作者: Alexander Payne
Verses 1-8. A General Summary.
Verses 9-18. The selection of right principles in the mind.
Verses 19-21. Invitation to enter upon the heavenly life.
Verses 22-25. A search into what constitutes the heavenly life.
Verses 26-40. The unwillingness of the unregenerate heart to enter upon it.
Verses 41-46. The attempt to do so from selfhood and defeat in temptation.
9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1
[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,
Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.
In John,
The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.
In the same book,
He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.
The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,
You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.
Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,
Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.
In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.
[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,
No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.
'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.
脚注:
1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).
1
Jacob lifted up his eyes, and looked, and, behold, Esau was coming, and with him four hundred men. He divided the children between Leah, Rachel, and the two handmaids.
2
He put the handmaids and their children in front, Leah and her children after, and Rachel and Joseph at the rear.
3
He himself passed over in front of them, and bowed himself to the ground seven times, until he came near to his brother.
4
Esau ran to meet him, embraced him, fell on his neck, kissed him, and they wept.
5
He lifted up his eyes, and saw the women and the children; and said, "Who are these with you?" He said, "The children whom God has graciously given your servant."
6
Then the handmaids came near with their children, and they bowed themselves.
7
Leah also and her children came near, and bowed themselves. After them, Joseph came near with Rachel, and they bowed themselves.
8
Esau said, "What do you mean by all this company which I met?" Jacob said, "To find favor in the sight of my lord."
9
Esau said, "I have enough, my brother; let that which you have be yours."
10
Jacob said, "Please, no, if I have now found favor in your sight, then receive my present at my hand, because I have seen your face, as one sees the face of God, and you were pleased with me.
11
Please take the gift that I brought to you, because God has dealt graciously with me, and because I have enough." He urged him, and he took it.
12
Esau said, "Let us take our journey, and let us go, and I will go before you."
13
Jacob said to him, "My lord knows that the children are tender, and that the flocks and herds with me have their young, and if they overdrive them one day, all the flocks will die.
14
Please let my lord pass over before his servant, and I will lead on gently, according to the pace of the livestock that are before me and according to the pace of the children, until I come to my lord to Seir."
15
Esau said, "Let me now leave with you some of the folk who are with me." He said, "Why? Let me find favor in the sight of my lord."
支援:
