6239. “你在他们以后所生的后裔” 表以后所生的内层真理与良善。这从 “后裔” 和 “他们以后” 的含义清楚可知: “后裔” 是指属于信与仁的事物 (参看613, 2020, 2584节), 因而是指真理与良善; “他们以后” 是指以后所生的内层事物。之所以表示内层事物, 是因为以后从内在所生的事物更为内在。事实上, 以前所生的那些事物相继作为手段或方法而服务于内在, 以便产生以后所生的更为内在的事物, 因为内在逐渐将属世层提升到自己这里。

这一点从构成人里面理解力的一切的产生明显看出来; 因为人一开始是感官的, 或说在感官层面, 后来变得越来越内在, 直到他能充分利用自己的理解力。通过信与仁所实现的新一代或新生与此类似。正因如此, 人是逐渐得以完善的 (参看前面关于当人正在重生时, 逐渐提升到内层的说明, 6183节)。

在圣言中, “后裔 (经上或译为族类、后代、世代、代、出身、出世、出生）” 表示属于信与仁的事物, 这是因为就内义而言, 所指的是属灵的出生, 而非其它出生。在诗篇, 所表示的也是这种后裔:

他们必大大地害怕, 因为神在义人的族类中。(诗篇 14:5)

“义人的族类” 表示从良善流出的真理, 因为 “义人” 论及良善。以赛亚书:

他们必不徒然劳碌, 也不在惊恐中生产后代。因为他们都是蒙耶和华赐福的种。(以赛亚书 65:23)

又:

谁做成这事, 从起初宣召历代呢？就是我耶和华; 我是首先的, 也与末后的同在。(以赛亚书 41:4)

以西结书:

你的根源, 你的出身, 是在迦南地; 你父亲是亚摩利人, 你母亲是赫人。论到你出世的景况, 在你出生的日子没有为你断脐带, 也没有用水洗你, 好使我看见。(以西结书 16:3, 4)

这段经文论及耶路撒冷的可憎, 很明显, “出生” 或 “后代” 表示灵义上的出生或后代。

以赛亚书:

像永恒之日、不朽的世代兴起一样。(以赛亚书 51:9)

“永恒之日” 表示上古教会的状态和时间。之所以用 “永恒” 来论及上古教会, 是因为这个教会处于对主之爱的良善, 该良善因直接从主流出, 故被称为 “永恒”; “不朽的世代” 表示源于这良善的良善。

与此类似的事也出现在摩西五经中:

你当追想永恒之日, 思念代代之年。(申命记 32:7)

此处 “永恒之日” 表示大洪水之前的上古教会的状态和时间, 该教会是一个属天教会; “代代之年” 表示大洪水后古教会的状态和时间, 该教会是一个属灵教会; 此处论述的是这些教会。

约珥书:

犹大必存到永远, 耶路撒冷必存到代代。(约珥书 3:20)

“永远” 在此论及犹大, 是因为 “犹大” 代表属天教会 (3881节); “代代” 论及耶路撒冷, 是因为 “耶路撒冷” 表示属灵教会 (402节)。

以赛亚书:

惟有我的公义永远长存, 我的救恩直到代代。(以赛亚书 51:8)

此处 “永远” 论及爱之良善, 因为 “公义” 论及这良善 (612, 2235节); “代代” 论及信之良善。

诗篇:

你的国是万世永恒的国; 你的统治代代长存。(诗篇 145:13)

此处意思也一样; 因为除非 “永恒” 论及属天之物, “代代” 论及属灵之物, 否则只提及其中一个就行了; 用这二者只是一个毫无意义的重复。

属于信之状态的事物也由以下律法来表示: 私生子直到十代不可入耶和华的会 (申命记 23:2); 亚扪人或是摩押人甚至直到十代不可入耶和华的会 (申命记 23:3), 以东人和埃及人第三代可以入耶和华的会 (申命记 23:8)。在十诫中, 同样表示与信之状态有关的事物, 在那里, 经上说: 恨耶和华神的, 祂必追讨自父及子, 直到三四代的罪 (出埃及记 20:5)。

“后裔 (经上或译为族类、后代、世代、代、出身、出世、出生）” 之所以表示属于信与仁的事物, 是因为就灵义而言, 所指的是与重生有关的事物, 或已经重生的人, 而非别的出生。在圣言中, “生产”、“生育”、“怀孕” 也一样; 这些词表示信与仁的生产、生育和怀孕 (1145, 1255, 3860, 3868, 4668, 5160, 5598节)。

47. FROM THE ARCANA COELESTIA.

Of the internal and the external with man.

It is known in the Christian world, that man has an internal and an external, or an internal man and an external man; but it is little known what is the quality of the one and of the other (n. 1889, 1940). The internal man is spiritual, and the external is natural (n. 978, 1015, 4459, 6309,9701-9709). How the internal man which is spiritual is formed to the image of heaven; and the external which is natural to the image of the world; and man was therefore called by the ancients a microcosm (n. 3628, 4523-4524, 6057, 6314, 9706, 10156, 10472). Thus in man the spiritual world and natural world are conjoined (n. 6057, 10472). Thence man is such that he can look up towards heaven, and down towards the world (n. 7601, 7604, 7607). When he looks upwards, he is in the light of heaven and sees thence; but when he looks downwards, he is in the light of the world and sees thence (n. 3167, 10134). There is given with man a descent from the spiritual world into the natural (n. 3702, 4042).

The internal man which is spiritual, and the external man which is natural, are altogether distinct (n. 1999, 2018, 3691, 4459). The distinction is such as exists between cause and effect, and between prior and posterior, and there is no continuity (n. 3691, 4154, 5145-5146, 5711, 6275, 6284, 6299, 6326, 6465, 8603, 10076, 10099, 10181). Consequently that the distinction is like that between heaven and the world, or between the spiritual and the natural (n. 4292, 5032, 5620, 5639). The interiors and exteriors of man are not continuous, but distinct according to degrees, and each degree is terminated (n. 3691, 4145, 5114, 6326, 6465, 8603, 10099). He who does not perceive the distinctions of the interiors and the exteriors of man according to degrees, and does not understand the quality of those degrees, cannot comprehend the internal and the external of man (n. 5146, 6465, 10099, 10181). The things of a higher degree are more perfect than those of a lower degree (n. 3405). There are three degrees in man answering to the three heavens (n. 4154).

The exteriors are more remote from the Divine with man, and therefore they are respectively obscure, and of a general nature (n. 6451). And they are also respectively not in order (n. 996, 3855). The interiors are more perfect, because nearer to the Divine (n. 5146-5147). In the internal there are thousands and thousands of things, which in the external appear as one general thing (n. 5707). Thence thought and perception is clearer in proportion as it is interior (n. 5920). Hence it follows that man ought to be in internals (n. 1175, 4464).

The interiors of the mind, with the man who is in love and charity, are actually elevated by the Lord, and otherwise they would look downwards (n. 6952, 6954, 10330). Influx and enlightenment from heaven with man, is an actual elevation of the interiors by the Lord (n. 7816, 10330). Man is elevated when he advances to spiritual things (n. 9922). As far as man is elevated from externals towards interiors, so far he comes into light, consequently into intelligence; and this is what is meant by being withdrawn from sensual things, according to the saying of the ancients (n. 6183, 6313). Elevation from the external to the interiors, is like that from mist into light (n. 4598).

Influx from the Lord is through the internal man into the external (n. 1940, 5119). Interiors can flow into exteriors, but not the contrary; consequently that influx is spiritual and not physical, namely, from the spiritual man into the natural, and not from the natural man into the spiritual (n. 3219, 5119, 5259, 5427-5428, 5477, 6322, 9109-9110). The Lord from the internal, where there is peace, governs the external, where there is turbulence (n. 5396).

The internal can see all things in the external, but not the reverse (n. 1914, 1953, 5427-5428, 5477). When man lives in the world, he thinks from the internal in the external, consequently his spiritual thought flows into his natural, and there presents itself naturally (n. 3679). When man thinks well, it is from the internal or spiritual in the external or natural (n. 9704-9705, 9707). The external man thinks and wills according to conjunction with the internal (n. 9702-9703). There is an interior and an exterior thought; the quality of the one and the other (n. 2515, 2552, 5127, 5141, 5168, 6007). The thought and affection in the internal is not perceived by man during his life in the world, but only that which is in the external therefrom (n. 10236, 10240). But in the other life externals are taken away, and man is then let into his own internals (n. 8870). It then becomes manifest what is the quality of his internals (n. 1806-1807).

The internal produces the external (n. 994-995). And the internal then invests itself with such things as enable it to produce its effects in the external (n. 6275, 6284, 6299); and by which it may live in the external (n. 1175, 6275). The Lord conjoins the internal or spiritual man to the external or natural man, when He regenerates him (n. 1577, 1594, 1904, 1999). The external or natural man is then reduced into order through the internal or spiritual man, and is subordinated (n. 9708).

The external must be subordinate and subject to the internal (n. 5077, 5125, 5128, 5786, 5947, 10272). The external is so created, that it may serve the internal (n. 5947). The internal must be lord, and the external its minister, and in a certain respect its servant (n. 10471).

The external ought to be in correspondence with the internal, that there may be conjunction (n. 5427-5428, 5477). What the quality of the external is when it corresponds with the internal, and what when it does not correspond (n. 3493, 5422-5423, 5427-5428, 5477, 5511). In the external man there are things which correspond and agree with the internal, and there are things which do not correspond and agree (n. 1563, 1568).

The external has its quality from the internal (n. 9912, 9921-9922). How great the beauty of the external man is, when it is conjoined with the internal (n. 1590). And how great its foulness when not conjoined (n. 1598). Love to the Lord and charity towards the neighbor conjoin the external man with the internal (n. 1594). Unless the internal man be conjoined with the external, there is no fructification (n. 3987).

The interiors successively flow into the exteriors, even into the extreme or ultimate, and they there exist and subsist together (n. 634, 6239, 9215-9216). They not only flow in successively, but also form in the ultimate what is simultaneous, in what order (n. 5897, 6451, 8603, 10099). All the interiors are held in connection from the first, through the ultimate (n. 9828). Thence also in the ultimates are strength and power (n. 9836). And therefore responses and revelations were made from the ultimates (n. 9905, 10548). Thence also the ultimate is more holy than the interiors (n. 9824). Hence also in the Word, "first and last" signify all and every particular, thus the whole (n. 10044, 10329, 10335).

The internal man is open to him who is in Divine order, but shut to him who is not in Divine order (n. 8513). There is no conjunction of heaven with the external man without the internal (n. 9380). Evils and the falsities of evil shut the internal man, and cause man to be only in externals (n. 1587, 10492). Especially evils from the love of self (n. 1594). The interiors are shut even to the sensual, which is the ultimate, if the Divine is denied (n. 6564). With the intelligent and learned of the world, who from the sciences confirm themselves against the things of heaven and the church, the internal is shut more than with the simple (n. 10492).

Because the internal man is in the light of heaven, and the external in the light of the world, therefore they who are in the external without the internal, that is, they with whom the internal is shut, do not care for the internal things of heaven and the church (n. 4464, 4946). In the other life they cannot at all endure internal things (n. 10694, 10701, 10707). They believe nothing (n. 10396, 10400, 10411, 10429). They love themselves and the world above all things (n. 10407, 10412, 10420). Their interiors, or the things which are of their thought and affection, are vile, filthy, and profane, howsoever they may appear in externals (n. 1182, 7046, 9705, 9707). The ideas of their thought are material, and not at all spiritual (n. 10582). The quality further described of those whose internal that looks heavenward is shut (n. 4459, 9709, 10284, 10286, 10429, 10472, 10492, 10602, 10683).

So far as the internal, which is spiritual, is opened, so far truths and goods are multiplied; and so far as the internal, which is spiritual, is shut, so far truths and goods vanish (n. 4099). The church is in the internal spiritual man, because that is in heaven, and not in the external without it (n. 10698). Hence the external church with man is nothing without the internal (n. 1795). External worship without internal worship is no worship (n. 1094, 1175). Concerning those who are in the internal of the church, of worship, and of the Word; of those who are in the external in which is the internal; and of those who are in the external without the internal (n. 10683). The external without the internal is hard (n. 10683).

The merely natural man is in hell, unless he be made spiritual by regeneration (n. 10156). All who are in the external without the internal, or with whom the spiritual internal is shut, are in hell (n. 9128, 10483, 10489).

The interiors of man are actually turned according to his loves (n. 10702). In each and all things there must be an internal and an external that they may subsist (n. 9473).

"Above" and "high" in the Word, signifies the internal (n. 1725, 2148, 4210, 4599). Thence in the Word higher is interior, and lower is exterior (n. 3084).