3703. “祂说, 我是耶和华你父亚伯拉罕的神” 表主, 那良善就源于祂. 这从以下事实清楚可知: 耶和华是主的神性存在本身, 主凭神性良善被称为 “亚伯拉罕的神”. 亚伯拉罕代表主的神性良善 (2172, 2198节). 由于神性良善是一切属天和属灵之善, 以及由此衍生的一切真理的源头, 所以此处经上说 “你 (即雅各) 父亚伯拉罕”, 而事实上, 以撒才是他父亲. 就内义而言, “父” 表良善, 这是因为良善是每一个事物存在的源头, 而真理则它借以显形的方法. 因此, 每一个事物都是从良善与真理的婚姻生出的. 无非由良善与真理的神圣婚姻构成的天堂本身就源于主里面良善与真理, 并真理与良善的神圣婚姻.

整个自然界中的每一个事物都涉及良善与真理. 因为天堂的属天和属灵的良善和真理在自然界被代表; 而主的神性良善和真理在天堂被代表. 由此明显可知, 良善就像父亲, 真理就像母亲; 故就圣言的内义而言, “父亲” 表良善, “母亲” 表真理. 事实上, 他们表示低级或衍生良善与真理所源于的良善与真理, 低级或衍生良善与真理相对来说如同女儿和儿子, 因此在圣言中也被称为 “女儿” 和 “儿子” (489-491, 2362节). 它们相对来说还如同兄弟姐妹, 如同孙子孙女, 以及女婿, 岳父, 儿媳; 简言之, 如同各个层次的血亲关系和姻亲关系. 所有这些关系都源于为父的良善和为母的真理的婚姻. 因为天堂里的一切事物, 无论总体还是细节, 都是照着对主之爱与信的关系, 或也可说, 良善与真理的关系而存在 (685, 917, 2739, 3612节); 上古之人因此将所有这些事物都比作婚姻 (参看54, 55, 718, 747, 1432, 2508, 2516, 2524, 2556节).

就圣言的内义而言, “父” 表良善. 这一点从许多经文可以看出来, 如以下经文, 以赛亚书:

你们这追求公义, 寻求耶和华的, 当听从我! 你们要瞻仰你们被凿而出的磐石, 被挖而出的坑穴; 要瞻仰你们的父亚伯拉罕和生养你们的撒拉; 因为亚伯拉罕独自一人的时候, 我呼召了他, 赐福与他, 使他增多. 耶和华必安慰锡安, 安慰她所有的荒场, 使旷野像伊甸, 使荒漠像耶和华的园子. (以赛亚书 51:1-3)

这论及主及其到来, 这一点从每个细节明显看出来. 就神性真理而言, 祂被称为 “磐石” 和 “坑”; 就神性良善而言, 祂被称为 “父亚伯拉罕”. 由于亚伯拉罕和撒拉代表良善和真理的神圣婚姻 (参看1468, 1901, 1965, 1989, 2011, 2063, 2065, 2172, 2173, 2198, 2507, 2833, 2836, 2904, 3245, 3251, 3305节), 故经上说 “你们的父亚伯拉罕和生养你们的撒拉”. 这解释了为何经上还说他们要 “瞻仰那磐石和坑”, 以及 “他们的父亚伯拉罕和撒拉”; 还解释了为何紧接着会有这样的应许 “耶和华必安慰锡安”, 也就是属天教会 (2362节), 并且 “安慰她所有的荒场, 使旷野像伊甸, 使荒漠像耶和华的园子”.

当亚伯拉罕在圣言的其它经文中被称为 “父” 时, 他具有同样的含义, 如约翰福音:

耶稣说, 我所说的, 是在我父那里看见的; 你们所行的, 是在你们的父那里看见的. 他们回答祂说, 我们的父就是亚伯拉罕. 耶稣对他们说, 你们若是亚伯拉罕的儿子, 就必行亚伯拉罕所行的事; 你们是行你们父所行的事. (约翰福音 8:38-39, 41)

马太福音:

不要自己心里想着说, 我们有亚伯拉罕为我们的父; 我告诉你们, 神能从这些石头中给亚伯拉罕兴起子孙来. 现在斧子已经放在树根上, 凡不结好果子的树, 就砍下来, 丢在火里. (马太福音 3:9-10)

路加福音:

穷人拉撒路死了, 被天使带上去, 到亚伯拉罕的怀里; 财主也死了, 并且埋葬了; 他在阴间举目远远地望见亚伯拉罕, 又望见拉撒路在他怀里; 就喊着说, 我父亚伯拉罕哪, 可怜我吧! 父啊, 求你打发拉撒路到我父家去. (路加福音 16:22-24, 27)

从这些经文明显可知, 所指的不是亚伯拉罕, 而是主的神性良善. 天上没有人知道亚伯拉罕, 当提到他的名字时, 他们理解为主 (1834, 1876, 1989, 3305节).

