1225# “凡被请赴羔羊之婚筵的有福了”表示那些通过来自圣言的真理与主结合，并成为教会的人将进入天堂。这从“有福的”和“婚筵”的含义清楚可知：“有福的”是指那些在天堂里，或将进入天堂的人，因为这些人是有福的；“婚筵”是指通过爱联合，也指交流（对此，参看AE252节）；因此，“羔羊之婚筵”表示与主结合，以及随之与那些属于新教会之人的交流。
（关于全在和全知续）（6）从如此感知到的主的全在和全知中，理解力能看到祂如何是天堂和教会的全部，并在天堂和教会的一切事物里面，我们如何在主里面，主又如何在我们里面。
天堂和教会的一切是指神性真理和神性良善；前者来自天堂太阳的光，即智慧，后者来自天堂太阳的热，即爱；天使如何成为这些的接受者，就如何成为总体上的天堂和个体的天堂；世人如何成为它们的接受者，就如何成为总体上的教会和个体的教会。除了从主发出的神性外，任何天使都没有任何在他里面形成天堂的东西，任何人也都没有任何在他里面形成教会的东西；因为众所周知，一切信之真理和一切爱之良善都来自主，它们无一来自人。这一切清楚表明，主是天堂和教会的全部，并在天堂和教会的一切事物里面。
主自己在约翰福音中教导说，我们在祂里面，祂在我们里面：耶稣说，吃我肉喝我血的人住在我里面，我也住在他里面。（约翰福音6:56）
又：
到那日，你们就知道你们在我里面，我也在你们里面。（约翰福音14:20–21）
以及别处：我们在祂里面生活、行动、存在。（使徒行传17:28）
当天堂所有的天使和教会所有的人都在前面所说的那个天上的人里面时，他们就在主里面，主也在他们里面。那时，天使和人在主里面，是因为他们是来自主的生命的接受者，因而在祂的神性里面；主在他们里面，是因为祂是接受者里面的生命。这一切清楚表明，所有对主处于属世观念的人都只能以直觉的方式来理解祂的神性全在，尽管它是一种实际的全在，就像圣灵，也就是发出的神性或神性发出的全在。
1225. Blessed are they that are called to the marriage supper of the Lamb.- That this signifies that those who by means of truths from the Word are conjoined to the Lord and become the church will come into heaven, is evident from the signification of blessed, as denoting those who are in heaven, and who will come into heaven, for these are the blessed; and from the signification of supper, as denoting consociation by love, and communication (concerning which see above, n. 252); hence by the marriage supper of the Lamb is signified conjunction with the Lord, and thence communication with those who are of that church.
[2] Continuation [concerning Omnipresence and Omniscience].- 6. From the Lord's omnipresence and omniscience thus perceived, the understanding is enabled to see how He is the All and the In-all of heaven and the church, and that we are in Him, and He in us.
By all things of heaven and of the church are meant the Divine Truth and the Divine Good; the former is from the light of the Sun of heaven, which is wisdom; the latter from its heat, which is love. In the measure that the angels are recipients of these, they are heaven generally, as well as heavens individually; and in the measure that men are recipients of them, they are the church generally, as well as churches individually. No angel possesses anything which forms heaven in him, and no man possesses anything which forms the church in him, except the Divine proceeding from the Lord. For it is well known that all the truth of faith and all the good of love are from the Lord, and no part of them from man. It is evident from this that the Lord is the All and the In-all of heaven and the church.
[3] The Lord teaches in John that we are in Him and He in us: Jesus said,
"He that eateth my flesh and drinketh my blood, dwelleth in me and I in him" (6:56).
Again:
"In that day ye shall know that ye are in me and I in you" (14:20, 21); and elsewhere it is said that "in him we live, and move, and have our being" (Acts 17:28).
All the angels of heaven, and all the men of the church, are in the Lord, and the Lord in them, when they are in that celestial Man spoken of above. Angels and men are then in the Lord, because they are recipients of life from Him, thus they are in His Divine; and the Lord is in them, because He is life in the recipients. From these things it is evident that all those who are in a natural idea concerning the Lord can have no other idea of His Divine Omnipresence, than as intuitive, although it is actual, like the omnipresence of the Holy Spirit, which is the proceeding Divine.
1225. Blessed are they that have been called unto the marriage supper of the Lamb, signifies that those who are conjoined to the Lord by means of truths from the Word, and become a church, will come into heaven. This is evident from the signification of "blessed," as being those who are in heaven or who will come into heaven, for these are the blessed; also from the signification of "supper," as being consociation through love, and communication (See n. 252); therefore "the marriage supper of the Lamb" signifies conjunction with the Lord and consequent communication with those who are of that church.
