9995. “你要用细麦面来作它们” 表源于神性良善的真理 (良善的那些属天种类就是由这些真理构成的). 这从 “细面”, “麦 (子)” 和 “作它们” 的含义清楚可知: “细面” 是指真理, 如下文所述; “麦 (子)” 是指爱之良善 (参看3941节), 因而在至高意义上是指神性良善; “作它们” 是指无酵的饼, 糕饼和薄饼所表示的属天良善的这些种类必须由这真理构成的要求. 此处的情形如下: 存在于天堂里的一切真理和良善皆来源于从主的神性良善发出的神性真理. 这神性真理在属天国度被天使接受, 就被称为属天良善; 但在属灵国度, 当被那里的天使接受时, 它就被称为属灵良善; 因为从主的神性良善发出的神性真理不管如何被称为真理, 它仍是良善. 它之所以被称为真理, 是因为它在天堂, 在那里的天使的外在视觉面前显为光; 事实上, 天堂里的光是神性真理, 但这光里面的热, 也就是爱之良善, 使得它成为良善. 这和世人的情况相似. 当信之真理从仁之良善发出时, 如当一个人已经重生时的情形, 真理就显为良善, 也由此被称为 “属灵良善”, 因为真理的内在存在是良善, 真理是良善的外在形式.

由此可见为何一个人很难分清思考和意愿; 因为当他意愿某事时, 却说自己在思考它; 而常常是, 当他思考某事时, 却说自己在意愿它. 然而, 它们就像真理和良善那样有别并分离; 因为思维的内在存在是意愿, 意愿的外在形式是思维; 正如真理的内在存在是良善, 良善的外在形式是真理一样, 如刚才所述. 一个人因很难分清这二者, 故不知道其生命的内在存在是什么, 或不知道构成它的, 是良善, 而不是真理, 除非这真理源于良善. 良善属于意愿, 意愿就是一个人的所爱之物; 因此, 在一个人热爱真理之前, 真理不会成为他生命的存在; 当此人热爱真理时, 他就会实行真理. 然而, 真理属于理解力, 理解力的功能是思考; 当一个人思考它时, 他就能谈论它. 此外, 理解并思考真理, 却不意愿或实行它是有可能的; 但当真理缺乏意愿时, 它不会变成此人自己的, 成为他生命的一部分, 因为它没有其生命的内在存在在自己里面. 人因对这一切一无所知, 故将救恩完全归于信, 几乎不归于仁; 而事实上, 信从仁获得自己的内在存在, 如同真理从良善获得自己的内在存在.

此外, 与人同在的一切良善都通过真理被赋予形式; 因为良善经由一条内在途径从主流入, 而真理则经由一条外在途径进入. 然后, 它们在内在人里面结婚; 不过, 对一个属灵人或属灵天使来说, 以一种方式结婚; 对一个属天人或属天天使来说, 则以另一种方式结婚. 对一个属灵人或属灵天使来说, 婚姻在心智的理解力部分实现; 但在一个属天人或属天天使里面, 则在意愿部分实现. 真理进入所经由的外在途径是通过听觉和视觉进入理解力; 但良善从主流入所经由的内在途径是通过此人的至内在之物进入意愿. 关于这个主题, 可参看9596节提到的地方所作的说明. 由此明显可知, 无酵的饼, 糕饼和薄饼所表示的良善的属天种类通过从主的神性良善发出的神性真理存在; 这就是 “你要用细麦面来作它们” 的意思. 这就解释了为何素祭虽制作方式各种各样, 但都用调油的细面来作 (利未记 2:1至末尾; 6:13-16; 民数记 7:13ff; 15:2-15; 28:11-15).

“细面”, 以及 “面粉” 表示源于良善的真理, 这一点从下列经文明显看出来:

你吃的是细面, 蜂蜜并油. 你变得极其美貌. (以西结书 16:13)

这些话论及耶路撒冷, 耶路撒冷在此表示古教会; “细面” 表示源于良善的古教会的真理; “蜂蜜” 表示它的快乐; “油” 表示爱之良善; “吃” 表示将它变成人自己的; 因此, 经上说 “你变得极其美貌”, 因为属灵的美貌来自真理和良善.

何西阿书:

他没有站着的禾稼; 穗子必不出面粉. 即或出了面粉, 外人必吞吃它. (何西阿书 8:7)

“站着的禾稼” 表示在孕育过程中的源于良善的信之真理 (9146节); “穗子必不出面粉” 表示不生育, 因为没有源于良善的真理; “必吞吃它的外人” 表示吞灭它的邪恶所产生的虚假.