“父” 在内义上表良善, 这一点可从以下经文看出来. 摩西五经:

当孝敬父母, 使你的日子在耶和华你神所赐你的地上得以长久. (出埃及记 20:12; 申命记 5:16)

这条诫命和十诫中的其它诫命一样, 在两种意义上都是正确的; 在内义上, “当孝敬父母” 是指热爱良善与真理, 并热爱在良善与真理中的主 (参看2609, 3690节). “地上的日子” 是指随之而来的主国度中的良善状态, 这一点从 “日子”, “迦南” 和 “长久” 的含义清楚可知: “日子” 是指状态 (23, 487, 488, 493, 893, 2788节); “迦南”, 就是此处的 “地”, 是指主的国度 (参看1607, 3038, 3481节); “长久” 论及良善 (1613节).

由于 “父母” 具有这些含义, 故在代表性的犹太教会, 针对父母和儿子制定了许多条例. 就内义而言, 每个条例都是指良善与真理; 就至高意义而言, 则是指主的神性良善与神性真理. 如摩西五经:

打父亲或母亲的, 必须处死. 咒骂父亲或母亲的, 必须处死. (出埃及记 21:15, 17)

又:

凡咒骂自己的父亲或母亲的, 必须被处死; 他咒骂了自己的父亲或母亲, 他的血要归到他身上. (利未记 20:9)

又:

轻慢父亲或母亲的, 必受咒诅! 百姓都要说, 阿们! (申命记 27:16)

以西结书:

看哪! 以色列的首领各逞其能, 在你中间流人之血. 在你中间有轻慢父母的. (以西结书 22:6-7)

摩西五经:

人若有顽梗悖逆的儿子, 不听从他父亲的声音, 或他母亲的声音, 他们虽惩治他, 他仍不听从, 父母就要抓住他, 将他带到本地的城门, 本城的长老那里; 本城的众人就要用石头将他打死. (申命记 21:18-19, 21)

在所有这些经文中, 就字义而言, “父母” 是指父母; 但就内义而言, 是指良善与真理; 就至高意义而言, 则指主的神性良善与神性真理. 这也是主自己在马太福音中的教导:

就伸手指着门徒说, 看哪, 我的母亲, 我的弟兄; 凡遵行我天父旨意的人, 就是我的弟兄, 姐妹和母亲了. (马太福音 12:49, 50)

又:

但你们不要受拉比的称呼, 因为只有一位是你们的夫子, 就是基督; 你们都是弟兄; 也不要称呼地上的人为父, 因为只有一位是你们的父, 就是在天上的父. (马太福音 23:8-9)

此处禁止受夫子的称呼, 也禁止称呼地上的人为父; 除了主以外, 不可发自内心承认其他父. 也就是说, 当提及 “夫子” 和 “父” 时, 当理解为主, 就至高意义而言, 他们代表主. 如前所述 (3702节), 属天的上古之人在地上所感知到的任何事物对他们来说, 都是思想主的工具.

这同样体现在主对其中一个门徒所说的话中, 祂说:

主啊, 容我先回去埋葬我的父亲; 耶稣对他说, 任凭死人埋葬他们的死人, 你跟从我吧! (马太福音 8:21-22)

事实上, 地上的父之于天上的父, 也就是主, 如同死人之于活人. 甚至就连 “孝敬父母” 这条律法本身也可以说是死的, 除非它含有对主的尊重, 敬拜和爱在里面. 因为这条律法是从该神性律法降下来的, 因此存在于 “孝敬父母” 这条律法里面的生命元素就是从这条神性律法得来的. 这就为何主说 “任凭死人埋葬他们的死人, 你跟从我吧”. 以利亚对以利沙所说的话在意义上也一样:

以利亚经过以利沙, 将自己的外衣搭在他身上. 以利沙就离开牛跑去追上以利亚说. 求你容我先与父母吻别, 然后我便跟随你. 以利亚对他说, 你回去吧! 我向你做了什么呢?(列王纪上 19:19-20)

以利亚代表主 (参看18章序言和2762节)

玛拉基书:

看哪! 耶和华大而可畏之日未到以前, 我必差遣先知以利亚到你们那里去! 他必使父亲的心转向儿女, 儿女的心转向父亲, 免得我来咒诅这地. (玛拉基书 4:5-6)

在路加福音, 天使向撒迦利亚论到他儿子约翰说:

他必有以利亚的灵和能力, 行在主的面前, 叫为父的心转向儿女. (路加福音 1:17)

从这些地方明显可知, “父” 和 “儿女” 不是指父亲和儿女, 而是指主即将恢复的教会良善与真理.

玛拉基书:

耶和华在以色列疆界之外必尊为大! 儿子尊敬父亲, 仆人敬畏主人. 我既为父亲, 尊敬我的在哪里呢? 我既为主人, 敬畏我的在哪里呢? (玛拉基书 1:5-6)

“儿子” 表那些处于教会良善的人, “仆人” 表那些处于教会真理的人. 此处 “父亲” 明显表示主的神性良善, “主人” 或 “主” 表其神性真理

诗篇:

我父母离弃我, 耶和华必收留我. (诗篇 27:10)

“父母” 表良善与真理, 当人意识到他凭自己不能行任何良善, 或不知道任何真理时, 就说他被 “离弃” 了. 显然, 这句话不能理解为大卫的父母离弃了他.

