3147. “又拿水给他洗脚” 表那里的洁净. 这从 “清洗的水”, 或用水清洗和 “脚” 的含义清楚可知: “清洗的水” 或用水清洗是指洁净, 如下文所述; “脚” 是指属世之物, 或也可说, 属世人中的事物 (参看2162节). 在代表性教会, 用水洗脚是一种礼仪, 由此表示洗去属世人的不洁之物. 属世人的不洁之物全都是那些属于我欲和物欲的事物. 这些不洁之物被洗去后, 良善与真理便流入进来, 因为唯独这些不洁之物阻碍良善与真理从主流入.

良善不断从主流入, 但当经由内在人或属灵人抵达外在人或属世人时, 它在那里要么被败坏, 要么被弹回, 要么被窒息. 不过, 属于我欲和物欲的事物被除去后, 良善便在那里被接受, 并结出果实, 因为此时人实践仁爱的行为. 这一事实从多种考虑可以看出来, 如当人处于不幸, 悲伤和疾病状态时, 属于外在人或属世人的事物只是沉寂下来, 这人随即开始虔诚地思考, 并意愿良善, 也开始尽可能地实践敬虔的行为. 不过, 一旦这种状态改变, 所有这些事也会改变.

在古教会, 各种 “洗” 是表示这些事的符号; 但在犹太教会, 它们则成了代表形式. 在古教会, 各种 “洗” 是有意义的符号; 而在犹太教会, 它们则成了代表形式. 这是因为古教会成员将仪式视为敬拜的某种外在行为, 他们并不认为自己通过这种清洗就能洁净, 而是相信通过洗去属世人的污秽才能洁净. 如前所述, 属世人的污秽就是属于我欲和物欲的事物. 而犹太教会成员则认为自己通过这种洗就能洁净, 既不知道, 也不想知道所指是内在的洁净.

“洗” 表示洗去那污秽, 这清楚可见于以赛亚书:

你们要洗濯, 自洁, 从我眼前除掉你们的恶行, 要止住作恶. (以赛亚书 1:16)

显然, 这里的 “洗濯” 表示使自己洁净, 除掉邪恶. 又:

主以审判之灵和清洗之灵, 将锡安女子的污秽洗去, 又将耶路撒冷的血从城当中涮净. (以赛亚书 4:3)

此处 “将锡安女子的污秽洗去, 又将耶路撒冷的血涮净” 表从恶与假中洁净. 耶利米书:

耶路撒冷啊, 你当洗去心中的恶, 使你可以得救. 恶念存在你里面要到几时呢? (耶利米书 4:14)

以西结书:

我用水洗你, 洗净你身上的血, 又用油抹你. (以西结书 16:9);

这论及耶路撒冷, 耶路撒冷在此表示古教会. “用水洗” 表洁除虚假, “洗净血” 表清除邪恶, “用油抹” 表那时充满良善. 诗篇:

求你洗净我的罪孽, 并洁除我的罪! 求你用牛膝草洁净我, 我就干净; 求你洗涤我, 我就比雪更白. (诗篇 51:2, 7)

此处 “洗涤” 明显表示从恶及其假中洁净.

这些就是代表性教会中 “洗” 所表示的事. 为了作代表, 当他们变得不洁, 并且需要洁净时, 该教会就要求人们洗皮肤, 手, 脚, 以及衣服. 所有这些都表示属于属世人的事. 同样为了作代表, 铜造的洗濯盆, 也就是说列王纪上 (7:23-39) 所提到的 “铜海和十个铜盆” 被安在圣殿的外面; 还有亚伦和他儿子用来洗濯的铜盆被放在会幕和坛的中间, 因而在会幕外面 (出埃及记 30:18, 19, 21); 它们也表示仅外在事物或属世之物需要被洁净. 除非它们被洁净, 也就是说, 属于我欲和物欲的事物被除去, 否则, 属于对主和对邻之爱的内在事物绝无可能流入进来, 如前所述.

