5620. “一点乳香, 一点蜂蜜” 表外层属世层的良善之真理及其快乐. 这从 “乳香” 的含义清楚可知, “乳香” 是指良善之真理, 或源于良善的真理 (参看4748节). “乳香” 之所以具有这种含义, 是因为它属于香膏, 以及芳香物质. 芳香物质表示诸如属源于良善的真理的那类事物, 当这些物质还具有油膏的性质, 因而在它们的成分中有油质时, 更是如此; 因为 “油” 表示良善 (886, 3728, 4582节). 这乳香是芳香的 (参看创世记 37:25); 因此, 在原文, 这个词表示香膏. 显然, 它是软膏状的, 或油腻的. 由此可见, “乳香” 表示存在于属世层, 在此存在于外层属世层中的良善之真理, 因为经上首先提到 “乳香”, 然后又加上 “蜂蜜”, “蜂蜜” 表示那里的快乐. “蜂蜜” 之所以表示快乐, 是因为它是甜的, 自然界中的一切甜蜜皆对应于灵界中的某种快乐或愉悦. 之所以说它的快乐, 也就是存在于外层属世层中源于良善的真理之快乐, 是因为一切真理, 尤其一切良善之真理都有自己的快乐. 但这快乐源于对这类真理, 因而对它们所提供的功用的一种情感.

“蜂蜜” 表示快乐, 这一事实也可从圣言的其它经文看出来, 如以赛亚书:

必有童女怀孕生子, 给祂起名叫以马内利 (就是神与我们同在的意思). 到祂晓得弃恶择善的时候, 祂必吃奶油与蜂蜜. (以赛亚书 7:14-15)

这论及主; “奶油” 表示属天之物, “蜂蜜” 表示源于属天之物的东西.

同一先知书:

后来因为出的奶多, 他就得吃奶油; 在地中间所剩的人都要吃奶油与蜂蜜. (以赛亚书 7:22)

这论及主的国; “奶” 表示属灵良善; “奶油” 表示属天良善; “蜂蜜” 表示源于这些的事物, 即幸福, 快乐和愉悦.

以西结书:

这样, 你就妆饰了金银, 穿的是细麻衣和丝绸并绣花衣; 吃的是细面, 蜂蜜并油. 你也极其美貌, 发达到了王国的尊荣. 又将我赐给你的细面, 油和蜂蜜都摆在他们面前为馨香之气. (以西结书 16:13, 19)

这论及耶路撒冷, 耶路撒冷表示属灵教会, 经上描述了它在古人当中是什么样, 后来变成什么样; 它 “妆饰了金银” 表示妆饰了属天和属灵的良善和真理; 它 “穿的是细麻衣和丝绸并绣花衣” 表示存在于理性层和属世层的那两个部分中的真理; “细面” 表示属灵之物; “蜂蜜” 表示它的怡人; “油” 表示它的良善. 谁都能看出, 所有这些各自都表示诸如属于天堂的那类事物.

同一先知书:

犹大和以色列地的人都与你交易; 他们用米匿的麦子, 饼, 蜜, 油, 乳香兑换你的货物. (以西结书 27:17)

这论及推罗, 推罗表示属灵教会, 即就对良善与真理的认知而言, 它起初是什么样, 后来变成什么样 (1201节). “蜂蜜” 在此也表示从对认识并学习属天和属灵的良善和真理的情感那里所获得的愉悦和快乐.

摩西五经:

耶和华使他乘驾地的高处, 得吃田间的土产; 又使他从磐石中咂蜜, 从火石中吸油. (申命记 32:13)

这也论及古代的属灵教会; “从磐石中咂蜜” 表示从含有真理在里面的记忆知识中所得的快乐.

诗篇:

我必拿肥美的麦子给他们吃, 又拿从磐石出的蜂蜜叫他们饱足. (诗篇 81:16)

“拿从磐石出的蜂蜜叫他们饱足” 表示从信之真理中所获得的快乐, 或充满来自信之真理的快乐.

申命记:

耶和华领你进入美地, 那地有流水的河, 有从山谷中流出的泉, 源; 那地有小麦, 大麦, 葡萄树, 无花果树, 石榴树; 那地有橄榄树和蜜. (申命记 8:7-8)

这论及迦南地; 在内义上论及主在天上的国度. “那地有橄榄树和蜜” 表示属灵良善及其愉悦.