又:

你比世人更美; 王女在宫里极其荣华, 她的衣服是用金线绣的. 你的子孙要接替你的列祖, 你要立他们在全地作王. (诗篇 45:2, 13, 16) 这论述的是主. “你的子孙要接替你的列祖” 表神性真理必如同神性良善. “王女” 表对真理的热爱; “用金线绣的衣服” 表源于良善的这真理的性质. 从整个诗篇及其中的每个部分明显看出, 此处所论述的主题是主及其神性人身, 故显而易见, 其中的每一个词都涉及同一个事物. 因此, “王女” 不是指国王的女儿, “她的衣服是用金线绣的. 你的子孙要接替你的列祖, 你要立他们在全地作王” 这些话也不是字面上的意思, 而每个词都表示神性属天和属灵之物. “女儿” 表情感或爱 (490, 491, 2362节); “王” 表神性真理 (1672, 1728, 2015, 2069, 3009节); “金” 表良善 (113, 1551, 1552节). “绣” 论及属世的记忆知识 (2831节), 故在此论及神圣的属世真理. “衣服” 表诸如包裹良善的那类真理 (297, 2576节); “接替列祖的子孙” 表源于良善的真理, 在这种情况下, 神性真理如同神性良善 (264, 489, 491, 533, 1147, 1729, 1733, 2159, 2623, 2803, 2813节). “全地的王” 是指主的国度和教会的首要事物, “王” 是指首要事物 (1482, 2089节), “地” 是指主的国度和教会 (1413, 1607, 1733, 1850, 2117, 2118, 3355节).

摩西五经:

耶和华却喜悦你的列祖, 爱他们, 从万民中拣选你们为他们以后他们的种, 像今日一样. 所以你们要给你们的心行割礼, 不可再硬着颈项. (申命记 10:15-16)

此处 “列祖” 在内义上表古教会和上古教会, 其成员凭他们所拥有的对良善与真理的热爱而被如此称呼: 属天的上古之人凭着对良善的热爱, 属灵的古人凭着对真理的热爱. 在教会, 他们的良善与真理被称为 “耶和华所拣选的种”. 很明显, 此处的列祖不是指亚伯拉罕, 以撒, 雅各和他的十二个儿子. ; 种也不是指以色列和犹太人. 确切地说, 之所以论及他们并向他们说这句话, 是为了内义可以具有某种外在形式, 从而容易被世人理解.

以赛亚书:

少年人必侮慢老年人, 卑贱人必侮慢尊贵人. 人在父家拉住弟兄说, 你有衣服, 可以作我们的官长, 他必说, 我家中没有粮食, 也没有衣服, 你们不可立我作百姓的官长. (以赛亚书 3:5-7)

就内义而言, 这论述的是教会的败坏状态, 这时, 真理不再被承认为真理, 也没人知道何为良善. “人在父家拉住弟兄” 表承认一切事物为良善. “衣服” 表真理 (1073, 2576节), “官长” 表取自真理的教义首要事务 (1482, 2089节). “我家中没有粮食, 也没有衣服” 表没有良善也没有真理, “粮食” 表良善 (276, 680, 3478节); “衣服” 表真理 (297, 2576节).

由于父母, 以及女儿和儿子代表良善与真理, 所以代表性教会才会有众多通过这些代表而拥有神性之物在里面的律法或条例, 如以下条例:

祭司的女儿若行淫, 辱没自己, 就辱没了父亲, 必用火将她焚烧. (利未记 21:9)

“祭司的女儿” 表对良善的情感, “父亲” 表该情感所源于的良善. “行淫” 表亵渎良善. 至于何谓 “行淫”, 可参看前文 (2466, 2729, 3399节), 何谓 “辱没” (1008, 1010, 1059, 2051, 3398, 3399节). 而且:

祭司的女儿若是寡妇或是被休的, 没有种, 又归回父家, 与她青年一样, 就可以吃她父亲的食物; 只是外人不可吃. (利未记 22:13)

还有这个条例:

若在被掳的人中见有美貌的妻子, 恋慕她, 要娶她为妻, 就可以领她到你家中, 她便要剃头发, 修指甲, 脱去被掳时所穿的衣服, 坐在你家里哀哭父母一个月的天数, 然后可以进去找她, 与她同房, 她作你的妻子. (申命记 21:11-13)

在这个条例中, 每一个细节都是属世真理的代表, 因为它一旦洁除虚假, 就被良善接纳. 这种真理由 “被掳的人中美貌的妻子” 来表示; 从虚假当中洁净由 “领她到家中, 剃头发, 修指甲, 脱去被掳时所穿的衣服, 哀哭父母” 来表示; 接纳由 “然后可以进去找她, 与她同房, 娶她为妻” 来表示.

