Atmokėkite jai, kaip ji jums atlygino, ir atiduokite dvigubai pagal jos darbus. Dvigubai sumaišykite taurę, kurią ji jums maišė.
1114. Verse 6. Render unto her even as she hath rendered unto you, signifies infernal punishment corresponding to their evil deeds. This is evident from their signification of "rendering to one even as he hath rendered (or done)," as being to make retribution according to the law of retaliation, thus to render punishment corresponding to evil deeds. But as this was said to those who according to the exhortation have gone forth out of Babylon, that is, have left that religious persuasion, and are on their guard against it, and as such are in charity, and consequently are not revengeful and therefore do not punish others, so these words signify infernal punishment corresponding to evil deeds. These expressions, that such "would render unto her," also "would double unto her double according to her works," and "would mingle to her double in the cup that she hath mingled," are in accord with the style of the Word in the sense of its letter, which is according to appearances, that is, that they would avenge the injustices done to themselves; as also in the same sense it is attributed to the Lord Himself that He is angry, that He punishes, and thus that He acts from revenge; and yet anger and revenge are not possible in the Lord, and consequently not in those who are led by the Lord and live from Him.
(Continuation respecting the Athanasian Faith and respecting the Lord)
(Odkazy: Revelation 18:6)
 Some in the Christian world have formed to themselves an idea of God resembling their idea of the universe, others like the idea of nature in her inmosts, others like the idea of a cloud in some ethereal space, others like the idea of a beam of light, and others no idea at all, and few an idea of God as Man; and yet God is Man. There are several reasons why Christians have formed such ideas of God. The first is that they believe from their doctrine in three Divine Persons distinct from each other; in the Father as the invisible God, and in the Lord, but not God as to His Human. The second reason is that they believe God to be a Spirit, and they conceive of a spirit as wind or as air or ether, and yet every spirit is a man. The third reason is that Christians, in consequence of their faith alone without life, have become worldly, and from the love of self have become corporeal, and the worldly and corporeal man does not see God except from space, thus as the whole inmost in the universe or in nature, consequently as extended. But God must not be regarded from space, for in the spiritual world there is no space; space there is an appearance from something like it.
 In this way does every sensual man see God, because he has little thought above his speech; and the thought that pertains to speech says to itself, "What the eye sees and the hand touches, that I know to be," and everything else it sets aside as mere words. These are the reasons why there is no idea of God as Man in the Christian world. That there is no such idea, yea that there is a repugnance to it, will be seen if you will examine yourself, and think of the Divine Human; and yet the Lord's Human is Divine. But these ideas of God are not so much the ideas of the simple as of the intelligent, for many of the intelligent are blinded by the pride of self intelligence, and are in consequence infatuated by what they know, according to the Lord's words in Matthew (Matthew 11:25; 13:13-15). But let it be known that all who see God as Man see Him from the Lord, and all others see Him from self; and those who see from self do not see.