domini apud Matthaeum, Quicumque habet, dabitur illi, ut abundantius habeat; quicumque vero non habet, etiam quod habet, auferetur ab eo, xiii (x)12:et alibi apud eundem, Habenti omni dabitur, ut abundet; ab eo autem qui non habet, auferetur ab eo, xxv (x)29; Luc. viii 18; xix 24-26; Marc. iv 24, 25;
quae etiam significantur per haec quae apud Matthaeum, Sinite una crescere utraque usque ad messem, et erit in tempore messis dicam messoribus, Colligite prius zizania, et colligate {1} ea in fasciculos ad comburendum ea; triticum vero congregate in horreum meum:... messis consummatio saeculi est, quemadmodum colliguntur Zizania, et igne comburuntur sic erit in consummatione saeculi, xiii 30, 39, 40:
tum quae dicta sunt de Sagena jacta in mare, et varii generis pisces contrahente, quod dein colligerentur bona in vasa, et mala foras ejicerentur, et quod sic futurum in consummatione saeculi, ibid. vers. 47-50;
quid `consummatio' et quod simile involvat quoad Ecclesiam, videatur n. 1857, 2243. [3] Causa separationis malorum et falsorum apud bonos est, ne pendeant inter mala et bona, sed ut per bona eleventur in caelum; et causa separationis bonorum et verorum apud malos es ne per aliqua bona quae apud eos, seducant probos, utque secedant per mala inter malos qui in inferno; nam talis est communicatio omnium idearum cogitationis et affectionum in altera vita, ut bona communicentur cum bonis, mala cum malis, n. 1388-1390, quare nisi separarentur, inde damna innumerabilia, praeter quod aliter nulla consociatio fieret; cum tamen exquisitissime omnia consociata sunt, in caelis secundum omnes differentias amoris in Dominum ac amoris mutui, et inde fidei, n. 685, 1394, et in infernis secundum omnes differentias cupiditatum, et inde phantasiarum, n. 695, 1322. (m)Sed sciendum quod separatio non sit plenaria ablatio, nulli enim prorsus aufertur quod habuit.(n) @1 So A, colligite I.$