我们在圣言中读到: 婚姻的条例规定要在支派和宗族内通婚, 继承法禁止遗产从一个支派转到另一个支派. 写在圣言里的这些条例也有同样的来源, 也就是说, 源于主国度中属天和属灵的婚姻, 或 “父母” 所表示的良善与真理的婚姻. 这同样适用于所颁布的关于允许与禁止亲密关系程度的条例. 在圣言中, 关于这些事的每一个条例都从内在涉及天堂中良善与真理的联系和结合, 并涉及地狱中邪恶虚假的苟合, 它们与前者分离. 关于允许和禁止程度的条例, 可参看利未记 (20章); 关于禁止遗产从一个支派转到另一个支派的条例, 和关于规定在支派内通婚的条例, 可参看民数记 (27:7-9等). 在天上, 每一个事物的位置都照着良善与真理的血亲关系和姻亲关系而固定 (参看685, 917, 2739, 3612节).

由于以色列人代表主在天上的国度, 因而代表那里的天堂秩序, 故经上还规定他们要照着支派, 宗族和家族划分 (民数记 26章); 他们要照着这个秩序在会幕的四围安营, 同样照着这个秩序起行, 如摩西五经所记载的那样:

以色列人各人要在自己的旗帜下, 按照自己父家的旗号安营, 对着会幕的四围安营. 以色列人就这样行. (民数记 2:2, 34)

因此:

巴兰看见以色列人照着支派居住, 神的灵就临到他身上. 他便题起诗歌说, 雅各啊, 你的帐棚何等华美! 以色列啊, 你的帐幕何其华丽! 如接连的山谷, 如河旁的园子. (民数记 24:2-3, 5-6等)

在这段预言中, 所指的不是雅各或以色列, 而是主在天上的国度和祂在地上的教会, 它们由那时巴兰看到他们时所处的次序来代表, 这一点从其中这些词明显看出来.

从这些例子也可得知, 就圣言的内义而言, 何谓孤儿, 也就是无父之人; 就是那些处于纯真和仁爱的状态, 渴望知道并行出良善却不能的人. 这种状态尤其存在于那些教会之外的人身上, 主看顾他们, 并在来世将其接纳为祂的儿女. 这些人由 “孤儿” 来表示, 故当他们在圣言中被提及时, 很多经文也会提及寄居者和寡妇. 因为 “寄居者” 表示那些正在接受良善与真理的教导之人 (1463节), “寡妇” 则表示那些处于良善的状态, 却不怎么处于真理的人, 以及那些处于真理的状态 , 却不怎么处于良善, 却渴望处于其中的人. 由于这三者, 即 “孤儿”, “寄居者” 和 “寡妇” 的含义同属一个极其类似的系列, 所以如前所述, 在很多经文中, 他们一起被提及 (参看申命记 14:29; 16:11, 14; 24:17, 19; 耶利米书 7:6; 22:3; 以西结书 22:6, 7; 撒迦利亚书 7:10; 诗篇 94:6; 146:9). 综上所述, 可以看出 “父” 的真正意义是什么, 即表示良善, 在至高意义上表示主.

在圣言中, 绝大部分词都有一个反面意义, “父” (经上有时译为祖宗或祖) 这个词也不例外, “父” 在反面意义上表示邪恶. “母” 同样如此, 在正面意义上表示真理, 在反面意义上则表示虚假. 这一事实可从以下经文看出来, 诗篇:

愿他祖宗的罪孽被耶和华记念, 愿他母亲的罪过不被涂抹. (诗篇 109:14)

又:

他们转身行诡诈, 像他们的祖宗一样. 他们翻转, 如同乖张的弓. (诗篇 78:57)

摩西五经:

你们剩下的人, 必因自己的罪孽在仇敌之地消灭; 也必因他们祖宗的罪孽而与他们消灭. (利未记 26:39)

以赛亚书:

你们要预备杀戮他的子孙, 因为他们的父既有罪孽, 免得他们兴起来, 得了这地, 使城市遍满地面. (以赛亚书 14:21)

又:

我必一同报应你们自己的罪孽, 和你们列祖的罪孽. (以赛亚书 65:6-7)

耶利米书:

以色列家和他们的君王, 首领, 祭司, 先知也都照样羞愧. 他们向木头说, 你是我的父; 向石头说你是生我的. 他们以颈背向我, 不是以面. (耶利米书 2:26-27)

又:

我要将绊脚石放在这百姓前面, 父亲和儿子要一同跌在其上; 邻舍与朋友也都灭亡. (耶利米书 6:21)

又:

孩子拾柴, 父亲烧火, 妇女抟面做饼, 献给天后. (耶利米书 7:18)

以西结书:

因你一切可憎的事, 我要在你中间行我所未曾行的, 以后我也不再照着行. 因此父亲要吃儿子, 儿子要吃父亲. 我必向你施行审判, 我必将你所剩下的分散四风. (以西结书 5:9-10)

这论及对神圣之物的亵渎. 又:

主耶和华对耶路撒冷如此说: 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. (以西结书 16:3)

马太福音:

弟兄要把弟兄, 父亲要把儿子, 送到死地; 儿女要起来反对父母, 置他们于死地. 并且你们要为我的名被众人恨恶. 因为我来是叫人与父亲对立, 女儿与母亲对立, 媳妇与婆婆对立; 人的仇敌就是自己家里的人. 爱父母过于爱我的, 不配作属我的; 爱儿女过于爱我的, 不配作属我的. (马太福音 10:21-22, 35-37; 路加福音 12:49, 52-53)

同一福音书:

凡为我的名撇下房屋或是弟兄, 姐妹, 父亲, 母亲, 妻子, 儿女, 田地的, 必要得着百倍, 并且承受永生. (马太福音 19:29 ; 路加福音 18:29, 30; 马可福音 10:29, 30)

路加福音:

人到我这里来, 若不恨恶自己的父母, 妻子, 儿女, 弟兄, 姐妹, 甚至自己的性命, 就不能作我的门徒. (路加福音 14:26)

马可福音:

弟兄要把弟兄, 父亲要把孩子, 送到死地; 儿女要起来反对父母, 置他们于死地; 并且你们要为我的名被众人恨恶. (马可福音 13:12-13; 路加福音 21:16-17)

这论及世代的终结和教会的状态, 这时, 它在良善与真理上已经败坏, 也就是说, 邪恶起来反对真理, 虚假起来反对良善. “父” (或祖) 在反面意义上表示邪恶, 这从刚才所引用的经文, 以及下面的经文明显看出来. 约翰福音:

耶稣对他们说, 倘若神是你们的父, 你们就必爱我, 因为我本是出于神, 也是从神而来. 你们是出于你们的父魔鬼, 你们父的私欲, 你们偏要行. 他从起初是杀人的, 不守真理, 因真理不在他里面; 他说谎言时, 出于自己说的, 因他本来是说谎的, 也是说谎之人的父. (约翰福音 8:42, 44)

239. And blind and naked, signifies that they are without the understanding of truth, and without the understanding and will of good. This is evident from the signification of "blind," as being those who are without the understanding of truth (of which presently); and from the signification of "naked," as being those who are without the will of good, and thus without the understanding of it (of which presently). That those who are in the doctrine of faith alone and of justification by faith are without the understanding of truth, can be seen from this, that faith alone, or faith apart from charity, has its seat altogether in the memory, with nothing of it in the understanding; those, therefore, who are in it withdraw the understanding from matters of faith, saying that these must be believed, and that the understanding has nothing to do with matters of faith; thus they can say whatsoever they wish, even if most false, provided they know how to adduce something in proof of it from the sense of the letter of the Word, the spiritual sense of which they know nothing about; in this there lurks something like the decree of the popes, which is that all should hang on their mouth; thus persuading the people that they know and see, when yet they see nothing. Those, therefore, who do not see, that is, understand the things they believe, are "blind." And in consequence of this also they are unable to perfect the life by means of the things pertaining to faith; for the understanding is the way to man's life; by no other way can man become spiritual. All who are in heaven see truths with the understanding, and thus receive them; but what they do not see with the understanding they do not receive; and if anyone says to them that they must have faith, although they do not see or understand, they turn away, saying, "How can this be? I believe what I see or understand; but I am unable to believe what I do not see or understand; such things may be falsities that destroy spiritual life."

[2] That those who are in the doctrine of faith alone and justification by faith are without the understanding of good, because they are without the will of good, can be seen from this, that they know nothing whatever about charity towards the neighbor, consequently nothing about good; for all spiritual good is from charity, and there is nothing without charity; consequently those who separate faith from charity, saying that charity contributes nothing to salvation, but only faith, are altogether ignorant of what good is because they are ignorant of what charity is, and yet spiritual good and the affection of it that is called charity is the spiritual life of man, and without it there is no faith. From this it is clear that such are without the understanding of good. And this is in consequence of their being without the will of good, for the reason that they declare themselves to be righteous [just] or to have been made righteous [justified] when they have faith; and by "justified" they mean not to be condemned on account of anything that they think and will, since they have been reconciled to God; consequently they believe, because it follows by connection with their principle, that the evil equally with the good are saved if only they receive faith, even if this should be in the last hours of life. The mysteries of this doctrine consist in this, that they speak of progressive steps of justification that are not from anything of man's life, or from his affection of charity, but are from mere faith in the reconciliation of God the Father through the Son, which faith they call confidence or trust, and saving faith itself; not knowing that where there is nothing of charity there can be nothing of spiritual life. That which is interiorly perceived or is manifest in their confidence, still has nothing in it derived from spiritual affection, but only from natural thought about happiness or about escape from damnation.

