900# “灵说，是的，他们息了自己的劳苦”表示今后他们将不再与邪恶和虚假争战，也不再遭受它们的侵扰。这从“灵说”和“劳苦”的含义清楚可知：“灵说”是指肯定这是真的，因为“天使”和“灵”一样，表示来自主的真理。“劳苦”是指与邪恶和虚假的争战，并来自它们的侵扰，因而是指试探(对此，我们稍后会提到)；因此，“息了劳苦”表示今后他们将不再处于它们，或说摆脱它们。这清楚表明，“灵说，他们息了自己的劳苦”表示他们将不再与邪恶和虚假争战，也不再遭受它们的侵扰，这是真的。前一节论述了那些照主的诫命生活，并承认祂的神性之人所经历的试探，因此本节论述属灵的试探之后的安慰；因为如前所述(AE897节)，喜乐在一切属灵的试探之后出现。
“劳苦”是指试探，因为试探是灵魂的劳苦，或属灵的劳苦；以赛亚书中的“劳苦”也是指它们：
耶和华想要压伤他，使他软弱；若耶和华以他的灵魂为赎罪祭，他就必看见种，也必延长日子，耶和华的旨意必藉着他的手亨通；他必看见自己灵魂的劳苦，便满足。(以赛亚书53;10,11)
这些话论及主，这一整章都在论述祂。“耶和华想要压伤他，使他软弱”描述了主所受的试探，它们是最严重、最痛苦的，因为它们是忍受众地狱的；通过试探，自我之爱被破碎，因而身体被压伤和虚弱。“若耶和华以他的灵魂为赎罪祭”表示如果祂忍受试探以至于死；“他就必看见种”表示神性真理必从祂发出，“种”表示真理，当论及主时，表示神性真理；“必延长日子”表示也必从主发出的神性良善，“长”，因而“延长”论及良善(参看AE629a节)，“日子”表示状态。“耶和华的旨意必藉着他的手亨通”表示因此，天上和地上的一切事物，无论总体还是细节，都要被保持在神序中；“灵魂的劳苦”表示通过试探；“他必看见，便满足”表示荣耀。这就是这些话在至高意义上的含义，至高意义论述主。但在相对意义上，它们描述了人类的拯救，主出于神性之爱为人类争战。
经上说，“若耶和华以他的灵魂为赎罪祭”，就好像他是否这样做是值得怀疑的事。但此处所包含的真理与祂自己在约翰福音中说的话所包含的一样：
我舍弃自己的灵魂，我会再取回来；没有人夺去我的灵魂，是我自己舍弃的；我有权枘舍弃，也有权柄再取回。这命令我从我父领受了。(约翰福音10:17,18)
没有人能看到隐藏在这些话里面的奥秘，除非他知道什么叫试探，人通过试探重生。因为在这些试探中，人被保持在他的自由中，由此在他看来，就好像他凭自己争战。事实上，人在试探中所拥有的属灵自由比他没有在试探中时所拥有的更强有力，因为它更内在。除非人在试探中出于这种自由争战，否则他不能变得属灵；因为一切自由都属于爱，故那时人出于对真理的爱，因而出于对永生的爱争战；只有通过这种方式，内在才能打开，人才能重生。由此可在某种程度上看出，主的这些话包含什么，即：祂出于祂自己的自由争战，最终舍弃祂的灵魂，以便祂可以凭自己的能力做一切事，从而可以凭祂自己成为公义，祂若不出于祂的自由，就不能成为公义；这就是为何经上说：“我舍弃自己的灵魂；我有权枘舍弃，也有权柄再取回。这命令我从我父领受了。”
那些不知道这个奥秘的人会像阿里乌斯派一样解读这些话，即：主是被收养的，不是神真正的儿子；因此，祂被收养，是因为祂愿意舍弃自己的生命，或忍受十字架的死亡；殊不知，这些话涉及祂凭自己的能力从祂的人身与地狱争战，并战胜了它们，还凭自己的能力荣耀了祂的人身，也就是说，把它与祂自己里面的真正神性合一，从而使它成为神性；如果绝对的自由没有留给祂的人身，那么这一切事是绝无可能成就的。这一切清楚表明，为何以赛亚书中说：“如果祂以他的灵魂作为赎罪祭。”自由属于爱，属于意愿，因而属于人的生命，表面上看，自由似乎是他自己的自我，这一点可见于《新耶路撒冷及其属天教义》(141,145节)一书。人必须有自由才能重生，这一点可见于《属天的奥秘》(1937,1947,2876,2881,3145,3158,4031,8700节)。对良善和真理的爱无法以其它方式被植入人，表面上作为他自己的而归给他(AC2877,2879,2880,8700节)。凡被迫所行的，都不与人结合(AC2875,8700节)。自我强迫来自自由，被强迫不是(AC1937,2881节)。一切试探里面都有自由，但这种自由在人里面更内在地来自主，因此，他才会争战，想要获胜，而不是被打败，而没有自由，他不会这样做(AC1937,1947,2881节)。主独自并凭祂自己的能力与所有地狱争战，并战胜它们(AC1692,1813,2816,4295,8273,9937节)。因此，主唯独凭祂自己成为公义(AC1813,2025–2027,9715,9809,10019节)。主的最后试探在客西马尼园和十字架上，那时祂获得了完全的胜利，祂通过这最后的审判征服了地狱，同时荣耀了祂的人身(AC2776,2803,2813,2814,10655,10659,10828节)。
这一切都来自《属天的奥秘》，《新耶路撒冷及其属天教义》中的以下标题从中摘录的更多：人的自由(可参看NJHD148,149节)；总体上的试探(NJHD196-200节)；主所受的试探(NJHD201,302节)。
900. Yea, saith the Spirit, that they may rest from their labours. That this signifies, that they shall have to fight no longer against evils and falsities, nor suffer infestation from them, is evident from the signification of, saith the Spirit, as denoting asseveration that it is true. For by "angel" is signified truth from the Lord; the same also is meant by "spirit"; and from the signification of labours, as denoting combats against evils and falsities, and also infestation from them, thus, temptations; of which we shall speak presently. Hence to rest from them, signifies, that they shall no longer be in them. It is evident, therefore, that by the Spirit saying, that they may rest from their labours, is signified, that it is true that they shall have to fight no longer against evils and falsities, nor suffer infestation from them.
In the preceding verse, the subject treated of is the temptations of those who live according to the Lord's precepts, and who acknowledge His Divine; therefore in this verse the consolations which follow spiritual temptations, are treated of. For, as was said above (n. 897), joys come into being after all spiritual temptations.
[2] The reason why by labours are meant temptations is, that temptations are labours of the soul, or spiritual labours. They are also meant by labour in Isaiah:
"Jehovah willed to bruise him, he weakened him; if he shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the will of Jehovah shall prosper in his hand; he shall see of the travail of his soul, and shall be satisfied" (629); and days signify states. And the will of Jehovah shall prosper in his hand, signifies that thus all things in general and particular, in the heavens and on the earth, shall be kept in Divine Order. Of the labour of his soul, signifies by temptations. He shall see, and shall be satisfied, signifies glorification. These things are signified by these words, in the highest sense, in which the Lord is treated of. But, in the relative sense, by the same words, the salvation of the human race, for which the Lord fought from Divine Love is described. It is said, if he shall make his soul an offering for sin, as if it were a matter of doubt that he would so make it.
[3] But this involves the same as that which He Himself says in John:
"I lay down my soul, and I take it again; no one taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This command I have received from my Father" (10:17, 18).
The mystery that lies hid in these words, only he can see who knows the nature of the temptations by which man is regenerated. For a man therein is preserved in his own freedom, from which it appears to him as if he fought from himself. In fact, in temptations a man has spiritual freedom more strongly than when not in them; for it is more interior. Unless he fought from it in temptations, he could not become spiritual; for all freedom is of love; a man therefore then fights from the love of truth, and consequently from the love of life everlasting. Thus and no otherwise is the internal opened, and a man regenerated. From these few things, it may in some degree be seen what these words of the Lord involve, that is, that He fought from His own freedom, and at last laid down His soul, in order that He might do all things from His own proper power, and consequently might become righteousness, from Himself; this He could not have become except by virtue of His freedom. Hence it is said, "I lay down my soul of myself. I have power to lay it down, and I have power to take it again. This command have I received from my Father."
[4] Those who do not know this mystery, interpret these words like the Arians, saying that the Lord was not the actual, but the adopted, Son of God; thus, that He was adopted because He was willing to lay down His life, or undergo the death of the cross. They do not know that those words involve that He, by His own power, fought from His Human against the hells and overcame them, and by His own proper power glorified His Human, that is, united it to the very Divine in Himself, and by that means made it Divine; and this, had he not been left to Himself in absolute freedom as to the Human, could not have been accomplished. From these things it is now evident why it is said in Isaiah, "If he shall make his soul an offering for sin."
That freedom is that which belongs to the love and the will, and thence to the life of man, and that this appears to be, as it were, his own, may be seen in the Doctrine of the New Jerusalem 141, 145). That a man must be in a state of freedom in order to be regenerated, may be seen in the Arcana Coelestia 1937, 1947, 2876, 2881, 3145, 3158, 4031, 8700). That otherwise the love of good and truth cannot be implanted in man, and appear to be appropriated to him as his own (n. 2877, 2879, 2880, 8700). That nothing that is done from compulsion can be conjoined to a man (n. 2875, 8700). That to compel oneself, is from freedom; but not to be compelled (n. 1937, 2881). That in all temptation there is freedom, but that this freedom is more interiorly within a man from the Lord; this is why he fights and desires to conquer, and not to be conquered, which without freedom he would not do (n. 1937, 1947, 2881). That the Lord alone fought against all the hells, and from His own proper power, and overcame them (n. 1692, 1813, 2826, 4295, 8273, 9937). That hence the Lord was made righteousness, from Himself alone (n. 1813, 2025, 2026, 2027, 9715, 9809, 10019). That the Lord's last temptation was in Gethsemane and upon the cross, when He obtained complete victory, by means of which He subjugated the hells, and at the same time glorified His Human (n. 2276, 2803, 2813, 2814, 10655, 10659, 10828). All these things are from the Arcana Coelestia, still more may be seen collected from the same work in the Doctrine of the New Jerusalem, where man's freedom is treated of (n. 148, 149); concerning temptations in general (n. 196-200); and concerning the Lord's temptations (n. 201, 302).
900. Yea, saith the Spirit, that they may rest from their labors, signifies that such will henceforth be free from combat against evils and falsities, and from infestation by them. This is evident from the signification of "saith the Spirit," as being assertion that it is true, for "angel," likewise "Spirit," signifies truth from the Lord. Also from the signification of "labors," as being combats against evils and falsities and infestations by them, thus temptations (of which presently), therefore "to rest from them" signifies that they will henceforth be free from them. This makes evident that "the Spirit saith, that they may rest from their labors," signifies that it is true that they will henceforth be free from combat against evils and falsities, and from infestation by them. The preceding verse treats of the temptations of those who live according to the Lord's commandments and who acknowledge His Divine, therefore this verse treats of the consolations that follow spiritual temptations; for, as has been said above n. 897, after all spiritual temptations joys come forth.
[2] "Labors" mean temptations, because temptations are labors of the soul or spiritual labors; and these are meant by "labor" in Isaiah:
Jehovah hath willed to bruise him, He hath weakened him; if He hath made his soul a guilt-offering, he shall see seed, he shall prolong days, and the will of Jehovah shall prosper by his hand; he shall see of the labor of his soul and shall be satisfied (629), and "days" signifying states. "And the will of Jehovah shall prosper by his hand" signifies that thus all things and each thing in the heavens and in the earths shall be kept in Divine order; "of the labor of his soul" signifies by temptations; "he shall see and shall be satisfied" signifies glorification. This is the signification of these words in the highest sense, which treats of the Lord. But in a relative sense they describe the salvation of the human race, for which the Lord fought from Divine love.
[3] It is said, "If he hath made his soul a guilt-offering," as if it were a matter of doubt whether he would so make it. But the same truth is involved in this as in what He Himself says in John:
I lay down My soul that I may take it again; no man taketh it from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again. This commandment received I from My Father (John 10:17, 18).
The arcanum that is concealed in these words no one can see unless he knows what the temptations are by which man is regenerated. For in these man is kept in his freedom; from which it appears to him as if he fought from himself. In fact, man has in temptations a more potent spiritual freedom than when he is not in them, for it is more interior. Unless man fought from this freedom in temptations he could not become spiritual; for all freedom is of the love, therefore man then fights from the love of truth, and thus from the love of eternal life; and in this and in no other way is the internal opened and man regenerated. From these few things it can be seen in some degree what is involved in these words of the Lord, namely, that he fought from His own freedom and finally laid down His soul that He might do all things from His own power, and thus might become righteousness from Himself, which He could not have become except from His freedom; and this is why it is said, "I lay down My soul of Myself; I have power to lay it down, and I have power to take it again. This commandment I have received from My Father."
[4] Those to whom this arcanum is unknown interpret these words as the Arians do, that the Lord was the adopted not the actual Son of God; thus that He was adopted because He was willing to lay down His life, or endure the death of the cross; not knowing that these words involve that from His own power He fought against the hells from His Human and overcame them, and from His own power He glorified His Human, that is, united it to the very Divine in Himself, and thus made it Divine; and that this could by no means have been done if absolute freedom had not been left to Him as to the Human. All this makes clear why it is said in Isaiah, "If He hath made his soul a guilt-offering."
(That freedom is that which is of the love and of the will and thus of the life of man, and that it appears as if it were his own [proprium], can be seen in the New Jerusalem and Its Heavenly Doctrine, n. 141, 145).
That man must have freedom in order to be regenerated can be seen in the Arcana Coelestia 1937, 1947, 2876, 2881, 3145, 3158, 4031, 8700.
That in no other way can the love of good and truth be implanted in man and be appropriated to him, apparently as his own, n. 2877, 2879, 2880, 8700.
That nothing is conjoined to man that is done by compulsion, n. 2875, 8700.
That to compel oneself is from freedom, but not to be compelled, n. 1937, 2881.
That in all temptation there is freedom, but this freedom is more interiorly in man from the Lord, and for this reason he fights and wishes to conquer and not to be conquered, which he would not do without freedom, n. 1937, 1947, 2881.
That the Lord fought alone and from His own power against all the hells, and overcame them, n. 1692, 1813, 2816, 4295, 8273, 9937.
That thus the Lord became righteousness from Himself alone, n. 1813, 2025-2027, 9715, 9809, 10019.
That the Lord's last temptation was in Gethsemane and upon the cross, when He gained a complete victory, by which He subjugated the hells, and at the same time glorified His Human, n. 2776, 2803, 2813, 2814, 10655, 10659, 10828.
All these are from the Arcana Coelestia, from which still more may be seen collected in the New Jerusalem and Its Heavenly Doctrine, under the heads,
The Freedom of Man, n. The New Jerusalem and its Heavenly Doctrine 148, 149;
Temptations in General, n. 196-200;
The Lord's Temptations, n. 201, 302)
900. "Immo dicit Spiritus, ut requiescant a laboribus suis." Quod significet quod illis non amplius pugna contra mala et falsa, ac infestatio ab illis, constat ex significatione "dicit Spiritus", quod sit asseveratio quod verum sit, per "angelum" enim significatur verum a Domino, similiter per "Spiritum"; ex significatione "laborum", quod sint pugnae contra mala et falsa, ac infestationes ab illis, ita tentationes (de qua sequitur); inde "requiescere ab illis" significat quod non amplius in illis erunt; inde patet quod per "Dicit Spiritus, ut requiescant a laboribus suis", significetur quod verum sit quod illis non amplius pugna contra mala et falsa, ac infestatio ab illis. In praecedente versu agitur de tentationibus illorum qui vivunt secundum praecepta Domini, et qui agnoscunt Divinum Ipsius; quare in hoc versu agitur de consolationibus, quae tentationes spirituales sequuntur; nam ut supra (n. 897) dictum est, gaudia post omnes tentationes spirituales existunt. Quod per "labores" intelligantur tentationes, est quia tentationes sunt labores animae, seu labores spirituales.
[2] Illae etiam per "laborem" intelliguntur apud Esaiam,
"Jehovah voluit conterere Ipsum, infirmavit; si posuerit reatum animam suam, videbit semen, prolongabit dies, et voluntas Jehovae per manum Ipsius prosperabitur: ex labore animae suae videbit, saturabitur" (53:10, 11):
haec de Domino 1
de quo in toto illo capite agitur; tentationes Domini quae gravissimae fuerunt, quia contra inferna, describuntur, per quod "Jehovah voluerit conterere Ipsum, infirmavit; nam per tentationes amores proprii infringuntur, ita corpus conteritur ac infirmatur; "si posuerit reatum animam suam", significat, si tentationes usque ad mortem subiverit; "videbit semen", significat quod Divinum Verum procedet ab Ipso ("semen" est verum, et ubi de Domino, Divinum Verum); "prolongabit dies", significat Divinum Bonum, quod etiam procedet ab Ipso; ("longum" et inde "prolongare" dicitur de bono (videatur supra, n. 629 [a]), et "dies" significant status;) "et voluntas Jehovae per manum Ipsius prosperabitur", significat quod sic omnia et singula in caelis et in terris in Divino ordine tenebuntur; "ex labore animae suae", significat per tentationes; "videbit, saturabitur", significat glorificationem: haec per illa verba in sensu supremo, in quo de Domino, significantur; in sensu autem respectivo per eadem describitur salvatio generis humani, pro quo Dominus ex Divino Amore pugnavit.
[3] Dicitur, "Si posuerit reatum animam suam", sicut foret dubium quod positurus sit; sed hoc involvit simile quod Ipse dicit apud Johannem,
"Ego pono animam meam, ut rursus accipiam illam; nemo tollit eam a Me, sed Ego pono a Me Ipso: potestatem Ego habeo ponendi eam, et potestatem habeo recipiendi eam: hoc praeceptum accepi a Patre meo" (10:17, 18):
arcanum quod in his verbis latet, non quisquam videre potest, nisi qui scit quales sunt tentationes, per quas homo regeneratur; homo enim in illis tenetur in suo libero, ex quo apparet illi sicut ex se pugnet; immo in tentationibus est homini liberum spirituale fortius quam extra illas, est enim interius: nisi homo ex eo pugnaret in tentationibus, non poterit spiritualis fieri; omne enim liberum est amoris, quare homo tunc ex amore veri et inde ex amore vitae aeternae pugnat; ita non aliter aperitur internum, et homo regeneratur. Ex his paucis aliquatenus videri potest quid illa verba Domini involvunt, nempe quod ex suo libero pugnaverit, et demum posuerit animam suam, ex causa ut omnia ex propria potentia faceret, et inde ex Semet Ipso Justitia fieret, quod non potuit fieri nisi ex libero Ipsius; inde dicitur, "Ego pono animam a Me Ipso; potestatem habeo ponendi illam, et potestatem habeo recipiendi illam; hoc praeceptum accepi a Patre meo."
[4] Qui hoc arcanum non sciunt, illi interpretantur illa verba quemadmodum Ariani, quod non actualis sed adoptivus Filius Dei fuerit; ita quod adoptatus sit quia voluit animam suam ponere, seu mortem crucis subire: non scientes quod illa verba involvant quod ex propria potentia contra inferna ex Humano suo pugnaverit, et illa vicerit, et quod ex propria potentia Humanum suum glorificaverit, hoc est, univerit illud ipsi Divino in Se, et sic illud Divinum fecerit, quod absque absoluto libero relicto Ipsi quoad Humanum nequaquam fieri potuit. Ex his nunc patet cur apud Esaiam dicitur, "Si posuerit reatum animam suam." (Quod liberum sit id quod est amoris et voluntatis, et inde vitae hominis, et quod id appareat sicut ejus proprium, videatur in Doctrina Novae Hiersoloymae, n. 141, 145. Quod liberum homini esse debeat, ut possit regenerari, videatur in Arcanis Caelestibus, n. 1937, 1947, 2876, 2881, 3145, 3158, 4031, 8700. Quod alioqui amor boni et veri non implantari possit homini, et ei appropriari apparenter ut suum, n. 2877, 2879, 2880, 8700. Quod nihil conjungatur homini quod fit in coacto, n. 2875, 8700. Quod se cogere sit ex libero, non autem cogi, n. 1937, 2881. Quod in omni tentatione sit liberum, sed quod id liberum sit interius apud hominem a Domino, et quod ideo pugnet et velit vincere, et non vinci, quod absque libero non faceret, n. 1937, 1947, 2881. Quod Dominus solus et ex propria potentia contra omnia inferna pugnaverit, et illa vicerit, n. 1692, 1813, 2816, 4295, 8273, 2
9937. Quod inde Dominus Justitia factus est ex Se solo, n. 1813, 2025-2027, 9715, 9809, 10019. Quod tentatio Domini ultima fuerit in Gethsemane et super cruce, et tunc quoque plenaria victoria, per quam subjugavit inferna, et simul glorificavit Humanum suum, n. 2776, 2803, 2813, 2814, 10655, 10659, 3
10828: haec omnia ex Arcanis Caelestibus, e quibus plura adhuc collecta videantur in Doctrina Novae Hierosolymae, ubi De Libero Hominis, n. 148, 149: De Tentationibus in genere, n. 196-200: et De Tentationibus Domini, n. 201, 302.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.