28
فيكونان لهرون وبنيه فريضة ابدية من بني اسرائيل لانهما رفيعة. ويكونان رفيعة من بني اسرائيل من ذبائح سلامتهم رفيعتهم للرب
خروج 29:28
Apocalypse Explained # 1082
1082. And shall eat her flesh, signifies rejection of its evils, which are adulterated goods, and then the manifestation that they were without any good. This is evident from the signification of "flesh," as being the good of the Word and of the church, and in the contrary sense the evil thereof. Here "flesh" means evils, which are adulterated goods. Also from the signification of "to eat," as being to consume, but here to reject wholly, because this is said of the Reformed, who have rejected the works or goods of Babylon, which consist especially in gifts to the idols of their saints, to their sepulchers, also to monasteries, and to the monks themselves, given as offerings for various expiations. It follows that the same words mean also the manifestation that they were without any good, for when spurious and meritorious goods are rejected, which are signified by the "flesh that they should eat," it is then manifest that they are without any good.
[2] "Flesh" has various significations in the Word. It signifies what is man's own [proprium], thus either his good or evil, and from this it signifies the whole man. But in the highest sense it signifies the Lord's Divine Human, and particularly the Divine good of the Divine love that proceeds from Him. That "flesh" signifies the Divine Human as to the good of love is evident in John:
Jesus said, I am the living bread, which cometh down out of heaven; if anyone eat of this bread he shall live forever; and the bread which I will give is My flesh, which I will give for the life of the world. The Jews, therefore, strove one with another, saying, How can this one give His flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood ye shall not have life in yourselves. He that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is truly food, and My blood is truly drink. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is the bread which cometh down out of heaven (John 6:51-58).
It is clearly evident that "flesh" here means the own [proprium] of the Lord's Divine Human, which is the Divine good of the Divine love, and is that which is called in the Holy Supper the body. (That the "body" there, that is, the "flesh," is the Divine good, and the "blood" is the Divine truth, may be seen above, n. 329.) And as "bread and wine" have the same signification as "flesh and blood," "bread" meaning the Divine good, and "wine" the Divine truth, therefore these were commanded in place of flesh and blood.
[3] Divine good from the Lord was signified also by the flesh of the sacrifices that Aaron, his sons, and those who sacrificed, and others who were clean, might eat:
And that this was holy (may be seen in Exodus 12:7-9, 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4);
Consequently if an unclean person ate of that flesh he would be cut off from his people (Leviticus 7:21).
That those sacrifices were called bread (Leviticus 22:6-7).
That that flesh was called the flesh of holiness (Jeremiah 11:15; Haggai 2:12),
And the flesh of the offering, which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).
The Lord's Divine Human is also called "flesh" in John:
The Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the only-begotten of the Father (John 1:14).
[4] That "flesh" signified also the good with man can be seen from the following passages. In Ezekiel:
I will give them one heart, and I will give a new spirit in the midst of you, and I will take away the heart of stone out of their flesh, and I will give them a heart of flesh (Ezekiel 11:19; 36:26).
"Heart of flesh" means the will and love of good. In David:
O God, Thou art my God, in the morning I seek Thee; my soul thirsteth for Thee; my flesh longeth for Thee in a land of drought and weariness without waters (Psalms 63:1).
In the same:
My soul longeth for the courts of Jehovah; my heart and my flesh cry out unto the living God (Psalms 84:2).
The "flesh" that longeth for Jehovah, and that crieth out unto the living God, signifies man as to good of the will, for the "flesh" of man corresponds to the good or evil of his will, and the "blood" to the truth or falsity of his understanding; here "flesh" means the good of the will, because it longeth for Jehovah and crieth out unto God.
[5] In Job:
I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed by my skin, and from my flesh I shall see God (Job 19:25-27).
To see God from one's flesh signifies from one's own voluntary made new by the Lord, and thus good. In Ezekiel:
Upon the bones seen in the midst of the valley, I will put sinews, and I will cause flesh to come up upon them, and I will cover them with skin, and I will give spirit unto them that they may live (Ezekiel 37:6, 8).
Here, too, "flesh" signifies what is one's own [proprium] of the will made new by the Lord, and thus good. What "bones" and the rest signify here may be seen above (n. 418, 419, 665). In Revelation:
Come and gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses and of them that sit on them, and the flesh of all, free and bond, small and great (Revelation 19:17-18; Ezekiel 39:17-19).
That "flesh" here does not mean flesh but goods of every kind, is clearly evident.
[6] But on the other hand, that "flesh" signifies man's own voluntary, which regarded in itself is evil, is evident from the following passages. In Isaiah:
They shall eat every man the flesh of his own arm (Isaiah 9:20).
In the same:
I will feed thine oppressors with their own flesh (Isaiah 49:26).
In Jeremiah:
I will feed you with the flesh of their sons and with the flesh of their daughters; and they shall eat every man the flesh of his companion (Jeremiah 19:9).
In Zechariah:
The rest shall eat everyone the flesh of another (Zechariah 11:9).
In Moses:
I will chastise you sevenfold for your sins, and ye shall eat the flesh of your sons and the flesh of your daughters (Leviticus 26:28-29).