[3] Moreover, those who know nothing about the good of charity have no will of good, and those who know nothing about this good know nothing about evil, for good discloses evil, consequently such persons cannot examine themselves, see their evils, and thus shun them and reject them. They therefore relax all restraints on their thought and their will, only being careful on account of the laws, the loss of fame, of honor, of gain, and of life, to avoid evil doings. And for this reason when such persons become spirits and these fears are taken away from them, they associate themselves with devils, for they think and will as devils do, because they so thought in the world; for it is the spirit in man that thinks. But it is otherwise with those who have lived a life of charity.

[4] Again, those who believe that they have been justified by faith alone, are of the opinion that they are led by God, and therefore that what they do is good, saying, that all good is from God, and nothing from man, and that otherwise good would be meritorious. They do not know that there ought to be reception on man's part, and that reception is not possible unless man gives heed to his thoughts and intentions, and thence to his deeds; and then refrains from evils and does good, which is done when he has regard for the truths that he knows from the Word, and lives according to them. Unless man does this, there is nothing reciprocal, and therefore no reformation: and of what other use are the precepts of the Lord in the Word? That man is able to do this is also from the Lord, for every man has this faculty from the Lord's Divine presence, and His will that there be reception. In a word, unless man receives in the understanding and will, that is, in the thought and affection, or what is the same, in faith and love, there is no reception on his part, consequently no conjunction with the Lord. Everyone knows that the Lord is continually present with good, and desires to be received, but He cannot flow in when all restraints on the thoughts are cast off; He can flow in only when the thoughts and intentions which are from lust are held in check by truths from the Word.

[5] That the Lord is continually present with good, and desires to be received, He teaches in the following words of this chapter, where he says, "Behold, I stand at the door and knock; if anyone will hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me" (Revelation 3:20). "Opening the door" is reception on man's part, as has just been said. The Lord teaches the same elsewhere in the Word.

As in John:

He that loveth Me keepeth My words; and My Father will love him, and We will come unto him, and make Our abode with him. He that loveth Me not keepeth not My words (John 14:23-24).

In Matthew:

He that is sown in the good earth, this is he that heareth the Word and understandeth it, who beareth fruit and bringeth forth (Matthew 13:23).

In Mark:

Those are they that were sown upon the good ground, such as hear the Word and receive, and bear fruit (Mark 4:20).

As it is reception by man that conjoins him to the Lord, and thus makes him spiritual, so when the Lord said these things He cried saying:

He that hath ears to hear let him hear (Matthew 13:9; Mark 4:9; Luke 8:8).

[6] That "the blind" signify those who are in no understanding of truth, and that "the naked" signify those who are in no understanding of good, because they are in no will of good, is evident from many passages in the Word, which I will here cite, so also that it can be seen that the Word in its bosom is spiritual, while in the letter it is natural, consequently that the sense of the letter of the Word, which is natural, has a spiritual sense treasured up within it. That "the blind" signify those who are in no understanding of truth, is clear from the following passages in Isaiah:

And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness, and out of darkness (Isaiah 29:18).

In this passage, the restoration of the church is treated of, and "the deaf who shall hear the words of the book" mean those who are willing to obey truths, and thus to live a life of good, but are not able because they have not the Word, and "the blind whose eyes shall see in thick darkness, and in darkness," means that those who are in no understanding of truth because in ignorance, are then to understand. It plainly does not refer to the deaf and blind.

[7] In the same:

Behold your God will come for vengeance, for the retribution of God will He come, and will save you; then shall the eyes of the blind be opened, and the ears of the deaf shall be opened; waters shall break out in the wilderness, and rivers in the plain of the desert (Isaiah 35:4-6).

These things are said of the Lord's coming, that then those will be saved who believe in Him. That those who are in no understanding of truth will then understand, is signified by "the eyes of the blind shall be opened;" and that those who are in no perception and will of good shall then obey and live in good, is signified by "the ears of the deaf shall be opened;" therefore it is said "waters shall break out in the wilderness, and rivers in the plain of the desert;" "wilderness" signifying where there is no good because there is no truth, "waters" truths, and "rivers" intelligence derived from truths.

[8] In the same:

I will give thee for a covenant to the people, for a light of the nations, to open the blind eyes, to lead forth him that is bound out of prison. I am Jehovah; that is My name; and My glory will I not give to another (Isaiah 42:6-8).

These things also are said of the Lord, and of the establishment of a church by Him among the Gentiles. That those who before have been in ignorance are then to understand truths is signified by "the blind eyes which He will open;" and that they are to be led out of ignorance and falsities is signified by "He will bring him that is bound out of prison." That the Divine Itself would assume a human is meant by "I am Jehovah; that is My name: and My glory will I not give to another."

[9] In the same:

I will cause the blind to go in a way that they have not known; I will lead them into paths that they have not known; I will make their darkness light (Isaiah 42:16).

Here also "the blind" are those who are in no understanding of truth; the truths and goods of truth that they are to receive are signified by "they will be caused to go a way and into paths that they have not known;" the dispersion of the falsity of ignorance and illustration are signified by "I will make their darkness light."

