4453. “做买卖, 置产业” 表因他们交流而将彼此一致的教义. 这从 “做买卖” 和 “置产业” 的含义清楚可知: “做买卖” 是指为自己获取认知, 以及交流它们 (参看2967节), 因此在这地 “做买卖” 表示进入哈抹的儿子示剑及其城所表示的良善与真理的认知; “置产业” 是指合一, 因而是指彼此一致. “做买卖” 之所以表示为自己获取认知, 以及交流它们, 是因为在天上, 就是照内义觉悟圣言的地方, 是没有买卖的; 事实上, 天上没有金, 银, 或诸如在这个世上用来交易的那类事物; 因此, 当我们在圣言中读到 “买卖” (trading, 或译贸易, 交易等) 时, 是以灵义来理解的, 在天上被感知为与 “买卖” (trading, 或译贸易, 交易等) 相对应的某种事物, 一般来说, 是认知的获取和交流, 具体来说是所提到的物体所指的实体. 例如, 若提到 “金”, 就理解为爱与智慧的良善 (113, 1551, 1552节); 若提到 “银”, 就理解为属于聪明和信仰的真理 (1551, 2048, 2954节); 若提到人们在古时用来交易的 “母绵羊”, “公绵羊”, “小山羊” 或 “羔羊”, 就理解为诸如这些动物所表示的那类事物, 等等.

如以西结书:

告诉推罗, 你居住海口, 跟众民到许多海岛交易; 他施人因你多有各类的财物, 就作你的客商, 拿银, 铁, 锡, 铅兑换你的货物. 雅完人, 土巴人, 米设人都用人口与你交易, 拿铜器兑换你的商品. 底但人与你交易; 许多海岛成了你手里的货品. 亚兰人因你的手工艺品很多, 就作你的客商; 犹大和以色列地的人都与你交易; 他们用米匿的麦子, 饼, 蜜, 油, 乳香兑换你的商品. 大马色人因你的手工艺品很多, 又因你多有各类的财物, 就拿黑本酒和沙哈 (Zahar) 羊毛与你交易. 威但人和雅完人拿纺成的线兑换你的货物. 底但人用马车的敞篷与你交易. 亚拉伯人和基达的一切首领都作你手下的客商, 用羊羔, 公绵羊, 公山羊与你交易. 示巴和拉玛的商人与你交易, 他们用各类上好的香料, 各类的宝石和黄金兑换你的货物. 哈兰人, 干尼人, 伊甸人, 示巴的商人和亚述人, 基抹人与你交易. 这些商人以美好的货物与你交易, 用蓝色包袱, 刺绣的衣服; 盛华丽衣服香柏木的宝箱, 用绳捆着兑换你的货物. 他施的船只接连成帮为你运货, 你便在海心丰满, 极其荣华. (以西结书 27:3, 12-13, 15-19, 21-25)

由此处和圣言中的许多其它经文明显可知, “交易”, “商品”, “货品” 和 “货物” 无非是指与良善并真理的认知有关的事物. 因为若非推罗的交易活动表示属灵和属天的事物, 预言的圣言与这些活动有什么相干呢? 既如此, 那么显而易见, 不仅 “货物” 表示其它事物, 而且此处所提到的民族也表示拥有这些其它事物的人民. 还显而易见, 若不凭内义, 没有人知道所有这些表示什么; 如不知道他施, 雅完人, 土巴人, 米设人, 底但人, 亚兰人, 犹大, 以色列, 威但人, 雅完, 底但人, 阿拉伯人, 示巴, 拉玛, 哈兰人, 干尼人, 伊甸人, 亚述人, 基抹人表示什么; 也不知道他们的货物表示什么, 如银, 铁, 锡, 铅, 铜器, 麦子, 米匿, 饼, 蜜, 油, 乳香, 黑本酒, 沙哈羊毛, 纺成的线, 马车敞篷, 羊羔, 公绵羊, 公山羊, 香料, 宝石, 黄金, 蓝色包袱, 刺绣的衣服, 捆绳, 香柏木制成的物件. 这些及类似事物表示教会和主国度的良善与真理, 以及对这些良善与真理的认知. 正因推罗表示认知 (1201节), 所以此处论述的主题是推罗. 由于这类财物, 也就是良善与真理, 就存在于主的教会和国度中, 故表示主的教会和国度的迦南地自上古时代就具有一个源于表示货物或货品的词的名字, 因为这就是原文中 “迦南” 这个名的含义. 综上所述, 明显可知在这地 “做买卖” 是什么意思.

3318. 'And he was weary' means a state of conflict. This becomes clear from the meaning of 'weary' or weariness as the state following conflict. Here however, because the subject is a state of conflict in which good and truth within the natural man are joined together, the state of conflict itself is meant. As regards 'weary' here meaning a state of conflict, this is not apparent except from the train of thought in the internal sense, and in particular from the fact that without conflicts, or what amounts to the same, without temptations, good is unable to be joined to truth in the natural man.

[2] So that the nature of this state may be known - though only as man experiences it - let a brief statement be made regarding it. Man is nothing other than an organ or vessel which receives life from the Lord, for man does not live of himself, 290, 1954, 2021, 2536, 2706, 2886-2889, 3001. The life flowing in with man from the Lord comes from His Divine Love. This Love, that is, the life from it, flows in and applies itself to the vessels that are in man's rational and that are in his natural. On account of the hereditary evil into which man is born, and on account of the evil of his own doing which man acquires to himself, these vessels with him are set the wrong way round for receiving that life. But insofar as it is possible for this inflowing life to do so, it resets those vessels to receive it. These vessels within the rational man and within his natural are such as are called truths. In themselves they are nothing else than perceptions of the variations in form possessed by those vessels and of the changes of state which in different ways give rise to those variations, which are produced in the most delicate of organic substances, and in ways that defy description, 2487. Good itself, which possesses life from the Lord, that is, which is life, is that which flows in and resets them.

[3] When therefore those vessels, varying in the forms they take, are set and turned, as has been stated, the wrong way round for inflowing life, they clearly have to be re-positioned to receive that life, that is, to be controlled by it. This cannot possibly be effected as long as the person remains in that condition into which he was born or which he has brought upon himself. Indeed at that time they are unsubmissive because they resolutely withstand and harden themselves against the heavenly order governing the way that life acts. Indeed the good which moves them, and to which they are subservient, is that which stems from self-love and love of the world. From the dull warmth it contains that good makes these vessels what they are. Consequently before they can be made submissive and capable of receiving any of the life that belongs to the Lord's love, they have to be softened. The only ways that such softening can be achieved is by temptations, for temptations take away the things that constitute self-love and contempt for others in comparison with oneself, consequently that constitute self-glory, and also hatred and revenge on account of that. When therefore they have to some extent been subdued and mellowed by means of temptations those vessels start to become yielding and compliant to the life which belongs to the Lord's love and which is constantly flowing in with man.

[4] From this point onwards good, first of all in the rational man and then in the natural, starts to be joined to the truths there, for as has been stated, truths are nothing else than perceptions of the variations in form which are determined by the states that are changing all the time - those perceptions being a product of the life that is flowing in. This is the reason why a person is regenerated, that is, is made new, by means of temptations, or what amounts to the same, by means of spiritual conflicts, and after that receives an inward disposition different from before, that is to say, becomes gentle, humble, single-minded, and contrite at heart. From these considerations one may now see the use served by temptations, which is that good from the Lord may not only flow in but also render the vessels subservient and so join itself to them. For truths are the recipient vessels of good, see 1496, 1832, 1900, 2063, 2261, 2269. Here therefore, since the subject is the joining together of good and truth in the natural man, and since the first stage of that conjunction comes about through the conflicts brought about by temptations, 'he was weary' clearly means a state of conflict.

[5] As for the Lord however, who is the subject here in the highest sense, He so imposed Divine order on everything within Himself by means of the very severe conflicts that went with temptations that nothing remained of the human He had derived from the mother, 1444, 1573, 2159, 2574, 2649, 3036, so that He was not made new as any other human being but was made altogether Divine. For man, who is made new through regeneration, nevertheless retains within himself the inclination towards evil; indeed he retains the evil itself but is withheld from it by the influx of the life that is the life of the Lord's love, and by an extremely powerful force. But the Lord cast out completely everything evil that was His by heredity from the mother and made Himself Divine, doing so even as to the vessels, that is, as to the truths. This is what in the Word is called Glorification.