4735. “不可流他的血” 表他们不可向神圣之物施暴. 这从 “血” 的含义清楚可知, “血” 是指神圣之物, 如下文所述; 因此, “流血” 表示向神圣之物施暴. 天堂里的一切神圣之物皆从主的神性人身发出, 教会里的一切神圣之物也是如此. 因此, 为防止人们向神圣之物施暴, 主设立了圣餐, 并明确说明, 圣餐里的饼是祂的肉, 酒是祂的血, 因而祂的神性人身就是圣餐中神圣之物的源头. 在古人当中, 肉和血表示人的自我, 因为人的东西是由肉和血构成的. 这解释了主对西门所说的话:

你是有福的! 因为这不是属血肉的指示你的, 乃是我在天上的父指示的. (马太福音 16:17)

因此, 在圣餐中由饼和酒所表示的肉和血表示主之人身的自我. 主凭自己的能力为自己所获得的实际自我就是神性. 祂的自我自成孕时就是祂从祂的父耶和华那里所得来之物, 就是耶和华自己. 因此, 祂在这人身里面为自己所获得的自我是神性. 在人身里面的这个神性自我就是那被称为祂的肉和血的; “肉” 是指祂的神性良善 (3813节), “血” 是指神性良善的神性真理.

主的人身在得荣耀或变成神性之后, 就不能被视为人身, 而要被视为人形式里面的神性之爱. 这一点对祂比对天使更适用; 当天使显现 (如我所看到的) 时, 他们显现为取了人形状的爱与仁的形式, 而如此显现是出于主. 因为主凭神性之爱使祂的人身变成神性; 正因天堂之爱使人死后成为一位天使, 所以如刚才所述, 人也显为取了人形状的爱与仁的形式. 由此明显可知, 主的神性本身在属天意义上表示神性之爱本身, 也就是对全人类的爱, 因为它想要拯救他们, 使他们永远蒙福和幸福, 并将其神性在他们能接受它的范围内变成他们自己的. 这种爱和人对主的这种回应之爱, 以及对邻之爱就是圣餐中所表示和代表的, 神性属天之爱由肉或饼来代表, 神性属灵之爱由血或酒来代表.

由此可见, 约翰福音中吃主的肉, 喝主的血是什么意思:

我是从天上降下来生命的粮; 人若吃这粮, 就必永远活着. 我所要赐的粮, 就是我的肉. 我实实在在地告诉你们: 你们若不吃人子的肉, 不喝人子的血, 就没有生命在你们里面. 吃我肉喝我血的人就有永生, 在末日我要叫他复活. 我的肉真是可吃的, 我的血真是可喝的. 吃我肉, 喝我血的人常在我里面, 我也常在他里面. 这就是从天上降下来的粮. (约翰福音 6:51-58)

由于 “肉” 和 “血” 表示从主的神性人身发出的神性属天层和神性属灵层, 如前所述, 或也可说, 表示从祂的爱发出的神性良善与神性真理; “吃, 喝” 表示将使它们变成人自己的. 它们通过爱与仁的生活, 也就是信仰的生活变成人自己的. 因为 “吃” 表示将良善变成人自己的, “喝” 表示将真理变成人自己的 (参看2187, 3069, 3168, 3513, 3596, 3734, 3832, 4017, 4018节).

“血” 因在属天意义上表示从主的神性人身发出的神性属灵层或神性真理, 故也表示所发出的神圣之物; 因为从主的神性人身发出的神性真理是神圣本身. 再没有其它神圣, 也没有任何其它神圣的源头.

“血” 表示这种神圣, 这一点从圣言中的许多经文明显看出来, 我们从中引用以下经文:

人子啊, 主耶和华如此说: 你要对各类空中飞鸟和田野的走兽说, 你们聚集来吧! 要从四方聚到我为你们献祭之地, 就是在以色列山上献大祭之地, 好叫你们吃肉喝血. 你们必吃勇士的肉, 喝地上首领的血, 就如吃公绵羊, 羊羔, 公山羊, 公牛, 都是巴珊的肥畜. 你们吃我为你们所献的祭, 必吃饱了脂油, 喝醉了血. 你们必在我席上饱吃马匹和坐战车的人, 并勇士和一切的战士. 我必显我的荣耀在列族中. (以西结书 39:17-21)

此处论述的主题是将所有人召聚到主的国度, 尤其在外邦人当中再次建立教会; 他们 “吃肉喝血” 表示将神性良善与神性真理变成人自己的, 因而将从主的神性人身发出的神圣变成人自己的. 谁看不出此处虽提到他们必吃勇士的肉, 喝地上首领的血, 饱吃马匹和坐战车的人, 并勇士和一切的战士, 但 “肉” 不是指肉, “血” 也不是指血?