[10] In the same:

I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; bring My sons from far, and My daughters from the end of the earth; everyone that is called by My name. I have created him; I have formed him; yea, I have made him. Bring forth the blind people that have eyes, and the deaf that have ears (Isaiah 43:5-8).

These things also are said of the establishment by the Lord of a church among the Gentiles; "to bring seed from the east, the west, the north, and the south," means all of whatsoever religion; for "east" and "west" signify where the good of love is clear and obscure; and "north" and "south" where the truth of faith is in obscurity and where it is in clearness. Here those who are in obscurity from ignorance are meant, for it is said, "Bring My sons from far, and My daughters from the end of the earth;" those who receive truths are called "sons" and those who receive goods are called "daughters;" "from far," and "from the end of the earth," signify those who are remote from the truths and goods of the church. That all will be received and reformed by the Lord who acknowledge Him, is signified by "I have created, have formed, and have made everyone called by My name." These are here meant by "the blind who have eyes," and by "the deaf who have ears."

[11] In the same:

Hoping ¹ for light, but we behold darkness; in thick darkness we walk, we grope for the wall like the blind, and we grope as they that have no eyes, we stumble in the noonday as in twilight, among the living we are as dead (Isaiah 59:9, 10).

Here likewise "the blind" stand for those who are in no understanding of truth; "darkness" and "thick darkness" mean falsities; "to stumble in the noonday as in twilight" is to go astray in falsities, although able to be in light from the Word.

[12] In the same:

His watchmen are all blind; and they are shepherds who know not to understand (Isaiah 56:10, 11).

Here again "the blind" stand for those who do not understand truths, although they have the Word; "the blind" evidently signify such, for it is said "they know not" and "know not to understand."

[13] In Jeremiah:

I bring them from the land of the north, among them the blind and the lame; with weeping they shall come, and with prayers I will bring them; I will lead them to the fountains of waters in the way of straightness (Jeremiah 31:8, 9).

"The land of the north" is where the falsity of ignorance prevails; those who are in it are called "blind;" that these are to be led to truths is meant by "I will lead them to fountains of waters in the way of straightness."

[14] In Lamentations:

Jehovah hath kindled a fire in Zion, which hath devoured the foundation's thereof, because of the sins of her prophets, the iniquities of her priests; they have wandered as blind men in the streets, they were polluted with blood, the things that they cannot, they touch with their garments (Lamentations 4:11, 13, 14).

"Zion" is the church; the "fire that will devour her foundations" is the love of self which will disperse all the knowledges of truth; the sins of the prophets," and "the iniquities of the priests," are the perversions of those who teach what is true and good; that they will on this account understand nothing of truth is signified by their "wandering as blind men in the streets." The "blood with which they were polluted" is the falsification of the truth and the adulteration of the good in the Word; the profanation of good and of truth therefrom by evils and falsities is meant by "the things that they cannot, they touch with their garments."

[15] In Zechariah:

In that day I will smite every horse with astonishment and the horseman with madness; I will smite every horse of the peoples with blindness (Zechariah 12:4). "Horse" signifies the intellectual "horseman" one that is intelligent. This makes clear what is signified by "smiting every horse with astonishment," "every horse of the peoples with blindness," "the horseman with madness." (That "horse" signifies the intellectual, in The small work on The White Horse 1-6.)

[16] In David:

Jehovah looseth the bound, Jehovah openeth [the eyes of] the blind (Psalms 146:7-8).

Those are called "bound" who are in falsities and long to be loosed from them; "the blind" are those who on this account are not in the understanding of truth; "to open their eyes" is to make them understand.

[17] In John:

Isaiah said, He hath blinded their eyes and hardened their heart, that they may not see with their eyes and understand with the heart (John 12:39-40).

"To blind the eyes that they may not see with their eyes" signifies evidently not to understand truths.

[18] In the same:

Jesus said, For judgment came I unto this world, that they who see not may see, and that they who see may become blind. They said, Are we blind then? Jesus said, If ye were blind ye would not have sin; but now ye say, We see, therefore your sin remaineth (John 9:39-41).

"They who see not" mean those who are outside of the church and do not know truths because they have not the Word, thus the Gentiles; but "they who see" mean those who are within the church and have the Word, thus the Jews; of these it is said that "they shall become blind;" but of the former, that "they shall see." It is said that "their sin remaineth" because they say that they are not blind but see, for the reason that they are in the church where the Word is, and yet are not willing to see and acknowledge truths, nor, consequently, the Lord. On this account the Scribes and Pharisees among the Jews were called by the Lord:

Blind guides of the blind (Matthew 15:14; Luke 6:39).

Also blind guides, fools, and foolish (Matthew 23:16-17, 19, 24).

