876# “要敬拜那造天、地、海和众水泉源的”表示对主的承认和称谢，天堂和教会的一切都来自祂，并且神性真理或圣言从祂发出。这从“敬拜”、“天和地”、“海”、“水的泉源”的含义清楚可知：“敬拜”是指从心里承认，因而称谢和敬拜(参看AE790a,805a,821a节)；“天和地”是指教会的内在和外在(对此，参看AE304a,b,e,f,752节)；“天和地”之所以也表示天堂和教会，是因为人里面的教会的内在是天；事实上，它与天使结合，因为它与天使构成一体；如前所述，人的内在形成为天堂的观念和形像，而他的外在形成为世界的观念和形像。然而，只要人活在世上，他里面的教会就处于他的属世层，也就是他的外在；但只有当内在打开时，教会才处于人的属世层或外在；因为教会不能存在于任何人里面，除非他拥有天堂在里面，来自主的光照和流注就可以经由这天堂进入下面的属世层或外在。“海”是指终端中的神性真理，因而是指字面上的圣言，因为这是终端中的神性真理。这就是“海”的含义，因为海可以说出现在天堂的最低部分或终端；事实上，正是从主发出的神性真理形成天堂和其中的一切；高层天堂看似在以太状的大气中，低层天堂看似在空气状的大气中，最低层天堂看似在水雾状的大气中；这种大气在那些站在远处的人眼里，就像大海，但对那些住在其中的人来说，却不是这样。那些住在其中的人处于神性真理的终端，这种神性真理就如圣言在字义上的样子。正因如此，“海”具有这种含义；不过，关于这个主题，详情可参看前文(AE275,342,511,600a节)。“海”在此表示字面上的圣言，因为经上说“海和众水的泉源”；“众水的泉源”表示更内在的神性真理，就是诸如灵义上的那种圣言。这就是“水的泉源”的含义，这一点可从前面来自圣言的经文和对它们的解释(AE483节)明显看出来。“众水的泉源”在此表示来自圣言的神性真理，这一点可从以下考虑清楚看出来：“天和地”表示教会的内在和外在；两者都是通过神性真理或圣言形成的，如约翰福音(1:1,2,14)中所说的，教会的内在通过属灵的神性真理形成，教会的外在通过属世的神性真理形成；这就是为何此处提到“众水的泉源”也列在主所造的事物当中。
从这些和其它许多事物可以清楚看出，天使的属灵观念如何不同于世人的属世观念。对观念属灵的天使来说，“要敬拜那造天、地、海和众水泉源的”只表示对主的承认和称谢，天堂和教会的一切都来自祂，属世和属灵意义上的神性真理或圣言也来自祂。天使之所以如此理解这些话，是因为他们所在的天堂在眼睛看来，完全就像我们的陆地，但却充满花园、花坛和灌木，不像我们地球上的陆地那样恒久，而是根据天使对神性真理的接受瞬间出现；因此，那里的一切事物的外貌都随着接受状态，因而随着其聪明和智慧的状态而发生变化，因此照着他们里面的教会状态而以这种方式发生变化：只要他们有教会在里面，一切事物就在他们眼前相对应地存在或涌现出来。因此，当经上提到“天和地”时，他们不可能有其它观念，只会有教会的观念，因为对他们来说，一切事物由此而来。但当经上提到“天和地”时，世人不可能有这种属灵观念，因为他们对这些事物一无所知；但他们有属世观念，属世观念与他们的眼睛所看到的是一致的。他们看到的天和地是恒久的，不像在天使天堂里那样照着对神性真理的接受，进而对教会的接受而改变；因此，他们所理解的“天”只是指可见的天，“地”只是指世人所居住的地。
与教会状态一致的天和地的状态在以色列人当中由他们所居住的迦南地的面貌变化来代表；不过，这些面貌变化照着他们当中的教会状态仅在出产，也就是庄稼、油、葡萄树和果实的出产，以及雨水方面发生变化。这一切的发生，是因为他们中间的一切事物都代表天上的事物。这就是为何在圣言中经常说，如果他们遵守律例并实行它们，地就多产。但如今情况不同了，因为现在主已经打开了教会的内在事物，于是代表内在事物的外在事物就停止了。这一切清楚表明，关于新天和新地，天使的观念和世人的观念之间有什么不同。因为天使出于他们的观念感知灵界的天地的毁灭，而世人感知自然界的天地的毁灭。此外，根据预言，在灵界，那些外在过着一种道德生活，却没有同时从内在过一种属灵生活的人所在的诸天和诸地已经灭亡了。不过，关于这些事，详情可参看《最后的审判》这本小著。
876. And worship him who made heaven and earth, and the sea, and the fountains of water. That this signifies acknowledgment and confession of Him from whom is the all of heaven and the church, and from whom is Divine truth, or the Word, is evident from the signification of worshipping, as denoting to acknowledge in heart, thus to confess and worship; concerning which see above (n. 1:1, 2, 14). The internal of the church [is formed] by means of Divine truth spiritual, and the external by Divine truth natural. Therefore fountains of waters are also here mentioned among the things made by the Lord.
[2] From these and many other things, it is evident how the spiritual ideas of angels differ from the natural ideas of men. The angels, whose ideas are spiritual, by worshipping Him who made heaven and earth, the sea, and the fountains of waters, understand nothing but the acknowledgment and confession of the Lord, from whom is the all of heaven and the church; and from whom proceeds Divine truth, or the Word in the natural and spiritual senses. The reason why the angels thus understand these words is, that the heavens in which they are, and which appear to the eye entirely like our earth, but full of gardens, flower-beds, and shrubberies, are not permanent like the lands on our globe, but come into existence momentarily altogether, according to the reception of Divine truth by the angels. Therefore also the aspect of all things there is changed, as the state of reception is changed, and consequently the state of their intelligence and wisdom; thus, according to the states of the church within them, in such a way that so far as they have the church in them, so also all things exist correspondently before their eyes. When therefore the heavens and earth are mentioned, they cannot but have an idea of the church, because they derive all things therefrom. But men cannot have that spiritual idea when heaven and earth are mentioned, because they are ignorant of such things; but they have a natural idea, which is according to the sight of their eyes. For they see the permanent heaven and earth, which are not changed according to the reception of Divine truth, and thence of the church, as in the angelic heavens. By heaven, therefore, they understand nothing else but the visible heaven, and by earth, nothing else but the inhabited earth.
[3] The state of heaven and earth according to the state of the church was represented among the sons of Israel, by the face of the land of Canaan, where they dwelt, being changed according to the states of the church among them, only, however, as to the produce, that is, of the harvest, of the oil, the vine, the fruits, and as to the rains. But this was the case because all things with them were representative of heavenly things. This is why it is so often said in the Word, that the land should give its produce, if they would keep the statutes and do them. But the case is different at this day, now that the interior things of the church have been opened by the Lord, and externals, which were representative of the interiors, have ceased.
From these things it is also evident what a difference there is between the ideas of angels and the ideas of men, concerning the new heaven and the new earth. For the angels, from their ideas, perceive the destruction of the heavens and the earths in the spiritual world; but men, the destruction of the heavens and the earth in the natural world. The heavens and the earths in the spiritual world, upon which were those who had lived a moral life in externals, and not also a spiritual life from internals, have also perished, according to the predictions. But of these things more may be seen in the small work concerning the Last Judgment.
876. And adore Him who made the heaven and the earth and sea and fountains of water, signifies the acknowledgment and confession of Him from whom is the all of heaven and the church, and from whom is the Divine truth or the Word. This is evident from the signification of "adoring," as being to acknowledge in heart, thus to confess and worship (See above, n. John 1:1, 2, 14), the internal of the church by spiritual Divine truth, and the external by natural Divine truth; and this is why "fountains of waters" are here mentioned among the things made by the Lord.
[2] It can be seen from all this and from many other things how spiritual ideas, which are the ideas of angels, differ from natural ideas which are the ideas of men. To the angels, whose ideas are spiritual, "to adore Him who made the heaven and the earth and sea and fountains of waters" means nothing else than the acknowledgment and confession of the Lord, from whom is the all of heaven and the church, and from whom is the Divine truth, or the Word in its natural and spiritual sense. The angels so understand these words because the heavens in which they are, and which appear to the sight altogether like our lands, but full of paradises, flower beds, and shrubberies, are not permanent like the lands on our globe, but come into existence in a moment, in the exact measure of the reception of the Divine truth by the angels; consequently the aspects of all things there change as the state of reception and therefore of their intelligence and wisdom, changes, thus according to the states of the church with them, and this even to the extent that all things spring forth correspondently before their sight according as the church is in them. So when "the heavens and the earth" are mentioned they can have no other idea than an idea of the church, because to them all things are from that. But men, when "the heaven and the earth" are mentioned, can have no such spiritual idea, because they are ignorant of such things; but they have a natural idea, which is according to what they see; for they see a heaven and an earth that are permanent, and that are not changed according to reception of the Divine truth, and thus of the church, as in the angelic heavens; consequently they mean by "heaven" nothing else than the visible heaven, and by "earth" nothing else than the earth inhabited by men.
[3] The state of heaven and earth in accord with the state of the church was represented with the sons of Israel by changes in the aspect of the land of Canaan, where they dwelt, according to the states of the church with them, but only in respect to the products, namely, of the harvest, the oil, the vine, the fruits, and as to the rains. This took place because all things with them were representative of things celestial. This is why it is so often said in the Word that "the land should yield its increase" if they would keep the statutes and do them. But it is otherwise at this day, when the interior things of the church have been laid open by the Lord; and the external things that were representative of the interior things have ceased. All this makes clear what a difference there is between the ideas of the angels and the ideas of men respecting the new heaven and the new earth. For the angels from their ideas understand the destruction of the heavens and the earths in the spiritual world, but men the destruction of the heavens and the earths in the natural world. Moreover, according to the predictions, there has been a destruction of those heavens and earths in the spiritual world upon which were those who had lived a moral life in externals but not at the same time a spiritual life from internals. But of this more may be seen in the small work on The Last Judgment.
876. "Et adorate Ipsum qui fecit caelum et terram, et mare et fontes aquarum." Quod significet agnitionem et confessionem Ipsius, a quo omne caeli et ecclesiae, et a quo Divinum Verum seu Verbum, constat ex significatione "adorare", quod sit agnoscere corde, ita confiteri et colere (de qua supra, n. 790 [a] 805 [a] 821 [a]); ex significatione "caeli et terrae", quod sit ecclesiae internum et externum (de qua etiam supra, n. 304 [a, b, e, f] , 752); (quod sint caelum et ecclesia quae significantur, est quia internum ecclesiae apud hominem est caelum, est enim illud in conjunctione cum angelis, adeo ut cum illis unum faciat; nam, ut supra dictum est, internum hominis est ad ideam et imaginem caeli formatum, externum autem ad ideam et imaginem mundi: ecclesia vero apud hominem, dum vivit in mundo, est in ejus naturali, quod est externum ejus; at tunc est ecclesia apud hominem in ejus naturali seu externo, dum internum apertum est; nam non datur ecclesia apud aliquem nisi illi caelum sit intra, unde a Domino sit illustratio et influxus in naturale seu externum quod infra est): et ex significatione "maris", quod sit Divinum Verum in ultimis, ita Verbum in littera, hoc enim est Divinum Verum in ultimis; quod "mare" id significet, est quia in ultimis caeli apparent sicut maria; est enim Divinum Verum procedens a Domino quod format caelos, et omnia in illis; superiores caeli apparent sicut forent in atmosphaera aetherea, inferiores sicut in atmosphaera aerea, ac infimi sicut in atmosphaera aquea; haec atmosphaera apparet coram oculis e longinquo stantium sicut mare, non autem illis qui ibi habitant: illi qui ibi habitant in ultimis Divini Veri sunt, quod Divinum Verum est quale Verbum in sensu litterae; inde est quod hoc per "mare" significetur (sed de his videantur plura supra, n. 275, 342, 511, 600 [a]).
Quod "mare" hic significet Verbum in littera, est quia dicitur "mare et fontes aquarum", ac "fontes aquarum" significant Divinum Verum interius, quale est Verbum in sensu spirituali; quod "fons aquarum" id significet, constare potest a locis e Verbo, et ab explicatione illorum, supra (n. 483); quod "fontes aquarum" hic significent Divina vera quae ex Verbo sunt, constare potest ex eo, quod per "caelum et terram" significetur internum et externum ecclesiae, ac utrumque per Divinum Verum seu Verbum, ut dicitur apud Johannem (1:1, 2, 14), formatum est; internum ecclesiae per Divinum Verum spirituale, et externum per Divinum Verum naturale; ideo inter facta a Domino etiam "fontes aquarum" hic recensentur.
[2] Ex his et multis aliis constare potest quomodo ideae spirituales, quae sunt angelorum, ab ideis naturalibus quae sunt hominum, differunt; angeli, quibus ideae spirituales sunt, per "adorare Ipsum qui fecit caelum, terram, mare et fontes aquarum", non aliud intelligunt quam agnitionem et confessionem Domini, a quo omne caeli et ecclesiae, et a quo Divinum Verum seu Verbum in sensu naturali et spirituali; causa quod angeli ita illa verba intelligant, est quia caeli, in quibus sunt, qui ad visum apparent prorsus similes nostris terris, sed plenis paradisis, floretis, viretis, non permanentes sunt, sicut terrae nostrae telluris, sed momento existunt prorsus secundum Divini Veri receptionem ab angelis; quare etiam facies omnium ibi mutantur, sicut mutatur status receptionis, et inde intelligentiae et sapientiae illorum, ita secundum status ecclesiae apud illos; adeo ut sicut est illis ecclesia, ita quoque correspondenter existunt omnia coram visu illorum; quapropter dum "caeli et terra" nominantur, non aliam ideam possunt habere quam ideam ecclesiae, quia inde illis omnia: at vero homines, dum nominatur "caelum et terra", non possunt spiritualem illam ideam habere, quia ignorant illa; sed habent naturalem, quae est secundum visum illorum; vident enim caelum et terram quae permanent, nec secundum receptionem Divini Veri et inde ecclesiae, ut in caelis angelicis, mutantur; quare per "caelum" non aliud intelligunt quam caelum aspectabile, et per "terram" non aliud quam terram ab hominibus habitatam.
[3] Status caeli et terrae secundum statum ecclesiae repraesentabatur apud filios Israelis per quod facies terrae Canaanis, ubi habitabant, mutarentur secundum status ecclesiae apud illos; verum modo quoad proventus, nempe messis, olei, vitis, fructuum, et quoad pluvias; sed hoc factum est quia omnia apud illos repraesentativa caelestium fuerunt: inde est, quod toties in Verbo dicatur quod "terra dabit proventus suos", si custodirent statuta et facerent illa; aliter vero hodie, quando a Domino aperta sunt interiora ecclesiae, et externa, quae erant representativa interiorum, cessaverunt. Ex his quoque patet quae differentia est inter ideas angelorum et ideas hominum de novo caelo et de nova terra; angeli enim ex suis ideis percipiunt interitum caelorum et terrarum in mundo spirituali, homines autem interitum caelorum et terrarum in mundo naturali; etiam secundum praedictiones perierunt caeli et terrae in mundo spirituali super quibus fuerunt illi qui in externis vitam moralem vixerunt, et non ex internis simul spiritualem; sed de his videantur plura in opusculo De Ultimo Judicio.