4317. 就内在历史意义而言, “因为那人在坐骨神经筋上将雅各的大腿窝摸了一把” 表由于他们具有一种无法通过重生被根除的遗传性, 因为他们不允许这种事发生. 这从 “大腿” 的含义清楚可知, “大腿” 是指婚姻之爱, 因而是指一切属天和属灵之爱 (参看4280节); 因为 “大腿窝” 就是婚姻之爱, 以及一切属天, 属灵之爱与属世良善结合的地方 (4277, 4280节). 因此, “摸它”, 或损害它, 以至于瘸了是指摧毁从这些爱所流出的良善. 由于这事发生在雅各身上, 故它表示这种性质从他传到他的后代那里, 因而具有遗传性. “坐骨神经筋” (nerve of that which was displaced) 表示虚假 (参看4303节), 在此表示源自遗传之恶的虚假. 由此和整个思路可知, 这种遗传性无法通过重生根除, 因为他们不允许这种事发生.

他们具有这种遗传性, 并且无法重生; 这一点从圣言中有关他们的一切记载, 尤其摩西五经中的以下经文看得非常清楚:

摩西召了以色列众人来, 对他们说, 耶和华在埃及地, 在你们眼前向法老和他众臣仆, 并他全地所行的一切事, 你们都看见了; 但耶和华到今日没有使你们心能明白, 眼能看见, 耳能听见. (申命记 29:2, 4)

又:

我未领他们到我所起誓应许之地以先, 这百姓今日里所作的计画我都知道了. (申命记 31:21)

又:

我要向他们掩面, 看他们的结局如何. 他们本是极乖僻的一代, 心中无诚实的儿女. 我要除灭他们, 使他们的名从人间消失, 惟恐仇敌惹动我. 因为他们是缺乏智谋的民族, 他们里面毫无聪明. 他们的葡萄树是所多玛的葡萄树, 他们的葡萄是蛾摩拉田园出的; 他们的葡萄是苦毒的, 全挂都是苦的. 他们的酒是大蛇的毒气, 是虺蛇残害的头. 这不都是积蓄在我这里, 封锁在我府库中吗? (申命记 32:20, 26-34)

其它地方, 尤其耶利米书中的部分经文也提到这些事.

“摸雅各的大腿窝”, 然后他就瘸了, 就表示他们的遗传性; 这一点明显可见于何西阿书:

耶和华与犹大争辩, 必照雅各所行的惩罚他, 按他所做的报应他. 他在腹中抓住哥哥的脚跟, 壮年的时候与神较力; 与天使较力, 并且得胜, 哭泣恳求. (何西阿书 12:2-5)

就内在历史意义而言, 此处 “与神较力” 是指他们坚持认为教会的代表要存在于他们当中 (参看4290, 4293节). 由此明显可知, 他们所拥有的这种遗传性源自雅各自己, 这一点从更多目前不得不忽略过去的经文明显看出来.

关于具体的遗传性, 在当今的教会, 人们都以为一切遗传之恶皆来自第一代父母, 所有人都因此在遗传之恶方面受到诅咒. 但事实并非如此. 每个人里面的遗传之恶的源头在于他的父母和父母的父母, 也就是在于祖父母和历代先祖. 他们通过实际生活所获得, 通过频繁实践或习惯可以说已经成为其秉性一部分的一切邪恶都会传给他的儿女, 在他们里面变成遗传, 这恶还伴随着从祖父母和先祖植入在父母里面的东西. 来自父亲的遗传之恶更为内在, 来自母亲的遗传之恶更为外在. 前者无法轻易根除, 而后者则能. 当人正在经历重生时, 来自最近父母的根深蒂固的遗传之恶就会被根除; 但对那些未经历重生的人, 或不能重生的人来说, 它依然存留. 这就是遗传之恶 (参看313, 494, 2122, 2910, 3518, 3701节). 这个问题对于能反省的人, 以及从以下事实也是显而易见的, 即: 每个家族都有某种特定邪恶或良善, 该家族凭此而有别于其它家族; 这种特性如众所周知的, 是从父母和先祖遗传来的. 这同样适用于如今仍旧存留的犹太民族, 该民族与其它民族截然不同, 不仅能从它特有的性情被识别出来, 还可以从它的习俗, 言语和面貌被识别出来.