[19] In John:

Jesus seeth a man blind from birth. He said to the disciples, while I am in the world I am the light of the world. When He had thus spoken, He spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay, and said, Go and wash thee in the pool of Siloam. He went away therefore and washed himself, and came seeing (John 9:1, 5-7).

Why the Lord did this no one understands unless he knows the internal or spiritual sense of the Word; in that sense, by "a man blind from birth" those are meant who are born outside of the church and who therefore could not know anything about the Lord, or be taught out of the Word. "The clay that the Lord made from spittle on the ground" signifies reformation by means of truths from the sense of the letter of the Word; "the ground" is the church where the Word is; "clay" is the ultimate Divine forming; "anointing the eyes of the blind with it" is to give thereby the understanding of truth; "the pool of Siloam" also signifies the Word in the letter; "to be washed there" is to be purified from falsities and evils. That this is what is meant by it has been hitherto concealed. (That "ground" signifies the church, see Arcana Coelestia 566, 10570; that "clay" signifies good from which is truth, thus good forming, n. 1300, 6669; that "the pool of Siloam" signifies the Word in the sense of the letter, is evident in Isaiah 8:6; and that "the pools" that were in Jerusalem in general signify this, Isaiah 22:9, 11)

[20] In Mark:

Jesus cometh to Bethsaida; where they bring to Him a blind man and beseech Him to touch him. And He took hold of the blind man by the hand, and led him out of the town; and spitting on his eyes, He asked him if he saw aught. And looking up, he said, I see trees as men ² walking. After that He put His hands again upon his eyes, and made him look up; then he was restored, and saw all clearly (Mark 8:22-27).

What these words involve cannot be known except from the internal or spiritual sense of the Word; he who does not understand this sees nothing except that these things were done, and his thought about it will perhaps be merely sensual; but all things that the Lord spoke and all things that He did in the world contained spiritual things in order from things highest to the ultimates, thus in fullness as do all miracles and the accounts of them. The "blind" whom the Lord restored to sight signified the spiritually blind, who are those that do not know and understand truths. The blind man here was "led out of the town" of Bethsaida, because "Bethsaida" signified damnation, on account of its not receiving the Lord; "spitting on his eyes" has the same signification as "making clay of the spittle," before; that He then touched his eyes signifies that he was illustrated from the Divine; then the blind man at first "saw trees as men walking," which signifies common and obscure perception of truth from the sense of the letter, "trees" signifying knowledges, and "to walk" signifying to live. "His seeing all clearly" after he was touched by the Lord, signifies that after instruction and illustration from the Lord he understood truths; this meaning is in these words and this meaning is perceived by the angels. (That the town "Bethsaida" signifies damnation on account of its not receiving the Lord, is clear from Matthew 11:21, and Luke 10:13; that "touch" signifies communication and transference, but here illustration, because the eyes were touched, see above, n. 79. That "trees" signify knowledges, see Arcana Coelestia 2722, 2972, 7692; that "to walk" signifies to live, see n. 519, 1794, 8417, 8420; and above, n. 97.)

[21] Moreover, by all "the blind" whom the Lord healed those were meant who are in ignorance, and who receive Him and are illustrated by Him through the Word; and in general all the Lord's miracles signify such things as are of heaven and the church, thus spiritual things; from this it is that His miracles were Divine, for it is Divine to act from firsts and to present these in ultimates. From this it is clear what was signified by "the blind" whom the Lord healed (about whom see Matthew 9:27-31; 12:22; 20:29-34; 21:14; Mark 10:46-52 to end; Luke 7:21-23; 18:35-43).

[22] As "the blind" signify those who are not in the knowledges of truth, and who therefore are not in any understanding of truth, therefore it was among the laws and statutes given to the sons of Israel:

That no one blind of the sons of Aaron or of the Levites should approach to offer the bread of his God, that is, to offer sacrifice (Leviticus 21:18).

Also that anything blind should not be offered (Leviticus 22:22; Deuteronomy 15:21).

Likewise that a stumbling-block should not be placed before one blind (Leviticus 19:14).

And that he should be cursed who made the blind to go astray from the way (Deuteronomy 27:18).

These laws were enacted because the church instituted among the sons of Israel was a representative church, in which all things represented spiritual things because they corresponded to them. Therefore also the following curse is pronounced upon those who do not keep the commandments, in Moses:

If thou wilt not hearken unto the voice of thy God, to observe to do all His commandments. Jehovah shall smite thee with madness and blindness and astonishment of heart; that thou mayest grope at noonday, as the blind gropeth in thick darkness (Deuteronomy 28:15, 28-29).

This also means that those shall be smitten with spiritual blindness and astonishment who do not hearken to the voice of the Lord by doing those things that He has commanded in the Word. Spiritual blindness of the eyes and spiritual astonishment of the heart mean no understanding of the truth and no will of good; "to grope at noonday" is to be such in the church, where the light of truth is given through the Word. (That "noonday" signifies where truth is in light, see Arcana Coelestia 9642; and in the work on Heaven and Hell 148, 149, 151.)

Poznámky pod čarou: