212# “看哪，我要使他们来在你脚下敬拜”表示这种人死后的状态，他们将在天堂之外，不会被准许进入。这从上下文的联系清楚可知。本节论述了那些声称自己处于真理，其实处于虚假，因未处于仁爱的人。在圣言中，论到这种人，经上说他们将“来到门口敲门”，但未获准进入；“来到门口敲门”就是 “在脚下敬拜”；经上说“在你脚下”，是因为天堂整体上类似一个人；最高或第三层天堂对应于头，中间或第二层天堂对应于身体，最低或第一层天堂对应于脚；因此，站在脚下敬拜是指在天堂之外，并希望准许进入，却不能。天堂整体上类似一个人(参看《天堂与地狱》，59–67等节)；天堂有三层(HH29–40节)；最高层天堂形成头，中间层天堂形成身体，最低层天堂形成脚(HH65节)。由此清楚可知，为何经上说那些在天堂之外的人站在“脚下”。他们无法获准进入，是因为整个天堂照着对良善和真理的情感形成，并照着这些情感的一切差别而分成各个社群；因此，那些未处于仁爱的人未处于天堂所处的任何情感，因为仁爱或对邻之爱是情感；因此，那些未处于仁爱的人在天堂没有地方，而是在天堂之外；他们当中诸如一直处于邪恶和虚假的那种人就照着他们的爱或情感而与地狱里的人结合在一起，他们也被扔在那里。
这种命运就等待着那些处于唯信，未处于仁爱的人，主在许多经文中预言了这一点。因此，在马太福音：
凡不结好果子的树，就砍下来，丢在火里；所以凭着他们的果子，就可以认出他们来。凡称呼我主啊，主啊的人，不能都进天国；惟独遵行我天父旨意的人，才能进去。当那日，必有许多人对我说，主啊，主啊，我们不是奉你的名说预言，奉你的名赶鬼，奉你的名行许多异能吗？那时我必向他们声明，我从来不认识你们，你们这些作孽的人，离开我吧。凡听见我这话就去行的，好比一个谨慎的人，把房子盖在磐石上。凡听见我这话不去行的，好比一个愚蠢的人，把房子盖在沙土上。(马太福音7:19–27)
此处描述了那些处于来自仁之信的人和那些处于信，未处于仁的人；“结好果子的树”和“建在磐石上的房子”表示那些处于来自仁之信的人；此外，在圣言中，“果子”表示仁爱的行为，“磐石或岩石”表示来自仁的信；而“不结好果子的树”和“建在沙土上的房子”表示那些处于与仁分离之信的人；此外，在圣言中，“坏果子”表示邪恶的行为，“沙土或沙子”表示与仁分离之信。论到这种人，经上说，他们将要说，“主啊，主啊，给我们开门”，但答复将是：“我从来不认识你们，你们这些作孽的人，离开我吧。”
同样在路加福音：
你们要努力进窄门；因为将来有许多人寻求进入，却是不能。及至家主起来关了门，你们开始站在外面，说，主啊，主啊，给我们开门；祂就回答说，我不认识你们，不晓得你们是哪里来的；那时，你们要开始说，我们在你面前吃过喝过，你也在我们的街上教训过人。祂却说，我告诉你们，我不晓得你们是哪里来的。你们这一切作孽的人，离开我吧。(路加福音13:24–27)
此处再次论述了那些处于信，未处于仁的人；论到他们，经上说他们将“站在外面叩门”，却没有获准进入；“在主面前吃过喝过，在街上被教训过”表示聆听圣言并基于圣言讲道，知道信的事务；但由于这种人未处于仁，所以家主对他们说：“我不晓得你们是哪里来的，离开我吧。”因为主从爱，而不是从分离之信认识所有人。
灯里没有油的五个愚拙童女所表相同，论到她们，经上也说：
她们来说，主啊，主啊，给我们开门；祂却回答，我实在对你们说，我不认识你们。(马太福音25:1–12)
在圣言中，“童女”表示那些属于教会的人；“灯”表示属于信的事物，“油”表示爱之良善；因此，“灯里没有油的五个愚拙童女”表示那些处于信，未处于爱的人。左手边的山羊也所表相同，论到他们，经上说：
祂饿了，渴了，他们不给祂吃、喝；祂作外人，他们不收留祂；祂赤身露体，他们不给祂穿；祂病了，在监里，他们不来探望祂。(马太福音25:41–43)
“右手边的绵羊”在此表示那些处于仁的人；“山羊”表示那些处于信，未处于仁的人。“山羊”表示后者，可参看《属天的奥秘》(4769节)；“绵羊”表示前者(4169, 4809节)。
212. Behold, I will make them to come, and worship at thy feet. That this signifies their state after death, that they will be excluded from heaven and are not to be admitted thereto is evident from the series of the things which precede and follow. The subject treated of in this verse is those who say that they are in truths, when nevertheless they are in falsities, because not in charity; of such it is said in the Word, that they will come to the door and knock, but will not be admitted. To come to the door and knock, is to worship at the feet. It is said, at thy feet, because heaven in its whole extent relates to one man; the highest or third heaven has reference to the head, the middle or second heaven to the body, and the ultimate or first heaven to the feet; therefore, to stand before the feet and worship is to be outside heaven, and to desire to be admitted, but in vain. (That the heavens in one whole have reference to one man, may be seen in the work, Heaven and Hell 59-67; that there are three heavens, n. 29-40; and that the highest heaven forms the head, the middle the body, and the ultimate the feet, n. 65.) From these considerations it is evident why it is said of those who are out of heaven that they stand at the feet. The reason why they cannot be admitted is, that the whole heaven is formed according to the affections of good and truth, and is distinguished into societies according to the varieties of those affections. Those therefore who are not in charity, are not in any affection in which heaven is; for charity, or love towards the neighbour, is the affection of heaven; therefore those who are not in such affection can have no place in heaven, but are out of it, and such of them as have been in evils and thence in falsities are conjoined, according to their loves or affections, with those who are in the hells, and are cast down thither.
