154# 启2:19. “我知道你的作为、仁爱”表示那些属教会之人的内在。这从“作为”和“仁爱”的含义清楚可知：“作为或行为”是指意愿或属天之爱的事物(对此，参看AE98节)；“仁爱”是指属灵之爱的事物。“作为和仁爱”表示教会的内在，是因为意愿或爱的事物构成教会的内在，而理解力和信的事物构成教会的外在。有两种爱构成天堂或教会，即对主之爱和对邻之爱或仁爱；对主之爱被称为属天之爱，对邻之爱，也就是仁爱，被称为属灵之爱。它们被如此称呼，是因为天堂分为两个国度，一个被称为属天国度，另一个被称为属灵国度；因此，在那里掌权的爱也被如此称呼，可参看《天堂与地狱》(13–19, 20–28节)，也可参看《新耶路撒冷及其属天教义》(54–62,84–100节)，那里还说明什么是属天之爱，什么是属灵之爱，即：属天之爱就是出于意愿的情感遵行主的诫命，属灵之爱则是出于理解力的情感遵行它们。有两样事物构成与人同在的天堂或教会，即爱和信。爱住在人的意愿里面，因为一个人所爱的，他也意愿；而信住在他的理解力里面，因为一个人所信的，他也思考，思维属于理解力。
因此，属天教会的内在是出于意愿的情感，因而出于对良善的爱遵行主的诫命；而属灵教会的内在是出于理解力的情感，因而出于对真理的爱遵行主的诫命。遵行主的诫命就是爱祂，祂自己在约翰福音(14:21, 23)教导了这一点。“作为或行为”表示属天教会的内在，“仁爱”表示属灵教会的内在。这些事无法用几句话来解释，以至于被清楚感知到，可参看《新耶路撒冷及其属天教义》一书对它们的阐述，即：关于意愿和理解力(NJHD28–36节)；关于内在人和外在人(NJHD36–53节)；关于总体上的爱(NJHD54–64节)；关于对邻之爱或仁爱(NJHD84–107节)；关于信(NJHD108–122节)；以及《天堂与地狱》论述属天之爱和属灵之爱的地方(HH13–19节)。
154. (Verse 19) I know thy works and charity. That this signifies the internal of those who belong to the church is evident from the signification of works, as being the things of the will, or of celestial love (concerning which see above, n. 28-36; concerning the internal and the external man, n. 36-53; concerning love in general, n. 54-64; concerning love towards the neighbour or charity, n. 84-107; and concerning faith, n. 108-122; and in the work, Heaven and Hell, where celestial and spiritual love are treated of, n. 13-19.)
154. Verse 19. I know thy works and charity, signifies the internal of those who are of the church. This is evident from the signification of "works," as being the things that are of the will, or of celestial love (of which see above, n. 98, and from the signification of "charity," as being the things that are of spiritual love. "Works and charity" signifies the internal of the church, because its internal is made up of the things that are of the will or love, and its external of the things that are of the understanding and faith. There are two loves that constitute heaven or the church, love to the Lord and love towards the neighbor, or charity; love to the Lord is called celestial love, and love toward the neighbor, which is charity, is called spiritual love. They are so called for the reason that heaven is divided into two kingdoms, one called the celestial kingdom, the other the spiritual kingdom, consequently the loves that govern there are so called (See the work on Heaven and Hell 13-19, 20-28 also The Doctrine of the New Jerusalem 54-62, 84-100, where also it is shown what celestial love is, and what spiritual love, namely, that celestial love is to do the commandments of the Lord from the affection of the will, and spiritual love is to do them from the affection of the understanding). There are two things that constitute heaven or the church with man, namely, love and faith. Love resides in man's will, for what man loves that he also wills; but faith resides in his understanding, for what a man believes that he also thinks, and thought is of the understanding.
[2] The internal of the celestial church, therefore, is to do the Lord's commandments from the affection of the will, consequently from the love of good; while the internal of the spiritual church is to do the Lord's commandments from the affection of the understanding, consequently from the love of truth. That doing the Lord's commandments is loving Him, He Himself teaches in John (28-36; on The Internal and the External Man, n 36-53; on Love in General, n 54-64; on Love towards the Neighbor, or Charity 84-107; on Faith 108-122; and in the work on Heaven and Hell, where Celestial Love and Spiritual Love are treated of, n 13-19)
154. (Vers. 19.) "Novi opera tua et charitatem." - Quod significet internum eorum qui ab ecclesia, constat ex significatione "operum", quod sint illa quae sunt voluntatis seu amoris caelestis (de qua supra, n. 98), et ex significatione "charitatis", quod sint quae sunt amoris spiritualis; quod per "opera et charitatem" significetur internum ecclesiae, est quia illa quae sunt voluntatis seu amoris faciunt internum ejus, at illa quae sunt intellectus et fidei faciunt externum ejus. Sunt bini amores, qui faciunt caelum seu ecclesiam, - amor in Dominum et amor erga proximum seu charitas: amor in Dominum est qui vocatur amor caelestis; et amor erga proximum, qui est charitas, est qui vocatur amor spiritualis. Quod ita dicantur, est ex eo, quod caelum distinctum sit in duo regna, quorum unum vocatur regnum caeleste, alterum regnum spirituale; inde quoque amores qui ibi regnant ita vocantur. (Videatur opus De Caelo et Inferno 13-19, et 20-28, ac Doctrina Novae Hierosolymae, n. 54-62 et 84-100: ubi etiam ostensum est quid amor caelestis et quid amor spiritualis, quod nempe amor caelestis sit ex affectione voluntatis facere praecepta Domini, et quod amor spiritualis sit ex affectione intellectus facere praecepta Domini.) Sunt duo apud hominem, quae faciunt caelum aut ecclesiam apud illum, - amor et fides. Amor residet in voluntate hominis, nam quod homo amat hoc quoque vult; fides autem residet in intellectu hominis, nam quod homo credit, hoc quoque cogitat, et cogitatio est intellectus;
[2] internum itaque ecclesiae caelestis est ex affectione voluntatis, proinde ex amore boni facere praecepta Domini; internum autem ecclesiae spiritualis est ex affectione intellectus, proinde ex amore veri facere praecepta Domini; nam quod facere praecepta Domini sit amare Ipsum, docet Ipse apud Johannem (14:21, 23):
internum ecclesiae caelestis est quod intelligitur per "opera", ac internum ecclesiae spiritualis est quod intelligitur per "charitatem." (Sed quia haec, ut clare appercipiantur, non paucis exponi possunt, videantur quae de illis in Doctrina Novae Hierosolymae dicta sunt: nempe, De Voluntate et Intellectu, n. 28-36; De Interno et Externo Homine, n. 36-53; De Amore in Genere, n. 54-64; De Amore erga Proximum seu Charitate, n. 84-107; et De Fide, n. 108-122; et in opere De Caelo et Inferno, ubi agitur De Amore Caelesti et De Amore Spirituali, n. 13-19.)