列王纪上:

撒勒法的西顿女人对以利亚说, 她没有作糕饼的东西, 缸里只有一把面, 瓶里只有一点油. 以利亚对她说, 只要先为他做一个糕饼, 缸里的面粉必不用尽, 瓶里的油决不短缺; 这事果然发生了. (列王纪上 17:12-15)

“面粉” 在此表示教会的真理; “油” 表示教会的良善; 因为西顿女人代表一个拥有关于真理和良善的认知或知识的教会; 而先知以利亚代表圣言方面的主. 由此明显可知这个奇迹涉及什么, 因为圣言中所描述的一切奇迹都涉及诸如属于教会的那类事物 (7337, 8364, 9086节). 由此明显可知只要妇人用她仅有的一点先为以利亚作糕饼, 后为她儿子作糕饼, “缸里的面粉必不用尽, 瓶里的油决不短缺” 表示什么. “女人” 表示教会 (参看252, 253节); “西顿” 表示关于真理和良善的认知或知识 (1201节); “以利亚” 表示圣言方面的主 (2762, 5247末尾节).

以赛亚书:

巴比伦的女儿啊, 你要拿石磨去磨面. (以赛亚书 47:1, 2)

“巴比伦的女儿” 表示教会里那些外在神圣, 内在亵渎的人; “磨面” 表示从圣言的字义中选取诸如用来强化爱自己爱世界的邪恶的那类事物, 这种邪恶是亵渎的; “磨” 描述了选取, 以及解释, 以支持这些爱; 而 “面” 表示为此而服务的真理 (4335节).

由此明显可知 “推磨” 表示什么, 因而被 “磨碎” 的东西表示什么, 如在这些经文中:

首领被吊起手, 老年人的脸面不受尊敬; 年轻人被带去推磨. (耶利米哀歌 5:12, 13)

摩西五经:

摩西将他们所铸的牛犊用火焚烧, 磨得粉碎, 撒在水面上, 叫以色列人喝. (出埃及记 32:20; 申命记 9:21)

马太福音:

那时, 两个人在田里, 取去一个, 撇下一个. 两个女人推磨, 取去一个, 撇下一个. (马太福音 24:40, 41)

由此明显可知 “推磨” 表示什么, 即: 它表示从圣言选取真理并解释它们, 在好的意义上用来服务良善; 在坏的意义上则用来服务邪恶 (7780节). 由此也明显可知被 “磨碎” 的东西表示什么, 因而 “面粉” 和 “细面” 表示什么.

2468. There is no need to confirm these meanings either, for the explanation itself, and what comes before and after, shows that such things are meant. The form and nature of the religion meant by 'Moab and the children of Ammon' however becomes clear from the description that has been given of their origin, and also from many other places in the Word, the historical as well as the prophetical, where they are mentioned. In general they are people whose worship is external and to some extent appears holy, but is not internal. They are also people who take up the things which belong to external worship as goods and truths but reject and regard as worthless those that belong to internal worship.

[2] This type of worship and religion falls to people with whom natural good exists but who regard other people as worthless in comparison with themselves. They are not unlike fruit which is not unattractive on the outside but which within is mouldy or rotten; they are not unlike marble vases whose contents are impure and sometimes foul; or they are not unlike women whose face, figure, and movements are not unbecoming but who inwardly are diseased and full of foul impurities. For with them a general good exists which does not look unattractive; but things of a particular kind which enter into that good are filthy. This is not so to begin with but becomes so gradually, for such people easily allow themselves to be impregnated with whatever go by the name of goods and consequently by whatever falsities which, because they are confirmatory, they imagine to be truths. This happens because they despise the interior things of worship, which things they despise because they are governed by self-love. Such people come from and originate with those whose worship is purely external and who in this chapter are represented by Lot. They do so when the good contained in truth has been desolated. In the Word the nature of such people is described both in the beginning when their good has not as yet been so defiled, and also subsequently when it is being defiled, as well as after that when it has been defiled completely; and their rejection of the interior things of worship and doctrine is described too.

[3] The nature of those people in the beginning when their good has not as yet been so defiled is described in Daniel,

At the time of the end the king of the south will clash with him; therefore the king of the north will rush upon him like a whirlwind, with chariots, and with horsemen, and with many ships; and he will enter into countries, and will overflow, and will pass through, and will come into the glorious land, and many countries will collapse; these will be delivered out of his hand, Edom and Moab, and the firstfruits of the children of Ammon. Daniel 11:40-41.