[2] That such a lot remains for those who are in faith alone, and not in charity, is predicted by the Lord in many passages in Matthew:
"Every tree which bringeth not forth good fruit is hewn down and cast into the fire, for by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of the heavens, but he that doeth the will of my Father which is in the heavens. Many will say to me in that day, Lord, Lord, have we not prophesied by thy name, and by thy name have cast out demons, and in thy name done many mighty works! And then will I profess unto them, I never knew you; depart from me, ye that work iniquity. Whosoever heareth my words and doeth them, I will liken him unto a wise man, who built his house upon a rock. And every one that heareth my words and doeth them not, shall be likened to a foolish man, who built his house upon the sand" (7:19-27).
In this passage those who are in faith from charity, and those who are in faith but not in charity are described; those who are in faith from charity, by the tree bearing good fruit, and by the house which was built upon a rock. Fruits in the Word also signify the works of charity, and a rock faith from charity. But those who are in faith separated from charity are meant by the tree not bearing good fruit, and by the house built upon the sand. Evil fruits also in the Word signify evil works, and sand, faith separated from charity. It is said of these, therefore, that they will say,
"Lord, Lord, open to us," but that they will receive for answer, "I never knew you: depart from me, ye that work iniquity."
[3] Similarly in Luke:
"Strive to enter through the strait gate; for many will seek to enter in, and will not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; but he shall answer and say unto you, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity" (13:24-27).
In this passage also those who are in faith and not in charity are treated of, of whom it is said that they would stand without and knock at the door, but that they would not be admitted. To eat and to drink in the presence of the Lord, and to be taught by Him in the streets, signifies to hear the Word and preachings from the Word, and to know the things of faith; but because such persons are not in charity, it is said to them, "I know you not whence ye are, depart from me;" for all are known by the Lord from love, and not from faith separated from love.
[4] Similar things are meant
By the five foolish virgins, who had not oil in their lamps, of whom it is also said, that they came, saying, "Lord, Lord, open to us;" but He answered, "Verily I say unto you, I know you not " (Arcana Coelestia 4769; and that those who are in charity are signified by sheep, n. 4169, 4809.)