在启示录也一样:

我又看见一位天使站在日头中, 向空中所飞的一切鸟大声呼喊说, 你们聚集来赴大神的筵席! 可以吃君王的肉, 千夫长的肉, 壮士的肉, 马和骑马者的肉, 并自主的, 为奴的, 小的大的, 众人的肉. (启示录 19: 17-18)

若不知道 “肉”, “君王”, “千夫长”, “壮士”, “马”, “骑马者”, “自主的”, “为奴的” 在内义上表示什么, 谁能明白这些话?

还有在撒迦利亚书:

祂必向列族讲和平, 祂的权柄必从这海管到那海, 从大河管到地极. 至于你, 我因与你立约的血, 将你中间被掳而囚的人, 从坑中释放出来. (撒迦利亚书 9:10, 11)

这论及主. “与你立约的血” 是指从祂的神性人身发出的神性真理, 是祂得荣耀后从祂身上出来的神圣本身. 这神圣也是那被称为圣灵的, 这一点明显可见于约翰福音:

耶稣说, 人若渴了, 可以到我这里来喝! 信我的人, 就如经上所说, 从他腹中要流出活水的江河来. 耶稣这话是指着信他之人要受圣灵说的. 那时还没有赐下圣灵来, 因为耶稣尚未得着荣耀. (约翰福音 7:37-39)

从主发出的神圣就是 “圣灵”, 这一点可见于约翰福音 (6:63).

此外, “血” 是指从主的神性人身发出的神圣, 诗篇:

祂要救赎他们的灵魂脱离欺压和强暴. 他们的血在祂眼中看为宝贵. (诗篇 72:14)

“宝血” 表示他们将要领受的神圣. 启示录:

这些人是从大苦难中出来的, 曾把他们的袍子洗了, 用羔羊的血使他们的袍子洁白. (启示录 7: 14)

又:

他们胜过那龙, 是因羔羊的血, 和他们所见证的道. 他们虽至于死, 也不爱惜性命. (启示录 12: 11)

今天的教会只知道此处 “羔羊的血” 表示主的十字架受难, 因为人们以为他们唯独因主的十字架受难而得救, 祂被差到世上来就是要承受这一切; 而这种观点对简单人来说足够了, 因为他们不理解深层奥秘. 主的十字架受难是其试探的最后阶段, 祂凭这试探而完全荣耀了祂的人身 (路加福音 24:26; 约翰福音 12:23, 27, 28; 13:31, 32; 17:1, 4, 5); 但此处启示录中 “羔羊的血” 和神性真理, 或从主的神性人身发出的神圣是一样的, 因而与刚才所说的 “立约的血” 是一样的; 关于这 “立约的血”, 在摩西五经中, 经上也记着说:

摩西又把约书拿过来, 在百姓耳边念; 他们说, 耶和华所吩咐的一切, 我们都必遵行和听从. 摩西就取了血来, 洒在百姓身上, 说, 看哪, 耶和华按这一切话与你们立约的血. (出埃及记 24:7-8)

“约书” 是指那时他们所拥有的神性真理, 这真理通过见证这种真理从主的神性人身发出的血来确认.

在犹太教会的仪式中, 血没有其它含义, 只表示从主的神性人身发出的神圣. 因此, 当百姓分别为圣时, 这种事就用血来完成. 如, 当亚伦和他的儿子成圣时, 血被抹在坛的四角, 剩下的都倒在坛脚那里, 又抹在右耳垂, 右手的大拇指和右脚的大拇指和他的衣服上 (出埃及记 29:12, 16, 20; 利未记 8:15, 19, 23, 30). 当亚伦进入幔子内的施恩座前时, 也要用指头在施恩座的东面弹血七次 (利未记 16:12-15). 其它一切献祭, 以及赎罪和洁净中的血也一样 (对此, 可参看以下经文出埃及记 12:7, 13, 22; 30:10; 利未记 1:5, 11, 15; 3:2, 8, 13; 4:6, 7, 17, 18, 25, 30, 34; 5:9; 6:27, 28; 14:14-19, 25-30; 16:12-15, 18, 19; 申命记 12:27).

正如 “血” 在正面意义上表示神圣, “血” 和 “诸血” 在反面意义上表示那些向它施暴的事物. 这是因为 “流无辜人的血” 表示向神圣之物施暴. 因此, 生活中的恶行和敬拜的亵渎行为都被称为 “血”. “血” 和 “诸血” 就表示这类事物, 这一点从以下经文明显看出来. 以赛亚书:

主以公义的灵, 和洁净的灵, 将锡安女子的污秽洗去, 又将耶路撒冷中杀人的血除净. (以赛亚书 4:3, 4)

同一先知书:

底们的水充满了血. (以赛亚书 15:9)

又:

因你们的手被血沾染, 你们的指头被罪孽沾污; 他们的脚奔跑行恶, 他们急速流无辜人的血. 他们的思想都是罪孽的思想. (以赛亚书 59:3, 7)

耶利米书:

并且你的衣襟上有无辜穷人灵魂的血. (耶利米书 2:34)

又:

这都因她先知的罪恶和祭司的罪孽, 他们在耶路撒冷城中流了义人的血. 他们在街上如瞎子乱走, 又被血玷污, 以致人不能摸他们的衣服. (耶利米哀歌 4:13-14)

以西结书:

我从你旁边经过, 见你滚在血中, 就对你说: 你虽在血中, 仍可存活; 我又对你说, 你虽在血中, 仍可存活. 那时我用水洗你, 洗净你身上的血, 又用油抹你. (以西结书 16:6, 9)

又:

人子啊, 你要与这流人血的城争竞吗? 当使她知道她一切可憎的事. 你因流了人的血, 就为有罪; 你做了偶像, 就玷污自己. 看哪! 以色列的首领各恃其膀臂, 在你中间流人之血. 在你中间有谗谤人, 流人血的; 在你中间有在山上吃过祭偶像之物的. (以西结书 22:2-4, 6, 9)

摩西五经:

若有人在别处, 而不是会幕的坛上献祭, 就算为流人血; 就像他了血. (利未记 17:1-9)

以下经文中所提到的 “血” 表示被歪曲和亵渎的真理. 约珥书:

在天上地上, 我要显出奇事, 有血, 有火, 有烟柱. 日头要变为黑暗, 月亮要变为血, 这都在大而可畏的日子未到以前. (约珥书 2:30-31)

启示录:

日头变黑像毛布, 月亮像血. (启示录 6: 12)

又:

第二位天使吹号, 就有仿佛火烧着的大山扔在海中, 海的三分之一部分变成血. (启示录 8: 8)

又:

第二位天使把他的香瓶倒在海里, 海就变成好像死人的血, 海中一切活着的灵魂都死了. 第三位天使把他的香瓶倒在江河与众水的泉源里, 它们就变成了血. (启示录 16: 3-4)

类似的意思出现在埃及的河, 池, 塘变成血的经文 (出埃及记 7:15-22) 中; 因为 “埃及” 表示自行进入属天的奥秘, 因而败坏, 否认并亵渎神性真理的记忆知识 (1164, 1165, 1186节). 在埃及所行的一切神迹都体现了这类含义. 变成血的 “河” 表示聪明和智慧的真理 (108, 109, 3051节); “水” 具有同样的含义 (680, 2702, 3058节), “源泉” 也是 (2702, 3096, 3424节); “海” 表示作为一个整体的事实真理 (即记忆知识的事)(28节). 经上还提到要 “变为血” 的 “月亮” 表示神性真理 (1529-1531, 2495, 4060节). 由此明显可知, 变为血的月亮, 海, 源泉, 水, 河表示被歪曲和亵渎的真理.

