5621. “蜡, 没药” 表内层属世层的良善之真理. 这从 “蜡” 和 “没药” 的含义清楚可知: “蜡”, 即此处的香蜡, 是指良善之真理, 如下文所述; “没药” 也是指源于良善的真理 (参看4748节). 之所以表示内层属世层的良善之真理, 是因为这些香料比乳香和蜂蜜更纯粹, 因此其次被提及. 事实上, 在圣言中, 这类物质是照着次序被列举的. 但此处所说的 “蜡” 不是指普通的蜡, 而是指香蜡, 如苏合香. 原文中所用的词就表示这种蜡, 这个词也表示香料. 由此可见为何这种香蜡表示良善之真理; 因为所有香料闻起来都很香甜, 故在内义上表示源于良善的真理.

这一点从以下事实可以看出来: 在天上, 源于良善的真理和世上的香物一样感觉令人愉快. 而且当天使的感知转化为气味时 (主若乐意, 这种事经常发生), 它们闻起来就像香料和鲜花发出的芳香. 这就是为何乳香和香由芳香物质复合而成, 发挥神圣的功用; 这也是为何芳香物质会与膏油调和在一起. 人若不知道这些做法背后的原因就在于天上的人所感知到的事物, 就会以为这些做法被吩咐, 纯粹是为了使外在敬拜蒙悦纳; 但在这种情况下, 它们里面丝毫没有天堂之物, 或神圣之物, 因而这类宗教习俗没有任何神性事物在里面. 关于这些事, 可参看前面的说明: 乳香和香, 以及用于膏油的芳香物质是属灵和属天事物的代表 (4748节); 信与爱的气场会转化为怡人的气味, 因而是怡人的香甜气息; 而且香味表示源于爱之良善的信之真理 (1514, 1517-1519, 4628节).

1015. That 'be fruitful and multiply' means increases in good and truth in the interior man, 'being fruitful' having reference to goods and 'multiplying' to truths, is clear from what has been shown already at verse 1 of this chapter where the same words occur. That they reside with the interior man becomes clear from the second half of this verse where the imperative multiply is repeated. This would be an unnecessary and therefore pointless repetition if it did not mean something specific, different from the previous use of the word. From these considerations, and from others mentioned so far, it is clear that here being fruitful and multiplying have reference to goods and truths residing with the interior man. The expression 'interior man' is used because, as shown above, one is an internal man in regard to celestial and spiritual things which are the Lord' s alone, but an interior or intermediate man between internal man and external in regard to rational things, and an external man in regard to affections for good and to memory knowledge.

[2] That man is such has been shown in the opening sections of this chapter, in 978, but the reason why the individual is not conscious of them during his life in the body is that he is immersed in bodily things. Therefore he does not know of the existence of interior things, let alone about their existing distinctly and separately in such order. Yet, if he is willing to reflect, their existence is evident to him when he is wrapped in thought detached from the body and is thinking so to speak within his spirit. The reason being fruitful and multiplying have reference to the interior man, which is the rational, is that the activity of the internal man is not felt except very generally in the interior man, for limitless integral parts manifest themselves in the interior as one general, indeed very general, whole. How limitless those integral parts are, how they interrelate and manifest themselves as an obscure and very general whole, becomes clear from what has been shown already in 545.