为了更好地理解这些事, 也就是说, 外在事物需要被洁净, 以善行, 或也可说如今被称作信的果子的仁之良善为例来说明. 这些都是外在事物, 因为它们是仁爱的行为. 若不除去那些属于我欲和物欲的事物, 善行就是恶行. 在除去这些事物之前所做的行为表面上看似良善, 内里其实是邪恶. 因为所做的这些行为要么为名, 要么为利, 要么为个人的荣耀, 要么为回报. 相应地, 它们或是邀功的, 或是虚伪的, 因为属于我欲和物欲的事物使这些行为变得如此. 不过, 一旦除去这些恶, 这些行为就变成良善, 并且是仁之良善. 也就是说, 它们无关自我, 这个世界, 名声或回报, 因而不是邀功或虚伪的. 在这种情况下, 属天之爱和属灵之爱便从主流入这些行为, 并使它们变成行为上的爱与仁. 与此同时, 主还通过这些爱洁净属世人或外在人, 将其整理成序, 以便人相应地接受所流入的属天和属灵之物.

这从主给门徒洗脚时所教导的话非常清楚地看出来. 如我们在约翰福音中读到:

然后, 祂挨到西门彼得, 彼得对他说, 主啊, 你洗我的脚吗? 耶稣回答他说, 我所做的, 你如今不知道, 后来必明白. 彼得对祂说, 你永不可洗我的脚! 耶稣回答他说, 我若不洗你, 你就与我无分了. 西门彼得对祂说, 主啊, 不单我的脚, 还有手和头呢! 耶稣对他说, 凡洗过澡的人, 只要把脚一洗, 全身就干净了; 你们是乾净的, 然而不都是乾净的. (约翰福音 13:4-17)

“凡洗过澡的人, 只要把脚一洗, 全身就干净了” 表凡已被改造的人只需洁净属世之物, 也就是说, 将恶与假从他们身上除去. 这时, 一切事物就都被来自主的属灵之物的流注整理成序了. 此外, “洗脚” 是一种仁爱行为, 意味着人不应老想着别人的邪恶; “洗脚” 还是一种谦卑行为, 意味着洁除别人身上如同身体污秽那样的邪恶. 这也可从主的话明显看出来 (约翰福音 13:12-17; 路加福音 7:37, 38, 44, 46; 约翰福音 11:2; 撒母耳记上 25:41).

谁都能看出, 洗自己不是洁除人的恶与假, 只是洗去附着在人身上的脏东西. 然而, 由于洗礼是教会所规定的仪式之一, 故可知, 它含有某种特定概念, 即属灵的洗礼, 也就是洁除内在附着于人身上的污秽. 因此, 凡教会中知道这些事, 并思想心的洁净, 也就是从属世人中除去我欲和物欲的邪恶, 竭尽全力去实现的人会按照规定奉行作为外在敬拜的洗礼仪式. 但在那些不知道, 也不想知道这些事, 反以为仅洗衣, 洗皮肤, 手和脚这样的仪式就会洁净他们, 并且只要做了这些事, 他们就可以继续过着贪婪, 仇恨, 报复, 无情, 残忍 (所有这些都是属灵的污秽) 的生活之人当中, 举行仪式就是进行偶像崇拜. 尽管如此, 他们仍能通过这种仪式去作代表, 并通过代表去展现教会的某种事物, 从而在主到来之前, 天堂与人类能有某种结合. 然而, 这种结合具有这样的特点: 天堂对教会中人影响很小, 或根本没有任何影响.