3869. 'For Jehovah has heard' means in the highest sense providence, in the internal sense the will of faith, in the interior sense obedience, in the external sense the sense of hearing - faith in the will which is received from the Lord alone being meant here. This is clear from the meaning of 'hearing'. As regards 'hearing' meaning the sense of hearing, this needs no explanation; but that 'hearing' in the interior sense means obedience and in the internal sense faith in the will, this is clear from the many places in the Word that are referred to below. The same is clear also from the nature of the sense of hearing when compared with that of sight. Sight in the interior sense means the understanding and in the internal sense faith in the understanding, see 3863; and the reason why it has these meanings is that the essential nature of things comes to be seen by means of one's internal sight and with the aid of this comes to be grasped by a kind of faith, though such as exists only in the understanding. When however things that are heard penetrate to the interior parts they too are converted into something similar to sight, for things that are heard are then seen interiorly. Consequently that which is meant by the sense of sight is also meant by the sense of hearing; that is to say, that which is of the understanding and also that which is of faith is meant. But the sense of hearing at the same time convinces a person that the thing is true, for it has an influence not only on the understanding part of a person's mind but also on the will part, and so reaches more interiorly. That is to say, it reaches the will and causes that person to will that which he sees. This is why 'hearing' means the understanding of a thing and at the same time obedience, and why in the spiritual sense it means faith in the will.

[2] It is because these two - obedience, and faith in the will - lie thus within 'hearing' that these attributes are also meant in everyday speech by the phrases hearing, listening to, and paying attention to; for a person who 'hears' is one who is obedient, and 'listening to' somebody also means obeying him. For those entities which exist interiorly within something are sometimes included within the actual expressions a person uses when he speaks. These occur there because it is a person's spirit which thinks and which grasps the meaning of the expressions used by others when they speak; and his spirit is in a way in contact with spirits and angels among whom the first beginnings of verbal expressions exist. What is more, the whole range of man's experience is such that whatever enters in through the ear and eye, or hearing and sight, passes into his understanding, through the understanding into the will, and from the will into deed. So it is with the truth of faith. This first becomes the truth of faith present within knowledge, then the truth of faith within the will, and finally the truth of faith in deed, and so finally charity. Faith within knowledge or the understanding is meant by 'Reuben', as has been shown; faith in the will by 'Simeon'; and faith in the will when it becomes charity by 'Levi'.

[3] As regards 'hearing' in the highest sense meaning providence, this may become clear from what has been stated above in 3863 about 'seeing' in the highest sense meaning foresight, for the Lord's foresight is a seeing from eternity to eternity that a thing is so, whereas His providence is a governing that that thing should be so and a bending of a person's freedom towards good insofar as He foresees that that person is going to allow himself in freedom to be bent towards it, see 3854.

[4] That 'Jehovah heard', the phrase from which Simeon received his name, in the interior sense means obedience, and in the internal sense faith in the will acquired from the Lord alone, is evident from very many places in the Word, such as the following: In Matthew,

Behold, a voice from the cloud, saying, This is My beloved Son, in whom I am well pleased; hear Him. Matthew 17:5.

'Hearing Him' stands for possessing faith in Him, and obeying His commandments, and so possessing faith in the will. In John,

Truly, truly, I say to you, that the hour will come when the dead will hear the voice of the Son of God, and those who hear will live. Do not marvel at this, for the hour is coming in which all who are in the tombs will hear His voice. John 5:25, 28.

'Hearing the voice of the Son of God' stands for possessing faith in the Lord's words, and willing them. People who possess faith that is part of the will receive life, and that is why the words 'those who hear will live' are used.

[5] In the same gospel,

The one entering by the door is the shepherd of the sheep; to him the gate-keeper opens, and the sheep hear his voice. And other sheep I have which are not of this fold; I must bring them also, and they will hear My voice, and there will be one flock and one shepherd. My sheep hear My voice, and I know them, and they follow Me. John 10:2-3, 16, 27.

'Hearing the voice' plainly stands for obedience resulting from faith that is part of the will. In the same gospel,

Everyone who is of the truth hears My voice. John 18:37.

Here the meaning is similar. In Luke,

Abraham said to him, They have Moses and the Prophets; let them hear them. If they do not hear Moses and the Prophets neither will they be persuaded if someone rose from the dead. Luke 16:29, 31.

'Hearing Moses and the Prophets' stands for knowing things contained in the Word and possessing faith in it, and so also willing those things. For possessing faith without willing is seeing but not hearing, whereas possessing faith together with willing is seeing and hearing. This is why both - seeing and hearing - are mentioned together in various places throughout the Word, seeing meaning that which is portrayed through 'Reuben' and hearing that which is portrayed through 'Simeon', since the two are joined together like brother to brother.