'The king of the south' stands for people with whom goods and truths are present, 'the king of the north' for those with whom evils and falsities are present. 'The king of the north with chariots, horsemen, and ships, entering countries, overflowing, and passing through' stands for evils and falsities, meant by 'chariots, horsemen, and ships', getting the upper hand; 'the deliverance from his hand of Edom, Moab, and the firstfruits of the children of Ammon' stands for people governed by good which has not yet been defiled so much by falsities. This is why they are called 'the firstfruits of the children of Ammon'.

[4] In Moses,

We passed on by the road of the wilderness, and Jehovah said to Moses, Do not harass Moab, nor engage with them in battle, for I will not give you any of their land as an inheritance because I have given Ar to the children of Lot as an inheritance. Deuteronomy 2:8-9.

And regarding the children of Ammon,

Jehovah spoke to Moses, Today you are passing over Ar the boundary of Moab, and when you approach from the region of the children of Ammon, do not harass them nor engage with them, for I will not give you any of the land of the children of Ammon as an inheritance, for I have given it to the children of Lot as an inheritance. Deuteronomy 2:17-19.

Here 'Ar' stands for that kind of good, 'Moab and the children of Ammon' for people who are governed by such good, but at the beginning, which explains why it is commanded that they should not be harassed.

[5] This also is the reason why Moab drove out the Emim, and the Rephaim who were similar to the Anakim, and why the children of Ammon too drove out the Rephaim, whom they called the Zamzummim, Deuteronomy 2:9-11, 18-21. 'Emim, Rephaim, Anakim, and Zamzummim' means people who were impregnated with evil and false persuasions, see 581, 1673. 'Moab and the children of Ammon' in the present context means people who have not yet been impregnated. But when these too had been so impregnated, that is, when their good had been defiled by falsities, they also were driven out, Numbers 21:21-31; Ezekiel 25:8-11.

[6] The nature of those people when their good is being defiled is described in Jeremiah,

To Moab Jehovah spoke thus, Woe to Nebo! for it is laid waste; Kiriathaim is put to shame, it is taken; Misgab is put to shame and overwhelmed; the praise of Moab is no more. Give wings to Moab, for it will fly away and its cities will become a desolation, with no one to dwell in them. Leave the cities and dwell in the rock, O inhabitants of Moab, and be like the dove that nests in the sides of the mouth of the hole. I know its anger, says Jehovah, and it is not steadfast, and its falsities do not make for right. Therefore I will howl over Moab and will cry out to the whole of Moab. From the weeping of Jazer I will weep for you, O vine of Sibmah. Your branches passed over the sea, they reached as far as the sea of Jazer; on your summer fruits and on your vintage the vastator has fallen. Therefore My heart is moved over Moab like pipes. Woe to you, O Moab! The people of Chemosh have perished, for your sons have been taken away into captivity, and your daughters into captivity. And I will bring back the captivity of Moab in the latter days. Jeremiah 48:1-2, 9, 28, 30-32, 36, 46-47.

[7] The whole chapter refers to Moab, but by means of him to the way in which people with whom such good is present allow themselves to be impregnated with falsities. This is why it is said that 'they should give Moab wings so that he may fly away', and that 'his cities will become a desolation', but that 'they were to leave the cities and dwell in the rock, and like a dove were to nest in the sides of the mouth of the hole', and many other things by which they are persuaded to remain with the general goods and truths they possess. And if at such times they were led astray by falsities due to lack of knowledge they would be brought back from captivity in the latter days. But with those people with whom this does not happen it is said, 'I will howl over Moab and will cry out to the whole of Moab', and 'My heart is moved over Moab'. The falsities with which they are impregnated are meant by Nebo, Kiriathaim, Misgab, Sibmah, Jazer, Chemosh, and other names mentioned in that chapter.

[8] In Isaiah,

Like a scattered nest will the daughters of Moab be. Give counsel, execute judgement. Make your whole shade [as the night] in the middle of the day. Hide the outcasts, do not betray the wanderer; let My outcasts, O Moab, dwell together in you; be a refuge to them in the presence of the vastator. We have heard of the pride of Moab - his great pride, his arrogance, and his insolence, and his anger; not so his lies. Therefore Moab will howl for Moab, everyone will howl. Therefore My bowels are played on like a harp for Moab, and My inward parts for the city of Heres. And when Moab is seen exhausted on the high place and he comes to his sanctuary to pray he will not prevail. In three years, like the years of a hireling, the praise of Moab will be brought into contempt, with all his great multitude, and the survivors will be a very small and feeble number. Isaiah 16:2-4, 6-7, 11-12, 14.