不过, 很少有人知道何为遗传之恶. 人们以为遗传之恶在于行恶, 而事实上, 它在于意愿, 因而思想邪恶. 遗传之恶就在意愿本身和源于此的思维中; 它就是在它们里面, 甚至在此人行善时也会将自己附着上的向恶的实际倾向. 它通过当邪恶临到别人身上时所感觉到的快乐可被识别出来. 这根深深向下隐藏, 因为接受来自天堂, 也就是经由天堂来自主的良善与真理的内在形式本身被扭曲, 可以说已经扭曲得变形了; 以致当良善与真理从主流入时, 它们要么被反射回去, 要么被歪曲, 要么被窒息. 正是由于这个原因, 如今对良善与真理的觉知不存在了, 对重生之人来说, 取而代之的是良心; 良心承认从父母和老师那里所学到的为良善与真理. 爱自己胜过他人, 若其他人不尊敬我们, 就向他们意愿邪恶, 以报复为乐, 以及爱世界胜过天堂, 就出自遗传之恶; 一切恶欲或邪恶情感也出自这一源头. 人不知道这类事物就存在于遗传之恶里面, 更不知道它们是天上情感的对立面. 然而, 在来世可以清楚显明, 每个人通过实际生活引向自己的源自遗传之物的邪恶何等之多, 以及他因来自这一源头的邪恶情感而距离天堂何等遥远.

雅各后代里面的遗传之恶无法通过重生而根除, 因为他们不允许这种事发生. 这一事实从圣言中的历史描述明显看出来; 因为他们在旷野的一切试探中都屈服了, 如摩西五经所记载的; 后来在迦南地, 一看不到神迹, 也会屈服. 然而, 这些试探都是外在的, 而不是内在的或属灵的. 他们在属灵的事上不能受试探, 因为他们不知道内在真理, 也没有任何内在良善, 如前所示; 除了在他所知道或所拥有的事物方面外, 没有人能受试探. 试探就是实现重生的实际手段. 这些事就是他们不允许重生的意思. 关于他们在来世的状态和命运, 可参看前文 (939-941, 3481节).

大人和对应 (续)

此处关于与总体上感官的对应

4061. Genesis 31

1. And he ¹ heard the words of Laban's sons, saying, Jacob has taken all that belonged to our father, and from what belonged to our father he has gained all this wealth.

2. And Jacob saw Laban's face, and behold, he was not at all friendly towards him as before. ²

3. And Jehovah said to Jacob, Return to the land of your fathers, and to [the place of] your nativity, and I will be with you.

4. And Jacob sent and called Rachel and Leah to the field, to his flock.

5. And he said to them, I see your father's face, that it is not at all friendly towards me as before; ³ and the God of my father has been with me.

6. And you yourselves know that with all my strength I have served your father.

7. And your father has deceived me, and has changed my wages in ten ways, and God has not allowed him to do evil to me.

8. If he said thus: The speckled will be your wages, then all the flocks bore speckled. And if he said thus: The variegated will be your wages, then all the flocks bore variegated.

9. And God has taken away your father's cattle and given them to me.

10. And it happened, when the flock came on heat, that I lifted up my eyes and saw in a dream, and behold, the he-goats mounting the flock were variegated, speckled, and mottled.

11. And the angel of God said to me in the dream, Jacob. And I said, Behold, here I am.

12. And he said, Lift up now your eyes, and see all the he-goats mounting the flock, variegated, speckled, and mottled; for I have seen everything that Laban is doing to you.

13. I am the God of Bethel, where you anointed a pillar, where you made a vow to Me; now rise up, go out of this land, and return to the land of your nativity.

14. And Rachel answered, and Leah, and they said to him, Is there still any portion and inheritance for us in our father's house?

15. Are we not considered strangers by him, for he has sold us, and also completely consumed our money? ⁴

16. For all the riches which God has snatched from our father belong to us and to our sons; and now do everything that God has told you.

17. And Jacob rose up, and set his sons and his womenfolk on camels.

18. And he brought away all his cattle and all his substance which he had gathered, the cattle ⁵ he had purchased, which he had gathered in Paddan Aram, to come to Isaac his father, to the land of Canaan.

19. And Laban had gone to shear his flock, and Rachel stole the teraphim which belonged to her father.

20. And Jacob stole the heart ⁶ of Laban the Aramean by not giving him any indication that he was fleeing.

21. And he fled with all that he had; and he rose up, and crossed the river; and he set his face towards mount Gilead.

22. And it was told to Laban on the third day that Jacob had fled.

23. And he took his brothers with him and pursued him for seven days; ⁵ and he caught up with him on mount Gilead.

24. And God came to Laban the Aramean in a dream by night, and said to him, Take care not to speak to Jacob either good or evil.

25. And Laban overtook Jacob, and Jacob pitched his tent in the mountain, and Laban pitched with his brothers in mount Gilead.

26. And Laban said to Jacob, What have you done, that you have stolen my heart, ⁶ and carried away my daughters like captives taken with the sword?

27. Why was it that you concealed your flight, and stole from me, and gave me no indication; for I might have sent you away with gladness and with songs, and with drums and with harps?

28. And you have not allowed me to kiss my sons and my daughters; now you have acted foolishly in what you have done.

29. Let my hand be for God to do you evil! And the God of your father spoke to me last night, saying, Beware of speaking to Jacob either good or evil.

30. And now you have surely gone because you longed greatly for your father's house. But why did you steal my gods?

31. And Jacob answered and said to Laban, Because I was afraid; for I said, Perhaps you will take your daughters from me by force.

32. Anyone with whom you find your gods shall not live in the presence of our brothers. Examine for yourself what is with me, and take them to yourself. And Jacob did not know that Rachel had stolen them.

33. And Laban came into Jacob's tent, and into Leah's tent, and into the tent of both servant-girls, and did not find them. And he went out of Leah's tent and came into Rachel's tent.

34. And Rachel had taken the teraphim and put them in the camel's straw, and sat on them. And Laban felt around all the tent and did not find them.

35. And she said to her father, Let there not be any anger in my Lord's eyes, for I cannot rise up before you, for the way of women is upon me. And he searched and did not find the teraphim.

36. And Jacob was incensed and wrangled with Laban; and Jacob answered and said to Laban, What is my transgression, what is my sin, that you have hotly pursued after me?

37. Because you have felt around all my vessels, what have you found belonging to all the vessels of your house? Put it here in front of my brothers and your brothers, and let them decide between the two of us.

38. These twenty years I have been with you; your sheep and your she-goats have not miscarried, and I have not eaten the rams of your flock.

39. That which was torn [by beasts] I did not bring to you; I myself bore the loss of it; from my hand you required it - that stolen by day and that stolen by night.

40. This is how I was: By day the heat consumed me, and the cold by night; and my sleep was banished from my eyes.

41. These twenty years I have served you in your house - fourteen years for your two daughters, and six years for your flock; and you have changed my wages in ten ways.

42. Unless the God of my father, the God of Abraham and the Dread of Isaac, had been with me, you would now have sent me away empty-handed. My affliction and the tiredness of my hands ⁸ God has seen, and has given judgement last night.

43. And Laban answered and said to Jacob, The daughters are my daughters, and the sons are my sons, and the flock is my flock, and all that you see is mine. And for my daughters, what am I to do for them today, or for their sons whom they have borne?

44. And now come, let us make a covenant, I and you, and let it be a witness between me and you.

45. And Jacob took a stone and erected it as a pillar.

46. And Jacob said to his brothers, Gather stones; and they took stones and made a heap; and they ate there upon the heap.

47. And Laban called it Jegar Sahadutha; and Jacob called it Galeed.

48. And Laban said, This heap is a witness between me and you today; therefore he called its name Galeed -

49. And Mizpah, for he said, Let Jehovah watch between me and you, for we are going to be hidden from each other. ⁹

50. If you afflict my daughters, and if you take wives (femina) besides my daughters, after we have parted from each other ¹⁰ - see, God is witness between me and you.

51. And Laban said to Jacob, Behold this heap, and behold the pillar which I have erected between me and you.

52. This heap is a witness, and the pillar is a witness, that I will not pass beyond this heap to you, and that you will not pass beyond this heap and this pillar to me, to do harm.

53. May the God of Abraham and the God of Nahor judge ¹¹ between us, the God of their father. And Jacob swore by the Dread of his father Isaac.

54. And Jacob offered a sacrifice on the mountain, and called his brothers to eat bread; and they ate bread and stayed the night in the mountain.

55. And in the morning Laban rose up early, and kissed his sons and his daughters, and blessed them; and Laban went and resumed to his place.

CONTENTS

The subject now in the internal sense is the separation of the good and truth which are represented by Jacob and his wives from the good meant by Laban, in order that they might be joined to the Divine coming from a direct Divine stock. The subject is also the state of the two so far as separation is concerned.

სქოლიოები: