1025、“你们以后的种”表示那些正在被新造的人，这从“种”的含义和下文清楚可知。从“种”的含义清楚可知：“种”在字义上表示后代，但在内义上表示信；由于如前面（32，34，345，379，585，590，628，859，863，880，896:2节）经常说的，没有仁，就没有信，所以“种”在内义上真正表示的是仁本身。从下文清楚可知：所论述的主题不仅是教会之内的人，还包括教会之外的人，因而是整个人类。哪里有仁爱，甚至在距离教会最远的外邦人当中，哪里就有“种”，因为天堂的种子就是仁爱。事实上，没有人能从自己行善事，一切良善皆来自主。外邦人所行的良善也来自主，关于他们，蒙主的神性怜悯，容后再述（1032-1033，2589-2605，2861，3263:2节）。“神的种”是信，这在前面已经说明（255节）。无论在那里还是在其它地方，信都是指产生信的仁，因为除了仁之信外，没有其它真正为信的信。
这也适用于圣言中提到“种”的其它地方；如亚伯拉罕，或以撒、雅各的种，它表示爱或仁。因为亚伯拉罕代表属天之爱，以撒代表属灵之爱，这两者都属于内在人；而雅各代表同样的事物，但它们属于外在人。这不仅适用于圣言的预言部分，也适用于圣言的历史部分。圣言中的历史在天堂不会被感知到，被感知到的，是它们所表示的事物，因为圣言不仅是为世人，也是为天使写的。当人阅读圣言，从中只获得字义时，天使获得的不是字义，而是内义。当人阅读圣言时，他所拥有的物质、世俗和肉体的观念在天使那里就变成属灵和属天的观念。例如，当人读到亚伯拉罕、以撒和雅各时，天使根本不会想到亚伯拉罕、以撒和雅各，他们想的是他们所代表，因而表示的真实事物。
挪亚，闪，含和雅弗也是如此，天使对这些人一无所知，只感知到古教会。更内在的天使甚至感知不到古教会，只感知到古教会的信，并照着思路或关联而感知到所论述的事物的状态。因此，当圣言提到“种”（如此处挪亚的种，经上说约是与他们和他们以后的种立的）时，天使感知不到这些人的后代；因为挪亚这个人根本不存在，只是古教会所取的一个名。天使将“种”理解为仁爱，也就是古教会的信之本质。这同样适用于关于亚伯拉罕，以撒和雅各的历史细节；当提到他们的种时，天使绝不会理解为这些人的实际后代，而是理解为有天堂之种，即仁爱在里面的全世界所有人，无论教会之内的，还是教会之外的。事实上，更内在的天使感知到的是（抽象的，或与这些人无关的）爱本身，也就是天堂之种。
“种”表示爱，也表示凡拥有爱的人，这一点从下面提到亚伯兰的经文明显看出来：
耶和华向亚伯兰显现，说，我要把这陆地赐给你的种。（创世记12:7）
又：
凡你看见的所有陆地，我都要赐给你和你的种，直到永远。我也要使你的种如同地上的尘土。（创世记13:15-16）
那些持守字义的人只会这样理解：“种”是指亚伯兰的后代，“陆地”是指迦南地，尤其理解为这地被赐给了他的后代。而那些拥有内义的人，如整个天堂所理解的那样，只会将“亚伯兰的种”理解为爱，将“迦南地”理解为主在天上和地上的国，将赐给他们的“陆地”理解为它的代表；对此，蒙主的神性怜悯，我将在别处（1445-1448，1606-1610节）予以论述。类似用法出现在提到亚伯兰的另一处经文中：
耶和华带他到外面，说，你向天观看，数算众星，能数得过来吗？又对他说，你的种将要如此。（创世记15:5）
此处同样提到亚伯兰，因为亚伯兰代表爱，或得救之信；他的“种”在内义上不是指其他后代，而是指全世界所有拥有爱的人。
又：
我必在我与你并你以后的种之间坚立我的约。我要将你寄居的陆地，就是迦南的整个陆地，赐给你和你以后的种，作永远的产业；我也必作他们的神。这就是你们当守的、在我与你并你以后的种之间所立的约：你们当中的所有男子都要受割礼。（创世记17:7-8，10）
此处“坚立祂的约”同样表示主通过爱与全世界的人结合，这爱由亚伯兰来代表。由此明显可知他的“种”表示什么，即：全世界所有拥有爱的人。此处提到的约是割礼，这割礼在天堂从不理解为肉体的割礼，而是理解为心的割礼，也就是那些拥有爱的人接受的割礼。割礼是通过爱重生的一个代表，这一点在摩西五经中解释得很清楚：
耶和华神必给你的心和你种的心行割礼，好叫你全心全灵魂地爱耶和华你的神，使你可以存活。（申命记30:6）
由此明显可知割礼在内义上表示什么；因此，凡提到割礼的地方，它只表示爱和仁，以及源于这些的生命。
