10143.“作常献的燔祭”表总体上的一切神性敬拜。这从“燔祭”和“常”的含义清楚可知：“燔祭”是指神性敬拜，如下文所述；“常”（经上或译为不断、常常）是指一切和在一切里面（参看10133节），因此，“常献的燔祭”表示总体上的一切神性敬拜。当理解为构成燔祭、表示纯真之良善的羔羊时，这也表示在一切敬拜里面；因为系真敬拜的一切敬拜必源于信之真理和爱之良善，一切爱之良善和由此而来的一切信之真理里面必存在纯真之良善（10133节）。这就是“常献的燔祭”也表示在一切敬拜里面的原因。
“燔祭”之所以表示神性敬拜，是因为燔祭和祭牲是以色列和犹太民族当中代表性敬拜的主要特征，所有事物都与它们的首要特征有关，并因它而得其名。这个民族当中的敬拜的首要特征在于祭牲和燔祭，所以它们表示总体上敬拜的一切（参看922，1343，2180，6905，8680，8936，10042节）。
不过，必须简要说明祭牲和燔祭所表示的神性敬拜是什么。祭牲和燔祭尤表从邪恶和虚假中的洁净，同时良善和真理的植入，以及这二者的结合，因而是指重生（参看10022，10053，10057节）。这些事已经完成的人就处于真正的敬拜，因为从邪恶和虚假中洁净就在于停止、避开并厌恶邪恶；良善和真理的植入则在于思考并意愿何为良善、何为真理，在于言说并实行它们；这二者的结合在于过一种由它们所构成的生活。因为当与人同住的良善和真理结合在一起时，他就拥有一个新的意愿，一个新的理解力，从而拥有一个新生命。当一个人是这样时，神性敬拜就存在于他所做的每一件事中；因为此人在每一个点或每一件事上都关注神性，崇敬并热爱它，由此而敬拜它。
这是对神的真正敬拜，这一事实对那些认为一切敬拜在于崇拜和祷告行为，因而在于诸如属于嘴口和思维的那类事物，不在于诸如属于从仁之良善和信之良善所流出的行为的那类事物之人来说，是未知的。而真相却是，主在一个献上崇拜和祷告的人里面只关注他的心，也就是说，只关注就爱和由此而来的信而言，他的内层。因此，如果崇拜和祷告没有这二者在自己里面，他们就没有灵魂和生命在自己里面，而是徒有其表，就像奉承者和伪装者那样；众所周知，即便在世上，奉承者和伪装者也不讨任何智者的喜悦。
简言之，照主的诫命行事是构成对祂的真正敬拜，事实上构成真正的爱和真正的信，凡认真考虑这个问题的人都能看出来。因为对一个爱别人、信别人的一来说，再没有比意愿和实行别人所意愿和思想的事更令人愉快的了，因为他唯一的渴望就是知道别人的意愿和思维，因而知道讨他喜悦的事。而对一个没有这种爱和信的人来说，情况就不同了。对神的爱也是这种情况，如主在约翰福音中所教导的：
有了我的诫命又遵守的，那人是爱我的；不爱我的人就不遵守我的话。（约翰福音14:21，24）
又：
你们若遵守我的诫命，就住在我的爱里；你们要彼此相爱，这就是我的诫命。（约翰福音15:10，12）
没有这种内在的外在敬拜不是敬拜，这一事实也由耶利米书中关于燔祭和祭牲或祭物的论述来表示：燔祭和祭物的事我并没有向你们列祖提说；我只吩咐他们这一件事，说，你们当听从我的响声，我就作你们的神。（耶利米书7:21-23）
何西阿书：
我喜爱怜恤，不喜爱祭物；喜爱认识神，胜于燔祭！（何西阿书6:6）
弥迦书：
难道我要带着燔祭来到耶和华面前？耶和华岂喜悦千千的公绵羊？祂已指示你何为善，耶和华向你所要的是什么呢？只要你行公义，好怜悯，谦卑自己，与你的神同行。（弥迦书6:6-8）
撒母耳记上：
耶和华喜悦燔祭和祭物吗？看哪，听命比祭物好；顺从比公绵羊的脂肪好。（撒母耳记上15:22）
对主的敬拜首先在于一种仁爱的生活，并不在于没有仁爱生活的一种虔诚的宗教生活（参看8252-8257节）。
Potts(1905-1910) 10143
10143. A continual burnt-offering. That this signifies all Divine worship in general, is evident from the signification of a "burnt-offering," as being Divine worship (of which below); and from the signification of "continual," as being all, and in all (see above, n. 10133). Hence by the "continual burnt-offering" is signified all Divine worship in general, and when the lamb is meant from which is the burnt-offering, by which is signified the good of innocence, there is also signified in all worship. For all worship which is truly such must be from the truths of faith and the goods of love; and in all the good of love, and hence in all the truth of faith, there must be the good of innocence (n. 10133); thus by the "continual burnt-offering" is also signified in all worship. [2] That a "burnt-offering" denotes Divine worship is because burnt-offerings and sacrifices were the chief things of representative worship with the Israelitish and Jewish nation, and all things relate to their chief, and are named from it. (That the chief thing of worship with that nation consisted in sacrifices and burnt-offerings, and that consequently by these is signified everything of worship in general, see n. 922, 1343, 2180, 6905, 8680, 8936, 10042.) [3] But what the Divine worship is which is signified by sacrifices and burnt-offerings shall be briefly told. By the sacrifices and burnt-offerings was specifically signified purification from evils and falsities, and the implantation then of good and truth, and the conjunction of both, thus regeneration (see n. 10022, 10053, 10057). The man who is in these is in genuine worship, for purification from evils and falsities consists in desisting from them, and in shunning and turning away from them; and the implantation of good and of truth consists in thinking and willing what is good and what is true, and in speaking and doing them; and the conjunction of both consists in living from them; for when good and truth have been conjoined with a man, he then has a new will and a new understanding, consequently a new life. When a man is of this character, there is Divine worship in every work he does, for he then looks to the Divine in everything; he venerates it, and he loves it; consequently he worships it. [4] That this is genuine Divine worship is unknown to those who make worship consist in adoration and prayers, thus in such things as are of the mouth and thought, and not in such as are of work from the good of love and the good of faith; when yet the Lord regards nothing else in the man who is in adoration and in prayers than his heart, that is, his interiors, such as they are in respect to love and the consequent faith. If therefore these interiors of man are not inwardly in adoration and prayers, there is no soul and life in them, but only an external such as is that of flatterers and pretenders, and that these are not pleasing to a wise man in the world is well known. [5] In a word, to do according to the precepts of the Lord is truly to worship Him, nay, it is truly love and truly faith, as also can be seen by everyone who considers the matter; for nothing is more pleasing to one who loves anyone, and who believes anyone, than to will and do what the other wills and thinks, for it is his sole desire to know his will and thought, thus his good pleasure. It is otherwise with one who does not love and believe. Such also is the case with love to God, as also the Lord teaches in John:
He that hath My commandments, and doeth them, he it is who loveth Me; but he that loveth Me not, keepeth not My words (John 14:21, 24). If ye keep My commandments, ye shall abide in My love; this is My commandment, that ye love one another (John 15:10, 12). [6] That external worship without this internal is not worship, is also signified by what is said of burnt-offerings and sacrifices in these passages:
I spoke not unto your fathers concerning burnt-offerings and sacrifices; but this word I commanded them, saying, Obey ye My voice, and I will be to you a God (Jer. 7:21-23). I desire mercy, and not sacrifice, and the knowledges of God more than burnt-offerings (Hos. 6:6). Shall I come before Jehovah with burnt-offerings? Will Jehovah be pleased with thousands of rams? He hath showed thee what is good, and what doth Jehovah require of thee, but to do judgment, and to love mercy, and to humble thyself in walking with thy God? (Micah 6:6-8). Hath Jehovah pleasure in burnt-offering and sacrifices? Behold, to comply is better than sacrifice, and obedience than the fat of rams (1 Sam. 15:22). (That the veriest worship of the Lord consists in a life of charity, and not in a life of piety without this, see n. 8252-8257.)
Elliott(1983-1999) 10143
10143. 'A continual burnt offering' means all Divine worship in general. This is clear from the meaning of 'a burnt offering' as Divine worship, dealt with below; and from the meaning of 'continual' as all and within all, dealt with above in 10133, so that 'a continual burnt offering' means all Divine worship in general. And when the lamb - of which the burnt offering consisted, and which means the good of innocence - is understood, this too means within all worship; for all worship that is truly worship must spring from the truths of faith and from forms of the good of love, and within every form of the good of love, and consequently within every truth of faith, the good of innocence must be present, 10133. This is the reason why 'a continual burnt offering' also means within all worship.
[2] 'A burnt offering' means Divine worship because burnt offerings and sacrifices were the chief features of the representative worship among the Israelite and Jewish nation, and all things relate to and take their name from their chief feature. As regards the chief feature of the worship among that nation, that it lay in sacrifices and burnt offerings, and that for this reason the whole of worship in general is meant by them, see 922, 1343, 2180, 6905, 8680, 8936, 10042.
[3] But what the Divine worship meant by sacrifices and burnt offerings is must be stated briefly. In particular sacrifices and burnt offerings have meant purification from evils and falsities, and at the same time implantation of goodness and truth, also the joining together of the two, thus regeneration, see 10022, 10053, 10057. With the person in whom these things have been accomplished true worship exists. It does so because purification from evils and falsities consists in refraining from them, steering clear of them, and loathing them; the implantation of goodness and truth consists in thinking and willing what is good and what is true, and in speaking and doing them; and the joining together of the two consists in leading a life composed of them. For when the good and truth residing with a person have been joined together his will is new and his understanding is new, consequently his life is new. When this is how a person is, Divine worship is present in every deed he performs; for at every point the person now has what is Divine in view, respects and loves it, and in so doing worships it.
[4] The fact that this is the true worship of God is unknown to those who think that all worship consists in acts of adoration and prayer, thus in such things as belong to the mouth and thought, and not in such as belong to deeds flowing from the good of charity and the good of faith. Yet the reality is that in a person offering adoration and prayer the Lord pays attention solely to his heart, that is, to what he is like inwardly so far as love and consequently faith are concerned. If therefore the adoration and prayer do not have these two within them they have no soul and life in them; they are an outward show, like that of toadies and pretenders, who, as is well known, do not even please anyone in this world who is wise.
[5] In short, acting in accord with the Lord's commandments constitutes true worship of Him, indeed constitutes true love and true faith, as may also become clear to anyone who stops to consider the matter. For there is nothing that a person who loves another, and who believes in another, would rather do than to will and to do what that other wills and thinks; his only desire is to know his will and thought, and so what is pleasing to him. It is different in the case of one who has no such love or belief. The situation is similar with love to God, as the Lord also teaches in John,
He who has My commandments and does them, he it is who loves Me. But he who does not love Me does not keep My words. John 14:21,24.
And elsewhere in the same gospel,
If you keep My commands, you will remain in My love. This is My commandment, that you love one another. John 15:10,12.
[6] The fact that the outward performance of worship without this inner devotion is not worship is also meant by what is said about burnt offerings and sacrifices in Jeremiah,
I did not speak with your fathers on the matters of burnt offering and sacrifice. But this matter I commanded them, saying, Obey My voice, and I will be your God. Jer 7:21-23.
In Hosea,
I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings. Hosea 6:6.
In Micah,
Shall I come before Jehovah with burnt offerings? Will Jehovah be pleased with thousands of rams? He has shown you what is good; and what does Jehovah require of you but to carry out judgement, and to love mercy, and to humble yourself by walking with your God? Micah 6:6-8.In the first Book of Samuel,
Has Jehovah great delight in burnt offerings and sacrifices? Behold, to be submissive is better than sacrifice, to be obedient better than the fat of rams. 1 Sam 15:22.
Worship of the Lord consists first and foremost in a charitable life, and not in a religious life without it, see 8252-8257.
Latin(1748-1756) 10143
10143. `Holocaustum juge': quod significet omnem cultum Divinum in genere, constat ex significatione `holocausti' quod sit cultus Divinus, de qua sequitur, et ex significatione `jugis' quod sit omne et in omni, de qua supra n. 10,133; inde per `holocaustum juge' significatur omnis cultus Divinus in genere, et cum intelligitur agnus ex quo holocaustum, per quem significatur bonum innocentiae, significatur etiam in omni cultu; nam omnis cultus qui vere cultus, erit ex veris fidei et bonis amoris, et in omni bono amoris, et inde in omni vero fidei, erit bonum innocentiae, n. 10,133; inde est quod per `holocaustum juge' etiam significetur in omni cultu. [2] Quod `holocaustum' sit cultus Divinus, est quia holocausta et sacrificia erant principalia cultus repraesentativi apud gentem Israeliticam et Judaicam, (c)et omnia ad suum principale se referunt, et inde denominantur; quod principale cultus apud illam gentem constiterit in sacrificiis et holocaustis, et quod inde per illa significetur omne cultus in genere, videatur n. 922, 1343, 2180, 6905, 8680, 8936, (x)10,042. [3] Sed quid cultus Divinus qui significatur per sacrificia et holocausta, paucis dicetur: per sacrificia et holocausta in specie significata est purificatio a malis et falsis, et tunc implantatio boni et veri, ac conjunctio utriusque, ita regeneratio, videatur n. 10,022, 10,053, 10,057; homo qui in his est, in genuino cultu est, nam purificatio a malis et falsis est desistere ab illis, ac fugere et aversari illa; et implantatio boni et veri (d)est cogitare et velle bonum et verum, ac loqui et facere illa; ac conjunctio utriusque est vivere ex illis, nam cum bonum et verum conjuncta sunt apud hominem, tunc ei voluntas est nova et intellectus novus, proinde vita nova; cum homo talis est, tunc in omni opere quod agit est cultus Divinus, spectat enim homo tunc Divinum in omni, id veneratur, idque amat, proinde id colit; [4] quod hoc sit genuinus cultus Divinus, illi non sciunt qui omnem cultum ponunt in adoratione et in precibus, ita in talibus quae oris et cogitationis sunt, et non in talibus quae sunt operis ex bono amoris et ex bono fidei; cum tamen Dominus nihil aliud spectat apud hominem qui in adoratione et in precibus est quam ejus cor, hoc est, ejus interiora, qualia sunt quoad amorem et (o)inde fidem; quapropter si haec non intus sunt in adoratione et in precibus, non est anima et vita in illis, sed est externum, quale est assentatorum et simulatorum {1}, qui quod nec placeant sapienti in mundo, notum est; [5] verbo, facere secundum praecepta Domini est vere cultus Ipsius, immo est vere amor et vere fides; quod etiam constare potest unicuique qui expendit; qui enim amat aliquem, et qui credit alicui, ei nihil optatius est quam velle et facere quod alter vult et cogitat, solum enim desiderat nosse ejus voluntatem et cogitationem, ita ejus beneplacitum; aliter qui non amat nec credit; similiter se habet cum amore in Deum {2}, quod etiam Dominus docet apud Johannem, Qui habet praecepta Mea et facit illa, ille est qui amat Me: qui vero non amat Me, verba Mea non servat, xiv 21, 24:et alibi apud eundem, Si mandata Mea servaveritis, manebitis in amore Meo; mandatum Meum est ut ametis vos invicem, xv 10, 12. [6] Quod cultus externus absque illo interno non sit cultus, etiam significatur per ea quae de holocaustis et sacrificiis dicuntur apud Jeremiam, Non locutus sum cum patribus vestris super verbis holocausti et sacrificii, sed verbum hoc praecepi iis, dicendo, Oboedite voci Meae, et ero vobis in Deum, (x)vii 21-23:
apud Hoscheam, Misericordiam volo et non sacrificium, et cognitionem {3} Dei prae holocaustis, vi 6:
apud Micham, Num praeveniam Jehovam holocaustis? num complacebit Jehovah in milibus arietum? indicavit tibi quid bonum; et quid Jehovah requirit {4} a te, tantum facere judicium, et amare misericordiam, et humiliare se, ambulando cum Deo tuo, vi 6-8:
in Libro 1 Schemuelis, Num complacentia Jehovae in holocaustis et sacrificiis? ecce obtemperare prae sacrificio (x)bonum, oboedientia prae adipe arietum, xv 22. Quod ipsissimus cultus Domini consistat in vita charitatis et non in vita pietatis absque illa, videatur n. 8252-8257. @1 simulatorum et assentatorum$ @2 Dei$ @3 cognitiones AIT$ @4 requirens$