The whole of this chapter as well refers to Moab, and by means of him to people with whom such good is present. They are described in various parts of the chapter in words similar to those used in Jeremiah 48 - people that are in like manner persuaded to remain with the general goods and truths they possess and not allow themselves to be impregnated with falsities. General goods and truths are meant by the demand that they should give counsel, execute judgement, hide the outcasts, not betray the wanderer, be a refuge to outcasts in the presence of the vastator, all of which mean the external features of worship. Yet because they allow themselves to be impregnated with falsities, it is said 'in three years, like the years of a hireling, and the praise of Moab will be brought into contempt, with all his great multitude, and the survivors will be a very small and feeble number'.

[9] Because they are led astray easily, Moab is called 'the sending forth of the hand of the Philistines, and the children of Ammon their obedience' in Isaiah,

The root of Jesse; which is standing as an ensign of the peoples, that will the nations seek, and His rest will be glory. The envy of Ephraim will depart, and the enemies of Judah will be cut off. Ephraim will not envy Judah, and Judah will not harass Ephraim. And they will fly down onto the shoulder of the Philistines towards the sea, together they will plunder the people of the east, Edom, Moab the sending forth of their hand, and the children of Ammon their obedience. Isaiah 11:10, 13-14.

'The root of Jesse' stands for the Lord, 'Judah' for those who are governed by celestial good, 'Ephraim' for those who are governed by spiritual truth, 'the Philistines' for those who possess a knowledge of the cognitions of truth but who have no charity, 'the people of the east' for those who possess a knowledge of the cognitions of what is good but who also have no charity. Moab is called 'the sending forth of their hand', the children of Ammon 'their obedience', because they are impregnated with falsities by them.

[10] The nature however of people called Moab and the children of Ammon and what it becomes when their good has been defiled completely by falsities is described in David,

God has spoken in His holiness, Gilead is Mine, and Manasseh is Mine; and

Ephraim is the strength of My head, Judah is My lawgiver, Moab is My wash-basin. Psalms 60:6-8; and likewise. Psalms 108:7-9.

'Washbasin' stands for good defiled by falsities.

[11] In Jeremiah,

The praise of Moab is no more. In Heshbon they have thought evil against him: Come, let us cut him off from being a nation. Moab has been at ease from his youth, resting on his lees; he has not been emptied from vessel into vessel, nor has he gone away into exile. Therefore his taste remains in him, and his scent is unchanged. On all the roofs of Moab and in its streets it is all lamentation, for I have broken Moab like a vessel in which no pleasure is taken. Jeremiah 48:2, 11, 38.

The falsities that defile good, which is 'Moab', are here called 'lees'. These are what 'the taste and scent' consists in if no reformation takes place, meant here by being 'emptied from vessel into vessel'. Good itself is called 'a vessel in which no pleasure is taken', as in David where it is called 'a basin for washing in'. In Isaiah,

The hand of Jehovah will rest on this mountain, and Moab will be threshed beneath it, as straw is trodden down in a dung-pit. Isaiah 25:10.

[12] People with whom such good exists are interested solely in the external features of worship and doctrine, and despise, reject, indeed are utterly averse to the internal; and as a consequence they have falsities instead of truths: in Ezekiel,

Son of man, set your face towards the children of Ammon, and prophesy against them, and say to the children of Ammon, Hear the word of the Lord Jehovih: Thus said the Lord Jehovih, Because you say, Aha! against My sanctuary that has been profaned, and against the land of Israel because it has been made desolate, and against the house of Judah because they have gone away into captivity, I will make Rabbah into a dwelling-place for camels, and the children of Ammon into a couching-place for flocks. The Lord Jehovih said, Because you have clapped the hand and stamped with the foot and rejoiced with all the contempt in your soul against the land of Israel, therefore, behold, I will stretch out My hand against you and hand you over as spoil to the nations, and I will cut you off from the peoples and will make you perish out of the countries. Ezekiel 25:2-7.

