893. Verse 13 And it happened in the six hundred and first year, at the beginning, on the first of the month, that the waters dried up from over the earth, and Noah removed the covering of the ark, and saw out, and behold, the face ¹ of the ground was dry.

'It happened in the six hundred and first year' means a finishing point. 'At the beginning, on the first of the month' means a starting point. 'The waters dried up from over the earth' means that falsities were not at that time apparent. 'And Noah removed the covering of the ark, and saw out' means the light, once falsities had been removed, shed by the truths of faith, which he acknowledged and in which he had faith. 'And behold, the face ¹ of the ground was dry' means regeneration.

脚注:

137. Even in the days wherein Antipas was my faithful martyr, who was slain among you. That this signifies in that time and state wherein all are hated who acknowledge the Divine Human of the Lord, is evident from the signification of day, as denoting time and state (concerning which see Arcana Coelestia 23, 488, 493, 893, 2788, 3462, 3785, 4850, 10656); hence, in the days in which, signifies, in that time and state. And the same is evident from the signification of Antipas, my faithful martyr, as being those who acknowledge the Divine Human of the Lord, concerning which more will be said in what follows; and also from the signification of being slain, as being to be hated. The reason why this is denoted by being slain, is, that he who hates is perpetually endeavouring to kill; for he thinks of nothing else and desires nothing else but to kill, and also he would kill if the laws did not restrain him. This is concealed in hatred; therefore, those who hate their neighbour, in the other life, when external bonds are removed, continually breathe out murder; this has been made known to me from much experience.

[2] The reason why "Antipas, my faithful martyr," signifies those who are hated because of their acknowledgment of the Divine Human of the Lord is that at that time one Antipas was on this account slain, therefore by him are meant all those who are hated on that account: just as by Lazarus, who lay at the rich man's gate, and desired to be fed with the crumbs which fell from his table, are meant all those whom the Lord loves because they desire truths from spiritual affection (as may be seen above, n. 118). That the Lord loved a certain person called Lazarus, whom also He raised from the dead is evident in John (11:3, 5, 36), and that he sat with the Lord at table (chapter 12), therefore, he who desired to be fed with the crumbs which fell from the rich man's table, by which is signified a desire for truths from spiritual affection, was called by the Lord Lazarus. As he was named Lazarus on that account, so Antipas is here mentioned because he became a martyr for the name of the Lord, that is, because of the acknowledgment of His Divine Human.

[3] That such are hated by all those who do not think of the Divine of the Lord at the same time as they do of His Human, cannot be known from their conduct while they are in the world, but they make it clear in the other life, where they burn with so much hatred against those who approach the Lord alone as cannot be described in words; there is nothing which they more eagerly desire than to murder them. The reason is that all who are in the hells are against the Lord, and all who are in the heavens are in favour of the Lord; and those who belong to the church, and do not acknowledge the Divine of the Lord in His Human, act as one with the hells, hence they entertain such great hatred. It has been often told them that they do evil, because they know from the Word,

that the Lord hath all power in the heavens and on earth (Matthew 28:18);

thus that He is the God of heaven and earth: also

that He is the way, the truth, and the life, and that no one cometh to the Father but by Him (John 14:6);

as also that

he who seeth the Lord seeth the Father, because He is in the Father and the Father in Him (John 14:7-11);

and

that no one hath seen the Father's shape, nor heard His voice, but the Lord alone, who is in His bosom, and is one with Him (John 1:18; 5:37);

besides many other places.

When they hear these truths they turn themselves away, for they cannot deny them, but are offended, and even breathe out murder against all those who acknowledge them, because hatred is rooted in them (as may be seen above, n. 114). That such persons would hate all those who thus acknowledge the Lord, was foretold by the Lord Himself in several passages, as in Matthew:

In the consummation of the age, "they shall deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake" (24:9, 10).

And in John:

Jesus said, "If the world hate you, know ye that it hated me before it hated you. If they have persecuted me, they will also persecute you. All these things will they do unto you for my name's sake" (15:18-25).

(See moreover the passages adduced above from the Word, n. 122.) These things are said, that it may be known that by "Antipas, my faithful martyr, who was slain among you," is meant those who are hated because they acknowledge the Divine Human of the Lord.

114. Who was dead and is alive. That this signifies that He is rejected, and yet that eternal life is from Him, is evident from the signification of being dead, when said of the Lord, as denoting to be rejected (concerning which see above, n. 83), and from the signification of being alive, as denoting that eternal life is from Him in (concerning which see also above, n. 84). The Lord is said to be rejected when He is not approached and worshipped, and also when He is approached and worshipped only as to His Human, and not at the same time as to the Divine. At this day therefore He is rejected by those within the church who do not approach and worship Him, but pray to the Father to have compassion on them for the sake of the Son, although no man, or angel, can ever approach the Father, and worship Him directly, the Divine being invisible, with which no one can be conjoined in faith and love. For that which is invisible cannot come into the thought, nor, consequently, into the affection of the will; and what does not come into the thought, does not enter into the faith, for what pertains to faith must be an object of thought. So also what does not enter into the affection of the will, does not enter into the love, for the things which pertain to the love must affect a man's will, as all a man's love resides in the will (see The Doctrine of the New Jerusalem 28-35). But the Divine Human of the Lord can be thought of and enter into the faith, and thence into the affection of the will, or into the love.

[2] It is therefore evident, that there can be no conjunction with the Father unless from the Lord, and in the Lord. This the Lord Himself teaches very clearly in the Evangelists.

In John:

"No one hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath brought him forth to view" (1:18).

Again:

"Ye have neither heard the Father's voice at any time, nor seen his shape" (5:37).

In Matthew:

"Neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him" (11:27).

In John:

I am the way, the truth and the life; no man cometh unto the Father but by me" (14:6).

Again:

"If ye know me, ye know my Father also; he that seeth me seeth the Father"; (Philip) "believest thou not that I am in the Father, and the Father in me? believe me, that I am in the Father, and the Father in me" (14:7-11);

and that the Father and the Lord are one (10:30, 38).

Again:

"I am the vine, ye are the branches; without me ye can do nothing" (15:5).

[3] It is therefore evident, that the Lord is rejected by those within the church who approach the Father directly, and pray to Him to have compassion for the sake of the Son; for these cannot but think of the Human of the Lord, as of the human of another man, thus they cannot think of His Divine in the Human, and still less of His Divine united with His Human as the soul is conjoined with the body, according to the doctrine universally received in the Christian world (see above, n. 10 and 26).

Who is there in the Christian world, that acknowledges the Divine of the Lord that desires by this acknowledgment to separate His Divine from His Human? Nevertheless, to think of the Human alone, and not at the same time of the Divine in the Human, is to regard them as separate, which is not to think of the Lord, or of both as one person, although the doctrine received in the Christian world is, that the Divine and Human of the Lord make not two persons but one person.

[4] Those who constitute the church at this day do, indeed, think of the Divine of the Lord in His Human, when they speak from the doctrine of the church; but it is quite otherwise when they think and speak within themselves apart from doctrine. But let it be known, that a man is in one state when he thinks and speaks from doctrine, and another when he thinks and speaks apart from it. When a man thinks and speaks from doctrine, he thinks and speaks from the memory of his natural man; but when he thinks and speaks unfettered by doctrine, his thought and speech are then from his spirit. For to think and speak from the spirit, is to think and speak from the interiors of one's mind, therefore, what he then speaks is his real faith. The state of a man also after death is such as were the thought and speech of his spirit within himself unfettered by doctrine, and not such as were his thought and speech from doctrine, if the latter has not become one with the former.

[5] Man has two states as to faith and love, one while he is in doctrine, and another when he is unfettered by it, but the state of his faith and love apart from doctrine saves him, and not the state of his speech concerning faith and love derived from doctrine, unless the latter has become one with the former. Man does not know this, although to think and speak from doctrine concerning faith and love, is to speak from the natural man and its memory, is evident from this circumstance alone, that both the evil and the good can think and speak in this way when they are with others. And it is for this reason that evil equally with good prelates, or prelates who have no faith equally with those who have faith, can preach the gospel, to all appearance with a similar zeal and affection. The reason is, that, in such case, a man, as stated, thinks and speaks from his natural man and its memory; but to think from the spirit is not to think from the natural man and its memory, but from the spiritual man, and from the faith and affection of this man. From this alone it is evident, that there are two states pertaining to man, and that the former state just referred to does not save him, but the latter. For after death a man is a spirit, therefore such as he was in the world as to his spirit, such does he remain after his departure out of the world.

[6] Moreover, that there are two states pertaining to the man of the church, it has been granted me to know from much experience; for after death a man can be brought into either state, and also is actually brought into both; many, when they have been brought into the former state, have spoken like Christians, and from their speech were believed by others to be Christians, but as soon as they were brought back into the latter state, the state of their own spirit, they then spoke like diabolical spirits, and in complete opposition to what they had spoken before (see the work Heaven and hell, n. 491-498, and n. 499-511).

[7] From these considerations it also is evident how it is to be understood that the Lord is repudiated at this day by those who are within the church, that is, that from doctrine indeed the Divine of the Lord must be acknowledged and believed equally as the Divine of the Father; for the doctrine of the church teaches, that, "as is the Father, so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord, neither of them greater or less, before or after the other" (see the creed of Athanasius). Notwithstanding this, however, they do not approach and worship the Lord as Divine, but they worship the Divine of the Father, as is the case when they pray to the Father that He may have compassion on them for the sake of the Son. When they use these words, they do not in the least think of the Divine of the Lord, but of His Human separate from the Divine, thus of His Human as similar to that of another man. They then think not of one God, but of two, or three. To think in this way of the Lord, is to repudiate Him; for not to think of His Divine in conjunction with His Human, which nevertheless are not two persons but one person, and make a one as soul and body, is by separation to exclude the Divine.

[8] I have occasionally talked with spirits who, whilst they lived in the world, were of the Popish religion, and I inquired whether they ever thought in the world concerning the Lord's Divine? They said that they had thought on the subject as often as they were in doctrine with insight, and that then they acknowledged His Divine to be equal with that of the Father, but apart from doctrine, they thought of His Human alone, and not of His Divine. They were asked why they say that the power, which belonged to the Human of the Lord, was given Him by the Father, and not by Himself, since they acknowledged His Divine to be equal to that of the Father? They then turned away, without answering; but they were told that the reason was, that they arrogated to themselves all His Divine power; which they could not have done, unless they had separated the Divine from the Human. That the Lord is repudiated by them, every one may conclude from this circumstance, that they worship the Pope as the Lord, and that they no longer ascribe any power to the Lord.

[9] I will here relate a great scandal uttered by the Pope who was called Benedict XIV. He declared openly that he believed, when he lived in the world, that the Lord had no power, because He had transferred it all to Peter, and thence to his successors; adding that he believed that the Romish saints have more power than the Lord, because they retain it from God the Father, but that the Lord abdicated it entirely, and conferred it on the Popes; but that still He must be worshipped, because without such worship the Pope would not be worshipped with sanctity. But this Pope, because he arrogated to himself what was Divine, even after death, was, after some days, cast into hell.