[6] The fact that seeing and hearing are referred to jointly is clear from the following places: In Matthew,

Therefore I speak to them in parables, because those who see do not see, and those who hear do not hear, nor do they understand. And in them is fulfilled the prophecy of Isaiah which says, By hearing you will hear and not understand, and seeing you will see and not discern. This people's heart has become gross, and with ears they have heard in a dull manner, and their eyes they have closed, lest perhaps they see with their eyes and hear with their ears, and with their heart understand. But blessed are your eyes, for they see, and your ears, for they hear. Truly I say to you, that many prophets and righteous men desired to see what you see, but did not see it, and to hear what you hear, but did not hear it. Matthew 13:13-17; John 12:40; Isaiah 6:9.

In Mark,

Jesus said to the disciples, Why do you discuss the fact that you have no loaves? Are you still without understanding and do not understand? Do you still have your heart hardened? Having eyes do you not see, and having ears do you not hear? Mark 8:17-18.

[7] In Luke,

To you it has been given to know the mysteries of the kingdom of God, but for everyone else in parables, that seeing they may not see, and hearing they may not hear. Luke 8:10.

In Isaiah,

The eyes of the blind will be opened, and the ears of the deaf will be opened. Isaiah 35:5.

In the same prophet,

Then on that day the deaf will hear the words of the book, and out of thick darkness and out of darkness the eyes of the blind will see. Isaiah 29:18.

In the same prophet,

Hear, you deaf, and look and see, you blind. Isaiah 42:18.

In the same prophet, Bring forth the blind people, who will have eyes, and the deaf, who will have ears. Isaiah 43:8.

In the same prophet,

The eyes of those who see will not be closed, and the ears of those who hear will listen. Isaiah 32:3.

In the same prophet, Let your eyes be looking at your teachers, and let your ears hear the word. Isaiah 30:20-21.

In the same prophet,

He who stops his ear lest it hears of blood, and shuts his eyes lest they see evil, will dwell on the heights. Isaiah 33:15-16.

In Ezekiel,

Son of man, you are dwelling in the midst of a rebellious house, who have eyes to see but they do not see, who have ears to hear but they do not hear. Ezekiel 12:2.

In these places both seeing and hearing are mentioned because one follows the other. That is to say, faith in the understanding, meant by 'seeing', is followed by faith in the will, meant by 'hearing'. Otherwise it would have been sufficient to mention only one. From this it is also evident why one son of Jacob was named from the expression 'seeing' and the other from 'hearing'.

[8] The origin of 'seeing' meaning faith within knowledge or the understanding, and 'hearing' faith within obedience or the will rests in correspondences in the next life and in meaningful signs based on these. People who have understanding and faith resulting from that understanding belong to the province of the eye, and those who are obedient and have faith resulting from that obedience belong to the province of the ear. The truth of this will be seen from what, in the Lord's Divine mercy, is going to be shown at the ends of chapters concerning the Grand Man and the correspondence with it of everything in the human body.

[9] So it is then that 'the eye' in the internal sense means the understanding, see 2701, and 'the ear' obedience. And in the spiritual sense 'the ear' means faith resulting from obedience, or faith in the will, as is also clear from the following places: In Isaiah,

Even so, you have not heard, even so, you have not known; even so, from that time your ear has not opened itself. Isaiah 48:8.

In the same prophet,

The Lord Jehovih will arouse my ear to hear like those who are being taught. The Lord Jehovih opened my ear, and I was not rebellious. Isaiah 50:4-5.

In the same prophet,

Attend diligently to Me, and eat what is good, that your soul may delight in fatness; incline your ear and come to Me; hear, that your soul may live. Isaiah 55:2-3.

In Jeremiah,

To whom am I to speak and testify, that they may hear? behold, their ear is uncircumcised, and they cannot listen. Jeremiah 6:10.

In the same prophet,

This I commanded them, saying, Hear My voice, and I will be your God, and you will be My people. But they did not hear, nor did they incline their ear. Jeremiah 7:23-24, 26

In the same prophet,

Hear, O women, the word of Jehovah, and let your ear receive the word of His mouth. Jeremiah 9:20.

In the same prophet,

You did not incline your ear, and you did not obey Me. Jeremiah 35:15.

In Ezekiel,

Son of man, all My words that I have spoken to you, receive in your heart, and hear with your ears. Ezekiel 3:10.

In the same prophet,

I will bring My zeal against you, and they will deal with you in fury. Your nose and your ears they will remove Ezekiel 23:25.

'Removing nose and ears' stands for removing the perception of truth and good, and the obedience that goes with faith. In Zechariah,

They refused to pay attention, and fumed a stubborn shoulder, and made their ears heavy so that they might not hear, and set their heart adamant, so that they might not hear the law. Zechariah 7:11-12.

[10] In Amos,

Thus said Jehovah, As the shepherd rescues from the mouth of the lion two legs or a piece of an ear, so will the children of Israel in Samaria be rescued, on the corner of a bed and on the end of a couch. Amos 3:12.

'Rescuing two legs' stands for rescuing the will for good, 'a piece of an ear' for rescuing the will for truth. It may be seen that 'a piece of an ear' has this meaning, as has been stated, solely from correspondences in the next life and from the meaningful signs based on these, with which the internal sense of the Word and also the ritual observances in the Israelitish and Jewish Church are in accordance. This explains why, when Aaron and his sons were to be consecrated for their specific function, Moses was commanded among other things to take some of the ram's blood and to put it on the tip of Aaron's ear and on the tips of the ears of his sons, and on the thumbs of their right hands and on the large toes of their right feet, Exodus 29:20. This ritual act represented the will anointed by faith, into which also as priest he was to be initiated. Anyone can recognize that this ritual act was holy since it was Jehovah who commanded Moses to perform it, and so also that putting blood on the tip of the ear was holy. But what holy thing was meant cannot be known except from the internal sense of the things in the Word, which at this point is that the holiness of faith when applied to the will must be preserved.

[11] The meaning of 'the ear' as obedience, and in the internal sense as faith resulting from that obedience, is even more plainly evident from the ritual that was to be observed when a slave did not wish to go free, described in Moses as follows: If a slave or servant-girl did not wish to go free,

His master shall bring him to God, and shall bring him to the door or to the doorpost; and his master shall pierce his ear with an awl, and he shall serve him for ever. Exodus 21:6; Deuteronomy 15:17.

'Piercing his ear with an awl at the doorpost' stands for serving and obeying for ever. In the spiritual sense it stands for having no wish to understand what is true, only a wish to be obedient to it. This, compared with an understanding of what is true, is not freedom.

[12] Since the obedience of faith is meant in the internal sense by 'the ears', and being obedient by 'hearing', one may see what is meant by the following words spoken by the Lord many times, He who has an ear to hear, let him hear, Matthew 13:9, 43; Mark 4:9, 23; 7:16; Luke 8:8; 14:35; Revelation 2:7, 11, 29; 3:13, 22.

[13] As regards 'hearing' in the highest sense meaning providence and 'seeing' foresight, this is clear from the following places in the Word in which eyes and also ears are attributed to Jehovah or the Lord; as in Isaiah,

Incline Your ear, O Jehovah, and hear; open Your eyes, O Jehovah, and see. Isaiah 37:17.

In Daniel,

Incline Your ear, O my God, and hear; open Your eyes ¹ and see our devastations. Daniel 9:18.

In David,

O God, incline Your ear to me, and hear my speech. Psalms 17:6.

In the same author,

Incline to me Your ear, and save me. Psalms 71:2.

In the same author,

Turn an ear to my prayers, on account of Your truthfulness; answer me, on account of Your righteousness. Psalms 143:1.

In Jeremiah,

O Jehovah, You heard my voice; do not hide Your ear at my sighing, at my cry. Lamentations 3:56.

In David,

O Jehovah, do not hide Your face from me in the day of my distress; incline to me Your ear; in the day I cry answer me. Psalms 102:2.

[14] It is well known that Jehovah does not have ears or eyes as man does but that some attribute which may be ascribed to the Divine is meant by the ear and the eye, namely infinite will and infinite understanding. Infinite will is providence, and infinite understanding foresight; and it is these that are meant in the highest sense by ear and eye when these are attributed to Jehovah. These considerations now show what is meant in each sense [of the Word] by 'Jehovah heard', the phrase from which 'Simeon' received his name.

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