[7] In Jeremiah:
Cursed is the man who trusteth in man and maketh flesh his arm (Jeremiah 17:5).
Here "flesh" signifies what is man's own [proprium] which in itself is evil; to appropriate this to oneself is signified by eating and feeding upon it. Again, "flesh" signifies what is man's own [proprium] in Matthew:
Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee (Matthew 16:17).
In John:
As many as received, to them gave He power to become sons of God, who were born, not from bloods nor from the will of the flesh, but from God (John 1:12-13).
In Ezekiel:
Jerusalem committed whoredom with the sons of Egypt her neighbors, great in flesh (Ezekiel 16:26).
In Isaiah:
Egypt is man and not God, and his horses are flesh and not spirit (Isaiah 31:3).
In John:
It is the spirit that quickeneth, the flesh profiteth nothing (John 6:63).
In the same:
That which is born of the flesh is flesh, that which is begotten of the spirit is spirit (John 3:6).
In David:
God remembered that they were flesh, a breath that passeth away and returneth not (Psalms 78:39).
The evil of man's will, which is what is his own [proprium] from birth is what is signified in these passages by "flesh"; also by:
The flesh that the sons of Israel lusted after in the desert, and on account of which they were smitten with a great plague, and from which the place was called graves of lust (Numbers 11:4-34).
Moreover, in the Word the expression "all flesh" is frequently used as meaning every man (as in Genesis 6:12, 13, 17, 19; Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48, 21:4, 5; and elsewhere).
(Continuation respecting the Word)
[8] The spiritual by influx presents what is correspondent to itself in the natural, in order that the end may become a cause, and the cause become an effect, and thus the end through the cause may present itself in the effect as visible and sensible. This trine, namely, end, cause, and effect, is given from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. That which produces is love, and the product therefrom is of love from good by means of truth. The final products, which are in our world, are various, as numerous as the objects are in its three kingdoms of nature, animal, vegetable, and mineral. All products are correspondences.
[9] As this trine, namely, end, cause, and effect, exists in each heaven, there must be in each heaven products that are correspondences, and which in form and aspect are like the objects in the three kingdoms of our earth; from which it is clear that each heaven is like our earth in external appearance, differing only in excellence and beauty according to degrees. Now in order that the Word may be full, that is, may consist of effects in which are a cause and an end, or may consist of uses, in which truth is the cause and good is the end and love is that which produces, it must needs consist of correspondences; and from this it follows that the Word in each heaven is like the Word in our world, differing only in excellence and beauty according to degrees. What this difference is shall be told elsewhere.
John 5
1
After these things, there was a feast of the Jews, and Jesus went up to Jerusalem.
2
Now in Jerusalem by the sheep gate, there is a pool, which is called in Hebrew, "Bethesda," having five porches.
3
In these lay a great multitude of those who were sick, blind, lame, or paralyzed, waiting for the moving of the water;
4
for an angel went down at certain times into the pool, and stirred up the water. Whoever stepped in first after the stirring of the water was made whole of whatever disease he had.
5
A certain man was there, who had been sick for thirty-eight years.
6
When Jesus saw him lying there, and knew that he had been sick for a long time, he asked him, "Do you want to be made well?"
7
The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me."
8
Jesus said to him, "Arise, take up your mat, and walk."
9
Immediately, the man was made well, and took up his mat and walked. Now it was the Sabbath on that day.
10
So the Jews said to him who was cured, "It is the Sabbath. It is not lawful for you to carry the mat."
11
He answered them, "He who made me well, the same said to me, 'Take up your mat, and walk.'"
12
Then they asked him, "Who is the man who said to you, 'Take up your mat, and walk'?"
13
But he who was healed didn't know who it was, for Jesus had withdrawn, a crowd being in the place.
14
Afterward Jesus found him in the temple, and said to him, "Behold, you are made well. Sin no more, so that nothing worse happens to you."
15
The man went away, and told the Jews that it was Jesus who had made him well.
16
For this cause the Jews persecuted Jesus, and sought to kill him, because he did these things on the Sabbath.
17
But Jesus answered them, "My Father is still working, so I am working, too."
18
For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God.
19
Jesus therefore answered them, "Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.
20
For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel.
21
For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires.
22
For the Father judges no one, but he has given all judgment to the Son,
23
that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him.
24
"Most certainly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life.
25
Most certainly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live.
26
For as the Father has life in himself, even so he gave to the Son also to have life in himself.
27
He also gave him authority to execute judgment, because he is a son of man.
28
Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice,
29
and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
30
I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me.
31
"If I testify about myself, my witness is not valid.
32
It is another who testifies about me. I know that the testimony which he testifies about me is true.
33
You have sent to John, and he has testified to the truth.
34
But the testimony which I receive is not from man. However, I say these things that you may be saved.
35
He was the burning and shining lamp, and you were willing to rejoice for a while in his light.
36
But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me.
37
The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form.
38
You don't have his word living in you; because you don't believe him whom he sent.
39
"You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me.
40
Yet you will not come to me, that you may have life.
41
I don't receive glory from men.
42
But I know you, that you don't have God's love in yourselves.
43
I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him.
44
How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God?
45
"Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope.
46
For if you believed Moses, you would believe me; for he wrote about me.
47
But if you don't believe his writings, how will you believe my words?"
