5620. “一点乳香, 一点蜂蜜” 表外层属世层的良善之真理及其快乐. 这从 “乳香” 的含义清楚可知, “乳香” 是指良善之真理, 或源于良善的真理 (参看4748节). “乳香” 之所以具有这种含义, 是因为它属于香膏, 以及芳香物质. 芳香物质表示诸如属源于良善的真理的那类事物, 当这些物质还具有油膏的性质, 因而在它们的成分中有油质时, 更是如此; 因为 “油” 表示良善 (886, 3728, 4582节). 这乳香是芳香的 (参看创世记 37:25); 因此, 在原文, 这个词表示香膏. 显然, 它是软膏状的, 或油腻的. 由此可见, “乳香” 表示存在于属世层, 在此存在于外层属世层中的良善之真理, 因为经上首先提到 “乳香”, 然后又加上 “蜂蜜”, “蜂蜜” 表示那里的快乐. “蜂蜜” 之所以表示快乐, 是因为它是甜的, 自然界中的一切甜蜜皆对应于灵界中的某种快乐或愉悦. 之所以说它的快乐, 也就是存在于外层属世层中源于良善的真理之快乐, 是因为一切真理, 尤其一切良善之真理都有自己的快乐. 但这快乐源于对这类真理, 因而对它们所提供的功用的一种情感.

“蜂蜜” 表示快乐, 这一事实也可从圣言的其它经文看出来, 如以赛亚书:

必有童女怀孕生子, 给祂起名叫以马内利 (就是神与我们同在的意思). 到祂晓得弃恶择善的时候, 祂必吃奶油与蜂蜜. (以赛亚书 7:14-15)

这论及主; “奶油” 表示属天之物, “蜂蜜” 表示源于属天之物的东西.

同一先知书:

后来因为出的奶多, 他就得吃奶油; 在地中间所剩的人都要吃奶油与蜂蜜. (以赛亚书 7:22)

这论及主的国; “奶” 表示属灵良善; “奶油” 表示属天良善; “蜂蜜” 表示源于这些的事物, 即幸福, 快乐和愉悦.

以西结书:

这样, 你就妆饰了金银, 穿的是细麻衣和丝绸并绣花衣; 吃的是细面, 蜂蜜并油. 你也极其美貌, 发达到了王国的尊荣. 又将我赐给你的细面, 油和蜂蜜都摆在他们面前为馨香之气. (以西结书 16:13, 19)

这论及耶路撒冷, 耶路撒冷表示属灵教会, 经上描述了它在古人当中是什么样, 后来变成什么样; 它 “妆饰了金银” 表示妆饰了属天和属灵的良善和真理; 它 “穿的是细麻衣和丝绸并绣花衣” 表示存在于理性层和属世层的那两个部分中的真理; “细面” 表示属灵之物; “蜂蜜” 表示它的怡人; “油” 表示它的良善. 谁都能看出, 所有这些各自都表示诸如属于天堂的那类事物.

同一先知书:

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, 乳香兑换你的货物. (以西结书 27:17)

这论及推罗, 推罗表示属灵教会, 即就对良善与真理的认知而言, 它起初是什么样, 后来变成什么样 (1201节). “蜂蜜” 在此也表示从对认识并学习属天和属灵的良善和真理的情感那里所获得的愉悦和快乐.

摩西五经:

耶和华使他乘驾地的高处, 得吃田间的土产; 又使他从磐石中咂蜜, 从火石中吸油. (申命记 32:13)

这也论及古代的属灵教会; “从磐石中咂蜜” 表示从含有真理在里面的记忆知识中所得的快乐.

诗篇:

我必拿肥美的麦子给他们吃, 又拿从磐石出的蜂蜜叫他们饱足. (诗篇 81:16)

“拿从磐石出的蜂蜜叫他们饱足” 表示从信之真理中所获得的快乐, 或充满来自信之真理的快乐.

申命记:

耶和华领你进入美地, 那地有流水的河, 有从山谷中流出的泉, 源; 那地有小麦, 大麦, 葡萄树, 无花果树, 石榴树; 那地有橄榄树和蜜. (申命记 8:7-8)

这论及迦南地; 在内义上论及主在天上的国度. “那地有橄榄树和蜜” 表示属灵良善及其愉悦.

由于同样的原因, 迦南地被称为 “流奶与蜜之地” (民数记 13:27; 14:8; 申命记 26:9, 15; 27:3; 耶利米书 11:5; 32:22; 以西结书 20:6). 就这些经文的内义而言, 如前所述, “迦南地” 表示主的国度; “流奶” 表示丰盛的属天-属灵事物; “流蜜” 表示从这些所得的丰盛的幸福和快乐.