犹太人和以色列人是这样: 他们根本不思想内在人, 也不愿了解有关它的任何情况, 因此对关系到死后生命的属天和属灵之物一无所知. 为防止与天堂, 因而与主的一切联系终止, 他们与表示内在事物的外在仪式牢牢绑在一起. 一般来说, 他们的被掳和灾祸都是为了外在仪式因代表的缘故而被严格执行. 正因如此, 摩西要用水洗亚伦和他儿子, 好让他们成圣 (出埃及记 29:4; 40:12; 利未记 8:6). 亚伦和他儿子在进入会幕, 或就近供职的祭坛之前, 要洗水洗脚, 免得死亡; 并且这要作他们永远的定例 (出埃及记 30:18-21; 40:30-31). 穿圣服之前, 亚伦要洗身 (利未记 16:4, 24). 要用除罪水弹在利未人身上, 以洁净他们; 他们要用剃头刀刮全身, 洗衣, 从而洁净自己 (民数记 8:6-7). 凡吃动物尸体, 哪怕是洁净动物, 或被撕裂的尸体之人, 都要用水洗衣洗澡, 若不洗自己洗澡, 他必担当自己的罪孽 (利未记 17:15-16). 凡摸了患漏症人的床, 或坐那人所坐之物的, 凡摸那人身体的, 要用水洗衣洗澡, 并且必不洁净到晚上 (利未记 15:5-7, 10-12等). 那放羊归与阿撒泻勒的人要洗身 (利未记 16:26). 求洁净的麻风病人要洗衣, 剃去毛发, 用水洗澡, 就洁净了 (利未记 14:8, 9). 甚至不洁之人所摸的器皿本身也变得不洁, 要放在水中, 并且必不洁净到晚上 (利未记 11:32). 从所有这些律法可以看出, 没有人通过洗礼的仪式而洁净内在事物, 这种人只是因上述原因而代表灵性上纯洁或洁净的人. 主在马太福音 (15:1-20) 和马可福音 (7:1-23) 非常明确地教导了这一点.

186. Further particular concerning regeneration.

Man is regenerated by the truths of faith, and by a life according to them (n. 1904, 2046, 9088, 9959, 10028). This is meant by the words of the Lord:

Unless a man be born of water and of the spirit, he cannot enter the Kingdom of God (John 3:5).

"Water" signifies the truth of faith, and "spirit" a life according thereto (n. 10240). "Water" in the Word signifies the truth of faith (n. 2702, 3058, 5668, 8568, 10238). Spiritual purification, which is from evils and falsities, is effected by the truths of faith (n. 2799, 5954, 7044, 7918, 9088, 10229, 10237). When man is regenerated, truths are inseminated and implanted in good, that they may become of the life (n. 880, 2189, 2574, 2697). What the quality of truths must be that they may be implanted in good (n. 8725). In regeneration truth is initiated and conjoined to good, and good reciprocally to truth (n. 5365, 8516). How this reciprocal initiation and conjunction is effected (n. 3155, 10067). Truth is implanted in good when it becomes of the will, since it then becomes of the love (n. 10367).

There are two states of the man who is regenerated; first, when he is led by truth to good; second, when he acts from good, and from good sees truth (n. 7992-7993, 8505-8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685[1-2], 8690, 8701, 8772, 9227, 9230, 9274, 9736, 10048, 10057, 10060, 10076). The quality of man's state when truth is in the first place, and good in the second (n. 3610). Hence it appears that when man is regenerating, he looks to good from truth; but when regenerated, he regards truth from good (n. 6247). Thus a turning over as it were takes place, in that the state of man is inverted (n. 6507).

But it is to be known, that when man is regenerating, truth is not actually in the first place and good in the second, but only apparently; but when man is regenerated, good is in the first place and truth in the second, actually and perceptibly (n. 3324-3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563,3570, 3576, 3603, 3701, 4243, 4245, 4247, 4337, 4925-4926, 4928, 4930, 4977, 5351, 6256, 6269, 6273, 8516, 10110). Thus good is the first and last of regeneration (n. 9337). Since truth appears to be in the first place and good in the second, when man is regenerating, or, which is the same thing, when man becomes a church, on account of this appearance it was a matter of controversy among the ancients, whether the truth of faith or the good of charity is the first-born of the church (n. 367[1-2], 2435).

The good of charity is actually the first-born of the church, but the truth of faith only apparently (n. 3325, 3494, 4925-4926, 4928, 4930, 8042, 8080). "First-born" in the Word signifies the first of the church, to which priority and superiority belongs (n. 3325). The Lord is called the first-born, because in Him and from Him is all the good of love, of charity, and of faith (n. 3325).

Man ought not to return from the latter state wherein truth is regarded from good, to the former state, wherein good is regarded from truth, and why (n. 2454, 3650-3655, 5895, 5897, 7857, 7923, 8505-8506, 8510, 8512, 8516, 9274, 10184[1-6]). Where these words of the Lord are explained:

Let not him who is in the field return back to take his garments (Matt. 24:18);

also,

Whosoever shall then be in the field, let him not return to those things which are behind him. Remember Lot's wife (Luke 17:31, 32);

for this is signified by those words.

The process of the regeneration of man described, and how it is effected (n. 1555, 2343, 2490, 2657, 2979, 3057, 3286, 3310, 3316, 3332, 3470, 3701, 4353, 5113, 5126, 5270, 5280, 5342, 6717, 8772-8773, 9043, 9103, 10021, 10057, 10367). The arcana of regeneration are innumerable, since regeneration continues during the whole life of man (n. 2679, 3179, 3584, 3665, 3690, 3701, 4377, 4551-4552, 5122, 5126, 5398, 5912, 6751, 9103, 9258, 9296-9297, 9334). Scarcely any of these arcana come to the knowledge and perception of man (n. 3179, 9336). This is what is meant by the words of the Lord:

The wind bloweth where it listeth, and thou hearest the sound thereof, but knowest not whence it cometh and whither it goeth; so is everyone that is born of the Spirit (John 3:8).

Concerning the process of the regeneration of the man of the spiritual church (n. 2675, 2678-2679, 2682). And concerning the process of regeneration of the man of the celestial church, with the difference (n. 5113, 10124).

The case of the regenerate man is similar to that of an infant, who first learns to speak, then to think, afterwards to live well, until all those things flow from him spontaneously, as from himself (n. 3203, 9296-9297). Thus he who is regenerated is first led by the Lord as an infant, then as a boy, and afterwards as an adult (n. 3665, 3690, 4377-4379, 6751). When man is regenerated by the Lord, he is first in a state of external innocence, which is his state of infancy, and is afterwards successively led into a state of internal innocence, which is his state of wisdom (n. 9334-9335, 10021, 10210). The nature and quality of the innocence of infancy, and of the innocence of wisdom (n. 1616, 2305-2306, , 34944563, 4797, 5608, , 930110021). A comparison between the regeneration of man, and the conception and formation of an embryo in the womb (n. 3570, 4931, 9258). Therefore "generations and nativities" in the Word signify spiritual generations and nativities, which belong to regeneration (n. 613, 1145, 1255, 2020, 2584, 3860, 3868, 4070, 4668, 6239, 10204). The regeneration of man illustrated by the germinations in the vegetable kingdom (n. 5115-5116). The regeneration of man represented in the rainbow (n. 1042-1043, 1053).

The internal or spiritual man, and the external or natural man, must each of them be regenerated, and the one by means of the other (n. 3868, 3870, 3872, 3876-3877, 3882). The internal man must be regenerated before the external, since the internal man is in the light of heaven, and the external man in the light of the world (n. 3321, 3325, 3469, 3493, 4353, 8746, 9325). The external or natural man is regenerated by means of the internal or spiritual (n. 3286, 3288, 3321). Man is not regenerate before the external or natural man is regenerated (n. 8742-8747, 9043, 9046, 9061, 9325, 9334). The spiritual man is shut unless the natural man is regenerated (n. 6299). And it is as it were blind as to the truths and goods of faith and love (n. 3493, 3969, 4353, 4588). When the natural man is regenerated the whole man is regenerated (n. 7442-7443). This is signified by "the washing of the disciples' feet," and by these words of the Lord:

He that is washed hath no need to be washed except as to his feet, and the whole is clean (John 13:9, 10; n. 10243).

"Washing" in the Word signifies spiritual washing, which is purification from evils and falsities (n. 3147, 10237, 10241). And "feet" signify those things that are of the natural man (n. 2162[1-16], 3761, 3986, 4280, 4938-4952). Therefore "to wash the feet," is to purify the natural man (n. 3147, 10241).

How the natural man is regenerated (n. 3502, 3508-3509, 3518, 3573, 3576, 3579, 3616, 3762, 3786, 5373, 5647, 5650-5651, 5660). The quality of the natural man when it is regenerated, and when it is not regenerated (n. 8744-8745). So far as the natural man does not combat with the spiritual man, so far the man is regenerated (n. 3286). When a man is regenerated, the natural man perceives spiritual things by influx (n. 5651).

The sensual, which is the ultimate of the natural man, is not regenerated at this day, but man is elevated above it (n. 7442). All who are regenerated are actually elevated from the sensual into the light of heaven (n. 6183, 6454). The nature and quality of the sensual man may be seen in the extracts above (n. 50).

Man is regenerated by influx into the knowledges of good and truth which he has (n. 4096-4097, 4364). When man is regenerated, he is introduced through mediate goods and truths into genuine goods and truths, and afterwards the mediate goods and truths are left, and the genuine succeed in their place (n. 3665, 3686, 3690, 3974, 4063, 4067, 4145, 6384, 9382). Then another order is induced amongst truths and goods (n. 4250-4251, 9931, 10303). They are disposed according to ends (n. 4104). Thus according to the uses of spiritual life (n. 9297). They who are regenerated undergo many states, and are continually brought more interiorly into heaven, thus nearer to the Lord (n. 6645). The regenerate man is in the order of heaven (n. 8512). His internal is open into heaven (n. 8512, 8513). Man by regeneration comes into angelic intelligence, which, however, lies concealed in his interiors so long as he remains in the world, but is opened in the other life, and his wisdom is then like that of the angels (n. 2494, 8747). The states as to enlightenment of those who are regenerated described (n. 2697, 2701-2704). By regeneration man receives a new understanding (n. 2657). How the case is with respect to the fructification of good, and the multiplication of truth, with those who are regenerated (n. 984). With a regenerate person truths from good form as it were a constellation by successive derivations, and continually multiply themselves round about (n. 5912). With a regenerate person, truths from good are disposed into such order, that the genuine truths of good, from which, as their parents, the rest proceed, are in the middle, whilst the rest succeed in order according to their relationship and affinities, even to the ultimates, where there is obscurity (n. 4129, 4551-4552, 5134, 5270). With a regenerate person truths from good are arranged in the form of heaven (n. 3316, 3470, 3584, 4302, 5704, 5709, 6028, 6690, 9931, 10303); and in the work on Heaven and Hell, under the article Concerning the Form of Heaven, according to which are the consociations and communications there (n. 200-212); and Concerning the Wisdom of the Angels of Heaven (n. 265-275).

With a regenerate person, there is a correspondence between spiritual things and natural things (n. 2850). His order of life is altogether inverted (n. 3332, 5159, 8995). He is altogether a new man as to his spirit (n. 3212). He appears like the unregenerate man as to externals, but not as to internals (n. 5159). Spiritual good, which is to will and to do good from the affection of the love of good, can only be given to man by means of regeneration (n. 4538). Truths, which enter with affection, are reproduced (n. 5893). Truths, so far as they are deprived of life from the proprium of man, are so far conjoined to good, and receive spiritual life (n. 3607, 3610). So far as evils from the love of self and the love of the world are removed, so far there is life in truths (n. 3610).

The first affection of truth with the man who is regenerated is not pure, but is purified successively (n. 3089, 8413). Evils and falsities, with the man who is regenerated, are removed slowly, and not quickly (n. 9334-9335). The evils and falsities of the proprium of man still remain, and are only removed by regeneration (n. 865, 868, 887, 929, 1581, 2406, 4564, 8206, 8393, 8988, 9014, 9333-9336, 9445, 9447-9448, 9451-9454, 9938, 10057, 10060). Man can never be so far regenerated as to be called perfect (n. 894, 5122, 6648). Evil spirits dare not assault the regenerate (n. 1695). They who believe the justification taught in the church, know little of regeneration (n. 5398).

Man must have freedom, to be capable of being regenerated (n. 1937, 1947, 2876, 2881, 3145-3146, 3158, 4031, 8700). Man is introduced into heavenly freedom by regeneration (n. 2874-2875, 2882, 2892). There is no conjunction of good and truth by compulsion, and thus no regeneration (n. 2875, 2881, 4031, 8700). Other particulars respecting freedom as it regards regeneration, may be seen in the doctrine above, where it treats of Freedom.

He who is regenerated, must necessarily undergo temptations (n. 3696[1-5], 8403). Because temptations take place for the sake of the conjunction of good and truth, and also on account of the conjunction of the internal and the external man (n. 4248, 4272, 5773).