(Continuation)
[2] 6. From the omnipresence and omniscience of the Lord thus perceived it can be understood how the Lord is the All and is in all things of heaven and the church, and that we are in the Lord, and He is in us. All things of heaven and the church mean the Divine truth and the Divine good; the former is from the light of the sun of heaven, which is wisdom, and the latter is from the heat of the sun of heaven, which is love; and in the same way that the angels are recipients of these are they a heaven in general and heavens individually, and in the same way that men are recipients of them are they a church in general and churches individually. There can be nothing with any angel that makes heaven in him, nor anything with any man that makes the church in him, except the Divine that proceeds from the Lord; for it is well known that every truth of faith and every good of love is from the Lord, and nothing of these from man. All this makes clear that the Lord is the All and is in all things of heaven and the church.
[3] That we are in the Lord and He is in us, He Himself teaches in John:
Jesus said, He that eateth My flesh and drinketh My blood abideth in Me and I in him (John 6:56).
And in the same:
In that day ye shall know that ye are in Me and I in you (John 14:20-21).
And elsewhere:
That in Him we live and move, and have our being (Acts of the Apostles 17:28).
All the angels of heaven and all the men of the church are in the Lord and the Lord is in them when they are in that heavenly man spoken of above. Angels and men are then in the Lord because they are recipients of life from Him, and thus are in His Divine, and the Lord is in them because He is the life in the recipients. All this makes clear that all who are in a natural idea of the Lord cannot understand His Divine omnipresence in any other way than as intuitive, although it is an actual omnipresence, like the omnipresence of the Holy Spirit, which is the Divine proceeding.
1225. "Beati qui ad cenam nuptiarum Agni vocati sunt." - Quod significet quod illi in caelum venturi sint, qui per vera ex Verbo conjunguntur Domino, et fiunt ecclesiae, constat ex significatione "beatorum", quod sint qui in caelo sunt, et in caelum venturi sunt, hi enim sunt beati; ex significatione "cenae", quod sit consociatio per amorem et communicatio (de qua (supra), n. 252); inde per "cenam nuptiarum Agni" significatur conjunctio cum Domino, et inde communicatio cum illis qui ab illa ecclesia sunt.
[2] (Continuatio (Omnipraesentia et de Omniscientia).)
(6.) Quod ex omnipraesentia et omniscientia Domini ita percepta, in intellectum cadat quomodo Dominus est omne et in omnibus caeli et ecclesiae, et quod in Domino simus et Ipse in nobis.- Per omnia caeli et ecclesiae intelligitur Divinum Verum et Divinum Bonum; illud est ex luce Solis caeli, quae est sapientia, et hoc est ex calore Solis caeli, qui est amor; angeli, quemadmodum sunt recipientes illorum, ita sunt caelum in communi, et illi caeli in singulari; et homines, quemadmodum sunt recipientes illorum, ita sunt ecclesia in communi, et illi ecclesiae in singulari: non datur aliquid apud ullum angelum quod facit caelum in illo, nec aliquid apud ullum hominem quod facit ecclesiam in illo, nisi quam Divinum procedens a Domino; nam quod omne verum fidei, et omne bonum amoris sit a Domino, et nihil eorum ab homine, notum est. Ex his patet quod Dominus sit omne et in omnibus caeli et ecclesiae.
[3] Quod in Domino simus, et Ipse in nobis, docet Ipse apud Johannem,
Jesus dixit, "Qui manducat meam carnem, et bibit meum sanguinem, in Me manet, et Ego in illo" (6:56);
et apud eundem,
"In die illo agnoscetis quod... vos in Me, et Ego in vobis" (14:20, 21);
et alibi (dicitur)
Quod in Ipso vivamus, moveamur, et simus ([Acta Apostolorum 17:28]).
Omnes angeli caeli et omnes homines ecclesiae sunt in Domino, et Dominus in illis, quando sunt in caelesti illo Homine, de quo supra dictum est; angeli et homines tunc in Domino sunt quia sunt recipientes vitae ab Ipso, ita in Ipsius Divino; et Dominus in illis est, quia est vita in recipientibus. Ex his patet quod omnes qui in naturali idea de Domino sunt, non possint intelligere omnipraesentiam Ipsius aliter quam intuitivam, dum tamen est actualis, qualis est omnipraesentia Spiritus sancti, qui est Divinum procedens.