诗篇:

耶和华的典章真实, 全然公义. 都比金子且比极多的精金可羡慕; 比蜜且比蜂房滴下的甘甜. (诗篇 19:9-10)

“耶和华的典章” 表示神性真理; “比蜜且比蜂房滴下的甘甜” 表示从良善所得的快乐和从真理所得的愉悦. 又:

你的言语在我上颚何等甘美, 在我口中比蜜更甜! (诗篇 119:103)

此处意思也一样:

在摩西五经, 雅各的后代在旷野所得, 以之为食物的吗哪被描述如下:

这吗哪就像芫荽的种子, 白色; 它的滋味如同搀蜜的薄饼. (出埃及记 16:31)

“吗哪” 因表示经由天堂从主而降的神性真理, 故而表示主自己的神性人身, 如祂自己在约翰福音 (6:51, 58) 所教导的. 因为主的神性人身就是一切为神性的真理所来自的源头; 事实上, 所指的就是一切为神性的真理. 正因如此, 就赋予快乐和愉悦的吗哪的滋味而言, 经上描述它 “如同搀蜜的薄饼”. “滋味” 表示良善的快乐和真理的愉悦 (参看3502节).

由于和以利亚 (2762, 5247节) 一样, 施洗约翰也代表圣言方面的主, 圣言是地上的神性真理, 所以他是那在主之前 “先来的以利亚” (玛拉基书 4:5; 马太福音 17:10-12; 马可福音 9:11-13; 路加福音 1:17); 因此, 他的衣服和食物都是有意义的符号. 它们在马太福音中被描述如下:

这约翰身穿骆驼毛的衣服, 腰束皮带, 他的食物是蝗虫, 野蜜. (马太福音 3:4; 马可福音 1:6)

“骆驼毛的衣服” 显示了就圣言字义的真理而言, 圣言是什么样. 字义, 即属世之义就是内义有一件衣服; 因为 “毛” 和 “骆驼” 都表示属世之物; “食物是蝗虫, 野蜜” 显示了就圣言字义的良善而言, 圣言是什么样; “野蜜” 表示这良善的快乐.

就外在意义而言, 以西结书中的 “蜜” 也描述了神性真理的快乐:

他对我说, 人子啊, 要吃我所赐给你的这书卷, 充满你的肚腹. 我就吃了, 口中觉得其甜如蜜. (以西结书 3:3)

启示录:

天使对我说, 你拿着吃尽了, 便叫你肚子发苦, 然而在你口中要甜如蜜. 我从天使手中把小书卷接过来, 吃尽了, 在我口中果然甜如蜜, 及至吃完了, 肚子觉得发苦了. 他对我说, 你必在许多人民, 民族, 方言, 君王面前再说预言. (启示录 10:9-11)

以西结书中的 “书卷” 和启示录中的 “小书卷” 表示神性真理. 味道 “甜如蜜” 表示就外在形式而言, 这书卷令人快乐; 因为神性真理就像圣言, 在外在形式或字义上是令人快乐的, 因为这字义或外在形式允许各人以适合各人的任何方式来理解和诠释它. 但内义不允许这样, 这一点由它的苦味来表示; 因为内义揭示人内在的样子. 外在意义之所以令人快乐, 是因为如前所述, 人能以适合他的任何方式来解释其中的事物. 包含在外在意义中的真理都是总体真理, 并且在添加限定它们的具体真理, 以及添加限定具体真理的细节真理之前, 一直是总体真理. 外在意义也充满快乐, 因为它是属世的, 藏有属灵之物在自己里面. 此外, 它也必须充满快乐, 以便人能接受它, 也就是被引入其中, 而不是被吓阻在门槛处.

主复活后当着门徒的面所吃的 “蜜房和烧鱼” 也表示圣言的外在意义, “鱼” 表示与外在意义有关的真理, “蜜房” 表示它的愉悦; 对此, 我们在路加福音中读到:

耶稣就说, 你们这里有什么吃的没有? 他们便给祂一片烧鱼和一块蜜房, 祂接过来, 在他们面前吃了. (路加福音 24:41-43)

由于鱼和蜜房表示这些事物, 所以主对他们说:

这些就是我从前与你们同在之时对你们所讲的话, 就是: 摩西的律法, 先知的书和诗篇上所记的关于我的话都必须应验. (路加福音 24:44)

表面上看, 所表示的不是这类事物, 因为他们有一片烧鱼和一块蜜房似乎是很偶然的. 而事实上, 他们拥有这些东西是天意; 不仅这一点, 而且圣言中所提到的其它一切最小的事都是天意. 由于所表示的是这类事物, 所以主论到圣言说, 它里面所记的是关于祂自己的事. 然而, 旧约字义中所记关于主的事极少; 但包含在其内义中的一切都与主有关; 圣言的神圣性便由此而来. 这就是主说 “摩西的律法, 先知的书和诗篇上所记的关于我的话都必须应验” 所表示的.