'Aha! against the sanctuary that has been profaned, against the land of Israel because it has been made desolate, against the house of Judah because they have gone away into captivity', 'you clapped the hand, stamped with the foot, and rejoiced with all the contempt in your soul against the land of Israel' are words expressing contempt for, mockery, and rejection of the interior features of worship and doctrine. When these have been rejected external things cease to have any value and 'are handed over as spoil to the nations', that is, they are invested by evils, and 'cut off from the peoples', that is, invested by falsities, and 'are made to perish out of the countries', that is, become part of what is not the Church.

[13] In Zephaniah,

I have heard the taunt of Moab and the blasphemies of the children of Ammon, who have taunted My people and magnified themselves against their border. Therefore as I live, Moab will become like Sodom, and the children of Ammon like Gomorrah, a place abandoned to the nettle and a saltpit, and they will be a desolation for ever. This will be theirs for their arrogance because they taunted and magnified themselves against the people of Jehovah Zebaoth. Zephaniah 2:8-10.

'Taunting the people, and magnifying themselves against their border, and against the people of Jehovah Zebaoth' is scorning and rejecting interior truths, meant by 'the people of Jehovah Zebaoth'. Goods as a consequence become evils derived from falsity, which are 'Sodom' and 'a place abandoned to the nettle', while truths become falsities, which are 'Gomorrah' and 'a saltpit'. For it is from internal things that external are enabled to be good and true.

[14] In David,

[Your] enemies craftily take secret counsel against Your people, they consult together against Your hidden ones, [saying,] Come, let us cut them off from being a nation, and let not the name of Israel be remembered any more, for they consult together with one accord; against You they make a covenant the tents of Edom, and the Ishmaelites, Moab and the Hagrites, Gebal and Ammon, and Amalek, Philistia with the inhabitants of Tyre: Asshur also is joined with them; they are an arm to the children of Lot. Psalms 83:2-8.

'Consulting against the hidden ones', 'cutting them off from being a nation so that the name of Israel is remembered no more' means being totally averse to interior things. 'The tents of Edom, the Ishmaelites, Moab, the Hagrites, Gebal, and Ammon' means people whose worship and doctrine are external, 'Philistia with Tyre' people who talk about internal things but do not have them, 'Asshur who is an arm to the children of Lot' reasoning with which they fight on behalf of external things and attack internal.

[15] In Moses,

A man shall not take his father's wife nor violate his father's skirt. He who has been severely bruised or crushed in the testicles shall not enter the assembly of Jehovah. The Ammonite and the Moabite shall not enter the assembly of Jehovah; even to the tenth generation they shall not ever enter the assembly of Jehovah. Deuteronomy 22:30-23:7.

This shows what Moab and Ammon were at the end, that is, when they were impregnated completely with falsities. That is to say, they were people with whom good was adulterated and truth falsified through their contempt for, rejection of, and at length total aversion to all interior things. This also is why these two names are mentioned in this quotation after reference has been made to the foul kinds of adultery meant by 'taking one's father's wife' and 'violating one's father's skirt - almost as with the mention made here to Lot's daughters from whom Moab and Ammon were born; and also after reference to those who are 'severely bruised or crushed in the testicles', by whom those who are totally averse to everything that has to do with love and charity are meant. 'The assembly of Jehovah' means heaven, which they are unable to enter because they possess no remnants, which are obtained solely from interior goods and interior truths and which are meant by 'the tenth generation', 576, 1738, 2280.

[16] They also belonged to those nations who used to sacrifice sons and daughters to Molech, by which in the internal sense is meant that they annihilated truths and goods. Actually Moab's god was Chemosh, and the children of Ammon's was Molech or Milcom, 1 Kings 11:7, 33; 2 Kings 23:13, to whom they sacrificed, 2 Kings 3:27. As regards 'sons and daughters' meaning truths and goods, see 489-491, 533, 1147.

[17] Such then is the meaning of Moab and Ammon; but the kinds of falsity by which they adulterate goods and annihilate truths are many. These are listed in Jeremiah, but merely by their names -

Judgement has come to the land of the plain, to Holon, and to Jahzah, and to Mephaath, and on Dibon, and on Nebo, and on Bethdiblathaim, and on Kiriathaim, and on Bethgamul, and on Bethmeon, and on Kirioth, and on Bozrah, and on all the cities of the land of Moab, far and near. The horn of Moab has been cut off and his arm broken. Make him drunk, because he magnified himself over Jehovah, and let Moab applaud in his vomit. Jeremiah 48:21-26.

These are the kinds of falsity which come together in those who are called Moab and Ammon. Which particular falsities however, and the nature of them, becomes clear from the meaning of each name in the internal sense; for names in the Word mean nothing other than real things, as has been shown many times.