9995. “你要用细麦面来作它们” 表源于神性良善的真理 (良善的那些属天种类就是由这些真理构成的). 这从 “细面”, “麦 (子)” 和 “作它们” 的含义清楚可知: “细面” 是指真理, 如下文所述; “麦 (子)” 是指爱之良善 (参看3941节), 因而在至高意义上是指神性良善; “作它们” 是指无酵的饼, 糕饼和薄饼所表示的属天良善的这些种类必须由这真理构成的要求. 此处的情形如下: 存在于天堂里的一切真理和良善皆来源于从主的神性良善发出的神性真理. 这神性真理在属天国度被天使接受, 就被称为属天良善; 但在属灵国度, 当被那里的天使接受时, 它就被称为属灵良善; 因为从主的神性良善发出的神性真理不管如何被称为真理, 它仍是良善. 它之所以被称为真理, 是因为它在天堂, 在那里的天使的外在视觉面前显为光; 事实上, 天堂里的光是神性真理, 但这光里面的热, 也就是爱之良善, 使得它成为良善. 这和世人的情况相似. 当信之真理从仁之良善发出时, 如当一个人已经重生时的情形, 真理就显为良善, 也由此被称为 “属灵良善”, 因为真理的内在存在是良善, 真理是良善的外在形式.

由此可见为何一个人很难分清思考和意愿; 因为当他意愿某事时, 却说自己在思考它; 而常常是, 当他思考某事时, 却说自己在意愿它. 然而, 它们就像真理和良善那样有别并分离; 因为思维的内在存在是意愿, 意愿的外在形式是思维; 正如真理的内在存在是良善, 良善的外在形式是真理一样, 如刚才所述. 一个人因很难分清这二者, 故不知道其生命的内在存在是什么, 或不知道构成它的, 是良善, 而不是真理, 除非这真理源于良善. 良善属于意愿, 意愿就是一个人的所爱之物; 因此, 在一个人热爱真理之前, 真理不会成为他生命的存在; 当此人热爱真理时, 他就会实行真理. 然而, 真理属于理解力, 理解力的功能是思考; 当一个人思考它时, 他就能谈论它. 此外, 理解并思考真理, 却不意愿或实行它是有可能的; 但当真理缺乏意愿时, 它不会变成此人自己的, 成为他生命的一部分, 因为它没有其生命的内在存在在自己里面. 人因对这一切一无所知, 故将救恩完全归于信, 几乎不归于仁; 而事实上, 信从仁获得自己的内在存在, 如同真理从良善获得自己的内在存在.

此外, 与人同在的一切良善都通过真理被赋予形式; 因为良善经由一条内在途径从主流入, 而真理则经由一条外在途径进入. 然后, 它们在内在人里面结婚; 不过, 对一个属灵人或属灵天使来说, 以一种方式结婚; 对一个属天人或属天天使来说, 则以另一种方式结婚. 对一个属灵人或属灵天使来说, 婚姻在心智的理解力部分实现; 但在一个属天人或属天天使里面, 则在意愿部分实现. 真理进入所经由的外在途径是通过听觉和视觉进入理解力; 但良善从主流入所经由的内在途径是通过此人的至内在之物进入意愿. 关于这个主题, 可参看9596节提到的地方所作的说明. 由此明显可知, 无酵的饼, 糕饼和薄饼所表示的良善的属天种类通过从主的神性良善发出的神性真理存在; 这就是 “你要用细麦面来作它们” 的意思. 这就解释了为何素祭虽制作方式各种各样, 但都用调油的细面来作 (利未记 2:1至末尾; 6:13-16; 民数记 7:13ff; 15:2-15; 28:11-15).

“细面”, 以及 “面粉” 表示源于良善的真理, 这一点从下列经文明显看出来:

你吃的是细面, 蜂蜜并油. 你变得极其美貌. (以西结书 16:13)

这些话论及耶路撒冷, 耶路撒冷在此表示古教会; “细面” 表示源于良善的古教会的真理; “蜂蜜” 表示它的快乐; “油” 表示爱之良善; “吃” 表示将它变成人自己的; 因此, 经上说 “你变得极其美貌”, 因为属灵的美貌来自真理和良善.

何西阿书:

他没有站着的禾稼; 穗子必不出面粉. 即或出了面粉, 外人必吞吃它. (何西阿书 8:7)

“站着的禾稼” 表示在孕育过程中的源于良善的信之真理 (9146节); “穗子必不出面粉” 表示不生育, 因为没有源于良善的真理; “必吞吃它的外人” 表示吞灭它的邪恶所产生的虚假.

列王纪上:

撒勒法的西顿女人对以利亚说, 她没有作糕饼的东西, 缸里只有一把面, 瓶里只有一点油. 以利亚对她说, 只要先为他做一个糕饼, 缸里的面粉必不用尽, 瓶里的油决不短缺; 这事果然发生了. (列王纪上 17:12-15)

“面粉” 在此表示教会的真理; “油” 表示教会的良善; 因为西顿女人代表一个拥有关于真理和良善的认知或知识的教会; 而先知以利亚代表圣言方面的主. 由此明显可知这个奇迹涉及什么, 因为圣言中所描述的一切奇迹都涉及诸如属于教会的那类事物 (7337, 8364, 9086节). 由此明显可知只要妇人用她仅有的一点先为以利亚作糕饼, 后为她儿子作糕饼, “缸里的面粉必不用尽, 瓶里的油决不短缺” 表示什么. “女人” 表示教会 (参看252, 253节); “西顿” 表示关于真理和良善的认知或知识 (1201节); “以利亚” 表示圣言方面的主 (2762, 5247末尾节).

以赛亚书:

巴比伦的女儿啊, 你要拿石磨去磨面. (以赛亚书 47:1, 2)

“巴比伦的女儿” 表示教会里那些外在神圣, 内在亵渎的人; “磨面” 表示从圣言的字义中选取诸如用来强化爱自己爱世界的邪恶的那类事物, 这种邪恶是亵渎的; “磨” 描述了选取, 以及解释, 以支持这些爱; 而 “面” 表示为此而服务的真理 (4335节).

由此明显可知 “推磨” 表示什么, 因而被 “磨碎” 的东西表示什么, 如在这些经文中:

首领被吊起手, 老年人的脸面不受尊敬; 年轻人被带去推磨. (耶利米哀歌 5:12, 13)

摩西五经:

摩西将他们所铸的牛犊用火焚烧, 磨得粉碎, 撒在水面上, 叫以色列人喝. (出埃及记 32:20; 申命记 9:21)

马太福音:

那时, 两个人在田里, 取去一个, 撇下一个. 两个女人推磨, 取去一个, 撇下一个. (马太福音 24:40, 41)

由此明显可知 “推磨” 表示什么, 即: 它表示从圣言选取真理并解释它们, 在好的意义上用来服务良善; 在坏的意义上则用来服务邪恶 (7780节). 由此也明显可知被 “磨碎” 的东西表示什么, 因而 “面粉” 和 “细面” 表示什么.

3986. 'And Jehovah has blessed you since I set foot here' means resulting from the Divine endowment which the natural possessed. This is clear from the meaning of 'Jehovah blessing' as being endowed with good, dealt with in 3406, and as a joining together, 3504, 3514, 3530, 3565, 3584. 'Jehovah blessing' accordingly means being endowed with Divine good by means of a joining together, at this point a joining to the good of the natural represented by 'Jacob', the natural being meant by 'the foot'. As regards 'the foot' meaning the natural, see 2162, 3147, 3761; and this will be clear in addition from the correspondence of the Grand Man with every part of the human being, the subject in the sections at the ends of chapters. From this it is evident that 'Jehovah has blessed you since I set foot here' means originating in the Divine which the natural possessed.

[2] The arcanum which lies concealed in these words and in those immediately before them is known to few, if any, and is therefore to be revealed. The goods present with people both inside the Church and outside it vary in every case. They vary so much that no one person's good is ever exactly like another's. These variations arise out of the truths to which those goods are joined, for the nature of every type of good is received from truths, and truths derive their essential nature from goods. Such variations also arise out of the affections that belong to each person's love, and which become rooted in a person and are made his own through the life he leads. Few genuine truths exist even with someone inside the Church, and fewer still with one outside. Consequently affections for genuine truth seldom exist with anyone.

[3] All the same, people who lead good lives, that is, who live in love to God and in charity towards the neighbour, are saved. The reason they are able to be saved is that the Lord's Divine is present within good that stems from love to God and within good that stems from charity towards the neighbour. And when the Divine is inwardly present everything is being arranged into order so that it can be joined to genuine goods and genuine truths which exist in the heavens. The truth of this may be proven from the communities constituting heaven, which are countless. Every single community varies as regards good and truth, and yet all of them taken together form one complete heaven. They are like the members and organs of the human body which, though varying in every case, still constitute one complete human being. For no complete whole is ever made up of any identical or entirely similar individual parts, but of varying parts harmoniously joined together. Varying parts joined together harmoniously present a single whole. The same applies to goods and truths in the spiritual world. Although these vary so much as never to be exactly similar with one person as with another, nevertheless from the Divine through love and charity they make one since love and charity are spiritual conjunction. Their variation is a heavenly harmony which produces such accord that they are one in the Divine, that is, in the Lord.

[4] Furthermore, however much truths may vary, and however much affections for truth may do so, good that stems from love to God and good that stems from charity towards the neighbour are nevertheless capable of receiving genuine truth and good, as they are not so to speak hard and resistant but soft and yielding. They allow themselves to be led by the Lord and in so doing to be turned towards good, and through good to be turned towards Him. It is different with those in whom self-love and love of the world reign. They do not allow themselves to be led and turned by the Lord towards the Lord but strongly resist, since each wishes to be his own leader, even more so when they have become subject to false and firmly established assumptions. As long as they are such they do not allow the Divine to come in.

[5] These considerations now make clear what is meant in the internal sense by these words which Jacob addressed to Laban, for 'Laban' means the kind of good which is not genuine because it does not have genuine truths planted within it but is nevertheless capable of having these joined to it and of having the Divine present within it. This kind of good is what normally exists with young children before they have received genuine truths. It is also the kind of good present with simple people within the Church who know few truths of faith but who nevertheless lead a charitable life. It is in addition the kind of good present with upright gentiles who offer holy worship to their gods. By means of such good, genuine truths and goods are able to be introduced, as may be seen from what has been stated about young children and simple people inside the Church in 3690, and about upright gentiles outside the Church in 2598-2603.