212. Behold, I will make them to come and worship at thy feet, signifies the state of such after death, that they will be out of heaven, and are not to be admitted. This is evident from the connection with what precedes and follows. This verse treats of those who say that they are in truths when yet they are in falsities, because in no charity. Of such it is said in the Word that they will come to the door and knock, but will not be admitted; "to come to the door and knock," is "to worship at the feet;" it is said, "at thy feet," because heaven in the whole complex resembles a man; the highest or third heaven answers to the head, the middle or second heaven to the body, and the lowest or first heaven to the feet; therefore, to stand at the feet and worship, is to be out of heaven and to wish to be admitted, but not to be able. (That heaven in one complex resembles a man, see Heaven and Hell 59-67 seq.; that there are three heavens, n. 29-40; and that the highest heaven forms the head, the middle the body, and the lowest the feet, n. 65.) From this it is clear why those who are out of heaven are said to stand "at the feet." They cannot be admitted for the reason that the whole heaven is formed according to the affections of good and truth, and is divided into societies according to all the differences of those affections; therefore, those who are not in charity are not in any affection in which heaven is, for charity or love towards the neighbor is affection; consequently those who are not in charity have no place in heaven, but are out of it; and such of them as have been in evils and falsities are conjoined according to their loves or affections, to those who are in internals, 1and thither they are cast down.
[2] That such a lot awaits those who are in faith alone and in no charity, was foretold by the Lord in many passages. Thus in Matthew:
Every tree that bringeth not forth good fruit is hewn down, and cast into the fire; therefore by their fruits ye shall know them. Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but he that doeth the will of My Father who is in the heavens. Many shall say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name cast out demons, and in Thy name done many powers? And then will I confess unto them, I never knew you; depart from Me all ye workers of iniquity. Every one that heareth My words and doeth them, I will liken to a prudent man, who built his house upon a rock. And everyone that heareth My words and doeth them not, shall be likened to a foolish man who built his house upon the sand (Matthew 7:19-27).
Here those who are in faith from charity, and those who are in faith and in no charity are described; those who are in faith from charity, by "the tree bearing good fruit," and by "the house that was built upon a rock;" "fruits" moreover signify in the Word the works of charity and a "rock" faith from charity; but those who are in faith separate from charity are meant by "the tree that bringeth forth no good fruit," and by those "building a house upon the sand," "evil fruit" moreover signifies in the Word evil works, and "sand" faith separate from charity. Of such it is said that they will say, "Lord, Lord, open to us," but that the reply will be, "I never knew you; depart from Me, all ye workers of iniquity."
[3] In like manner in Luke:
Strive to enter in through the narrow gate; for many shall seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without and to knock at the door, saying, Lord, Lord, open unto us; and He shall answer and say, I know you not whence ye are; then shall ye begin to say, We did eat and drink before Thee, and Thou didst teach in our streets. But He shall say, I tell you, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:24-27).
Here again those are treated of who are in faith and not in charity of whom it is said that they "will stand without, knocking at the door," but that they will not be admitted; "to eat and to drink before the Lord, and to be taught in the streets" signifies to listen to the Word and preachings from the Word, and to know the matters of faith; but as such are in no charity, it is said to them, "I know you not whence ye are, depart from Me;" for the Lord knows all from love and not from faith separate.
[4] The same is meant by:
The five foolish virgins, who had not oil in their lamps, concerning whom also it is said that they came, saying, Lord, Lord, open to us; but He answered, Verily I say unto you, I know you not (Arcana Coelestia 4769; and the former by "sheep," n. 4169, 4809.)
Footnotes:
1. For "internals" the context requires "infernals."
212. "Ecce faciam illos ut veniant et adorent ad pedes tuos." - Quod significet statum eorum post mortem, quod extra caelum erunt non admittendi, patet a serie antecedentium et consequentium. Agitur in hoc versu de illis qui dicunt se esse in veris cum tamen sunt in falsis quia in nulla charitate. De his in Verbo dicitur quod venturi sint ad ostium et pulsaturi, sed quod non admittentur: "ad ostium venire et pulsare" est "adorare ad pedes." Quod dicatur "ad pedes tuos", est quia caelum in toto complexu refert unum hominem; supremum seu tertium caelum refert caput, medium seu secundum refert corpus, ac ultimum seu primum refert pedes; quare "ad pedes" stare et adorare, est extra caelum et velle admitti sed non posse. (Quod Caeli in uno complexu referant unum Hominem, videatur in opere De Caelo et Inferno 59-67, seq. Quod tres Caeli sint, n. 29-40 ibi; et quod Caelum supremum formet Caput, medium Corpus, ultimum Pedes, n. 65 ibi.) Ex his patet cur dicitur "ad pedes" stare, cum extra caelum. Quod non admitti possint, est quia universum caelum formatum est secundum affectiones boni et veri, ac distinctum est in societates secundum omnes differentias affectionum illarum; qui itaque non in charitate sunt, non in aliqua affectione, in qua caelum, sunt; nam charitas seu amor erga proximum est affectio: quapropter non in caelo locum habent, sed extra illud; et qui ex illis in malis et in falsis fuerunt, illi secundum amores suos seu affectiones conjunguntur illis qui in 1
infernis sunt, et illuc dejiciuntur.
[2] Quod talis sors maneat illos qui in sola fide et in nulla charitate, praedictum est a Domino pluribus in locis:
- Ut apud Matthaeum,
"Omnis arbor non faciens fructum bonum exscinditur et in ignem conjicitur, nam ex fructibus eorum cognoscetis eos. Non omnis dicens Mihi, Domine, Domine, intrabit in regnum caelorum, sed faciens voluntatem Patris mei qui in caelis. Multi dicent Mihi in illo die, Domine, Domine, nonne per nomen tuum prophetavimus, et per nomen tuum daemonia ejecimus, et in nomine tuo multas virtutes fecimus? Et tunc confitebor illis, quod nunquam novi vos; discedite a Me omnes operarii iniquitatis. Omnis qui audit mea verba, et facit ea, assimilabo viro prudenti, qui aedificavit domum super petra;... at omnis audiens verba mea et non faciens illa, assimilabitur viro stulto, qui aedificavit domum super arena" (7:19-27):
hic describuntur illi qui in fide ex charitate sunt, et qui in fide et in nulla charitate; illi qui in fide ex charitate per "arborem facientem fructus bonos", et per "domum quae aedificatur super petra"; (etiam "fructus" significant in Verbo opera charitatis, et "petra" fidem ex charitate;) at illi qui in fide separata a charitate sunt, intelliguntur per "arborem non facientem fructus bonos", et per "aedificantes domum super arena"; (etiam "fructus mali" in Verbo significant opera mala, et "arena" fidem separatam a charitate;) de his dicitur quod dicturi, "Domine, Domine, aperi nobis", sed quod responsum laturi, "Nunquam novi vos; discedite a Me omnes operarii iniquitatis."
[3] Similiter apud Lucam,
"Certate intrare per angustam portam, quia multi... quaerent, intrare, sed non poterunt. Ex quo surrexerit Paterfamilias, et occluserit ostium, et coeperitis foris stare, et pulsare ostium, dicentes, Domine, Domine, aperi nobis; sed respondens dicet, Non novi vos unde sitis; tunc incipietis dicere, Edimus coram Te et bibimus, et in plateis nostris docuisti: sed dicet, Dico Vobis, non novi vos unde sitis, discedite a Me omnes operarii iniquitatis" (13:24-27);
etiam hic agitur de illis qui in fide sunt et non in charitate; de quibus dicitur quod "foris stabunt pulsaturi ostium, sed quod non admittentur": "edere et bibere" coram Domino ac "in plateis doceri, significat Verbum et praedicationes ex Verbo audire et scire quae fidei erunt; sed quia in nulla charitate sunt, eis dicitur, "Non novi vos unde sitis; discedite": nam a Domino omnes noscuntur ex amore, et non ex fide separata.
[4] Simile intelligitur per
Quinque Virgines stultas, quae non habebant oleum in lampadibus, de quibus etiam dicitur, quod venerint "dicentes Domine, Domine aperi nobis; at Ipse respondit, Amen dico vobis, non novi vos" (Matthaeus 25:1-12):
per "virgines In Verbo significantur illi qui ab ecclesia; per "lampades" illa quae fidei sunt; et per "oleum" significatur bonum amoris; inde per "quinque virgines stultas quae non oleum habebant in lampadibus", significantur qui in fide sunt et non in amore. Simile etiam significatur per
Hircos qui ad sinistram, quibus dictum est, quod esuriverit et sitiverit et non dederint Illi edere et bibere, quod peregrinus fuerit et non collegerint, quod nudus fuerit et non amiciverint, quod aegrotus et in carcere et non visitaverint (Matthaeus 25:41-43);
per "oves" ibi qui "ad dextram" significantur qui in charitate, per "hircos" qui in fide et nulla charitate (quod hi per "hircos" significentur, videatur n. 4769; et illi per "oves", n. 4169, 4809).
Footnotes:
1. The editors made a correction or note here.