由此可见 “蜂蜜” 表示从良善与真理, 也就是从对它们的情感所得的快乐, 尤其表示外在快乐, 因而表示外层属世层的快乐. 由于这快乐具有这样的性质: 它是从世界经由感官得来的, 因而包含大量源于尘世之爱的事物在里面, 所以人们被禁止在素祭中使用蜂蜜. 这一点在利未记中说明如下:

凡献给耶和华的素祭都不可发酵, 因为你们不可烧一点酵, 一点蜜, 当作火祭献给耶和华. (利未记 2:11)

“蜜” 表示这种外在快乐, 它因包含某种尘世之爱的东西在里面, 故类似于酵母, 因此被禁止. 至于 “酵” 或 “发酵” 是什么意思, 可参看前文 (2342节).

10076. 'For it is the ram of fillings [of the hand]' means a representative sign of the Lord's Divine power in the heavens which comes through Divine Truth emanating from His Divine Good, and the transmission and the reception of that Truth there. This is clear from the meaning of 'the ram' as a person internally in respect of the good of innocence and charity within him, dealt with above in 9991, for all beasts serve to mean some human affection or inclination, 9280, which is why people possessing charity and innocence are called sheep and lambs, and 'a ram' therefore, being a male sheep, means the good of charity and innocence in the internal man, or in the highest sense that same good present internally in the Lord's Human (for that which in the internal sense means something truly human, thus something constituting the Church or heaven with a person, in the highest sense means that same virtue present in a matchless degree within the Lord when He was in the world; indeed the subject everywhere in the Word in its inmost sense is the Lord, and this is what gives it its holiness); and from the meaning of 'fillings of the hand' as a representative sign of Divine Truth emanating from the Lord's Divine Good in the heavens, and as the transmission of that Truth to the angels there and their reception of it. For as has been shown previously, just as a person who is being regenerated experiences two states, the first being a time when the truths of faith are being implanted in and joined to the good of love, and the second a time when the good of charity is the source of his actions, so it was in a matchless degree within the Lord. The first state of the glorification of His Human consisted in His making it Divine Truth and joining it to the Divine Good which was within Him and was called the Father, and in His thereby becoming the Divine Good of Divine Love, which is Jehovah. The second state of His glorification was when the Divine Good of Divine Love was the source of what He did, and the Divine Truth emanating from that Good was the means by which He accomplished it.

[2] In the case of a person, in the first state he learns things that must compose his faith, and while he is learning them, under the influence of good, that is, through good from the Lord, so the power of understanding is taking shape in him. When the truths giving shape to the understanding have been implanted in and joined to good he passes into the second state, in which his actions spring from good through the use of truths. From this it is evident what the second state of a person who is being regenerated is like, namely a state in which thought and actions spring from good, or what amounts to the same thing, from love, or what also amounts to the same thing, from the will; for what a person wills he loves, and what he loves he calls good. But a person begins to be in the second state when his entire self from head to toe is the same as his love, and so is the same as his will and his understanding springing from it. Who can ever credit it that the entire person is an image of his will and of his understanding rooted in it, consequently an image of his good and so of his truth, or else an image of his evil and so of his falsity? For good or evil compose the will, and truth or falsity compose the understanding. All angels in heaven are acquainted with this arcanum; but the reason why people in the world are not acquainted with it is that they have no knowledge of their soul, nor consequently any knowledge that the body is shaped so as to be a likeness of it, and therefore that the nature of the entire person is determined by that of his soul. This fact is clearly demonstrated by spirits and angels as seen in the next life. All these are human forms, and the nature of those forms is determined by that of the affections belonging to their love and faith, so much so that anyone in whom the good of love and charity is present may be called an embodiment of love and charity, and on the other hand anyone in whom evils resulting from self-love and love of the world are present, thus in whom hatred and the like are present, may be called an embodiment of hatred.

[3] The same fact is also clearly demonstrated by the three entities present in the whole natural order which flow one from another, namely effect, cause, and end. An effect owes its whole existence to the cause, for an effect is nothing other than the outward manifestation of a cause, because when a cause becomes an effect it clothes itself in things such as exist on external levels, in order that it may manifest itself in a lower sphere, which is the sphere of effects. The situation is similar with the cause of a cause, which in a higher sphere is called the final cause or the end. The end constitutes the all within the cause, making it a cause set to achieve something. For a cause that is not set to achieve something cannot be called a cause, for what other reason is there for its existence? Setting out to achieve something is the end, which is the first thing within the cause and also its last. From this it is evident that the end is so to speak the soul of the cause and so to speak its life, and consequently is also the soul and life of the effect. For if a cause and an effect lack the ability to complete the end in view, none of these has any real existence, because it does not set out to achieve anything, and so is like some dead object devoid of soul and life; and such a thing expires, like a body when the soul departs from it.

