10227.“将提献物奉给耶和华的时候，富人不可多给，穷人也不可少给半舍客勒”表所有人，无论他们拥有多大的能力，都要同等地将源于良善的真理的一切事物归于主。这从“富人”、“穷人”、“不可多给，也不可少给”、“半舍客勒”和“奉给耶和华”的含义清楚可知：“富人”是指一个富有真理和良善，以及关于它们的认知或知识的人，如下文所述；“穷人”是指一个不富有它们的人，也如下文所述；“不可多给，也不可少给”是指所有人同等地；“半舍客勒”是指源于良善的真理的一切事物（参看10221节）；“奉给耶和华”是指归于主，因为在圣言中，“耶和华”是指主（参看9373节提到的地方）。从这些含义明显可知，“奉给耶和华的时候，富人不可多给，穷人也不可少给半舍客勒”表示所有人，无论他们拥有多大的能力，都要同等地将源于良善的真理的一切事物归于主。
此处的情形是这样：每个人都拥有理解并变得智慧的能力；至于一个人为何比另一个人更智慧，原因在于，他们将构成理解和智慧的一切，也就是真理和良善的一切事物归于主的方式不同。那些将它们都归于主的人比其他人更智慧，因为构成智慧的真理和良善的一切事物都是从天堂，也就是从那里的主流入的。把它们都归于主打开一个人朝向天堂的心智内层，因为这种归于就是承认：真理和良善丝毫不是来自他自己；并且依照这一点被承认的程度，自我之爱就离开，连同它一道离开的，还有虚假和邪恶所造成的幽暗。此人也在同等程度上获得纯真、对主的爱和信，与神性的结合，以及神性的流注和所带来的光照或启示便由此而来。这一切都表明为何一个人可能更智慧，而另一个人不那么智慧；又为何富人不可多给，穷人不可少给，意思是说，所有人都同等地拥有变得智慧的能力。诚然，变得智慧的能力并未同等地存在于所有人身上；然而，所有人都同等地拥有这种能力，因为每个人都能变得智慧。
变得智慧的能力不是指利用记忆知识推理真理和良善的能力，也不是指证明你所乐意的任何东西的能力。相反，它是一种观察何为真理和良善，选择适合的，并把它应用于生活的功用，或说在生活中所履行的功能的一种能力。那些将一切事物都归于主的人就能做这些事，即观察、选择和应用；而那些将一切事物都归于自己，而非主的人只知道如何推理真理和良善。除了他们从别人那里所得来的东西外，他们什么也看不见；只是用记忆的活动，而不是用理性能力看待这一切。他们因无法进入真理本身里面四处观看，故站在门外，肯定他们所接受的任何东西，无论它是真是假。越能熟练运用记忆知识如此行的人，会被世人认为比其他人更聪明。但他们越将一切事物归于自己，因而越喜欢他们出于自己的努力所思想的东西，就越疯狂；因为他们肯定虚假甚于真理，肯定邪恶甚于良善。这是因为他们所获得的光并非来自其它源头，只来源于存在于世界上的幻觉和表象，因而来源于他们自己的劣质之光；这光被称为属世之光，与天堂之光分离。这光被分离出去的时候，就是浓厚而彻底的黑暗。
财富和财物（或财宝，财产等）表示理解或聪明和智慧的事物，因而也表示关于真理和良善的认知或知识，它们也被称为属灵的财富和财物，这一点从圣言中提及它们的经文明显看出来，如以赛亚书：
我必罚亚述王自大的果子，因为他说，我所成就的事，是靠我手的能力和我的智慧，我本有聪明。因此我必挪移万民的地界，抢夺他们的财宝。我的手必找到万民的财物，好像找到鸟窝。（以赛亚书10:12-14）
此处在内义上所论述的主题是那些倚靠自己的聪明，认为真正的智慧来自他们自己，而非来自天堂的人。“亚述王”表示推理，在此表示出于自我聪明的推理（1186节）；“因此抢夺万民的财宝和财物”表示摧毁那些构成聪明和智慧之真理的事物。
同一先知书：
论南方走兽的预言：他们把财物驮在驴背上，将宝物驮在骆驼的背脊上，运到埃及。（以赛亚书30:6，7）
“南方的走兽”是指那些在教会中，从而住在来自圣言的真理之光，然而阅读圣言只是为了拥有记忆知识，不是为了生活的功用，或生活中的有用服务。因为“南方”表示真理之光所在的地方，因而表示圣言存在的地方（3195，3708，5672，9642节）；“驴”表示记忆知识，“骆驼”和“埃及”也表示记忆知识。“驴”具有这种含义（参看5492，5741，7024节）；“骆驼”也具有这种含义（3048，3071，3143，3145，4516节）；“埃及”同样具有这种含义（参看9391节提到的地方）。这些预言必须按灵义来理解，这一点从以下事实清楚看出来：没有灵义，没有人知道“南方的走兽”，或“把财物驮在驴背上，将宝物驮在骆驼的背脊上”，或把它们“运到埃及”表示什么。
又：
我要将暗中的宝物和隐密处所藏的财宝赐给你，使你知道就是我，耶和华。（以赛亚书45:3）
“暗中的宝物和隐密处所藏的财宝”是指诸如属于天上的聪明和智慧的那类事物，它们向属世人藏起来。
耶利米书：
犹大的罪，是用铁笔记录的。我田野的山哪，我必使你的资财和一切的财宝成为掠物。（耶利米书17:1，3）
犹大被称为“田野的山”，是因为属天教会的代表在犹大；“山”是指属天教会所拥有的爱（6435节）；“田野”是指教会本身（2971，3766，7502，9139，9295节）；“成为掠物”的“资财”和“财宝”是指教会的一切真理和良善，它们将被驱散，化为乌有。
同一先知书：
你因倚靠自己所做的和自己的财宝，必被攻取。（耶利米书48:7）
此处“财宝”也表示教会所拥有的教义事物和认知或知识。
又：
有剑临到它的马匹、战车和在它中间混杂的人群！有剑临到它的宝物，使它们被抢夺！有干旱临到它的众水，使它们乾涸！（耶利米书50:37，38）
这些话是针对迦勒底人的，迦勒底人是指那些处于没有内在的外在敬拜，因而口头上声称相信圣言的真理，而心里却弃绝它们的人。“剑”表示与真理争战的虚假（2799，4499，6353，7102，8294节）；“马匹”表示理解力（2760-2762，3217，5321节）；“战车”表示教义事物（5321，8215节）；将要被抢夺的“宝物”表示教会的真理和良善，它们将通过应用于爱自己爱世界的邪恶而被扭曲和毁坏；“有干旱临到它的众水，使它们乾涸”表示剥夺和毁灭信之真理，“水”表示信之真理（参看2702，3058，3424，4976，8568，9323节）。
谁看不出字义并不是这些话的真正含义？因为这些措辞，即“有剑临到马匹、战车和混杂的人群，临到宝物”“有干旱临到众水，使它们乾涸”，里面有何神圣之物，或有何天堂、教会之物，或有何意义可言呢？从这些，以及圣言的其它一切事物可以清楚看出，有一个不同于属世之义的属灵之义在每个细节里面，没有属灵之义，圣言不可能被称为圣，并且在很多地方是无法理解的。
又：
住在众水之上大有财宝的巴比伦啊……（耶利米书51:13）
“巴比伦”表示那些拥有圣言，并由此拥有教会的一切良善和真理，却将它们用于自我之爱，从而亵渎它们的人（1326节）。这种事也由巴比伦王的行为来代表，即他掠夺神殿的金银器皿，用它们饮酒，赞美金银所造的神（但以理书5:2-4ff）。这解释了为何经上论到巴比伦说“住在众水之上大有财宝”，“水”表示真理，在反面意义上表示虚假（2702，3058，4976，8568，9323节）。这一点在启示录中有更充分的描述，其中（启示录18章）列举了巴比伦的财富，这些财富在那里被称为“货物”。
以西结书：
我必使尼布甲尼撒攻击推罗。他必用他的马蹄践踏你一切的街道。人必掳去你的财物，掠夺你的货物。（以西结书26:7，11，12）
“推罗”表示在关于良善和真理的认知或知识方面的教会（1201节）；“巴比伦王尼布甲尼撒”表示亵渎和荒废之物（1327e节），当圣言所包含的真理和良善通过错误的运用而成为用来支持爱自己爱世界的邪恶的手段时，这种情况就会发生。因为这种情况下，这些爱的邪恶存在于心里面，而教会的圣物在口头上；“马蹄”是指最外在的属世事物，也就是纯粹的感官记忆知识（7729节）；“街道”是指信之真理（2336节）；“财物”和“货物”是指关于良善和真理的认知或知识。
由于“推罗”表示关于良善和真理的认知或知识（1201节），所以在圣言中，凡论述推罗的地方，也会论述各种货物和财富，如在以西结书：
他施因你多有各类的财物，就作你的客商，拿银、铁、锡、铅来与你交易。大马士革因你多有各类的财物，就与你交易。你以许多财物、商品，使地上的列王富裕。（以西结书27:12，18，33）
同一先知书：
你靠自己的智慧聪明为自己得了财富；你得了金银收入你的宝库。你靠自己的大智慧增加你的财富。（以西结书28:4，5）
这也论及推罗，由此明显可知，在圣言中，“财物”和“财富”表示属灵的财物和财富，也就是关于良善和真理的认知或知识，因而是获得智慧的手段。
在这些经文中也是如此，撒迦利亚书：
推罗积蓄银子如尘沙，堆起金子如街上的泥土。看哪，主必使它贫穷，将它的财物抛入海中。（撒迦利亚书9:3，4）
诗篇：
推罗的女子，就是王的女儿必向你献上礼物；民中的富足人也必求你的情面。（诗篇45:12）
这段经文描述的是对真理的情感方面的教会，该教会被称为“王的女儿”，因为“女儿”表示情感方面的教会（2362，3963，6729，9055e节）; “王”表示真理（1672，2015，2069，3670，4575，4581，4966，6148节）；这就是为何经上说“推罗的女子必献上礼物”，“民中的富足人也必求你的情面”；“民中的富足人”表示那些富有真理和良善的人。
何西阿书：
以法莲说，我果然成了富足，我为自己得了财物。（何西阿书12:8）
“成了富足，为自己得了财物”并非表示富有世俗的财富和财物，而是富有天上的财富和财物；因为“以法莲”表示教会的理解力，当阅读圣言时，这理解力就获得光照。（5354，6222，6238，6267节）
启示录：
你要写信给老底嘉教会的天使说：因为你说：我是富足，已经发了财，一样都不缺。却不知道你是那可怜、困苦、贫穷、瞎眼、赤身的。我劝你向我买火炼的金子，叫你富足；又买白衣穿上。（启示录3:14，17，18）
此处论述的主题是以为教会的一切仅在于赤裸裸的知识，并由此自认为比其它教会优越的教会，而事实上，知识无非是纠正和改善生活的手段而已。因此，人若拥有知识，却不照之生活，就是“可怜、困苦、贫穷、瞎眼、赤身的”；“买火炼的金子”表示从主那里为自己获得真正的良善，“买白衣”表示从主那里为自己获得源于这良善的纯正真理。“金子”表示爱之良善（参看9874节提到的地方）；“衣服”表示信之真理（4545，5248，5319，5954，9212，9216，9814，9952节）。
耶利米书：
我耶和华要照各人所行的路，照他作事的结果来报应他。那不按正道得财的，好像鹧鸪收集，却不下蛋；到了日子的中间，他必离开它们，到日子的末了，他必成为愚顽人。（耶利米书17:10，11）
此处论述的主题是那些为自己获得知识，却看不到它的任何用处，只是为了使自己变得富有，也就是成为知识的拥有者之人；而事实上，它们应该致力于生活。这一切由“好像鹧鸪收集，却不下蛋”和“不按正道得财”来表示。
路加福音：
你们无论什么人，若不撇下一切所有的，就不能作我的门徒。（路加福音14:33）
人若不知道“所有的”在内义上是指属灵的财富和财物，也就是源于圣言的认知或知识，就不可能有其它任何观念，只是认为他若要得救，就必须失去所有财富。然而，这并不是这些话的意思；“所有的”在此表示由人自己的聪明所产生的一切，因为没有人能凭自己变得智慧，只能凭主或主的东西；因此，“撇下一切所有的”表示不将任何聪明或智慧归于自己；凡不这样做的人都无法被主教导，也就是“作祂的门徒”。
由于“所有的”、“财富”、“财物”、“银”和“金”表示构成聪明和智慧的事物，所以主还将天国比作“藏在田里的财宝”（马太福音13:44）；祂说，他们“要为自己积攒不能锈坏的财宝在天上，因为财宝在哪里，心也在那里”（马太福音6:19-21；路加福音12:33，34）。
那些不知道“富人”表示那些拥有关于真理和良善的认知或知识，因而拥有圣言的人，“穷人”表示那些没有这些知识，然而却渴慕它们的人之人，不可能有其它任何观念，只会认为在路加福音16章中，那个“穿着紫色袍和细麻布衣服”的财主和“被放在他门口”的穷人是指这些词一般意义上的富人和穷人。但在这个比喻中，“财主”表示拥有圣言的犹太民族；他所穿的“紫色袍”表示真正的良善（9467节）；“细麻布”表示真正的真理（5319，9469，9596，9744节）；放在门口的穷人表示那些在教会之外，没有圣言，却渴望天堂和教会的真理和良善之人。
由此也明显可知，“富人”表示那些拥有圣言，因而拥有神性真理的人；在路加福音马利亚的预言中也是如此：
神叫饥饿的得饱美物，叫富足的空手回去。（路加福音1:53）
此处“饥饿的”是指那些在别处被称为“穷人”的人，因而是指那些没有食物和水，因而又饿又渴，想要食物和喝的之人，也就是那些不知道良善和真理，却渴望它们的人。在圣言中，“食物和水”表示良善和真理（9323节）；“饥饿”和“口渴”，因而“想要食物和喝的”表示对它们的渴望。
别处的“穷人（经上或译为贫穷的人、贫穷的、贫寒人）”也表示这样的人，如下列经文：
你们贫穷的人有福了，因为天国是你们的！你们饥饿的人有福了，因为你们将要饱足！（路加福音6:20，21）
路加福音：
家主对仆人说，快出去，到城里大街小巷，领那贫穷的、残废的、瘸腿的、瞎眼的来。（路加福音14:21）
同一福音书：
福音将传给穷人。（路加福音7:22）
马太福音：
穷人听到福音。（马太福音11:5）
以赛亚书：
贫寒人的长子必有所食；穷乏人必安然躺卧。（以赛亚书14:30）
同一先知书：
人间贫穷的必因以色列的圣者快乐。（以赛亚书29:19）
西番雅书：
我却要在你中间留下困苦贫寒的民，他们必投靠耶和华的名。他们吃喝躺卧，无人使他们惊吓。（西番雅书3:12，13）
以赛亚书：
贫穷困苦的人寻求水，却没有水；他们的舌头因口渴而干燥。我耶和华必垂听他们。我要在山坡上开江河，在山谷中间设泉源。（以赛亚书41:17，18）
“寻求水的贫穷困苦人”是指那些渴望关于良善和真理的认知或知识的人；“水”表示真理；“他们的舌头因口渴而干燥”描述了这种渴望；“在山坡上开江河，在山谷中间设泉源”的应许则描述了他们将要拥有的丰盛。由此再次明显可知，天上的事物，就是信之真理和爱之良善，由地上的事物，就是水，山坡上的江河，谷中的泉源来表示；后者构成圣言的字义，而前者构成灵义；圣言凭灵义而为神性，没有灵义，不是神性。
财物和财宝表示诸如构成聪明（或理解）和智慧的那类事物的另一个原因在于对应。在天上的天使当中，一切事物都看似闪耀着金、银、宝石的光芒；这是由于他们所拥有的对真理的聪明理解和对良善的智慧洞察。因为天使所拥有的内层或内在能力通过对应于这些内层或能力的物体以这种可见的方式呈现出来。此外，天堂之下的灵人当中照着对来自主的真理和良善的接受状态也有一种财富的表象。
Potts(1905-1910) 10227
10227. The rich shall not give more, and the poor shall not give less, from the half of the shekel, to give an uplifting to Jehovah. That this signifies that all, of whatever ability they may be, must ascribe all things of truth from good to the Lord, is evident from the signification of "one who is rich," as being one who abounds in truths and goods and their knowledges (of which in what follows); from the signification of "one who is poor," as being one who does not abound in these things (of which also below); and from the signification of "not giving more," and "not giving less," as being all equally; from the signification of "half a shekel," as being all things of truth from good (see n. 10221); and from the signification of "giving to Jehovah," as being to ascribe to the Lord; for by "Jehovah" in the Word is meant the Lord (see the places cited in n. 9373). From all this it is evident that by "the rich man not giving more, and the poor not giving less, than half a shekel, to give to Jehovah," is signified that all, of whatever ability they may be, must equally ascribe to the Lord all things of truth from good. [2] The case herein is this. All have the capacity to understand and to be wise; but the reason one person is wiser than another is that they do not in like manner ascribe to the Lord all things of intelligence and wisdom, which are all things of truth and good. They who ascribe all to the Lord are wiser than the rest, because all things of truth and good, which constitute wisdom, flow in from heaven, that is, from the Lord there. The ascription of all things to the Lord opens the interiors of man toward heaven, for thus it is acknowledged that nothing of truth and good is from himself; and in proportion as this is acknowledged, the love of self departs, and with the love of self the thick darkness from falsities and evils. In the same proportion also the man comes into innocence, and into love and faith to the Lord, from which comes conjunction with the Divine, influx thence, and enlightenment. From all this it is evident whence it is that one is more wise, and another less; and also why the rich should not give more and the poor less-namely, that all alike have the capacity of being wise; not indeed an equal capacity of being wise, but they are alike in having the capacity to be so, because both the one and the other can be wise. [3] By the capacity to be wise is not meant the capacity to reason about truths and goods from memory-knowledges, nor the capacity to confirm whatever one pleases; but the capacity to discern what is true and good, to choose what is suitable, and to apply it to the uses of life. They who ascribe all things to the Lord do thus discern, choose, and apply; while those who do not ascribe to the Lord, but to themselves, know merely how to reason about truths and goods; nor do they see anything except what is from others; and this not from reason, but from the activity of the memory. As they cannot look into truths themselves, they stand outside, and confirm whatever they receive, whether it be true or false. They who can do this in a learned way from memory-knowledges are believed by the world to be wiser than others; but the more they attribute all things to themselves, thus the more they love what they think from themselves, the more insane they are; for they confirm falsities rather than truths, and evils rather than goods, and this because they have light from no other source than the fallacies and appearances of the world, and consequently from their own light, which is called natural light, separated from the light of heaven; and which light when thus separated is mere thick darkness in respect to the truths and goods of heaven. [4] That "riches" and "wealth" denote the things of intelligence and wisdom, consequently also the knowledges of truth and good, which moreover are called spiritual wealth and riches, is evident from the passages in the Word where they are mentioned, as in Isaiah:
I will visit upon the fruit of the pride of the king of Assyria, for he hath said, In the strength of my hand I have done it, and by my wisdom, for I am intelligent; whence I will remove the bounds of the peoples and will ravage their treasures; as a nest shall my hand find the wealth of the peoples (Isa. 10:12-14). The subject here treated of in the internal sense is those who trust in their own intelligence, and do not believe that true wisdom comes from heaven, but from themselves. The "king of Assyria" denotes reasoning, here from self-intelligence (n. 1186); hence "to ravage the treasures and the wealth of the peoples" denotes to destroy those things which are truths of intelligence and wisdom. [5] Again:
A prophecy concerning the beasts of the south. They carry their wealth upon the shoulder of asses, and their treasures upon the back of camels, unto Egypt (Isa. 30:6, 7). "The beasts of the south" denote those who are within the church, thus are in the light of truth from the Word, but who nevertheless do not read the Word except merely for the sake of memory-knowledge, and not for the sake of the use of life; for "the south" denotes where is the light of truth, thus where the Word is (n. 3195, 3708, 5672, 9642); an "ass" denotes memory-knowledge, and likewise a "camel," and also "Egypt." (That an "ass" has this signification, see n. 5492, 5741, 7024; also a "camel," n. 3048, 3071, 3143, 3145, 4516; and "Egypt," see the places cited in n. 9391.) That these prophetic words are to be understood in a spiritual sense can be seen from the fact that without this sense no one knows what is meant by "the beasts of the south," or by "carrying their wealth on the shoulder of asses, and their treasures on the back of camels," and this "unto Egypt." [6] In the same:
I will give thee the treasures of darkness, and hidden wealth of secret places, that thou mayest know that I am Jehovah (Isa. 45:3). "The treasures of darkness, and hidden wealth of secret places" denote such things as belong to heavenly intelligence and wisdom, which have been hidden from the natural man. [7] In Jeremiah:
The sin of Judah is written with a pen of iron. O My mountain in the field, I will give thy property and all thy treasures for a spoil (Jer. 17:1, 3). Judah is called a "mountain in the field" because with Judah was the representative of the celestial church; for a "mountain" denotes the love of the celestial church (n. 6435); and a "field" denotes the church (n. 2971, 3766, 7502, 9139, 9295); the "property," and the "treasures," which were to be "given for a spoil," denote all the truths and goods of the church, which were to be dispersed. [8] Again:
Because of thy confidence in thy works, and in thy treasures, thou also shalt be taken (Jer. 48:7). Here also "treasures" denote the doctrinal things and knowledges of the church. [9] Again:
O sword against her horses, and against her chariots, and against the promiscuous crowd that is in the midst of her! O sword against her treasures, that they may be snatched away! A drought is upon her waters, that they may be dried up (Jer. 50:37, 38). These words are spoken against the Chaldeans, by whom are meant those who are in external worship without internal, thus who profess the truths of the Word with the lips, but at heart deny them. A "sword" denotes falsity fighting against truths (n. 2799, 4499, 6353, 7102, 8294); "horses" denote the understanding (n. 2760-2762, 3217, 5321); "chariots" denote what is of doctrine (n. 5321, 8215); the "treasures that were to be snatched away" denote the truths and goods of the church that would be perverted and would perish by being connected with the evils of the loves of self and of the world; "a drought upon her waters" denotes the deprivation and consumption of the truths of faith (that "water" denotes the truth of faith, see n. 2702, 3058, 3424, 4976, 8568, 9323). [10] Who cannot see that the literal sense is not the genuine sense of these words? For what holiness, or what of the church or of heaven, or what sense is there in these expressions-that "a sword should be against the horses," "against the chariots," "against the promiscuous crowd," "against the treasures," and that "a drought should be upon the waters that they should be dried up?" Wherefore from these and all other things of the Word it can be plainly seen that a spiritual sense, which differs from the natural, is in every detail, and that without this sense the Word cannot be called holy, and in very many places it cannot even be apprehended. [11] Again:
O Babel, who dwellest upon many waters, great in treasures (Jer. 51:13). "Babel" denotes those who possess the Word and from this all the goods and truths of the church, but who connect them with the love of self, and thus profane them (n. 1326); which was also represented by the king of Babel taking all the vessels of the temple, which were of gold and silver, and drinking out of them, and then praising the gods of gold and silver (Dan. 5:2, and following verses). Hence Babel is said to "dwell upon many waters, great in treasures;" "waters" denote truths, and in the opposite sense falsities (n. 2702, 3058, 4976, 8568, 9323). This is more fully described in Revelation, where the riches of Babylon, which are there called "merchandise," are enumerated (Rev. 18). [12] In Ezekiel:
I will bring Nebuchadnezzar against Tyre. With the hoofs of his horses shall he trample all thy streets. They shall snatch away thy wealth, and plunder thy merchandise (Ezek. 26:7, 11, 12). By "Tyre" is meant the church in respect to the knowledges of good and truth (n. 1201); by "Nebuchadnezzar king of Babel" is meant the profanation that vastates (n. 1327), which takes place when by means of a wrong application the truths and goods of the church serve as means to favor the evils of the loves of self and of the world; for then the evils of these loves are within the heart, and the holy things of the church are in the mouth; the "hoofs of the horses" denote the outermost natural things, which are merely sensuous memory-knowledges (n. 7729), and "streets" denote the truths of faith (n. 2336); "wealth" and "merchandise" denote the knowledges of good and truth. [13] As by "Tyre" are signified the knowledges of good and truth (n. 1201), therefore where Tyre is treated of in the Word, various kinds of merchandise and riches are also treated of, as in the same prophet:
Tarshish was thy trader, by means of the multitude of all kinds of wealth, in silver, iron, tin, and lead. Damascus was thy trader for the multitude of all thy wealth. By the multitude of thy wealth and of thy merchandise thou didst enrich all the kings of the earth (Ezek. 27:12, 18, 33). In thy wisdom and in thine intelligence thou hast made wealth for thyself, gold and silver in thy treasuries; by the multitude of thy wisdom thou hast multiplied wealth for thyself (Ezek. 28:4, 5);
speaking also of Tyre; by which it is very evident that by "wealth" and "riches" in the Word are meant spiritual wealth and riches, which are the knowledges of good and truth, thus which are the means of wisdom. [14] So in these passages:
Tyre hath gathered silver as dust, and gold as the mire of the streets. Behold the Lord will impoverish her, and will shake off her wealth into the sea (Zech. 9:3, 4). The daughter of Tyre shall offer thee a gift. O daughter of the king; the rich of the people shall entreat thy faces (Ps. 45:12). In this passage the church is described in respect to the affection of truth, and is called the "daughter of the king," for a "daughter" denotes the church as to affection (n. 2362, 3963, 6729, 9055); and a "king" denotes truth (n. 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148); therefore it is said that "the daughter of Tyre shall offer a gift," and "the rich of the people shall entreat thy faces;" "the rich of the people" denote those who abound in truths and goods. [15] In Hosea:
Ephraim said, Surely I am become rich, I have found for me wealth (Hos. 12:8);
where by "becoming rich and finding wealth" is not meant that he was enriched with worldly riches and wealth, but with heavenly; for by "Ephraim" is meant the intellectual of the church, which is enlightened when the Word is read (n. 5354, 6222, 6238, 6267). [16] In John:
And unto the angel of the church of the Laodiceans write, Because thou sayest, I am rich, and I have been enriched, and I need no aid, and knowest not that thou art wretched, and miserable, and needy, and blind, and naked; I counsel thee to buy of Me gold purified in the fire, that thou mayest be rich; and white garments, that thou mayest be clothed (Rev. 3:14, 17, 18). The subject here treated of is the church which makes everything of the church consist in bare knowledges, and from this exalts itself above others, when yet knowledges are nothing but means for amending and perfecting the life; wherefore he who possesses them without a life according to them, is "wretched, miserable, needy, blind, and naked;" to "buy gold purified in the fire" denotes to procure from the Lord genuine good, and "white garments," denotes to procure from the Lord genuine truths from this good. (That "gold" denotes the good of love, see the places cited in n. 9874; and that "garments" denote the truths of faith, n. 4545, 5248, 5319, 5954, 9212, 9216, 9814, 9952.) [17] In Jeremiah:
I, Jehovah, give to everyone according to his ways, according to the fruits of his works. As the partridge gathereth, but beareth not, so he getteth riches, but not with judgment; In the midst of his days he shall desert them; and in the end of his days he shall become a fool (Jer. 17:10, 11);
the subject here treated of is those who acquire knowledges without any use in view than that they may "get riches," that is, that they may know them; when yet it is the life which they ought to be devoted to. This is meant by "gathering as the partridge and yet not bearing," and by "getting riches, but not with judgment." [18] In Luke:
Whosoever he be of you that renounceth not all his property, he cannot be My disciple (Luke 14:33);
he who does not know that in the internal sense "property" denotes spiritual riches and wealth, which are knowledges from the Word, cannot possibly know otherwise than that in order that he may be saved he must deprive himself of all wealth; when yet this is not the sense of these words: by "property" are here meant all things which are from man's own intelligence, for no one can be wise from himself, but only from the Lord; wherefore "to renounce all property" denotes to attribute nothing of intelligence and wisdom to self; and he who does not do this cannot be instructed by the Lord, that is, "be His disciple." [19] As by "property," "riches," "wealth," "silver," and "gold," are signified those things which belong to intelligence and wisdom, therefore also the kingdom of heaven is compared by the Lord to "treasure hid in a field" (Matt. 13:44); and it is said that they should "make to themselves treasure in the heavens that faileth not, because where the treasure is there is the heart" (Matt. 6:19-21; Luke 12:33, 34). [20] They who do not know that by the "rich" are meant those who possess the knowledges of truth and good, thus who have the Word; and that by the "poor" are meant those who do not possess these knowledges, but who nevertheless desire them, cannot know otherwise than that by the "rich man who was clothed in crimson and fine linen," and by the "poor man who was cast forth at his entrance" (Luke 16) are meant a rich and a poor man in the common meaning of these terms, when yet by the "rich man" is there meant the Jewish nation which had the Word; by the "crimson" with which he was clothed is meant genuine good (n. 9467); and by the "fine linen," genuine truth (n. 5319, 9469, 9596, 9744); and by the "poor man cast forth at the entrance" are meant those who are outside the church and have not the Word, and yet long for the truths and goods of heaven and of the church. [21] From this also it is plain that by the "rich" are meant those who have the Word, consequently Divine truths; as also in the prophetic utterance of Mary in Luke:
God hath filled the hungry with good things, and the rich He hath sent empty away (Luke 1:53);
here "the hungry" denotes those who are in other places called the "poor," thus who have no bread and water, and consequently who are in hunger and thirst, that is, who do not know good and truth and yet long for them. By "bread and water" in the Word are signified good and truth (n. 9323); and by "hungering and thirsting," thus by "hunger and thirst," is signified the longing for these. [22] Such are also meant by the "poor" in other places, as in the following:
Blessed are the poor; for theirs is the kingdom of the heavens. Blessed are ye that hunger, for ye shall be sated (Luke 6:20, 21). The master of the house said to the servant, Go out into the streets and highways of the city, and bring in the poor, and the maimed, and the lame, and the blind (Luke 14:21). To the poor the Gospel shall be preached (Luke 7:22). The poor hear the Gospel (Matt. 11:5). Then the firstborn of the poor shall feed, and the needy shall lie down confidently (Isa. 14:30). The needy of men shall exult in the Holy One of Israel (Isa. 29:19). I will leave in the midst of thee a people miserable and poor, who shall hope in the name of Jehovah; they shall feed and shall rest, none making them afraid (Zeph. 3:12, 13). The poor and the needy seek water, but there is none; their tongue faileth for thirst. I Jehovah will hear them. I will open rivers upon the hillsides, and I will set fountains in the midst of the valleys (Isa. 41:17, 18). [23] "The afflicted and the needy seeking water" denote those who long for the knowledges of good and truth; "water" denotes truth; the longing is described by "their tongue failing with thirst;" and the abundance which they will have, by "rivers being opened upon the hillsides, and fountains in the midst of the valleys." From all this it is further evident that heavenly things, which are truths of faith and goods of love, are meant by earthly things, which are "waters," "rivers upon the hillsides, fountains in the valleys," and that the latter is the literal sense of the Word, but the former the spiritual sense; and that through this sense the Word is Divine, and that without it, it is not Divine. [24] The signification of "wealth" and of "riches" as being what belongs to intelligence and wisdom, is also from correspondence; for among the angels in heaven all things appear as if they shone with gold, silver, and precious stones, and this because they are in the intelligence of truth and in the wisdom of good; for the interiors of the angels are presented to view in this way from the correspondence. Moreover, with the spirits who are below the heavens there is an appearance of riches according to the state of the reception of truth and good from the Lord.
Elliott(1983-1999) 10227
10227. 'The rich shall not give more, and the poor shall not give less than half a shekel when they give [the offering] of Jehovah' means that all equally, however much ability they possess, should attribute to the Lord all forms of truth springing from good. This is clear from the meaning of 'the rich' as one who is affluent in truths and forms of good, and in cognitions or knowledge of them, dealt with below; from the meaning of 'the poor' as one who is not affluent in them, also dealt with below; from the meaning of 'not giving more and not giving less' as all equally; from the meaning of 'half a shekel' as all forms of truth springing from good, dealt with in 10221; and from the meaning of 'giving to Jehovah' as attributing to the Lord, for 'Jehovah' in the Word means the Lord, see the places referred to in 9373. From these meanings it is evident that 'the rich shall not give more, and the poor shall not give less than half a shekel when they give [the offering] of Jehovah' means that all equally, however much ability they possess, should attribute to the Lord all forms of truth springing from good.
[2] The implications of all this are that everyone possesses the ability to understand and be wise; but the reason why one person may be wiser than another is that they are not alike in attributing to the Lord all that constitutes understanding and wisdom, that is, all forms of truth and good. Those who attribute them all to the Lord are wiser than any others, because all forms of truth and good constituting wisdom flow in from heaven, that is, from the Lord there. The attribution of them all to the Lord opens the inner levels of a person's mind towards heaven. For that attribution involves the acknowledgement that no truth or good at all come from self; and in the measure that this is acknowledged self-love departs, and along with it the thick darkness resulting from falsities and evils. In the same measure also the person attains innocence, love to the Lord, and faith in Him. As a result of this the person is linked to the Divine, who then flows in, bringing enlightenment. All this shows why it is that one person may have more wisdom, another less, and also why 'the rich shall not give more, and the poor shall not give less', meaning that all equally possess the ability to be wise. The ability to be wise, it is true, does not exist with all in equal measure; nevertheless all equally possess the ability, for each is able to be wise.
[3] The ability to be wise should not be taken to mean an ability to use knowledge to engage in reasoning about truths and forms of good, and so an ability to prove anything you like. Rather, it is an ability to observe what is true and good, to choose what is appropriate, and to apply this to functions performed in life. Those who attribute everything to the Lord are able to do these things, whereas those who do not attribute everything to Him but to themselves only know how to reason about truths and forms of good. Nor do they see anything apart from what they derive from others; and this they see not with the power of reason, only with the workings of the memory. Since they are incapable of looking around inside actual truths they stand out of doors, affirming whatever they receive, whether true or false. The more expertly people can use their knowledge to do this, the wiser than others the world believes them to be. But the more they attribute all things to themselves, thus the more they love the things they think as a result of their own efforts, the more insane they are; for they affirm falsities more than truths and evils more than forms of good. They receive light from no other source than the illusions and appearances which exist in the world, and therefore from their own inferior light, called natural illumination, separated from the light of heaven. And when that illumination has been separated, then so far as the truths and forms of good which belong to heaven are concerned there is thick and total darkness.
[4] The fact that riches and wealth mean matters of understanding (or intelligence) and wisdom, and therefore cognitions or knowledge of truth and good as well, which also are called spiritual wealth and riches, is clear from places in the Word where they are mentioned, as in Isaiah,
I will visit upona the fruit of the pride of the king of Asshur, for the reason that he has said, By the power of my hand I have done it, and by my wisdom, for I have understanding. Therefore I will remove the boundaries of the peoples, and will plunder their treasures. My hand will find, like a nest, the wealth of the peoples. Isa 10:12-14.
This refers in the internal sense to those who trust in their own intelligence and believe that true wisdom comes not from heaven but from themselves. 'The king of Asshur' means reasoning, at this point as a result of self-intelligence, 1186; and 'plundering the treasures and the wealth of the peoples as a consequence' means destroying those things that constitute the truths of intelligence and wisdom.
[5] In the same prophet,
A prophecy regarding the beasts of the south. They carry their wealth on the shoulders of asses, and their treasures on the backs of camels, to Egypt. Isa 30:6,7.
'The beasts of the south' are those who, though they are within the Church and so dwell in the light of truth from the Word, read the Word solely for the sake of possessing knowledge and not for the sake of rendering useful services in life. For 'the south' means where the light of truth is, thus where the Word exists, 3195, 3708, 5672, 9642; 'an ass' means knowledge, as does 'a camel', and 'Egypt' too. For this meaning of 'an ass', see 5492, 5741, 7024; 'a camel', 3048, 3071, 3143, 3145, 4156; and 'Egypt', the places referred to in 9391. The fact that these prophetic words must be understood in a spiritual sense becomes clear from the consideration that no one without that sense knows what is meant by 'the beasts of the south', by 'carrying their wealth on the shoulders of asses, and their treasures on the backs of camels', or by carrying them 'to Egypt'.
[6] In the same prophet,
I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah. Isa 45:3.
'The treasures of darkness, and the secret wealth of concealed places' are such things as belong to heavenly intelligence and wisdom, which are hidden from the natural man.
[7] In Jeremiah,
The sin of Judah has been written with a pen of iron. O My mountain in the field, I will give for spoil your resources and all your treasures. Jer 17:1,3.
Judah is called 'a mountain in the field' because that which was representative of the celestial Church existed there, 'mountain' being the love which the celestial Church possesses, 6435, and 'the field' the Church itself, 2971, 3766, 7502, 9139, 9295. 'The resources' and 'the treasures' which would be given for spoil are all of the Church's truths and forms of good that would be reduced to nothing.
[8] In the same prophet,
On account of your trust in your works and in your treasures, you also will be taken. Jer. 48:7.
'Treasures' here also stands for the matters of doctrine and the cognitions or knowledge that the Church possesses.
[9] In the same prophet,
O sword against its horses and against its chariots, and against the mixed crowd who are in its midst! O sword against its treasures, in order that they may be looted! A drought on its waters, in order that they may dry up! Jer 50:36-38.
These words are directed against the Chaldeans, by whom one should understand people whose worship is external devoid of internal, thus people who claim with their lips to believe the truths of the Word but in their heart reject them. By 'sword' falsity engaged in conflict against truths is meant, 2799, 4499, 6353, 7102, 8294; by 'horses' the power of understanding, 2760-2762, 3217, 5321; and by 'chariots' matters of doctrine, 5321, 8215. By 'treasures' which would be looted are meant the Church's truths and forms of good, which would be perverted and ruined through the application of them to the evils of self-love and love of the world; and by 'a drought on the waters, in order that they may dry up!' deprivation and destruction of the truths of faith, 'water' meaning the truth of faith, see 2702, 3058, 3424, 4976, 8568, 9323.
[10] Who can fail to see that the literal meaning is not the real meaning that these words possess? For is there anything holy, anything of the Church, anything of heaven, or any sense in the idea of a sword against horses, against chariots, against a mixed crowd, against treasures, or in the idea of a drought over waters, in order that they may dry up? From all this and from all else in the Word it may be seen plainly that a spiritual sense, different from the natural, lies within every detail and that without this sense the Word cannot be called holy, and that in very many places is not even intelligible.
[11] In the same prophet,
O Babel, you who dwell on many waters, great in treasures, ... Jer 51:13.
'Babel' means those who possess the Word and consequently all the Church's truths and its forms of good, but who apply them to self-love and in so doing profane them, 1326. The same thing was also represented by the action of the king of Babel, who took all the vessels of the temple, which were made of gold and silver, drank from them, and at the same time praised the gods of gold and silver, Dan 5:2-4ff. This explains why Babel is spoken of as 'dwelling on many waters, great in treasures', 'waters' meaning truths and in the contrary sense falsities, 2702, 3058, 4976, 8568, 9323. A further description occurs in the Book of Revelation, in which the riches of Babylon are listed in Chapter 18, where they are called its 'merchandise'.
[12] In Ezekiel,
I will bring against Tyre Nebuchadnezzar. By means of the hoofs of his horses he will trample all your streets. They will seize your wealth and despoil your merchandise. Ezek 26:7,11,12.
'Tyre' is used to mean the Church in respect of cognitions or knowledge of goodness and truth, 1201, 'Nebuchadnezzar' the king of Babel to mean that which is profane and lays waste, 1327(end), which happens when the truths and forms of good which the Word contains serve, through wrong application, as means to lend support to the evils of self-love and love of the world. For in these circumstances the evils of those loves exist inwardly, in the heart, while the holy things of the Church are on the lips. 'The hoofs of his horses' are the outermost levels of the natural, that is, levels of knowledge consisting solely of sensory impressions, 7729; 'streets' are the truths of faith, 2336; and 'wealth' and 'merchandise' are cognitions of goodness and truth.
[13] Since cognitions of goodness and truth are meant by 'Tyre', 1201, wherever Tyre is referred to in the Word various kinds of merchandise and riches are also referred to, as in the same prophet,
Tarshish was your trader through the vastness of all your wealth - in silver, iron, tin, and lead. Damascus was your trader because of the vastness of all your wealth. Through the vastness of your wealth and your trading you have enriched all the kings of the earth. Ezek 27:1-end.
In the same prophet,
By your wisdom and by your intelligence you have gained wealth for yourself; [you have gained] gold and silver in your treasuries. By the vastness of your wisdom you have increased your wealth. Ezek 28:4,5.
This too refers to Tyre, from which it is plainly evident that 'wealth and riches' in the Word is used to mean spiritual wealth and riches, which are cognitions of goodness and truth, thus which are the means to wisdom.
[14] Also in Zechariah,
Tyre gathers silver like the dust, and gold like the mud of the streets. Behold, the Lord will make it poor and hurlb its wealth into the sea. Zech 9:3,4.
And in David,
The daughter of Tyre will offer you a gift, daughter of the king; the rich of the people will entreat your face. Ps 45:12.
The Church in respect of the affection for truth is described here; and it is called 'the daughter of the king', for 'the daughter' means the Church in respect of affection, 2362, 3963, 6729, 9055(end), and 'the king' means truth, 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148. This is why it says that the daughter of Tyre will offer her a gift, and that the rich of the people will entreat her face, 'the rich of the people' meaning those who are affluent in truths and forms of good.
[15] In Hosea,
Ephraim said, Surely I have become rich, I have found wealth for myself. Hosea 12:8.
Nor are 'I have become rich' and 'I have found wealth for myself' used to mean an enrichment with worldly riches and wealth, but with heavenly ones; for 'Ephraim' is used to mean the Church's power of understanding, which receives light when the Word is read, 5354, 6222, 6238, 6267.
[16] In John,
To the angel of the Church of the Laodiceans [write], Because you say, I am rich, and have become enriched, and have no need - when you do not know that you are wretched, and miserable, and needy, and blind, and naked - I counsel you to buy from Me gold purified in fire that you may be enriched, and white garments that you may put on. Rev 3:14,17,18.
This refers to the Church which supposes that everything composing the Church consists in bare knowledge alone and which consequently considers itself superior to others, when in fact knowledge is no more than the means with which to correct and improve one's life. Anyone therefore who possesses knowledge without a life led in accord with it is wretched, miserable, needy, blind, and naked. 'Buying gold purified in fire' means acquiring real good for oneself from the Lord, and buying 'white garments' means acquiring real truths springing from that good for oneself from the Lord.
'Gold' means the good of love, see the places referred to in 9874. 'Garments' means the truths of faith, 4545, 5248, 5319, 5954, 9212, 9216, 9814, 9952.
[17] In Jeremiah,
I Jehovah give to each according to his ways, according to the fruits of his works. As a partridge collects but does not lay, [so is he who] acquires riches but not by means that are justc. In the midst of his days he will leave them behind; at the end of his days he will become a fool. Jer 17:10,11.
This refers to those who acquire knowledge for themselves without any use for it in view other than to make themselves rich, that is, possessors of knowledge, when in fact life is what it is intended to serve. All this is meant by 'gathering as a partridge and yet not laying' and by 'acquiring riches but not by means that are just'.
[18] In Luke,
Any one of you who does not renounce all his possessions cannot be My disciple. Luke 14:33.
Anyone who does not know that 'possessions' in the internal sense are spiritual riches and wealth, which consist of cognitions or knowledge derived from the Word, cannot possibly have any other idea than that if he is to be saved he will have to strip himself of all his wealth. But that is not the meaning of those words; 'possessions' there is used to mean everything that is the product of self-intelligence. For no one can be wise by virtue of what is his own, only by virtue of what is the Lord's. Therefore 'renouncing all one's possessions' means attributing no intelligence or wisdom at all to oneself; and whoever fails to do this cannot be taught by the Lord, that is, be His disciple.
[19] Since possessions, riches, wealth, silver, and gold mean the things that constitute intelligence and wisdom, the Lord also compares the kingdom of heaven to treasure hidden in a field, Matt 13:44; and He says that people should provide themselves treasure that does not fail in heaven; for where the treasure is, there the heart is, Matt 6:19-21; Luke 12:33,34.
[20] Those who do not know that by 'the rich' they should understand people who possess cognitions or knowledge of truth and good, thus people who have the Word, and that by 'the poor' they should understand people who do not possess them but nevertheless desire them, cannot have any other idea than that in Luke 16 one who was rich and another who was poor in the ordinary sense of those words are meant by the rich man who was clothed in purple and fine linen and the poor one who was laid at his porch. But in that parable 'the rich man' is used to mean the Jewish nation, who had the Word, the 'purple' in which he was clothed meaning real good, 9467, and 'fine linen' real truth, 5319, 9469, 9596, 9744. And 'the poor man' laid at the porch is used to mean those who are outside the Church and do not have the Word but who nevertheless desire the truths and the good things of heaven and the Church.
[21] From all this too it is evident that those who have the Word, consequently Divine Truths, should be understood by 'the rich', as also in Mary'sd prophecy in Luke,
God has filled the hungry with good things, and the rich He has sent away empty. Luke 1:53.
'The hungry' are those who elsewhere are called 'the poor', thus those who have no bread and water and so are wanting food and drink, that is, those who have no knowledge of goodness and truth and yet desire them. By 'bread and water' in the Word goodness and truth are meant, 9323; and by 'hungering and thirsting', thus by 'wanting food and drink', the desire for them is meant.
[22] Such people are also meant elsewhere by 'the poor', as in Luke,
Blessed are the poor, for theirs is the kingdom of heavene. Blessed are you who are hungry, for you will be satisfied. Luke 6:20,21.
In the same gospel,
The householder told his servant to go out into the streets and lanes of the city and bring in the poor, the maimed, the lame, and the blind. Luke 14:21.
In the same gospel,
To the poor the gospel will be preached. Luke 7:22.
In Matthew,
The poor hear the gospel. Matt 11:5.
In Isaiah,
Then the firstborn of the poor will feed, and the needy will lie down with confidence. Isa 14:30.
In the same prophet,
The needy of men (homo) will exult in the Holy One of Israel. Isa 29:19.
In Zephaniah,
I will leave in your midst a wretched and poor people, who will hope in the name of Jehovah. They will feed and rest, with none making them afraid. Zeph 3:12,13.
And in Isaiah,
The poor and the needy are seeking water, but there is none; their tongue is parched with thirst. I, Jehovah, will hearken to them. I will open streams on the sloping heights, and I will place springs in the midst of valleys. Isa 41:17,18.
[23] 'The poor and the needy seeking water' are those who desire cognitions or knowledge of goodness and truth, 'water' meaning truth. This desire is described by the statement that their tongue is parched with thirst, and the abundance which they are going to have by the promise that streams will be opened on sloping heights, and springs in the midst of valleys. From all this it is again evident that heavenly realities, which belong to the truth of faith and the good of love, are meant by earthly objects, that is, by the waters, streams on sloping heights, and springs in valleys; that these objects compose the literal sense of the Word, whereas those realities compose the spiritual sense; and that the Word is Divine by virtue of the spiritual sense, and not so without it.
[24] Another reason why wealth and riches mean such things as constitute intelligence (or understanding) and wisdom lies in correspondence. Among angels in heaven everything looks as though it is gleaming with gold, silver, and precious stones; and this is owing to the intelligent understanding of truth and wise discernment of good they possess. For the inner abilities which angels possess present themselves in this visual manner through objects that correspond to these abilities. Among spirits too who are below the heavens riches make their appearance in accordance with the state of reception of truth and good from the Lord.
Latin(1748-1756) 10227
10227. `Dives non dabit plus, et pauper non dabit minus, ex dimidio sicli ad dandum Jehovae': quod significet quod omnes ex quacumque facultate sint, aeque omnia {1}veri ex bono addicaturi sint Domino, constat ex significatione `divitis' quod sit qui abundat veris et bonis, ac eorum cognitionibus, de qua sequitur, ex significatione `pauperis' quod sit qui non abundat illis, de qua etiam sequitur, ex significatione `non dare plus et non dare minus' quod sit aeque omnes, ex significatione `dimidii sicli' quod sint omnia veri ex bono, de qua n. 10,221, et ex significatione `dare Jehovae' quod sit addicare Domino, per `Jehovam' enim in Verbo intelligitur Dominus, videantur citata n. 9373; ex his patet quod per `dives non dabit plus, et pauper non dabit minus, ex dimidio sicli ad dandum Jehovae' significetur quod omnes ex quacumque facultate sint, aeque omnia veri ex bono addicaturi sint Domino. [2] Cum his ita se habet: omnibus est facultas intelligendi et sapiendi, sed quod unus prae altero sapiat, est quia non similiter addicant Domino omnia intelligentiae et sapientiae, quae sunt omnia veri et boni; qui addicant Domino omnia, illi sapiunt prae reliquis, quoniam omnia veri et boni quae faciunt sapientiam influunt ex caelo, hoc est, ex Domino ibi; addicatio omnium Domino aperit interiora hominis versus caelum, agnoscitur enim sic quod nihil veri et boni a semet sit, et quantum id agnoscitur, tantum amor sui decedit, et cum amore sui caligo ex falsis et malis, tantum etiam homo in innocentiam venit, (c)ac in amorem (c)et in fidem in Dominum; inde conjunctio cum Divino, influxus inde ac illustratio; ex his patet unde est quod unus plus et alter minus sapiat, (c)ac quoque cur `dives non dabit plus ac pauper minus,' ut nempe omnibus aeque facultas sapiendi sit; (m)non quidem est omnibus aequa facultas sapiendi, sed est aeque, quoniam sapere potest unus et alter.(n) [3] Per facultatem sapiendi non intelligitur facultas ratiocinandi de veris et bonis ex scientiis, ita nec facultas confirmandi quicquid lubet; sed facultas perspiciendi quid verum et bonum, eligendi quod convenit, ac applicandi usibus vitae; qui addicant omnia Domino, illi perspiciunt, eligunt, et applicant, qui autem non addicant Domino sed sibi, illi sciunt solum ratiocinari de veris et bonis; nec vident quicquam nisi quae aliorum sunt, non ex ratione sed ex activo memoriae; quoniam introspicere in ipsa vera nequeunt, stant foris, (c)et confirmant quicquid accipiunt, sive verum sit sive falsum; qui ex scientiis eruditius hoc facere possunt, prae aliis a mundo creduntur sapere; sed quo plus sibi tribuunt omnia, ita quo plus amant quae ipsi ex se cogitant, eo magis insaniunt, confirmant enim falsa prae veris et mala prae bonis; non enim aliunde lucem habent quam a fallaciis et apparentiis quae in mundo sunt, et inde a suo lumine, quod lumen naturale vocatur, separato a luce caeli, quod lumen cum separatum est, quoad vera et bona quae caeli sunt, est mera caligo. [4] Quod divitiae et opes sint illa quae sunt intelligentiae et sapientiae, proinde etiam cognitiones {2}veri et boni, quae etiam opes et divitiae spirituales vocantur, constat a locis in Verbo ubi nominantur, ut apud Esaiam, Visitabo super fructum superbiae regis Aschuris, ideo quod dixit, In virtute manus meae feci, et per sapientiam meam, quia intelligens sum; unde removebo terminos populorum, et thesauros eorum depopulabor; inveniet sicut nidum manus mea opes populorum, x 12-14;agitur ibi in sensu interno de illis qui fidunt suae propriae intelligentiae, nec credunt quod vera sapientia {3} e caelo veniat sed ex semet; `rex Aschuris' est ratiocinatio, hic ex propria intelligentia, n. 1186, `inde depopulari thesauros et opes populorum' est destruere illa quae vera intelligentiae et sapientiae sunt: apud eundem, [5] Propheticum de bestiis meridiei; portant super umero asinorum opes suas, et super dorso camelorum thesauros suos, ad Aegyptum, xxx 6, 7;
`bestiae meridiei' sunt qui intra Ecclesiam (d)sunt, ita in luce veri ex Verbo, sed usque Verbum non legunt nisi solum propter scientiam et non propter usus vitae, `meridies' enim est ubi lux veri, ita ubi Verbum, n. 3195, 3708, 5672, 9642, `asinus' est scientia, et quoque `camelus,' ut et `Aegyptus'; quod `asinus,' videatur n. 5492, 5741, 7024, quod `camelus,' n. 3048, 3071, 3143, 3145, 4156, et quod `Aegyptus,' citata n. 9391; quod haec prophetica in spirituali sensu intelligenda sint, constare potest ex eo quod absque illo sensu nemo sciat quid {4}sunt bestiae meridiei, quid portare super umero asinorum opes suas, et super dorso camelorum thesauros suos, et hoc ad Aegyptum: apud eundem, [6] Dabo tibi thesauros tenebrarum, et occultas opes latebrarum, ut cognoscas quod Ego Jehovah, xlv 3;
`thesauri tenebrarum et occultae opes latebrarum' {5}sunt talia quae sunt intelligentiae et sapientiae caelestis, quae a naturali homine abscondita sunt: apud Jeremiam, [7] Peccatum Jehudae est scriptum stylo ferri: mons Mi in agro, facultates tuas, et omnes thesauros tuos in praedam dabo, xvii [1,] 3;
Jehudah dicitur `mons in agro' (x)quia apud illum erat repraesentativum Ecclesiae caelestis, `mons' enim est amor Ecclesiae caelestis, n. 6435, et `ager' est Ecclesia, n. 2971, 3766, 7502, 9139, 9295; `facultates et thesauri' {6}quae darentur in praedam, {7}sunt omnia vera et bona Ecclesiae, quae dissiparentur: apud eundem, [8] Propter confidentiam tuam in operibus tuis et in thesauris tuis, etiam tu capieris, (x)xlviii 7;
[9] `thesauri' etiam hic pro Ecclesiae {8} doctrinalibus et cognitionibus: apud eundem, Gladie contra equos ejus, et contra currus ejus, et contra promiscuam turbam quae in medio ejus; gladie contra thesauros ejus ut diripiantur; siccitas super aquas ut exarescant, l 36, 37, [,38];
haec contra Chaldaeos, per quos intelliguntur qui in cultu externo sunt absque interno, {9} sic qui ore profitentur vera Verbi sed corde negant; `gladius' est falsum pugnans contra vera, n. 2799, 4499, 6353, 7102, 8294, `equi' sunt intellectuale, n. 2760-2762, 3217, 5321, `currus' sunt illa quae doctrinae, n. 5321, 8215, `thesauri qui diriperentur' sunt vera et bona Ecclesiae, quae per applicationem ad mala amorum sui et mundi {10}perverterentur et perirent, `siccitas super aquis ut exarescant' est deprivatio et consumptio verorum fidei; quod `aqua' sit verum fidei, [10] videatur n. 2702, 3058, 3424, 4976, 8568, 9323; quis non videre potest {11}quod sensus litteralis non sit genuinus sensus istorum verborum? nam quid sancti, aut quid Ecclesiae, aut quid caeli, {12}aut quis sensus {13}inest his, quod gladius esset contra equos, contra currus, contra promiscuam turbam, contra thesauros, et quod siccitas esset super aquas ut exarescant? {14}quare ex his et ex reliquis Verbi manifeste videri potest quod sensus spiritualis, qui differt a naturali, insit singulis, et quod Verbum absque illo sensu non sanctum dici queat, et quod in perplurimis [11] locis ne quidem possit capi: apud eundem, Babel, quae habitas super aquis multis, magna thesauris, li 13;
`Babel' sunt qui possident Verbum, et inde omnia vera et bona Ecclesiae, sed qui applicant illa ad amorem sui, et sic profanant, n. 1326; quod etiam repraesentabatur per quod rex Babelis sumpserit omnia vasa templi, quae erant ex auro et argento, et quod biberit ex illis, atque tunc laudaverit deos auri et argenti, Dan. v 2-4 seq.; inde dicitur `Babel habitans super aquis multis, magna thesauris'; `aquae' sunt vera, et in opposito sensu falsa, n. 2702, 3058, 4976, 8568, 9323; hoc describitur amplius in Apocalypsi, ubi divitiae Babylonis, quae ibi vocantur `merces' recensentur, xviii: apud Ezechielem, [12] Adducam contra Tyrum Nebuchadnezarem, per ungulas equorum suorum conculcabit omnes plateas tuas; diripient opes tuas, et praedabuntur merces tuas, xxvi 7, [11,] 12;
per `Tyrum' intelligitur Ecclesia quoad cognitiones boni et veri, n. 1201, per `Nebuchadnezarem regem Babelis' intelligitur {15}profanum quod vastat, n. 1327 fin.; quod fit cum vera et bona (x)Verbi inserviunt pro mediis ad favendum malis amorum sui et mundi, per sinistram applicationem; tunc enim {16}illorum amorum mala intus in corde sunt, et sancta Ecclesiae in ore; `ungulae equorum' sunt extrema naturalia, {17}quae sunt scientifica mere sensualia, n. 7729, et `plateae' sunt vera fidei, n. 2336, `opes et merces' sunt cognitiones boni et veri; quia per [13] Tyrum {18}cognitiones boni et veri significantur, n. 1201, ideo ubi de Tyro in Verbo agitur, etiam de varii generis mercibus et divitiis agitur, ut apud eundem, Tharschisch negotiatrix tua,per multitudinem omnium opum in argento, ferro, stanno, et plumbo. Damascus negotiatrix tua prae multitudine omnium opum: per multitudinem opum tuarum et mercatus tuos, ditasti omnes reges terrae, xxvii 1-fin.:
apud eundem, In sapientia tua et in intelligentia tua feceras tibi opes; aurum et argentum in thesauris tuis; per multitudinem sapientiae tuae multiplicasti tibi opes, xxviii [4, 5];
etiam de Tyro; (x)per quae manifeste patet quod per `opes et divitias' in Verbo intelligantur opes et divitiae spirituales, quae sunt cognitiones boni et veri, ita quae sunt media sapientiae: etiam apud Sachariam, [14] Tyrus colligit argentum sicut pulverem, et aurum sicut coenum platearum; ecce Dominus depauperabit eam et excutiet in mare opes ejus, ix 3, 4:
et apud Davidem, Filia Tyri offeret tibi (x)munus, filia regis; facies tuas deprecabuntur divites populi, Ps. (x)xlv 13 [A.V. 12];
describitur ibi Ecclesia quoad affectionem veri, et vocatur `filia regis,' nam `filia' est {19}Ecclesia quoad affectionem, n. (x)2362, 3963, 6729, (x)9055 fin., et `rex' est verum, n. 1672, 2015, 2069, 3670, 4575, 4581 4966, 6148; quapropter dicitur quod filia Tyri offeret munus, et quod divites populi deprecabuntur facies; `divites populi' sunt qui abundant 15 {20}veris et bonis: apud Hoscheam, Dixit Ephraim, Profecto ditatus sum, inveni opes mihi, xii 9 [A.V.8];
per `ditatus sum et inveni opes mihi' nec intelligitur quod ditatus sit divitiis et opibus mundanis, sed caelestibus, nam per `Ephraim' intelligitur intellectuale Ecclesiae, {21}quod illustratur cum legitur Verbum, [16] n. (x)5354, 6222, 6238, 6267: apud Johannem, Angelo Ecclesiae Laodicensium, Quia dicis quod dives sim, et ditatus sim, et nullius opis indigeam, cum non scias quod tu sis miser, et miserabilis, et egenus, et caecus, et nudus; consulo tibi ut emas a Me aurum igne purificatum ut ditescas, et vestimenta alba ut induaris, Apoc. iii [14,] 17, 18;
agitur ibi de Ecclesia, quae omne Ecclesiae ponit in nudis cognitionibus, ac inde se prae aliis effert, cum tamen cognitiones non sunt nisi quam media ad emendandam et perficiendam vitam; quare qui illas possidet absque vita secundum illas, est miser, miserabilis, egenus, caecus, et nudus; `emere aurum' igne purificatum est comparare sibi a Domino genuinum bonum, (c)ac `vestimenta alba' est comparare sibi a Domino genuina vera ex illo bono; quod `aurum' sit bonum amoris, videantur citata n. 9874, et quod `vestimenta' sint vera fidei, n. 4545, 5248, 5319, 5954, 9212, 9216, 9814, 9952: apud Jeremiam, [17] Ego Jehovah dans {22}cuique juxta vias ejus, juxta fructus operum ejus; sicut perdix colligit sed non parit, facit divitias sed non cum judicio; in medio dierum suorum deseret illas; in postremitate dierum fiet stultus, xvii [10,] 11;
agitur ibi de illis qui comparant sibi cognitiones absque fine alius usus quam ut ditescant, hoc est, ut sciant, cum tamen vita est cui inserviturae; hoc intelligitur per `colligere sicut perdix et tamen non parere,' [18] et per `facere divitias, sed non cum judicio': apud Lucam, {23}Quisquis ex vobis qui non abnegat omnes suas facultates, non potest Meus esse discipulus, xiv 33;
qui non scit {24}quod `facultates' in sensu interno sint divitiae et opes spirituales, quae sunt cognitiones ex Verbo, nequaquam aliter scire potest quam quod deprivaturus se sit omnibus opibus ut salvari possit, cum tamen non ille sensus istorum verborum est; per `facultates' ibi intelliguntur omnia quae ex propria intelligentia sunt; nemo enim {25}potest sapere ex se sed ex Domino; quapropter `abnegare omnes facultates' est sibi nihil intelligentiae et sapientiae tribuere; et qui hoc non facit, non potest instrui a Domino, hoc est, discipulus Ipsius esse. [19] Quia per facultates, divitias, opes, argentum, et aurum, significantur illa quae sunt intelligentiae et sapientiae, ideo quoque a Domino comparatur regnum caelorum thesauro abscondito in agro, Matth. xiii 44, et dicitur quod facerent sibi thesaurum non deficientem in caelis; quoniam ubi thesaurus ibi cor, Matth. vi 19, [20, 21;] Luc. (x)xii 33, 34; qui non [20] sciunt quod per `divites' intelligantur qui possident cognitiones veri et boni, ita qui habent Verbum, et quod per `pauperes' intelligantur qui non possident illas, sed usque qui desiderant illas, non aliter scire possunt quam quod per divitem qui induebatur purpura et bysso, et per pauperem qui projectus ad vestibulum ejus, Luc. xvi, intelligatur dives et pauper in communi sensu; cum tamen per `divitem' ibi intelligitur gens Judaica, quae habebat Verbum, {26}per `purpuram qua indutus' genuinum bonum, n. 9467, et per `byssum' genuinum verum, n. 5319, 9469, 9596, 9744, et per `(x)pauperem projectum ad vestibulum' intelliguntur qui extra Ecclesiam et non habent Verbum, et tamen desiderant vera et bona caeli et Ecclesiae; inde etiam patet quod per `divites' [21] intelligantur qui habent Verbum, proinde Divina Vera, ut quoque in prophetico {27}Marias apud Lucam, Deus esurientes implevit bonis, et divites {28}emisit inanes, i 53; `esurientes' ibi sunt qui alibi vocantur pauperes, ita qui non habent panem et aquam, et sic qui sunt in fame, et in siti, hoc est, qui non sciunt bonum et verum et usque desiderant illa; per `panem et aquam' {29}in Verbo significantur bonum et verum, n. 9323, ac per `esurire et sitire,' ita per `famem et sitim' significatur desiderium ad illa. [22] Tales per `pauperes' etiam intelliguntur alibi, ut apud Lucam, Beati pauperes, quia eorum est regnum caelorum; beati esurientes, quoniam saturabimini, vi 20, 21:
apud eundem, Paterfamilias dixit servo ut abiret in plateas et vicos urbis, et introduceret pauperes, mancos, claudos, et caecos, xiv 21:
apud eundem, {30} Pauperibus praedicabitur evangelium, vii 22:
apud Matthaeum, Pauperes audiunt evangelium, xi 5:
apud Esaiam, Tunc pascent primogeniti pauperum, et egeni confidenter cubabunt, xiv 30:
apud eundem, Egeni hominum in Sancto Israelis exultabunt, xxix 19:
apud Zephaniam, Relinquam in medio tui populum miserum et pauperem, qui sperabunt in nomine Jehovae, hi pascent et requiescent, nec terrefaciens, iii 12, 13:
et apud Esaiam, Pauperes et egeni quaerentes aquam, sed non; lingua eorum siti deficit; Ego Jehovah exaudiam eos, aperiam super clivis fluvios et in medio vallium fontes ponam, xli 17, 18;
[23] `pauperes et egeni quaerentes aquam' sunt qui desiderant cognitiones boni et veri; `aqua' est verum; desiderium describitur per quod lingua eorum siti deficiat; et abundantia quam habituri, per quod aperientur fluvii super clivis, et fontes in medio vallium; ex his porro patet quod caelestia, quae sunt {31}veri' fidei et boni amoris, intelligantur per terrestria, quae sunt aquae, fluvii super clivis, fontes in vallibus, {32}et quod hic sensus sit litteralis Verbi, {33}ille autem spiritualis, et quod Verbum per hunc sensum sit Divinum, {34}et quod absque illo non sit. [24] Quod opes et divitiae significent talia quae sunt intelligentiae et sapientiae, est quoque ex {35}correspondentia; in caelo enim apud angelos apparent omnia sicut fulgentia ex auro, argento, et lapidibus pretiosis {36}, et hoc quia in intelligentia veri et in sapientia boni sunt, interiora enim angelorum sistuntur ita spectabilia ex correspondentia; etiam apud spiritus qui infra caelos sunt, sunt divitiae in apparentia secundum statum receptionis veri et boni a Domino. @1 vera et bona altered to veri ex bono cp n. 10,214$ @2 boni et veri$ @3 i, quae est veri et boni coelestis,$ @4 sint$ @5 pro talibus$ @6 qui$ @7 significant$ @8 i veris et bonis, seu$ @9 i et$ @10 pervertentur et sic peribunt$ @11 quod alius sensus illis verbis insit, quam qui est secundum literam$ @12 imo$ @13 inesset$ @14 quare inde et ex reliquis Verbi, videri potest, quod sensus spiritualis, qui differt a naturali insit singulis Verbi, et quod Verbum absque illo non sanctum dici queat, imo plurimis in locis ne quidem capi$ @15 qui vastat illam$ @16 illa$ @17 et$ @18 hae$ @19 affectio$ @20 cognitionibus veri et boni$ @21 ita perceptio ex illustratione cum legitur Verbum, quid verum et bonum$ @22 viro$ @23 Omnis$ @24 quid facultates in sensu spirituali hic significant$ @25 After se$ @26 purpura, qua indutus, est genuinum bonum, et byssus est genuinum verum, et per pauperem intelligebantur qui extra Ecclesiam, et non habebant Verbum, et tamen desiderabant$ @27 Elisabethae AIT$ @28 dimisit$ @29 i enim$ @30 i Quod$ @31 vera IT$ @32 d et i ita$ @33 sed ille$ @34 ut quoque vocatur, at$ @35 correspondentiis$ @36 i plurium colorum$