936# 启15:3.“他们唱神仆人摩西的歌，和羔羊的歌”表示对新旧约圣言中的诫命的承认和称谢，以及对主在其人身中的神性的承认和称谢。这从“唱歌”、“摩西”和“羔羊”的含义清楚可知：“唱歌”是指出于承认和内心的喜悦而称谢(参看AE326,857节)；“摩西”是指旧约圣言(对此，我们稍后会提到)；“羔羊”是指神性真理方面的主(参看AE297,343,460,482节)，因而是指圣言方面的主，因为这圣言就是神性真理；但在此因经上说“摩西和羔羊”，故所表示的是新旧约的圣言。从接下来这两节经文中的话明显可知，“摩西和羔羊的歌”表示对新旧约圣言中的诫命的承认，以及对主人身中的神性的承认，因为这些就是他们正在歌唱的，或构成他们歌曲的内容。在第一节，主的作为和道路被荣耀，它们表示祂的诫命。在下一节，主被荣耀；经上嘱咐，所有人都要敬畏祂，因为唯独祂是神圣的。由于这些是两首歌的主题，“歌”表示对这些事的承认和称谢，所以清楚可知，“他们唱神仆人摩西的歌，和羔羊的歌”表示对新旧约圣言中的诫命的承认和称谢，以及对主在其人身中的神性的承认和称谢。此外，对兽(就是此处论述的主题)的胜利是通过这两者获得的，即：遵守诫命和承认主的神性。没有这两者，兽就会获胜。
(续)前面从十诫中列举了必须避开的邪恶。但我知道，许多人心里会想，没有人能凭自己避开它们，因为人生在罪中，因此没有能力避开它们。不过，要让这些人知道，凡从心里认为有一位神，主是天地之神，圣言来自祂，因而是神圣的，有天堂和地狱，有死后生活的人都能避开这些邪恶。但鄙视这些真理，把它们抛之脑外的人不能避开，否认它们的人则根本不能避开。当一个人不思想神时，谁会认为有什么事是反对神的罪呢？一个从不思想天堂、地狱和死后生活的人，怎能避恶如罪呢？这样一个人不知道罪是什么。人被置于天堂与地狱的中间。良善从天堂源源不断地流入，邪恶从地狱源源不断地流入。人因在中间而拥有思想良善，或思想邪恶的自由。主从来不将这种自由从任何人那里夺走，因为它构成他的生命，是他得以改造的手段。因此，人出于这种自由因邪恶是罪而避开邪恶到何等程度，主就在何等程度上移除它们，赋予人貌似凭自己停止它们，然后避开它们的能力。每个人都能出于属世自由避开这些邪恶，因为它们违反人类法律。在一个国家中，凡害怕世间法律的惩罚，害怕失去生命、名声、荣誉、财富，从而失去职位、利益和快乐的公民都能如此行；就连恶人也能如此行。这样一个人的生命在外在形式上看起来完全就像一个避开这些邪恶，因为它们违反神性律法的人；但它在内在形式上却截然不同。这一个人只出于来自人的属世自由行动；那一个人出于来自主的属灵自由行动。两个人都出于自由行动。既然一个人能出于属世自由避开这些邪恶，那么他为何不能出于属灵自由(主不断把他保持在属灵自由中)避开它们呢？只要让他思想他愿意如此行，因为有天堂、地狱、死后的生活、惩罚、赏赐，并且让他向主祈求帮助。
要知道，每个人因想要得救而开始属灵生活时，都因地狱的惩罚而惧怕罪，但后来却因罪本身而惧怕，因为罪本身是可怕的，最后他因他所爱的真理和良善，因而为了主的缘故而惧怕。事实上，任何人热爱真理和良善，因而热爱主到何等程度，就在何等程度上厌恶它们的反面，也就是邪恶。这一切清楚表明，相信主的人避恶如罪；而另一方面，避恶如罪的人也相信；因此，避恶如罪是信的标志。
936. (v. 3) And they sang the song of Moses, the servant of God; and the song of the Lamb. That this signifies acknowledgment and confession of the precepts in the Word of both Testaments, also the acknowledgment and confession of the Divine of the Lord in His Human, is evident from the signification of singing a song, as denoting confession from acknowledgment, and from joy of heart (concerning which see n. 326, 857); and from the signification of Moses, as denoting the Word of the Old Testament, of which we shall speak presently; and from the signification of the Lamb, as denoting the Lord as to Divine truth (see n. 297, 343, 460, 482); thus, as to the Word, for this is Divine truth. Therefore, because it is said, Moses and the Lamb, the Word of the Old and New Testament is signified.
That the song of Moses and of the Lamb signifies the acknowledgment of the precepts in the Word of both Testaments, also the acknowledgment of the Divine in the Human of the Lord, is evident from the things that follow in these two verses; for they are those things that they sang, or that belong to the song. In the first verse the works of the Lord and His ways are glorified, by which the precepts are signified. In the following verse the Lord is glorified; and [it is enjoined that He is] to be feared by all, because He alone is holy. And because these are the subjects of the two songs, and by songs are signified the acknowledgment and confession of those things, it is evident that by, they sang the song of Moses, the servant of God, and the song of the Lamb, is signified acknowledgment and confession of the precepts contained in the Word of both Testaments, also the acknowledgment and confession of the Divine of the Lord in His Human. By these two also victory is obtained over the beast, which is the subject there treated of, namely, by keeping the precepts and acknowledging the Divine of the Lord. Without these two the beast conquers.
Continuation: -
[2] In the preceding article the evils to be shunned were recounted from the Decalogue. But I know that many think in their hearts that no one can shun them of himself, because man is born in sins, and therefore has no power from himself of shunning them. But let such know that every one who thinks in his heart that there is a God; that the Lord is the God of heaven and earth; that the Word is from Him, and consequently holy; that there are a heaven and a hell, and that there is a life after death, is able to shun them. But he who despises these things and rejects them from his mind is not able, and certainly not he who denies them. For who can think that anything is a sin against God, when he does not think of God? And who can shun evils as sins, when he thinks nothing of heaven, of hell, and of the life after death? Such a man does not know what sin is. Man is placed in the midst between heaven and hell. From heaven goods continually inflow, and from hell evils. And because he is in the midst, he has freedom to think goods, and to think evils. This freedom the Lord never takes away from any one; for it constitutes his life, and is the means by which he is reformed. So far, therefore, as a man from this freedom thinks of shunning evils because they are sins, and supplicates the Lord for aid, so far the Lord removes them, and gives man the power to desist from them as of himself, and afterwards to shun them.
[3] Every one, from natural freedom, is able to shun these same evils because they are contrary to human laws. Every citizen of a kingdom does this who fears the penalties of the civil law, and the loss of life, fame, honour, wealth, and thence of office, gain, and pleasures. Even the wicked man does the same; and his life appears in the external form to be entirely like the life of him who shuns those evils because they are contrary to the Divine laws; but in the internal form it is quite unlike. The one acts from natural freedom only, which is from man; and the other acts from spiritual freedom, which is from the Lord. Both act from freedom. When a man is able to shun the same evils from natural freedom, why cannot he shun them from spiritual freedom, in which he is constantly kept by the Lord? Only let him think that he desires to do so, because there are a heaven, a hell, a life after death, punishment, and reward, and let him supplicate the Lord for aid.
It must be observed, that every man who commences the spiritual life because he desires to be saved, is afraid of sins on account of the punishments of hell; but afterwards, on account of the sin itself, because it is horrible in itself; and at last, on account of the truth and good which he loves, thus for the sake of the Lord. For so far as any one loves truth and good, thus the Lord, so far he is averse to their opposite, which is evil.
From these things it is clear that whoever believes in the Lord shuns evils as sins, and, on the other hand, that whoever shuns evils as sins also believes. Wherefore to shun evils as sins is the sign of faith.
936. Verse 3. And they were singing the song of Moses the servant of God, and the song of the Lamb, signifies the acknowledgement and confession of the commandments in the Word of both Testaments; also the acknowledgment and confession of the Lord's Divine in His Human. This is evident from the signification of "singing a song," as being confession from acknowledgement and from joy of heart (see n. 326, 857); also from the signification of "Moses," as being the Word of the Old Testament (of which presently); also from the signification of "the Lamb," as being the Lord as to the Divine truth (see n. 297, 343, 460, 482), thus as to the Word, for that is the Divine truth; but here, since it is said "Moses and the Lamb," the Word of the Old Testament and of the New is signified. It is evident from what follows in these two verses that "the song of Moses and of the Lamb" signifies the acknowledgment of the commandments in the Word of both Testaments, also the acknowledgment of the Divine in the Lord's Human, since these are what they were singing, or what constituted their song. In the first verse the Lord's works and His ways, which signify His commandments, are glorified. In the following verse the Lord is glorified, and an injunction that all must fear Him, because He alone is holy; and as these are the subjects of the two songs, and "songs" signify acknowledgments and confessions of these things, it is clear that "they were singing the song of Moses the servant of God, and the song of the Lamb," signifies the acknowledgment and confession of the commandments in the Word of both Testaments, also the acknowledgment and confession of the Lord's Divine in His Human. Moreover, by these two victory is had over the beast (the subject here treated of), namely, by keeping the commandments and by acknowledging the Lord's Divine. Without these two the beast conquers.
(Continuation)
[2] In the previous article the evils that must be shunned were enumerated from the Decalogue. But many, I know, think in their heart that no one can shun these of himself, because man is born in sins and has therefore no power of himself to shun them. But let such know that anyone who thinks in his heart that there is a God, that the Lord is the God of heaven and earth, that the Word is from Him, and is therefore holy, that there is a heaven and a hell, and that there is a life after death, is able to shun these evils. But he is not able who despises these truths and casts them out of his mind, and not at all he who denies them. For how can one who never thinks about God think that anything is a sin against God? And how can one who never thinks about heaven, hell, and the life after death, shun evils as sins? Such a man does not know what sin is. Man is placed in the middle between heaven and hell. Out of heaven goods unceasingly flow in, and out of hell evils unceasingly flow in; and as man is between he has freedom to think what is good or to think what is evil. This freedom the Lord never takes away from anyone, for it belongs to his life, and is the means of his reformation. So far, therefore, as man from this freedom has the thought and desire to shun evils because they are sins, and prays to the Lord for help, so far the Lord removes them and gives man the ability to refrain from them as if of himself, and then to shun them. [3] Everyone is able from natural freedom to shun these same evils because of their being contrary to human laws; this every citizen of a kingdom does who fears the penalties of the civil law, or the loss of life, reputation, honor, wealth, and thus of office, gain, and pleasure; even an evil man does this. And the life of such a man appears exactly the same in external form as the life of one who shuns these evils because they are contrary to the Divine laws; but in internal form it is wholly unlike it. The one acts from natural freedom only, which is from man; the other acts from spiritual freedom, which is from the Lord; both acting from freedom. When a man is able to shun these same evils from natural freedom, why is he not able to shun them from spiritual freedom, in which he is constantly held by the Lord, provided he thinks to will this because there is a hell, a heaven, a life after death, punishment, and reward, and prays to the Lord for help? [4] Let it be known that every man when he is beginning the spiritual life because he wishes to be saved, fears sins on account of the punishments of hell, but afterwards on account of the sin itself, because it is in itself heinous, and finally on account of the truth and good that he loves, thus for the Lord's sake. For so far as anyone loves truth and good, thus the Lord, he so far turns away from what is contrary to these, which is evil. All this makes clear that he that believes in the Lord shuns evils as sins; and conversely, he that shuns evils as sins believes; consequently to shun evils as sins is the sign of faith.
936. [Vers. 3.] "Et canebant canticum Mosis servi Dei, et canticum Agni."-Quod significet agnitionem et confessionem praeceptorum quae in Verbo utriusque Testamenti, tum agnitionem et confessionem Divini Domini in Humano Ipsius, constat ex significatione "canere canticum," quod sit confessio ex agnitione et ex gaudio cordis (de qua [supra,] n. 326, 857); ex significatione "Mosis," quod sit Verbum Veteris Testamenti (de qua sequitur); et ex significatione "Agni," quod sit Dominum quoad Divinum Verum (de qua n. 297, 343, 460, 482); ita quoad Verbum, nam hoc est Divinum Verum; hinc quia dicitur "Moses et Agnus," significatur Verbum Veteris et Novi Testamenti. Quod "canticum Mosis et Agni" significet agnitionem praeceptorum quae in Verbo utriusque Testamenti, tum agnitionem Divini in Humano Domini, constat ex illis quae in his binis versibus sequuntur; sunt enim illa quae canebant, seu quae erant cantici. In primo versu glorificantur opera Domini ac viae Ipsius, per quae significantur praecepta; in sequente versu glorificatur Dominus, et quod ab omnibus timendus, quia solus sanctus; et quia haec sunt duorum canticorum, et per "cantica" significantur agnitiones et confessiones illorum, patet quod per "Canebant canticum Mosis servi Dei, et canticum Agni," significetur agnitio et confessio praeceptorum quae in Verbo utriusque Testamenti, tum agnitio et confessio Divini Domini in Humano Ipsius: per illa duo etiam victoria habetur de bestia, de qua ibi agitur, nempe per custodire praecepta, et per agnoscere Divinum Domini: absque illis duobus vincit bestia.
[2] [DE DESISTENTIA A MALIS.] In praecedente articulo e decalogo recensita sunt mala quae fugienda sunt: sed scio quod plures corde suo cogitent quod nemo possit fugere illa a se, quia homo in peccatis natus est, et inde in nulla potentia a se fugiendi illa: sed sciant quod quisque qui corde cogitat quod Deus sit, quod Dominus sit Deus caeli et terrae, quod Verbum ab Ipso sit et inde sanctum, quod caelum et infernum sint, quodque vita post mortem sit, possit fugere illa; non autem qui illa contemnit, et ex animo rejicit, et prorsus non qui illa negat; quis enim potest cogitare quod aliquid sit peccatum contra Deum, cum non cogitat de Deo? Et quis potest fugere mala sicut peccata, cum nihil cogitat de caelo, de inferno, et de vita post mortem? Talis homo nescit quid peccatum. Homo in medio constitutus est inter caelum et infernum: ex caelo influunt continue bona, ex inferno influunt continue mala; et quia in medio est, in libero est cogitandi bona et cogitandi mala; hoc liberum Dominus nusquam alicui aufert, est enim vitae ejus, et est medium reformationis ejus; quantum itaque homo ex eo libero cogitat velle fugere mala quia peccata sunt, ac supplicat Dominum de ope, tantum Dominus removet illa, ac dat homini sicut a se ab illis desistere, et dein illa fugere.
[3] Quisque potest ex libero naturali fugere eadem illa mala propterea quod contra leges humanas sint; hoc facit omnis civis regni qui timet poenas legis civilis, et jacturam vitae, famae, honoris, opum, et inde functionis, lucri et voluptatum, etiam malus; et ejus vita apparet in externa forma prorsus similis vitae ejus qui fugit illa mala propterea quod sint contra leges Divinas, sed prorsus dissimilis est in forma interna: unus agit ex solo libero naturali, quod est ab homine, et alter ex libero spirituali quod est a Domino; uterque agit ex libero. Cum homo potest fugere eadem mala ex libero naturali, cur non poterit fugere illa ex libero spirituali, in quo constanter tenetur a Domino?
[4] modo cogitet quod velit, quia est infernum, est caelum, est vita post mortem, est punitio, et est remuneratio, ac supplicet Dominum de ope. Sciendum est quod unusquisque homo, qui incohat vitam spiritualem quia vult salvari, timeat a peccatis propter poenas inferni; at postea propter ipsum peccatum, quia in se est nefandum; et demum propter verum et bonum, quae amat, ita propter Dominum; nam quantum quis amat verum et bonum, ita Dominum, tantum aversatur oppositum eorum, quod est malum. Ex his patet quod quisquis credit in Dominum fugiat mala ut peccata; et vicissim, quod quisquis fugit mala ut peccata credat: quare fugere mala ut peccata est signum fidei.