由于同样的原因, 迦南地被称为 “流奶与蜜之地” (民数记 13:27; 14:8; 申命记 26:9, 15; 27:3; 耶利米书 11:5; 32:22; 以西结书 20:6). 就这些经文的内义而言, 如前所述, “迦南地” 表示主的国度; “流奶” 表示丰盛的属天-属灵事物; “流蜜” 表示从这些所得的丰盛的幸福和快乐.

诗篇:

耶和华的典章真实, 全然公义. 都比金子且比极多的精金可羡慕; 比蜜且比蜂房滴下的甘甜. (诗篇 19:9-10)

“耶和华的典章” 表示神性真理; “比蜜且比蜂房滴下的甘甜” 表示从良善所得的快乐和从真理所得的愉悦. 又:

你的言语在我上颚何等甘美, 在我口中比蜜更甜! (诗篇 119:103)

此处意思也一样:

在摩西五经, 雅各的后代在旷野所得, 以之为食物的吗哪被描述如下:

这吗哪就像芫荽的种子, 白色; 它的滋味如同搀蜜的薄饼. (出埃及记 16:31)

“吗哪” 因表示经由天堂从主而降的神性真理, 故而表示主自己的神性人身, 如祂自己在约翰福音 (6:51, 58) 所教导的. 因为主的神性人身就是一切为神性的真理所来自的源头; 事实上, 所指的就是一切为神性的真理. 正因如此, 就赋予快乐和愉悦的吗哪的滋味而言, 经上描述它 “如同搀蜜的薄饼”. “滋味” 表示良善的快乐和真理的愉悦 (参看3502节).

由于和以利亚 (2762, 5247节) 一样, 施洗约翰也代表圣言方面的主, 圣言是地上的神性真理, 所以他是那在主之前 “先来的以利亚” (玛拉基书 4:5; 马太福音 17:10-12; 马可福音 9:11-13; 路加福音 1:17); 因此, 他的衣服和食物都是有意义的符号. 它们在马太福音中被描述如下:

这约翰身穿骆驼毛的衣服, 腰束皮带, 他的食物是蝗虫, 野蜜. (马太福音 3:4; 马可福音 1:6)

“骆驼毛的衣服” 显示了就圣言字义的真理而言, 圣言是什么样. 字义, 即属世之义就是内义有一件衣服; 因为 “毛” 和 “骆驼” 都表示属世之物; “食物是蝗虫, 野蜜” 显示了就圣言字义的良善而言, 圣言是什么样; “野蜜” 表示这良善的快乐.

就外在意义而言, 以西结书中的 “蜜” 也描述了神性真理的快乐:

他对我说, 人子啊, 要吃我所赐给你的这书卷, 充满你的肚腹. 我就吃了, 口中觉得其甜如蜜. (以西结书 3:3)

启示录:

天使对我说, 你拿着吃尽了, 便叫你肚子发苦, 然而在你口中要甜如蜜. 我从天使手中把小书卷接过来, 吃尽了, 在我口中果然甜如蜜, 及至吃完了, 肚子觉得发苦了. 他对我说, 你必在许多人民, 民族, 方言, 君王面前再说预言. (启示录 10:9-11)

以西结书中的 “书卷” 和启示录中的 “小书卷” 表示神性真理. 味道 “甜如蜜” 表示就外在形式而言, 这书卷令人快乐; 因为神性真理就像圣言, 在外在形式或字义上是令人快乐的, 因为这字义或外在形式允许各人以适合各人的任何方式来理解和诠释它. 但内义不允许这样, 这一点由它的苦味来表示; 因为内义揭示人内在的样子. 外在意义之所以令人快乐, 是因为如前所述, 人能以适合他的任何方式来解释其中的事物. 包含在外在意义中的真理都是总体真理, 并且在添加限定它们的具体真理, 以及添加限定具体真理的细节真理之前, 一直是总体真理. 外在意义也充满快乐, 因为它是属世的, 藏有属灵之物在自己里面. 此外, 它也必须充满快乐, 以便人能接受它, 也就是被引入其中, 而不是被吓阻在门槛处.

主复活后当着门徒的面所吃的 “蜜房和烧鱼” 也表示圣言的外在意义, “鱼” 表示与外在意义有关的真理, “蜜房” 表示它的愉悦; 对此, 我们在路加福音中读到:

耶稣就说, 你们这里有什么吃的没有? 他们便给祂一片烧鱼和一块蜜房, 祂接过来, 在他们面前吃了. (路加福音 24:41-43)

由于鱼和蜜房表示这些事物, 所以主对他们说:

这些就是我从前与你们同在之时对你们所讲的话, 就是: 摩西的律法, 先知的书和诗篇上所记的关于我的话都必须应验. (路加福音 24:44)

表面上看, 所表示的不是这类事物, 因为他们有一片烧鱼和一块蜜房似乎是很偶然的. 而事实上, 他们拥有这些东西是天意; 不仅这一点, 而且圣言中所提到的其它一切最小的事都是天意. 由于所表示的是这类事物, 所以主论到圣言说, 它里面所记的是关于祂自己的事. 然而, 旧约字义中所记关于主的事极少; 但包含在其内义中的一切都与主有关; 圣言的神圣性便由此而来. 这就是主说 “摩西的律法, 先知的书和诗篇上所记的关于我的话都必须应验” 所表示的.

由此可见 “蜂蜜” 表示从良善与真理, 也就是从对它们的情感所得的快乐, 尤其表示外在快乐, 因而表示外层属世层的快乐. 由于这快乐具有这样的性质: 它是从世界经由感官得来的, 因而包含大量源于尘世之爱的事物在里面, 所以人们被禁止在素祭中使用蜂蜜. 这一点在利未记中说明如下:

凡献给耶和华的素祭都不可发酵, 因为你们不可烧一点酵, 一点蜜, 当作火祭献给耶和华. (利未记 2:11)

“蜜” 表示这种外在快乐, 它因包含某种尘世之爱的东西在里面, 故类似于酵母, 因此被禁止. 至于 “酵” 或 “发酵” 是什么意思, 可参看前文 (2342节).

9828. 'And a belt' means a common bond to ensure that everything has the same end in view. This is clear from the meaning of 'a belt' or girdle as a common bond; for it gathers together, encloses, holds in connection within itself, and strengthens everything within, which without it would fall apart and drift away. The reason why it is a common bond whose purpose is to ensure that everything has the same end in view is that in the spiritual world the end in view holds sway, so much so that everything there should be called an end. For the Lord's kingdom, which is a spiritual world, is a kingdom of useful services, and such services there are ends in view, so that it is a kingdom of ends. But the ends there follow one another in various order, and they also stand in association with one another. The ends which follow one another are called middle ends, but those which stand in association with one another are called associate ends. All these ends have been so linked together and made subordinate to one another that without exception they have one end in view. This end is the Lord; and in heaven, among those who accept it, it is a love of and faith in Him. Love there is the end in view of all the powers of the will there, and faith is the end in view of all the powers of thought, which are those of the understanding.

[2] When every single thing has the same end in view all things are then held in uninterrupted connection and make one; for everything is then under the eye, government, and providence of the One who, acting in accord with the laws of subordination and association, turns everyone towards Himself, and thereby joins them to Himself. At the same time He turns all to face their companions, and thereby joins them to one another. This explains why the faces of all who are in heaven are kept turned towards the Lord, who is the Sun there, and so is the centre point in front of everyone's eyes; and the marvel is that He is there in whatever direction angels turn round to face, 3638. And since the Lord is present within the good of mutual love and within the good of charity towards the neighbour - for all are loved by Him, and are joined to one another by Him through love - their regard for their companions, which that love gives them, also serves to turn them towards the Lord.

[3] Those things therefore on last and lowest levels, gathering others together and enclosing them so they may be held, every single one, in such connection, were represented by belts or girdles, which in the spiritual world are nothing other than the forms of good and the truths present on lowest or outermost levels which enclose more internal ones. Celestial forms of good on lowest or outermost levels were represented by girdles that went around the loins, and spiritual forms of good and truths on those levels by girdles that went around the thighs and also around the breast.

[4] Such things are meant by 'girdles around the loins' in the following places: In Jeremiah,

Jehovah said to the prophet, Buy yourself a linen girdle, and place it over your loins; but you are not to pass it through water. I therefore bought a girdle, and placed it over my loins. Then the word of Jehovah came to me, saying, Take the girdle, and go away to the Euphrates, and hide it in the cleft of a rock. At the end of many days I went away to the Euphrates, and took the girdle, and behold, it was ruined; it was profitable for nothing. Then Jehovah said, This people is evil, refusing to hear My words; and they have gone after other gods. Therefore they will be just like this girdle that is profitable for nothing. Jeremiah 13:1-12.

'A linen girdle' here is used to mean in the spiritual sense the Church's good, which encloses the truths there and holds them in connection within itself. The non-existence of the Church's good at that time, and the consequent dispersal of its truths, are the reason for its being said that the girdle was not to be passed through water; for 'water' means truth that purifies and thereby restores. 'The cleft of a rock' in which it was hidden is falsified truth; 'the Euphrates' is the full extent and boundary of the celestial realities that belong to good on its lowest level. Anyone unacquainted with the essential nature of the Word may think that the passage is no more than a comparison of the people and their ruination with a girdle and its ruination. But in the Word all comparisons and metaphorical ways of speaking are real correspondences, 3579, 8989. Unless each detail in this description were of a correspondential nature the prophet would never have been told not to pass the girdle through water, or to place it over his loins, or to go to the Euphrates and hide it there in the cleft of a rock. The reason why it says that the girdle should be placed over his loins is that by 'the loins', because of their correspondence, is meant the good of celestial love, 3021, 4280, 5050-5062. A girdle placed over the loins accordingly means being joined to the Lord through the good of love, the Word serving as the intermediary.

[5] The meaning of 'a girdle' as good that acts as a boundary and holds things together is also evident in Isaiah,

There will come forth a shoot from the trunk of Jesse. Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:1, 5.

This refers to the Lord. 'Righteousness' that will be 'the girdle of His loins' is the good of His love, which protects heaven and the Church. The requirement stated in Exodus 12:11 that when the children of Israel ate the Passover their loins were to be girded means that all things should be present in their proper order, made ready to receive good from the Lord and to take action, 7863. This explains why those who have been made ready are said to be 'girded', as is also said of the seven angels in the Book of Revelation,

Out of the temple came the seven angels having the seven plagues, clothed in linen, white and splendid, and girded around their breasts with golden girdles. Revelation 15:6.

[6] It is said of Elijah in 2 Kings 1:8 that he was a hairy man and wore a girdle of skin around his loins. Much the same is said of John,

John had a garment of camel hair and a skin girdle around his waist. Matthew 3:4.

The reason why Elijah and John were clothed and girded in this way was that both men represented the Word, and therefore their clothes mean the Word in its external sense, which is the natural sense. For 'hair' means the natural, 3301, 5247, 5569-5573, and 'camels' general facts within the natural, 3048, 3071, 3143, 3145. And 'skin' means the external, 3540, so that 'a girdle of skin' means that which collects together, encloses, and holds in connection the things within itself. For the representation of Elijah as the Word, see Preface to Genesis 18, and 2762, 5247 (end), and John the Baptist similarly, 9372.

[7] Since truths and forms of good are dissolved and dispersed by wicked deeds it says of Joab that after he had tricked and killed Abner he put the blood of war on his girdle that was on his loins, 1 Kings 2:5. This means that he dispersed and destroyed such truths and forms of good. This accounts for its being said, when truths have been dispersed and destroyed, that instead of a girdle there will be a falling apart, and instead of well-set hair, baldness, Isaiah 3:24. This refers to the daughters of Zion, by whom forms of good belonging to the celestial Church are meant. 'Instead of a girdle, a falling apart' stands for the dispersal of celestial good.

[8] It is also said in Ezekiel of Oholibah, who is Jerusalem, that when she looked at men portrayed on the wall, images of Chaldeans portrayed in vermilion, girded with girdles on their loins, she fell in love with them, Ezekiel 23:14-16. Here truths which have been rendered profane are meant, for 'the Chaldeans' are those who outwardly claim to believe in truths but inwardly repudiate them, and in so doing render them profane. 'Men portrayed on the wall' are the appearances of truth in outward things, as in like manner are 'images portrayed in vermilion'. 'Girdles' with which their loins were girded are the forms of good which they fake to induce belief in their truths.

[9] From all this it may now be clear what it was that girdles gathering garments into one served to mean in the representative Church. Yet the natural man can scarcely be brought to believe that such things were meant, because he finds it difficult to put aside the natural idea of a girdle, and in general of garments, and instead adopt a spiritual idea, which is that of good holding truths in connection within itself. For the natural level on which a person sees things holds the mind down on that level, and it is not removed from there unless the sight of the understanding is able to be raised right up into the light of heaven and the person is for this reason able to think on a level virtually divorced from natural things. When this happens to a person spiritual ideas of the truth of faith and of the good of love, which the merely natural man cannot understand, enter in.