965# 启16:3.“第二位天使把他的小瓶倒在海里”表示教会在属世人中的真理知识上所显现的状态。这从“倒小瓶的天使”和“海”的含义清楚可知：“倒小瓶的天使”是指所显现的教会状态(参看AE960,961节)；“海”是指属世人中的真理的总体(参看AE275,342e,511,876,931,934节)，在此是指来自圣言的，来自圣言的真理的总体就是知识；因此，“海”表示在来自圣言的真理的知识，以及由此而来的良善的知识方面的属世人，因为良善的知识也是真理的知识；真理就是知道一件事是良善，并且它就是这种良善；真理也是以理解力看见各种良善及其不同，还看到被称为邪恶的它们的反面；就知识而言，它们是真理；这些本质上并不是良善，直到它们被感觉为快乐或不快乐，也就是它们被明显感知到，或出于某种爱被感知到的时候。(续：第三诫)
我们现在解释第三诫，即：当守安息日为圣。第三诫和第四诫包含那些必须做的那些事，也就是说，当守安息日为圣，要孝敬父母。其余的诫命包含那些决不可做的事；也就是说，不可拜别神；不可亵渎神的名；不可偷盗，不可通奸，不可作假见证，不可贪恋别人的财物。这两条诫命是要行出的诫命，因为其余诫命的神圣性取决于它们。事实上，“安息日”表示主里面神性本身与神性人身的合一，也表示祂与天堂并教会的结合，因而对正在重生的人来说，表示良善与真理的婚姻。这就是安息日的含义，所以安息日是以色列教会中敬拜的一切的主要代表，这一点明显可见于耶利米书(17:20–27)和别处。它之所以是敬拜的一切的主要代表，是因为敬拜的一切的首要原则就是对主人身里面的神性的承认。没有这种承认，人只能出于自己相信和实行，出于自己相信就是相信虚假，出于自己实行就是实行邪恶，这一点从主自己在约翰福音中的话也明显看出来：
对这些问题，即我们当行什么，才算作神的工作呢？耶稣回答说，信父所差来的，这就是神的工作。(约翰福音6:28,29)
同一福音书：住在我里面的，我也住在他里面，这人就多结果子；因为离了我，你们就不能做什么。(约翰福音15:5)
安息日代表这种合一和对它的神圣承认，这一点在《属天的奥秘》一书的许多地方已经说明，即：“安息日”在至高意义上表示主里面神性本身与神性人身的合一，在内义上表示主的人身与天堂并教会的结合，一般表示良善与真理的结合，因而表示天上的婚姻(AC8495,10356,10730节)。因此，安息日的安息表示这合一的状态，因为那时主安息了；通过这合一也有了天上和地上的平安和救恩。在相对意义上，“安息”表示人与主的结合，因为那时人有了平安和救恩(AC8494,8510,10360,10367,10370,10374,10668,10730节)。安息日之前的六日表示合一和结合之前的劳碌和争战(AC8510,8888,9431,10360,10667节)。
正在重生的人有两种状态；第一种状态是当他处于真理，通过真理正被引向良善，并进入良善时；另一种状态是当他处于良善时。当人处于第一种状态时，他处于争战或试探；但当他处于第二种状态时，就处于平安的宁静。前一种状态由安息日之前的“劳碌的六日”来表示；后一种状态由安息日的安息来表示(AC9274,9431,10360节)。主也有两种状态；第一种是当祂是神性真理，并出于神性真理与地狱争战，征服它们时；另一种是当祂通过与祂自己里面的神性本身合一而变成神性良善时。在至高意义上，前一种状态由“劳碌的六日”来表示，后一种状态由“安息日”来表示(AC10360节)。
安息日因代表这些事，所以是敬拜的主要代表，是至圣的(AC10357,10372节)。“在安息日作工”表示不是被主引领，而是被自己引领，因而表示分离(AC7893,8495,10360,10362,10365节)。现在安息日不具有代表性了了，而是教导的一日(AC10360e节)。
965. (Verse 3) And the second angel poured out his vial into the sea. That this signifies the state of the church manifested as to the knowledges of truth in the natural man, is evident from the signification of the angel pouring out the vial, as denoting the state of the church manifested (see above, n. 960, 961); and from the signification of the sea, as denoting the generals of truth in the natural man (see (n. 275, 342, 511, 876, 931, 934); in the present case from the Word, from which the generals of truth are knowledges. Hence by the sea is signified the natural man as to the knowledges of truth from the Word; and also the knowledges of good therefrom; for the knowledges of good are also knowledges of truth; for to know that this is good, and that it is such a good, is truth; also, to see in the understanding various goods, and their differences, and also their opposites, which are called evils, in so far as these are knowledges, are truths. Nor are they essentially goods, except when they are felt as delightful, or not delightful, thus, when they are sensibly perceived, or from some kind of love.
[2] We now come to the explanation of the
Third Precept of the Decalogue, which is, that the Sabbath is to be sanctified.
The third and fourth precepts of the Decalogue refer to those things that are to be done, that is, that the Sabbath is to be sanctified, and parents to be honoured.
The rest of the precepts refer to those things that are not to be done; that is, that other gods are not to be worshipped; that the name of God is not to be profaned; that a man must not steal, must not commit adultery, must not bear false witness, must not covet the goods of others.
The reason why these two precepts are precepts to be done is, that the sanctity of the rest of the precepts depends upon them. For the Sabbath signifies the union of the very Divine and the Divine Human in the Lord, also His conjunction with heaven and the church; and, consequently, the marriage of good and truth with the man who is being regenerated.
Because the Sabbath signifies these things, therefore it was the principal representative of everything of worship in the Israelitish Church, as is evident in Jeremiah (17:20-27), and elsewhere. The reason of its being the principal representative of everything of worship was, that the primary principle of everything of worship is the acknowledgment of the Divine in the Human of the Lord. For without that acknowledgment a man cannot believe and act except from himself, and to believe from himself is to believe falsities, and to act from himself is to do evils, as is also evident from the words of the Lord Himself in John:
The Lord answered those asking, "What shall we do that we might work the works of God? Jesus said, This is the work of God, that ye believe on him whom God hath sent" (6:28, 29).
And again:
"He who abideth in me, and I in him, the same bringeth forth much fruit; for without me, ye cannot do nothing" (John 15:3).
[3] That the Sabbath represented that union, and the holy acknowledgment of it, has been shown in many passages in Arcana Coelestia, that is, that the Sabbath, in the highest sense, signified the union of the very Divine and the Divine Human in the Lord; in the internal sense, the conjunction of the Lord's Human with heaven and the church, in general, the conjunction of good and truth; thus, the heavenly marriage (n. 8495, 10356, 10730). Hence, that rest on the day of the Sabbath signified the state of that union, because the Lord then has rest; and also there is thereby peace and salvation in the heavens and on the earth. And, in the relative sense, that rest signified the conjunction of man with the Lord, because he has then peace and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730). That the six days which precede the Sabbath, signified the labours and combats before union and conjunction (n. 8510, 8888, 9431, 10361, 10667).
[4] There are two states pertaining to a man who is being regenerated; the first, while he is in truths, and, by means of truths, is led to good and into good; the other, when he is in good. When a man is in the first state, he is then in combats or temptations; but when he is in the second state, he is then in the tranquillity of peace.
The former state is what is signified by the "six days of labour " which precede the Sabbath; and the latter state by the rest on the Sabbath-day (n. 9274, 9431, 10360). That there were also two states pertaining to the Lord; the first, when He was Divine truth, and from it fought against the hells and subjugated them; the other, when He was made Divine good by union with the very Divine in Himself.
The former state was signified, in the highest sense, by the
"six days of labour;" and the latter, by "the Sabbath" (n. 10360). Because such things were represented by the Sabbath, therefore it was the principal representative of worship, and the holiest of all (n. 10357, 10372). That to do work on the day of the Sabbath, signified not to be led by the Lord, but by self; thus to be disjoined (n. 7892, 8495, 10360, 10362, 10365). That the day of the Sabbath is not now representative, but that it is a day of instruction (n. 10360 at the end).
965. Verse 3. And the second angel poured out his vial into the sea, signifies the state of the church manifested as to the knowledges of truth in the natural man. This is evident from the signification of "the angel pouring out the vial," as being the state of the church manifested (See above, n. 960, 961); also from the signification of the "sea," as being the generals of truth in the natural man (See n. 275, 342, 511, 876, 931, 934), here from the Word, the generals of truth from which are knowledges; therefore the "sea" signifies the natural man as to the knowledges of truth from the Word, also the knowledges of good therefrom, for the knowledges of good are also the knowledges of truth; for it is a truth to know that a thing is good, and that it is such a good; also to see by the understanding various goods and their differences, and their opposites which are called evils; these so far as they are knowledges are truths; nor are these essentially goods until they are felt as delightful or not delightful, that is, when they are perceived by some sense or from some love.
(Continuation: The Third Commandment)
[2] Now follows the third commandment, which is, to keep the sabbath holy.
The third and fourth commandments of the Decalogue contain things that must be done, namely, that the sabbath must be kept holy, and that parents must be honored. The other commandments contain things that are not to be done, namely, that other gods must not be worshiped; that the name of God must not be profaned; that one must not steal, must not commit adultery, must not bear false witness, must not covet the goods of others. These two commandments are commandments to be done, because the sanctification of the rest of the commandments depends upon these, for the "sabbath" signifies the union in the Lord of the Divine Itself and the Divine Human, also His conjunction with heaven and the church, and thus the marriage of good and truth with the man who is being regenerated. This being the signification of the sabbath, it was the chief representative of all things of worship in the Israelitish Church, as is evident in Jeremiah (Jeremiah 17:20-27), and elsewhere. It was the chief representative of all things of worship, because the first thing in all things of worship is the acknowledgment of the Divine in the Lord's Human, for without that acknowledgment man can believe and do only from self, and to believe from self is to believe falsities, and to do from self is to do evils, as is also evident from the Lord's words in John:
To those asking, What shall we do that we might work the works of God? Jesus said, This is the work of God, that ye believe in Him whom God hath sent (John 6:28, 29).
And in the same:
He that abideth in Me and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).
[3] That the sabbath represented that union and the holy acknowledgment of it, has been shown in many places in the Arcana Coelestia, namely, that the "sabbath" signified in the highest sense the union of the Divine Itself and the Divine Human in the Lord, in the internal sense the conjunction of the Lord's Human with heaven and with the church, in general the conjunction of good and truth, thus the heavenly marriage (n. 8495, 10356, 10730). Therefore the rest on the sabbath day signified the state of that union, because the Lord then has rest; also through that union there is peace and salvation in the heavens and on the earth. In a relative sense it signified the conjunction of man with the Lord, because man then has peace and salvation (n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730). The six days preceding the sabbath signified the labors and combats that precede union and conjunction (n. 8510, 8888, 9431, 10360, 10667).
[4] The man who is being regenerated is in two states, the first when he is in truths and by means of truths is being led to good and into good, the other when he is in good. When man is in the first state he is in combats or temptations; but when he is in the second state he is in the tranquility of peace. The former state is signified by the six days of labor that precede the sabbath; and the latter state is signified by the rest on the sabbath day (n. 9274, 9431, 10360). The Lord also was in two states; the first when He was Divine truth and from it fought against the hells and subjugated them, the other when He was made Divine good by union with the very Divine in Himself. The former state was signified in the highest sense by the six days of labor, and the latter by the sabbath (n. 10360). Because such things were represented by the sabbath it was the chief representative of worship, and the holiest of all (n. 10357, 10372). "To do work on the sabbath day" signified to be led not by the Lord but by self, thus to be disjoined (n. 7893, 8495, 10360, 10362, 10365). The sabbath day is not now representative, but is a day of instruction (n. 10360 at the end).
965. [Vers. 3.] "Et secundum angelus effudit phialam suam in mare." - Quod significet statum ecclesiae manifestatum quoad cognitiones veri in naturali homine, constat ex significatione "angeli effundentis phialam", quod sit status ecclesiae manifestatus (ut supra, n. 960, 961); et ex significatione "maris", quod sint communia veri in naturali homine (de qua, n. 275, 342 [e] , 511, 876, 931, 934), hic ex Verbo, e quo communia veri sunt cognitiones; inde per "mare" significatur naturalis homo quoad cognitiones veri ex Verbo, et quoque cognitiones boni inde; nam cognitiones boni sunt etiam cognitiones veri, scire enim quod hoc bonum sit, et quod tale bonum, est verum; tum intellectu videre varia bona, et eorum differentias, et quoque illorum opposita quae vocantur mala, quatenus sunt cognitiones, sunt vera; nec sunt essentialiter bona nisi dum sentiuntur ut jucunda aut non jucunda, ita dum percipiuntur aliquo sensu, seu ex aliquo amore.
[2] (Continuatio.)
Nunc sequitur
TERTIUM PRAECEPTUM, QUOD EST, UT SANCTIFICARENT SABBATHUM.
Tertium et quartum praeceptum decalogi continent illa quae facienda sunt, nempe quod sanctificandum sit Sabbathum, et quod honorandi sint parentes; reliqua praecepta continent quae non facienda, nempe quod non colendi alii dii, non profanandum nomen Dei, non furandum, non adulterandum, non false testandum, non concupiscenda bona aliorum. Causa quod illa duo praecepta sint praecepta facienda, est quia sanctificatio reliquorum praeceptorum ex illis pendet; Sabbathum enim significat unionem ipsius Divini ac Divini Humani in Domino, tum Ipsius conjunctionem cum caelo et ecclesia, et inde conjugium boni et Veri apud hominem qui regeneratur. Quoniam Sabbathum illa significabat, ideo erat principale representativum omnium cultus in Ecclesia Israelitica, ut patet apud Jeremiam (cap. 17:20-27), et alibi. Quod principale repraesentativum omnium cultus fuerit, erat quia primarium omnium cultus est agnitio Divini in Humano Domini; nam absque illa agnitione non potest homo nisi a se et credere et facere; et a se credere est credere falsa, et a se facere est facere mala; quod etiam patet ex Ipsius Domini verbis apud Johannem,
Respondit Dominus interrogantibus, "Quid faciemus ut operemur opera Dei? .... Dixit Jesus, Hoc est opus Dei, ut credatis in Ipsum quem misit" Deus (6:28, 29);
et apud eundem,
"Qui manet in Me et Ego in illo, hic fert fructum multum, quia sine Me non potestis facere quicquam" (15:5).
[3] Quod Sabbathum repraesentaverit illam unionem, et ejus sanctam agnitionem, multis ostensum est in Arcanis Caelestibus; nempe, Quod Sabbathum in supremo sensu significaverit unionem ipsius Divini ac Divini Humani in Domino; in sensu interno, conjunctionem Humani Domini cum caelo et cum ecclesia, in genere conjunctionem boni et veri, ita conjugium caeleste, n. 8495, 10356, 10730. Inde quod quies die Sabbathi significaverit statum illius unionis, quia tunc Domino quies; et quoque per id pax et salus in caelis et terris; ac in sensu respectivo conjunctionem hominis cum Domino, quia tunc illi pax et salus, n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730. Quod sex dies qui praecedunt Sabbathum significaverint labores et pugnas ante unionem et conjunctionem, n. 8510, 8888, 9431, 10360, 10667.
[4] Sunt bini status homini qui regeneratur; primus dum in veris est et per vera ducitur ad bonum et in bonum, alter cum in bono est: cum homo in primo statu est, tunc in pugnis seu tentationibus est; cum autem in altero statu est, tunc in tranquillo pacis est. Prior status est qui significatur per "sex dies laboris" qui praecedunt Sabbathum, et posterior status est qui significatur per "quietem die Sabbathi", n. 9274, 9431, 10360. Quod etiam bini status fuerint Domino, primus cum Divinum Verum fuit et ex illo pugnavit contra inferna et subjugavit illa, alter cum Divinum Bonum factus est per unionem cum Ipso Divino in Se: prior status in supremo sensu significabatur per "sex dies laboris", et posterior per "Sabbathum", n. 10360. Quia talia per Sabbathum repraesentabantur, ideo illud principale repraesentativum cultus erat, et sanctissimum prae reliquis, n. 10357, 10372. "Facere opus die Sabbathi", quod significaverit non duci a Domino, sed a semet, ita disjungi, n. 7893, 8495, 10360, 10362, 10365. Quod dies Sabbathi hodie non sit repraesentativus, sed quod sit dies instructionis, n. 10360 fin.