5897. “为要给你们存留余种在这地上” 表教会的中间和至内在部分。这从 “余种” 的含义清楚可知, “余种” 是指与真理联结并被主储存在人里面的良善 (468, 530, 560, 561, 660, 1050, 1906, 2284, 5135, 5342节), 在此是指教会中间和至内在部分。之所以说 “中间和至内在部分”, 是因为人里面的至内在之物占据属世层的中间, 至内在之物和相对内在之物便在那里共存。一般来说, 哪里有一系列连续接踵而来的事物, 并又有另一个系列使得它们能在其中分布并共存, 如属世层的情形, 哪里这个系列的至内在部分与另一个系列的中间或中心部分是同一个东西。这就是至内在的事物在更外在的事物里面排列自己的方式。

“为要给你们存留余种在这地上” 暗示教会的至内在部分必存在于雅各的儿子们中间。并不是说他们自己要在这至内在部分, 而是说表面上处处看似一个真教会的教会代表要建在他们中间, 圣言也要存在于那里。这些就是当论及教会、从这个民族抽象出来理解时的 “余种” (经上或译为余剩）所表示的事。

圣言各处都提到 “余种” 或 “余剩”, 以及 “余民”; 照纯文字来理解这两个词的话, 它们表示一个人民或民族当中的余剩或余民。但迄今为止, 人们完全不知道它们在灵义上表示被主储存在内层人中的良善与真理; 如在以下经文中, 以赛亚书:

到那日, 耶和华发生的苗必华美尊荣, 地出产的果实必为以色列逃脱的人显为荣华茂盛。那时, 剩在锡安留在耶路撒冷的, 就是一切住耶路撒冷, 在生命册上记名的, 必称为圣。(以赛亚书 4:2, 3)

“剩在锡安留在耶路撒冷的”, 以及 “在生命册上记名的” 和其他人一样, 绝不会成圣; 因此, “剩下和留下的” 明显表示神圣并记在生命册上的事物。这些事物就是与真理联结并被主储存在内层人中的良善。

同一先知书:

到那日, 以色列所剩下的和雅各家所逃脱的, 不再倚靠那击打他们的, 却要诚实倚靠耶和华以色列的圣者。所剩下的, 就是雅各家所剩下的, 必归回大能的神。(以赛亚书 10:20, 21)

“剩下的 (或余剩）” 不是指任何人民或民族的余民, 这一点从以下事实可以看出来: 在圣言中, 尤其在先知书部分, “以色列” 不是指以色列, “雅各” 也不是指雅各; 这二者表示教会和构成教会的东西。正因如此, “剩下的 (或余剩）” 不是指以色列和雅各的余民, 而是指构成教会的真理和良善。当经上说 “一个人民的余剩” 和 “一个民族的余民” 时, 他们并非表示任何人民的余剩或任何民族的余民; 因为 “人民 (经上或译百姓）” 在内义上表示真理 (1259, 1260, 3295, 3581节), “民族” 表示良善 (1259, 1260, 1416节)。这一点, 即 “剩下的 (或余剩）” 表示真理与良善之所以一直不为人知, 看似很奇怪, 是因为字义, 尤其它呈现为历史形式的地方, 将人的心思吸引走, 并强有力地阻止它深入思考这类观念。

同一先知书:

余剩的百姓, 就是从亚述剩下回来的, 必有一条大道, 如当日以色列从埃及地上来经过红海一样。(以赛亚书 11:16)

“从亚述剩下的” 同样是指那些没有通过错误的推理而被毁坏的人; 因为 “亚述” 表示这类推理 (参看1186节)。又:

到那日, 万军之耶和华必作祂余剩之民的荣冠华冕。(以赛亚书 28:5)

又:

犹大家所逃脱余剩的, 仍要往下扎根, 向上结果。必有余剩的民从耶路撒冷而出; 必有逃脱的人从锡安山而来。(以赛亚书 37:31, 32)

又:

在地中所剩的人都要吃奶油与蜂蜜。(以赛亚书 7:22)

耶利米书:

我要将我羊群中所余剩的, 从我赶他们到的各地内招聚出来, 领他们归回本圈, 他们也必繁殖增多。(耶利米书 23:3)

又:

在剑下幸存的人民, 在旷野蒙恩, 我要将安息赐给他, 赐给以色列。(耶利米书 31:2)

“在剑下幸存的人民” 是指那些被称为 “小孩子” 的人, 其余的都死了以后, 他们被领到迦南地。这些 “小孩子” 就是余民, 他们表示纯真的良善, 把他们引到迦南地代表并入主的国度。

以西结书:

我要保留一些余剩的人, 你们中有人得以在列族中逃脱刀剑, 分散在地上。那时, 你们那些逃脱的人必在被掳所到的各族中记念我。(以西结书 6:8, 9)

“他们分散并被掳所到的各族中余剩的人和留下的人” 之所以代表主储存在人之内层中的良善与真理, 是因为人不断在邪恶与虚假当中, 被它们所掳。邪恶与虚假就是 “各族或列邦” 所表示的。外在人在脱离内在人时, 完全就在它们中间, 所以若非主将良善与真理聚敛起来, 它们在人生命过程的各个阶段被注入人, 此人就绝无可能得救。没有余留或余剩, 任何人都没有救恩。

约珥书:

到那凡求告耶和华名的必得逃脱; 因为照耶和华所说的, 在锡安山, 耶路撒冷必有逃脱的人, 在剩下的人中, 必有耶和华所召的。(约珥书 2:32)

弥迦书:

雅各余剩的人必在列族当中, 在多民中间, 如森林间百兽中的狮子。(弥迦书 5:8)

西番雅书:

以色列所剩下的人必不作罪孽, 不说谎言, 口中也没有诡诈的舌头; 而且吃喝躺卧, 无人惊吓。(西番雅书 3:13)

这些话描述了剩下之人的品质, 众所周知, 被称为 “以色列” 的百姓从来就不曾有这种品质。由此也明显可知, “剩下的人” (或余民）具有其它含义; 显然, 这些是指良善与真理, 因为这些才是那 “不作罪孽, 不说谎言, 口中也没有诡诈的舌头” 的。

撒迦利亚书:

城中街上必满有男孩女孩在街上玩耍。这事在我余剩的民眼中看为希奇, 但如今, 我待这余剩的民必不像从前。因为这余剩的民将是平安之种; 葡萄树必结果子, 地土必有出产, 天也必降甘露。我要使这余剩的民承受这一切。(撒迦利亚书 8:5, 6, 11, 12);

“余剩的民” 在此被称为 “平安之种”, 他们就是拥有源于良善的真理之人, “葡萄树必结果子, 地土必有出产, 天也必降甘露” 描述了这些真理所结的硕果。

灵义上所指的余留或余剩因邪恶的生活和虚假的信念而被如此封闭, 以至于不再显现。当首先出于情感接受真理, 后来又出于情感否认它时, 它们就被毁了; 因为当这种情况发生时, 真理与虚假就会混在一起, 这就是所谓的亵渎。关于这类余剩或余留, 我们在圣言, 如以赛亚书中读到:

耶和华将人迁走; 旷野在这地中增多; 那里若还有十分之一, 也必连根拔起。(以赛亚书 6:12, 13)

“十” 表示余剩或余留 (参看276, 1906, 2284节)。又:

我必治死你的根; 你所余剩的人他必杀戮。(以赛亚书 14:30)

这论及非利士人, 他们是指那些拥有认知的知识, 但没有照之生活的人 (1197, 1198, 3412, 3413节); 所余剩的人被称为 “根”, 是因为使得人成为真正之人的良善与真理从他们, 如同从根发出。所以, “耶和华将人迁走” (如刚才所引用的以赛亚书中的经文）表示毁灭余留或余剩。

耶利米书:

年轻人必死在剑下; 他们的儿女必因饥荒而死; 并且没有余剩的人留给他们。(耶利米书 11:22, 23);

这论及亚拿突人。又:

我必使那转脸进入埃及地寄居在那里的犹大余剩的人, 尽都灭绝; 进入埃及地, 住在那里的, 无人逃脱, 也没有一个犹大余剩的人。(耶利米书 44:12, 14, 28)

犹大人之所以不能在埃及寄居, 也不能住在那里, 他们被严厉禁止这样做, 是因为犹大支派代表主的属天教会, 属天之人根本不想知道 “埃及” 所表示的记忆知识。因为他们从他们所在的属天良善知道一切, 如果他们真的去往或使用记忆知识, 属天良善就会灭亡。事实上, 由于主的属天国度的成员处于属天良善, 属天真理是仁爱, 而属灵真理是信仰, 所以他们甚至不愿提及信仰, 唯恐他们从良善 “下去” 并 “回头看” (参看202, 337, 2715, 3246, 4448节)。这些事也是这些话的意思:

在房顶上的, 不要下来拿家里的东西。在田里的, 也不要回去取衣裳。(马太福音 24:17, 18)

参看刚才5895节。这些事同样路加福音中这句话的意思:

你们要回想罗得的妻子。(路加福音 17:32)

她回头看, 变成一根盐柱。关于一看和回头, 可参看前文 (2454, 3652节)。

彻底被毁, 甚至没有一个人剩下的列族代表他们当中的罪孽满盈, 以致没有丝毫良善与真理幸存下来, 因而没有任何余留或余剩; 如摩西五经:

他们击杀了巴珊王噩和他的众子并他的众民, 没有留下一个幸存者。(民数记 21:35; 申命记 3:3)

又:

我们夺了西宏的一切城邑, 将有人居住的各城, 连男带女, 以及小孩子尽都毁灭, 没有留下一个幸存者。(申命记 2:34)

其它经文也记着列族的彻底毁灭。

关于余留或余剩, 即主储存在人之内层中的良善与真理, 情况是这样: 当人出于情感, 因而出于自由处于良善与真理时, 良善与真理就被植入人内。并且当这种情况发生时, 天堂的天使就会靠近, 并与此人联结。正是天使与他的这种联结使得与真理结合的良善来存在于人的内层中。但是, 当外在事物占据人的注意力, 如他忙于追求世俗和肉体事物时, 天使就会离开; 一旦他们离开, 这些良善与真理就连一丝痕迹也不显现了。然而, 由于这种联结已经实现, 所以此人有能力与天使联结, 进而与属于他们的良善并真理联结。只是这种联结不如主所愿的那样经常和充分, 主照着对那人最有利的方向来掌控局势。

186. Further particular concerning regeneration.

Man is regenerated by the truths of faith, and by a life according to them (n. 1904, 2046, 9088, 9959, 10028). This is meant by the words of the Lord:

Unless a man be born of water and of the spirit, he cannot enter the Kingdom of God (John 3:5).

"Water" signifies the truth of faith, and "spirit" a life according thereto (n. 10240). "Water" in the Word signifies the truth of faith (n. 2702, 3058, 5668, 8568, 10238). Spiritual purification, which is from evils and falsities, is effected by the truths of faith (n. 2799, 5954, 7044, 7918, 9088, 10229, 10237). When man is regenerated, truths are inseminated and implanted in good, that they may become of the life (n. 880, 2189, 2574, 2697). What the quality of truths must be that they may be implanted in good (n. 8725). In regeneration truth is initiated and conjoined to good, and good reciprocally to truth (n. 5365, 8516). How this reciprocal initiation and conjunction is effected (n. 3155, 10067). Truth is implanted in good when it becomes of the will, since it then becomes of the love (n. 10367).

There are two states of the man who is regenerated; first, when he is led by truth to good; second, when he acts from good, and from good sees truth (n. 7992-7993, 8505-8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685[1-2], 8690, 8701, 8772, 9227, 9230, 9274, 9736, 10048, 10057, 10060, 10076). The quality of man's state when truth is in the first place, and good in the second (n. 3610). Hence it appears that when man is regenerating, he looks to good from truth; but when regenerated, he regards truth from good (n. 6247). Thus a turning over as it were takes place, in that the state of man is inverted (n. 6507).

But it is to be known, that when man is regenerating, truth is not actually in the first place and good in the second, but only apparently; but when man is regenerated, good is in the first place and truth in the second, actually and perceptibly (n. 3324-3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563,3570, 3576, 3603, 3701, 4243, 4245, 4247, 4337, 4925-4926, 4928, 4930, 4977, 5351, 6256, 6269, 6273, 8516, 10110). Thus good is the first and last of regeneration (n. 9337). Since truth appears to be in the first place and good in the second, when man is regenerating, or, which is the same thing, when man becomes a church, on account of this appearance it was a matter of controversy among the ancients, whether the truth of faith or the good of charity is the first-born of the church (n. 367[1-2], 2435).

The good of charity is actually the first-born of the church, but the truth of faith only apparently (n. 3325, 3494, 4925-4926, 4928, 4930, 8042, 8080). "First-born" in the Word signifies the first of the church, to which priority and superiority belongs (n. 3325). The Lord is called the first-born, because in Him and from Him is all the good of love, of charity, and of faith (n. 3325).