[4] The situation is the same with the human being. His actual soul is his will; the attendant cause by means of which his will produces the effect is his understanding; and the effect which is produced resides in the body and so belongs to the body. The truth of this is plainly evident from the consideration that what a person wills, and therefore thinks, fittingly presents itself in an effect within the body, in this way when he speaks, in that way when he acts. From all this it is again evident that what a person's will is like determines what the entire person is like. Whether one speaks of the will, end, love, or good it amounts to the same thing; for everything that a person wills is seen by him to be the end, is loved by him, and is called good. Likewise whether one speaks of the understanding, the cause attending the end, faith, or truth, it again amounts to the same thing; for what a person under the influence of his will understands or thinks he takes to be the cause, believes, and calls the truth. When these things are understood by someone he may know what a person undergoing regeneration is like in his first state, and what he is like in the second.

[5] From all this people may have some idea of how to understand the teaching that when the Lord was in the world and glorified His Human He first made it Divine Truth, and step by step the Divine Good of Divine Love; and that ever after the Divine Good of Divine Love is the source of His acts in heaven and in the world, and of the life He imparts to them, which He accomplishes by means of Divine Truth emanating from the Divine Good of Divine Love of His Divine Human. For from this the heavens have come into being and are constantly coming into being, that is, being held in being; or what amounts to the same thing, from it the heavens have been created and are constantly being created, that is, preserved, for preservation is constant creation, even as being held in being is constant coming into being.

[6] Such considerations are also contained in the following words in John,

In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through Him, and without Him nothing was made that was made. And the Word became flesh. John 1:1, 3, 14.

'The Word' is Divine Truth. The first state is described by the statement, 'In the beginning was the Word, and the Word was with God, and the Word was God', and the second state by, 'All things were made through Him, and without Him nothing was made that was made'. The situation was similar when the Lord came into the world, restored the heavens to order, and so to speak created them anew. The Lord is clearly meant by 'the Word' in the above words, for they say that 'the Word became flesh'. The transmission and the perception of Divine Truth emanating from the Divine Good of Divine Love of the Lord's Divine Human is what 'the filling of the hand' means and what the representative acts associated here with the second ram describe.

[7] Since the Lord in respect of Divine Good is represented by Aaron, 9806, the glorification of the Lord's Human is described in a representative manner by the process in which Aaron and his sons were consecrated. The first state of glorification is described by the things stated regarding the sacrifice of the young bull and the burnt offering of the first ram, and the second state of glorification by those stated regarding the second ram, called 'the ram of fillings [of the hand]'. The first state is called the anointing, while the second state is called the filling of the hand. So it was when Aaron and his sons were consecrated to the priesthood by anointing and filling of the hand that they were referred to as 'the anointed' and 'those whose hands he has filled', as in Moses,

The chief priest, on whose head the anointing oil has been poured, and who has filled his hand to wear the garments, shall not shave his head or rip apart the seams of his garments. Leviticus 21:10.

From these things also it is evident that 'the filling of the hand' is a representative sign of the transmission and the reception of Divine Truth emanating from the Lord's Divine Good in the heavens, for it says 'who has filled his hand', not who has had his hand filled. It also says that he has filled his hand 'to wear the garments', for by Aaron and the anointing of him the Lord in respect of Divine Good is represented, and by his garments the same as is represented by 'the filling of the hand', namely Divine Truth emanating from the Lord's Divine Good. For this representation of 'the garments', see 9814. The dispersion of that Truth is meant by 'ripping apart the seams of garments', and the dispersion of Divine Good in the heavens by 'shaving the head'.

[8] Since the inflowing and transmission of Divine Truth from the Lord, and the reception of it in the heavens, is meant by 'the filling of the hand', purification from evils and falsities is also meant by it. For to the extent that man or angel is purified from them he receives Divine Truth from the Lord. 'Filling the hand' is meant in this sense by the following words in Moses,

The sons of Levi struck down from the people three thousand men. And Moses said, Fill your hand today to Jehovah, so that He may bestow a blessing on you today. Exodus 32:28-29.

In the spiritual sense being blessed means being endowed with the good of love and faith, thus receiving what is Divine emanating from the Lord, 2846, 3017, 3406, 4981, 6091, 6099, 8939. The expression 'filling after Jehovah' ¹ is also used in Moses, by which acting in accord with Divine Truth, and thus also the reception of it, is meant,

Another Spirit has been with Caleb, and he has filled after Jehovah. Numbers 14:24; Deuteronomy 1:36.

And in another place,

Jehovah has sworn, saying, Surely none of the men who are twenty years old and over ² will see the land which I swore to Abraham, Isaac, and Jacob, because they have not filled after Me, except Caleb and Joshua, who have filled after Jehovah. Numbers 32:11-12.

Imibhalo yaphansi: