4592. “他父亲却给他起名叫便雅悯” 表示属天层的属灵层的性质. 这从 “便雅悯” 的代表清楚可知, “便雅悯” 是指属天层的属灵层. 这在前面 (参看4585节) 已经解释过了, 也就是说, 它是存在于属灵层与属天层, 或属灵人与属天人之间的居间部分. 在原文, “便雅悯” 表示 “右手之子”; 而 “右手之子” 表示源于属天良善的属灵真理, 因而表示能力, 因为良善通过真理拥有能力 (3563节). “儿子” 表示真理 (参看489, 491, 533, 1147, 2623, 3373节), “手” 表示能力 (878, 3091, 3563节); 因此, “右手” 表示至高能力. 由此可见 “坐在神的右手边” 表示什么, 即从源于良善的真理那里所得来能力状态 (3387节); 当论及主时, 这句话表示全能, 以及从主的神性良善发出的神性真理 (如诗篇 110:1; 马太福音 22:44; 26:63, 64; 马可福音 14:61, 62; 16:19; 路加福音 22:69). 由于它表示神性能力, 故经上说 “神能力 (或美德) 的右手边”, 是指全能.

由此明显可知, “便雅悯” 在真正意义上表示什么, 即表示源于 “约瑟” 所表属天良善的属灵真理. 因此, 这二者一起构成属灵人和属天人之间的居间部分, 如前所述 (4585节). 但这良善与这真理不同于 “犹大” 所代表的属天层, 和 “以色列” 所代表的属灵层; 前者更高或更内在, 而后者更低或更外在, 因为如前所述, 它们是一个居间物, 或构成居间物. 不过, 除了被天堂之光启示的人外, 没有人能对 “约瑟” 所代表的良善和 “便雅悯” 所代表的真理拥有任何概念. 天使对它们拥有一个清晰的概念, 因为形成其思维的一切观念都是出自主的天堂之光的产物, 他们在这光中看到觉察到无穷无尽的人所不能理解, 更不能说出的事物.

以下列内容为例. 所有人生来都是属世的, 无一例外, 却都具有要么变得属天, 要么变得属灵的能力; 而唯独主生来属灵-属天. 正因如此, 主出生在伯利恒, 就是便雅悯地的边界所在之地, 因为 “伯利恒” 表示属天层的属灵层, “便雅悯” 代表属天层的属灵层. 之所以唯独主生来是属灵-属天的, 是因为神性在祂里面. 凡未居于天堂之光的人绝无可能理解这些事, 因为居于尘世之光, 由此拥有觉知的人几乎不知道何为真理, 何为良善, 更不知道什么叫逐层上升到真理与良善的更内层, 因而完全不知道每个层级中真理与良善的无数事物, 这些无数事物如在正午之光中那样显现在天使面前. 由此明显可知, 与世人的智慧相比, 天使的智慧是何性质.

有六个名字经常出现在论述教会的先知书中, 即: “犹大”, “约瑟”, “便雅悯”, “以法莲”, “以色列” 和 “雅各”. 凡不知道这些名字在内义上各自表示教会良善与真理的哪个方面之人, 绝无可能知道那里圣言的一个神性奥秘. 他也不可能知道所指的是教会的哪个方面, 除非他知道何为 “犹大” 所表示的属天层; 何为 “约瑟” 所表示的属灵层的属天层; 何为 “便雅悯” 所表示的属天层的属灵层; 何为 “以法莲” 所表示的教会聪慧的那一面; 何为 “以色列” 所表示的内在属灵层; 何为 “雅各” 所表示的外在属灵层.

尤其是 “便雅悯”, 他代表属天层的属灵层, “约瑟” 代表属灵层的属天层, 因此这二者一起代表属天人与属灵人之间的居间部分. 正因如此, 他们联结得极其紧密, 由于这个原因, 他们之间的紧密联结在关于约瑟的历史中以下列细节来描述:

约瑟吩咐他的兄弟, 叫他们必须把他们最小的弟弟带来, 免得他们死. (创世记 42:20)

当他们带着便雅悯回来, 约瑟看见他的弟弟便雅悯时, 他说, 这就是你们最小的弟弟吗? 又说, 我儿啊, 愿神赐恩给你. 约瑟爱弟之情发动, 就急忙寻找可哭之地, 进入自己的屋里, 在那里哭了一场. (创世记 43:29-30)

他分给便雅悯的那份食物, 比所有人的份都多五倍. (创世记 43:34)

后来, 他与他的弟兄们相认, 伏在他弟弟便雅悯的颈项上, 哭起来了; 便雅悯也伏在约瑟的颈项上哭. (创世记 45:14)

约瑟又给他们各人一套衣服, 惟独给便雅悯三百锭银子和五套衣服. (创世记 45:22)

由此明显可知, 约瑟和便雅悯联结得最紧密, 非因他们同出一母, 乃因他们代表存在于 “约瑟” 所表良善与 “便雅悯” 所表真理之间的属灵联结; 还因这二者是属天人与属灵人之间的居间物, 或构成居间物. 因此, 约瑟无法与他的哥哥们联结起来, 也无法与他的父亲联结起来, 除非通过便雅悯; 因为没有一个居间物, 联结是不可能的. 这就是为何约瑟没有过早地透露自己真实身份的原因.

此外, 在圣言的其它地方, 尤其先知部分, “便雅悯” 表示属于教会的属灵真理, 如摩西关于以色列儿子的预言:

论便雅悯说, 耶和华所亲爱的, 必同耶和华安然居住; 耶和华终日遮蔽他, 也住在他两肩之间. (申命记 33:12)

“耶和华所亲爱的” 表示源于属天良善的属灵真理. 经上论到这良善说, 它与那真理 “安然居住”, “终日遮蔽它”, “也住在他两肩之间”, 因为就内义而言, “肩” 表示一切能力 (1085节), 良善凭真理而拥有其一切能力 (3563节).

耶利米书:

便雅悯人哪! 你们要从耶路撒冷中间逃出, 用号角发声, 在葡萄园的房子上发预言; 因为有灾祸与大毁灭从北方张望. (耶利米书 6:1)

“便雅悯人” 表示源于属天之物的属灵真理; “耶路撒冷” 表示属灵教会; “葡萄园的房子” 或 “伯哈基琳” 所表相同; “灾祸从北方” 表示人的感官觉知和他的由此获得的记忆知识. 又:

你们只以安息日为圣日, 他们必从犹大城邑和耶路撒冷四围的各处, 从便雅悯地, 高原, 山地, 并南地而来, 都带燔祭, 平安祭, 素祭和乳香, 并感谢祭, 到耶和华的殿去. (耶利米书 17:24, 26)

别处:

在山地的城邑, 高原的城邑, 南地的城邑, 便雅悯地, 耶路撒冷四围的各处和犹大的城邑, 必再有羊群从数点它们的人手下经过. (耶利米书 33:13)

此处 “便雅悯地” 也表示教会的属灵真理, 因为构成教会的一切事物, 从第一级到最后一级, 由 “犹大的城邑”, “耶路撒冷四围的各处”, “便雅悯地”, “高原”, “山地” 和 “南地” 来表示.

何西阿书:

你们当在基比亚吹角, 在拉玛吹号, 在伯亚文吹出大声; 便雅悯哪, 在责罚的日子, 在你之后, 以法莲必变为荒场. (何西阿书 5:8, 9)

“基比亚”, “拉玛” 和 “伯亚文” 表示 “便雅悯” 所表源于属天层的属灵真理的事物, 因为 “基比亚” 是便雅悯的一部分 (士师记 19:14), 拉玛 (约书亚记 18:25) 和伯亚文 (约书亚记 18:12) 也是; “吹角和吹号”, 以及 “大声” 表示宣告 “以法莲” 所表示的教会聪慧的那一面已经被摧毁.

俄巴底亚书:

雅各家必成为大火, 约瑟家必为火焰, 以扫家必如碎秸; 南地的人, 必得以扫山为业; 高原的人, 必得非利士人之地; 也得以法莲的田野和撒玛利亚的田野; 便雅悯人必得基列. (俄巴底亚书 1:18-19)

显而易见, 此处和别处一样, 名字表示属灵实物, 因为若不知道 “雅各家”, “约瑟家”, “以扫家”, “以扫山”, “非利士人”, “以法莲的田野”, “撒玛利亚的田野”, “便雅悯”, “基列”, 以及 “家”, “高原”, “山”, “田野” 分别表示什么, 永远不可能理解此处的任何事物. 此处所描述的细节也不是真实的历史事件. 但是, 凡知道每句话的意思之人都会发现天上的奥秘就在其中. 此处 “便雅悯” 也是指源于属天之物的属灵之物.

撒迦利亚书中的这些话也一样:

耶和华必作全地的王. 那日耶和华必为独一无二的, 祂的名也是独一无二的; 全地, 从迦巴直到临门, 都要变成平原; 她仍居本位, 就是从便雅悯门到第一门之处, 又到角门; 并从哈楠业塔楼, 直到王的酒醡. (撒迦利亚书 14:9, 10)

诗篇:

领约瑟如领羊群之以色列的牧者啊! 坐在二基路伯上的啊! 侧耳听哦! 在以法莲, 便雅悯, 玛拿西前面施展你的大能, 来救我们. (诗篇 80:1, 2)

在关于底波拉和巴拉的预言也是如此:

耶和华必为我在能干中间掌权; 他们出自以法莲, 他们的根在亚玛力人之地; 便雅悯在民中跟随你; 有掌权的从玛吉下来. 有持杖检点民数的从西布伦出来. (士师记 5:13, 14)

启示录:

我听见以色列人各支派中受印的数目有十四万四千. 西布伦支派中受印的有一万二千; 约瑟支派中受印的有一万二千; 便雅悯支派中受印的有一万二千. (启示录 7: 4, 8)

此处 “以色列支派” 表示那些处于良善与真理, 因而在主国度中的人; 因为 “支派” 和 “十二”, 或也可说, “一万二千” 表示爱与信的全部事物, 或良善与真理的全部事物 (577, 2089, 2129, 2130, 3272, 3858, 3913, 3926, 3939, 4060节). 在《启示录》的这一章, 各支派被分成四组, 最后一组由西布伦支派中受印的一万二千, 约瑟支派中受印的一万二千; 便雅悯支派中受印的一万二千组成, 因为 “西布伦支派” 表示天上的婚姻 (3960, 3961节), 天堂, 因而全部事物都在于该婚姻; “约瑟” 在此表示属灵层的属天层, 或真理之良善; “便雅悯” 表示该良善的真理, 或属天层的属灵层. 这些都出自天堂所在的婚姻, 故这三个支派最后被提及.

由于 “便雅悯” 代表教会中属天层的属灵层, 或良善之真理, 也就是属天良善和属灵真理之间的居间部分, 故耶路撒冷可以成为便雅悯人的产业; 因为在锡安在那里建立之前, “耶路撒冷” 表示总体上的教会. 至于耶路撒冷归于便雅悯, 可参看相关经文 (约书亚记 18:28; 以及士师记 1:21).

8. And signified, sending by His angel, to His servant John, signifies which are revealed out of heaven to those who are in the good of love. This is evident from the signification of "signified," as being the things in the sense of the letter that contain and thus signify those that are in the internal sense; for it is said, "the revelation which God gave to show, and signified;" and by the things that He signified are meant those that are in the sense of the letter, because all these signify, while the things that are signified are those that are contained in the internal sense. For all things in the Word are significative of spiritual things, which are in the internal sense. This is also evident from the signification of "sending by His angel," as meaning, which are revealed out of heaven; for "to send" is to reveal, and "by an angel" is out of heaven. "To send" is to reveal, because everything that is sent out of heaven is revelation; for that which is there is what is revealed; and this is the spiritual which relates to the church and its state; but with man this is changed into the natural, such as is expressed in the sense of the letter in Revelation and elsewhere in the Word. That which comes out of heaven can be presented to man in no other way; for the spiritual falls into its corresponding natural when it descends out of the spiritual world into the natural. This is why the prophetic Word in the sense of the letter is such as it is, and being such, is in its bosom spiritual and is Divine. By "angel" is meant "out of heaven," because that which an angel speaks is out of heaven; for when an angel communicates to man such things as pertain to heaven and the church, he does not speak as man speaks with man, who brings forth out of his memory what another has told him; but that which an angel speaks flows in continuously, not into his memory, but immediately into his understanding, and from that into words. From this it is that all things that the angels spoke to the prophets are Divine, and nothing at all from the angels. Whether it be said, that these revelations are out of heaven, or are from the Lord, it is the same; because the Divine of the Lord with the angels constitutes heaven, and nothing whatever from the angels' proprium [selfhood, or what is their own]. (But this may be better understood from what is said and shown in Heaven and Hell 2-12, 254).

[2] The things revealed out of heaven are said to be for those who are in the good of love, because it is said, "sending by His angel to His servant John," and by "John" those who are in the good of love are represented and meant. For by the twelve apostles are represented and signified all in the church who are in truths from good; consequently, all truths from good, from which is the church; and by each of the apostles in particular something special; thus by "Peter" faith; by "James" charity; and by "John" the good of charity or the good of love. Because John represented this good, the revelation was made to him; for revelation out of heaven, such as this, can be made only to those who are in the good of charity or of love. Others, indeed, can hear the things that are from heaven, but they cannot perceive them. Only those who are in the good of love have spiritual perception. This is because they receive heavenly things not only with the hearing, but also with the love; and to receive with the love is to receive fully, since the things so received are loved; moreover, those who thus receive, see these things in their understanding, where the sensation of their internal sight is. That this is so has been proven to me by much experience. It might also be elucidated by much rational argument; but the subject cannot just now be amplified so far.

It is here only necessary to say, that all names mentioned in the Word signify not persons but things; that "John," for instance, signifies such as are in the good of love, thus in the abstract the good of love itself. (That all names in the Word signify things may be seen in the Arcana Coelestia 768, 1888, 4310, 4442, 10329.

That the names of persons and places in the Word cannot enter heaven, but that they are changed into the things that they signify, n. 1876, 5225, 6516, 10216, 10282, 10432.

How exquisite the internal sense of the Word is, even where mere names are mentioned, illustrated by examples, n. 1224, 1264, 1888.

That the twelve disciples of the Lord represented, and thence signified, all things of faith and love in the complex, in like manner as the twelve tribes of Israel, n. 2129, 3354, 3488, 3858, 6397.

That "Peter," "James," and "John" represented, and thence signified, faith, charity, and the good of charity, in their order, see preface to Genesis 18 [in n. 2135] Genesis 22, in n. 2760, and in 3934, 8581, 10087)