Man ought not to return from the latter state wherein truth is regarded from good, to the former state, wherein good is regarded from truth, and why (n. 2454, 3650-3655, 5895, 5897, 7857, 7923, 8505-8506, 8510, 8512, 8516, 9274, 10184[1-6]). Where these words of the Lord are explained:

Let not him who is in the field return back to take his garments (Matt. 24:18);

also,

Whosoever shall then be in the field, let him not return to those things which are behind him. Remember Lot's wife (Luke 17:31, 32);

for this is signified by those words.

The process of the regeneration of man described, and how it is effected (n. 1555, 2343, 2490, 2657, 2979, 3057, 3286, 3310, 3316, 3332, 3470, 3701, 4353, 5113, 5126, 5270, 5280, 5342, 6717, 8772-8773, 9043, 9103, 10021, 10057, 10367). The arcana of regeneration are innumerable, since regeneration continues during the whole life of man (n. 2679, 3179, 3584, 3665, 3690, 3701, 4377, 4551-4552, 5122, 5126, 5398, 5912, 6751, 9103, 9258, 9296-9297, 9334). Scarcely any of these arcana come to the knowledge and perception of man (n. 3179, 9336). This is what is meant by the words of the Lord:

The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the Spirit (John 3:8).

Concerning the process of the regeneration of the man of the spiritual church (n. 2675, 2678-2679, 2682). And concerning the process of regeneration of the man of the celestial church, with the difference (n. 5113, 10124).

The case of the regenerate man is similar to that of an infant, who first learns to speak, then to think, afterwards to live well, until all those things flow from him spontaneously, as from himself (n. 3203, 9296-9297). Thus he who is regenerated is first led by the Lord as an infant, then as a boy, and afterwards as an adult (n. 3665, 3690, 4377-4379, 6751). When man is regenerated by the Lord, he is first in a state of external innocence, which is his state of infancy, and is afterwards successively led into a state of internal innocence, which is his state of wisdom (n. 9334-9335, 10021, 10210). The nature and quality of the innocence of infancy, and of the innocence of wisdom (n. 1616, 2305-2306, , 34944563, 4797, 5608, , 930110021). A comparison between the regeneration of man, and the conception and formation of an embryo in the womb (n. 3570, 4931, 9258). Therefore "generations and nativities" in the Word signify spiritual generations and nativities, which belong to regeneration (n. 613, 1145, 1255, 2020, 2584, 3860, 3868, 4070, 4668, 6239, 10204). The regeneration of man illustrated by the germinations in the vegetable kingdom (n. 5115-5116). The regeneration of man represented in the rainbow (n. 1042-1043, 1053).

The internal or spiritual man, and the external or natural man, must each of them be regenerated, and the one by means of the other (n. 3868, 3870, 3872, 3876-3877, 3882). The internal man must be regenerated before the external, since the internal man is in the light of heaven, and the external man in the light of the world (n. 3321, 3325, 3469, 3493, 4353, 8746, 9325). The external or natural man is regenerated by means of the internal or spiritual (n. 3286, 3288, 3321). Man is not regenerate before the external or natural man is regenerated (n. 8742-8747, 9043, 9046, 9061, 9325, 9334). The spiritual man is shut unless the natural man is regenerated (n. 6299). And it is as it were blind as to the truths and goods of faith and love (n. 3493, 3969, 4353, 4588). When the natural man is regenerated the whole man is regenerated (n. 7442-7443). This is signified by "the washing of the disciples' feet," and by these words of the Lord:

He that is washed hath no need to be washed except as to his feet, and the whole is clean (John 13:9, 10; n. 10243).

"Washing" in the Word signifies spiritual washing, which is purification from evils and falsities (n. 3147, 10237, 10241). And "feet" signify those things that are of the natural man (n. 2162[1-16], 3761, 3986, 4280, 4938-4952). Therefore "to wash the feet," is to purify the natural man (n. 3147, 10241).

How the natural man is regenerated (n. 3502, 3508-3509, 3518, 3573, 3576, 3579, 3616, 3762, 3786, 5373, 5647, 5650-5651, 5660). The quality of the natural man when it is regenerated, and when it is not regenerated (n. 8744-8745). So far as the natural man does not combat with the spiritual man, so far the man is regenerated (n. 3286). When a man is regenerated, the natural man perceives spiritual things by influx (n. 5651).

The sensual, which is the ultimate of the natural man, is not regenerated at this day, but man is elevated above it (n. 7442). All who are regenerated are actually elevated from the sensual into the light of heaven (n. 6183, 6454). The nature and quality of the sensual man may be seen in the extracts above (n. 50).

Man is regenerated by influx into the knowledges of good and truth which he has (n. 4096-4097, 4364). When man is regenerated, he is introduced through mediate goods and truths into genuine goods and truths, and afterwards the mediate goods and truths are left, and the genuine succeed in their place (n. 3665, 3686, 3690, 3974, 4063, 4067, 4145, 6384, 9382). Then another order is induced amongst truths and goods (n. 4250-4251, 9931, 10303). They are disposed according to ends (n. 4104). Thus according to the uses of spiritual life (n. 9297). They who are regenerated undergo many states, and are continually brought more interiorly into heaven, thus nearer to the Lord (n. 6645). The regenerate man is in the order of heaven (n. 8512). His internal is open into heaven (n. 8512, 8513). Man by regeneration comes into angelic intelligence, which, however, lies concealed in his interiors so long as he remains in the world, but is opened in the other life, and his wisdom is then like that of the angels (n. 2494, 8747). The states as to enlightenment of those who are regenerated described (n. 2697, 2701-2704). By regeneration man receives a new understanding (n. 2657). How the case is with respect to the fructification of good, and the multiplication of truth, with those who are regenerated (n. 984). With a regenerate person truths from good form as it were a constellation by successive derivations, and continually multiply themselves round about (n. 5912). With a regenerate person, truths from good are disposed into such order, that the genuine truths of good, from which, as their parents, the rest proceed, are in the middle, whilst the rest succeed in order according to their relationship and affinities, even to the ultimates, where there is obscurity (n. 4129, 4551-4552, 5134, 5270). With a regenerate person truths from good are arranged in the form of heaven (n. 3316, 3470, 3584, 4302, 5704, 5709, 6028, 6690, 9931, 10303); and in the work on Heaven and Hell, under the article Concerning the Form of Heaven, according to which are the consociations and communications there (n. 200-212); and Concerning the Wisdom of the Angels of Heaven (n. 265-275).

With a regenerate person, there is a correspondence between spiritual things and natural things (n. 2850). His order of life is altogether inverted (n. 3332, 5159, 8995). He is altogether a new man as to his spirit (n. 3212). He appears like the unregenerate man as to externals, but not as to internals (n. 5159). Spiritual good, which is to will and to do good from the affection of the love of good, can only be given to man by means of regeneration (n. 4538). Truths, which enter with affection, are reproduced (n. 5893). Truths, so far as they are deprived of life from the proprium of man, are so far conjoined to good, and receive spiritual life (n. 3607, 3610). So far as evils from the love of self and the love of the world are removed, so far there is life in truths (n. 3610).

The first affection of truth with the man who is regenerated is not pure, but is purified successively (n. 3089, 8413). Evils and falsities, with the man who is regenerated, are removed slowly, and not quickly (n. 9334-9335). The evils and falsities of the proprium of man still remain, and are only removed by regeneration (n. 865, 868, 887, 929, 1581, 2406, 4564, 8206, 8393, 8988, 9014, 9333-9336, 9445, 9447-9448, 9451-9454, 9938, 10057, 10060). Man can never be so far regenerated as to be called perfect (n. 894, 5122, 6648). Evil spirits dare not assault the regenerate (n. 1695). They who believe the justification taught in the church, know little of regeneration (n. 5398).

Man must have freedom, to be capable of being regenerated (n. 1937, 1947, 2876, 2881, 3145-3146, 3158, 4031, 8700). Man is introduced into heavenly freedom by regeneration (n. 2874-2875, 2882, 2892). There is no conjunction of good and truth by compulsion, and thus no regeneration (n. 2875, 2881, 4031, 8700). Other particulars respecting freedom as it regards regeneration, may be seen in the doctrine above, where it treats of Freedom.

He who is regenerated, must necessarily undergo temptations (n. 3696[1-5], 8403). Because temptations take place for the sake of the conjunction of good and truth, and also on account of the conjunction of the internal and the external man (n. 4248, 4272, 5773).