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以西結書 44:2

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2 耶和華對我:這必須關閉,不可敞開,誰也不可由其中進入;因為耶和華以色列的已經由其中進入,所以必須關閉

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属天的奥秘 # 4171

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4171. “被野兽撕裂的, 我没有带来给你” 表那良善所具有的邪恶并非因祂的过错. 这从 “被野兽撕裂” 的含义清楚可知, “被野兽撕裂” 是指别人所造成的死亡, 因而是指非他过错的邪恶. 人所具有的邪恶有许多来源. 第一个来源在于遗传, 从祖父辈和曾祖父辈到父辈, 再从父辈传到他这里, 邪恶在父辈里面就已经堆积如山了. 第二个来源在于他自己实际造作的, 也就是说, 在于人通过邪恶的生活为自己所获得的. 这邪恶部分地由他从遗传, 如同从邪恶的海洋所得来并付诸实践的东西组成, 部分地由他在此之上为自己大量添加的东西组成. 这就是人给自己所获得的自我. 人将其变成自己的这种实际邪恶也有各种来源, 不过通常有两种: 第一种是他从别人那里, 但非因自己的过错而得来的东西; 第二种是他自愿, 因而通过自己的过错而得来的东西. 在圣言中, “被 (野兽) 撕裂的” 就表示人从别人那里, 非因自己的过错而得来的东西; 而 “(动物) 尸体或尸首” 则表示人自愿, 因而通过自己的过错而得来的东西.

正因如此, 无论在古教会还是犹太人当中, 他们都禁止吃自死的, 也就是动物尸体, 以及被 (野兽) 撒裂的. 以下经文就有这项禁令:

凡吃自死的, 或是被野兽撕裂的灵魂, 无论是本地人, 是寄居的, 必不洁净到晚上, 都要洗衣服, 用水洗身, 到了晚上, 才为洁净. 但他若不洗衣服, 也不洗身, 就必担当他的罪孽. (利未记 17:15-16)

又:

自死的或是被野兽撕裂的, 他不可吃, 因此污秽自己. 我是耶和华. (利未记 22:8)

“被 (野兽) 撕裂的” 表示出于虚假的邪恶, 是由林中撕裂的野兽所指的恶人造成的; 因为在圣言中, 凡在地狱者都好比野兽. 出埃及记:

你们要归我作圣洁的人; 因此, 田间被野兽撕裂的肉, 你们不可吃, 要丢给狗. (出埃及记 22:31)

以西结书:

先知对耶和华说, 我的灵魂素来未曾被玷污, 从幼年到如今没有吃过自死的, 或被野兽撕裂的, 那可憎的肉也未曾入我的口. (以西结书 4:14)

又:

无论是鸟是兽, 凡自死的或是撕裂的, 祭司都不可吃. (以西结书 44:31)

这论及主的国度, 新地就在那里.

从这些经文可以看出, “被 (野兽) 撕裂的” 在内义上是什么意思; 为了使这一点显得更清楚, 我们举个例子. 某人过着良善的生活, 也就是出于愿意别人好而向他行善. 假如这人允许自己被陷入邪恶的人说服, 从而相信良善的生活无助于救恩, 因为所有人都生在罪中, 没有人能凭自己意愿良善, 因而行出良善. 假如他由此允许自己被这一观念说服: 所提供的得救方法就是那被称为信的; 因此人凭着信得救, 无需过良善的生活, 即便在临终的那一刻接受信也可以. 如果过着良善生活的这个人允许自己被这样的观念说服, 然后不再关心生活, 甚至蔑视它, 就可以说他 “被 (野兽) 撕裂了”; 因为 “被撕裂” 论及虚假被引入的良善, 那良善由此就不再活着了.

再以婚姻为例, 如果有人一开始将婚姻视为天上的制度, 但后来他 (或许还有他的配偶) 允许自己被说服相信, 婚姻的设立纯粹是为了这个世界的秩序, 为了抚养和照料孩子, 以及继承财产. 另外, 他还允许自己被说服相信, 婚姻的纽带无非一种契约, 若对方同意, 任意一方都可终止或放宽这个契约. 一旦接受了这些观念, 对于婚姻, 他就不再视为天上的事了. 假如这一切导致放荡, 那么后果就是所谓的 “被撕裂”. 其它例子也一样.

恶人就是那 “撕裂” 者, 他们通过基于外在事物的推理而这样做, 而内在事物由于生活的邪恶而无法被引入外在事物. 这一事实从以下经文可以看出来, 耶利米书:

林中的狮子必害死尊大的人, 野地的豺狼必灭绝他们, 豹子要在城外窥伺他们, 凡出城的必被撕碎; 因为他们的罪过极多, 背道的事也加增了. (耶利米书 5:5-6)

阿摩司书:

以东拿剑追赶兄弟, 毁尽怜悯, 他的怒气不断撕裂, 他永怀忿怒. (阿摩司书 1:11)

  
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Thanks to our friends at swedenborgwork.com for their permission to use this translation on the New Christian Bible Study site. ( 衷心感谢”史威登堡著作中文网”许可我们使用该中文译文)

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Arcana Coelestia # 2363

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2363. 'Let me now bring them out to you' means blessedness from these, that is to say, from the affections for good and for truth. This is clear from the meaning of these words when they have reference to the affections meant here by 'daughters'. As regards what is actually involved in all this - that is to say, in the reality that blessedness and happiness lie solely within the affection for good and for truth - all are completely ignorant who are immersed in and take delight in evil. The blessedness lying within the affection for good and for truth is seen by them either as something that does not exist, or as something dreary. By some it is seen to be something painful, or even deadly. This is so with the genii and spirits in hell. They imagine and believe that if the joy belonging to self-love and love of the world were withdrawn from them, and consequently the joy belonging to evils resulting from those loves, no life would be left to them. But when they are shown that such a withdrawal is the starting-point to life itself, bringing blessedness and happiness within, they experience a certain sadness at the loss of their own joy. And when they are brought into the company of others whose lives are such, pain and torment take hold of them. In addition they also start to feel at the same time within themselves something death-like and dreadfully hellish. For this reason they refer to heaven, where that blessedness and happiness reside, as their hell, and insofar as they are able to remove and hide themselves from the Lord's face they go as far away as they can.

[2] Nevertheless everything that is blessed and happy lies in the affection for the good which flows from love and charity, and in the affection for truth that constitutes faith, insofar as such truth leads on to that good. This becomes clear from the fact that heaven, that is, angelic life, lies in everything blessed and happy and also from the fact that its influence is felt from things that are inmost, since it flows in from the Lord by way of inmost things, see 540, 541, 545. At the same time wisdom and intelligence enter in and fill the inner recesses of the mind itself, kindling good with heavenly flame and truth with heavenly light. And this is accompanied by a perception of blessing and happiness which can only be called indescribable. People who have entered this state perceive how empty, how dreary, and how deplorable the life is of those who are subject to evils resulting from self-love and love of the world.

[3] So that anyone may recognize the nature of this life, that is to say, the life of self-love and love of the world, or what amounts to the same, the life that goes with arrogance, greed, envy, hatred, revenge, ruthlessness, and adultery, let him who has the ability to do so caricature for himself some of these evils. Or if he is able, let him paint a picture that accords with the ideas he can get of it from experience, knowledge, and reason. He will in that case see, insofar as his drawing or painting of it is accurate, how shocking those evils are and that they are devilish forms with nothing human in them. After death all who perceive joy in such evils become devilish forms such as these. And the greater their joy the more dreadful those forms are.

[4] But on the other hand if he caricatures love and charity for himself or also finds an expression of it for himself in some outward form, he will see, insofar as his drawing or portrayal is accurate, that it is an angelic form full of blessed and beautiful things, which has what is heavenly and Divine within it. Can anyone believe that those two forms are able to exist side by side, or that the devilish form can be thrown off and transformed into one of charity, and that this can be achieved by means of faith to which the life is contrary? For after death everyone's life, or what amounts to the same, his affection, remains. At that time the nature of affection determines the nature of all his thought, and consequently his faith, which manifests itself as it had existed in his heart.

  
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Thanks to the Swedenborg Society for the permission to use this translation.