“亚伯拉罕的种”表示全世界所有拥有爱的人，这一点从主对亚伯拉罕和以撒说的话明显看出来。亚伯拉罕愿意照吩咐献以撒为祭后，主对他说：
论福，我必赐福给你；论增多，我必使你的种增多，如同天上的星，海边的沙。你的种必得着你仇敌的城门；并且地上所有的民族都必因你的种得福。（创世记22:17-18）
此处很明显，“种”表示全世界所有拥有爱的人。
正如亚伯拉罕代表属天之爱，如前所述，以撒代表属灵之爱；因此，“以撒的种”只表示凡有属灵之爱或仁爱在里面的人。论到他们，经上说：
你寄居在这陆地，我必与你同在，赐福给你，因为我要将这些陆地都赐给你和你的种，我必履行我向你父亚伯拉罕所起的誓，我必使你的种增多，如同天上的星；又要将这些陆地都赐给你的种，地上所有的民族都必因你的种得福。（创世记26:3-4，24）
这明显表示所有活在仁爱中的民族。亚伯拉罕所代表的属天之爱，如同以撒所代表的属灵之爱之父，因为属灵事物是从属天事物中生出的，如前所示（775:2，880:2节）。
由于雅各代表教会的外在，这外在是从内在生出的，因此他代表外在人中源于爱和仁的一切，所以“他的种”表示全世界所有拥有包含内在敬拜的外在敬拜，并且行出包含来自主的仁爱的仁爱行为的人。论到这“种”，雅各在梦里看到梯子后被告知：
我是耶和华，你父亚伯拉罕的神，也是以撒的神。我要将你现在所躺的陆地赐给你和你的种，你的种必像地上的尘土。土地上所有的宗族必因你和你的种得福。（创世记28:13-14；32:12；48:4）
“种”没有其它含义，这一点从前面（255节）引用的圣言经文，以及下面的经文清楚看出来。以赛亚书：
但你以色列我的仆人，雅各我所拣选的，我朋友亚伯拉罕的种。（以赛亚书41:8）
这论述的是人的重生。当区分以色列和雅各时（这是常见的情形），“以色列”表示内在属灵教会，而“雅各”表示该教会的外在，这两者都被称为“亚伯拉罕的种”，也就是属天教会的种，因为属天的、属灵的和属世的按顺序相继出现。耶利米书：
我栽你像完全上好的葡萄树，是真理的种子。你怎么向我变为外邦葡萄树的坏枝子呢？（耶利米书2:21）
这论及属灵教会，它是“上好的葡萄树”，其仁，或仁之信被称为“真理的种子”。
同一先知书：
天上的万象不能数算，海沙也不能斗量，我必照样使我仆人大卫的种和事奉我的利未人增多。（耶利米书33:22）
此处“种”明显表示天堂之种，因为“大卫”表示主。众所周知，大卫的种不会如同不能数算的天象，或不能斗量的海沙。又：
看哪，日子将到，耶和华说，我要给大卫兴起一个公义的枝子，祂必掌权为王，行事有智慧，在这陆地上施行公平和公义。在祂的日子，犹大必得救，以色列也安然居住。这是祂的名，人必称祂为耶和华我们的义。因此，看哪，日子将到，耶和华说，人必不再说，那领以色列人从埃及陆地上来的耶和华怎样活着，却要说那将以色列家的种从北方陆地带上来并引领的耶和华怎样活着。（耶利米书23:5-8）
此处所表示的事完全不同于出现在字面上的。“大卫”不是指大卫，“犹大”不是指犹大，“以色列”也不是指以色列；“大卫”表示主，“犹大”表示属天之物，“以色列”表示属灵之物；因此，“以色列的种”表示那些拥有仁或仁之信的人。
诗篇：
你们敬畏耶和华的人要赞美祂；雅各的种都要荣耀祂；以色列的种都要惧怕祂。（诗篇22:23）
此处“以色列的种”不是指其它种子，而是指属灵教会。以赛亚书：
它的树墩子要作这圣洁的种子。（以赛亚书6:13）
“圣洁的种子”表示余剩，余剩是神圣的，因为它们是主的。同一先知书：
我必从雅各中领出种来，从犹大中领出承受我众山的，我拣选的人必拥有它，我的仆人要在那里居住。（以赛亚书65:9）
这论及属天教会，包括外在和内在。又：
他们必不生孩子而突受惊恐；因为他们都是蒙耶和华赐福者的种，他们的后代也跟他们一样。（以赛亚书65:23）
这论及新天和新地，或主的国。那里的人因从爱中生出或重生，故被称为“蒙耶和华赐福者的种”。
New Century Edition
Cooper(2008,2013)
[NCE]1025. The symbolism of with your seed after you as those who are created anew can be seen from the symbolism of seed and from subsequent verses.
From the symbolism of seed: Seed on a literal level means descendants, but in an inner sense it means faith. And since no faith exists except where there is charity (as stated many times before [32, 34, 345, 379, 585, 590, 628, 859, 863, 880, 896:2]) charity is what seed really means in an inner sense.
From subsequent verses: The text is obviously speaking not only of people inside the church but also of people outside it and so of the entire human race. Wherever charity exists — even in the nations farthest removed from the church — seed exists, because heavenly seed is charity. After all, none of us can do good on our own; all goodness is from the Lord. The good that people of non-Christian nations do comes from him too. (These nations will be discussed below [1032-1033, 2589-2605, 2861, 3263:2], with the Lord's divine mercy.)
Section 255 above showed that God's seed is faith. Faith there and elsewhere means the charity that gives rise to faith, since no faith that really is faith can exist except the faith that comes of charity.
[2] This is also true in other places in the Word that mention seed. Where Abraham's,{*1} Isaac's, or Jacob's seed is spoken of, for instance, it symbolizes love, or charity. Abraham represented heavenly love, and Isaac, spiritual love, both of them belonging to the inner self. Jacob represented the same things but in the outer self. The symbolism holds true not only in the prophetic books but also in the narratives, or histories.{*2} Heaven does not notice the Word's story line, only the things that the narrative details symbolize. The Word was written not just for us but also for angels. When we read the Word, taking it solely at face value, the angels grasp not the literal but the inner meaning. The mental images we form when reading the Word, tied as they are to matter, to the world, and to our bodies, turn into spirit- and heaven-oriented ideas among the angels. When we read about Abraham, Isaac, and Jacob, for example, angels never think about Abraham, Isaac, and Jacob but about the attributes they represent and therefore symbolize.
[3] The case is similar with Noah, Shem, Ham, and Japheth. Of these individuals the angels are unaware; all that comes to their minds is the ancient church. With angels who are on a deeper level, it is not even that church but its faith that comes to mind, and also the state of the affairs being discussed, as seen in context.
Likewise when the Word mentions seed. Here, for instance, in speaking of Noah [and his sons], it says that a pact would be set up with them and with their seed after them. Angels do not picture those people's posterity — since there was no Noah, this being merely a name for the ancient church — but take seed to mean love for others, which was the essential component of faith in that church.{*3} Again, where the narratives of Abraham, Isaac, and Jacob mention their seed, angels never take it to mean their personal descendants. They take it as speaking of everyone throughout the world whether inside or outside the church in whom heavenly seed (or charity) lodges. Angels at the deeper levels, in fact, perceive the actual love that is heavenly seed, without any reference to people.
[4] The following places indicate that seed symbolizes love, as well as everyone who possesses love. In a passage speaking of Abram:
Jehovah said, "To your seed I will give this land." (Genesis 12:7)
Again:
All the land that you see, to you I will give it, and to your seed, forever. And I will make your seed like the dust of the earth. (Genesis 13:15-16)
People who focus on the literal meaning have no idea that seed does not mean Abram's descendants or that the land does not mean the land of Canaan, especially because that land was indeed given to his descendants. People who focus on the inner meaning, though, as the whole of heaven does, see nothing else in Abram's seed than love, or in the land of Canaan than the Lord's kingdom in heaven and on earth. All they see in the gift of the land to those descendants is a representative meaning, which will be treated of elsewhere [1445-1448, 1606-1610], by the Lord's divine mercy. Again, in another place that speaks of Abram:
Jehovah led him outside and said, "Look up, now, toward the sky and count the stars, if you can count them;" and he said to him, "So will your seed be." (Genesis 15:5)
Here too, since Abram represented love, or the kind of faith that saves us, in the inner sense his seed means no other descendants than everyone in the whole world who is under love's influence.
[5] Likewise:
I will set up my pact between me and you and your seed after you, and I will give you and your seed after you the land of your travels — all the land of Canaan — as an eternal possession; and I will become their God. This is my pact that you shall keep, between me and you and your seed after you: that every male be circumcised to you. (Genesis 17:7-8, 10)
Once more, setting up a pact symbolizes the Lord's close connection, through love, with people throughout the world, and that love was represented by Abram. This shows what Abram's seed symbolizes: everyone in the whole world who is governed by love. The pact consisted in circumcision (the subject of the passage), which heaven never takes as circumcision of flesh but as circumcision of the heart — and this is the circumcision of people governed by love. Circumcision was a practice that represented rebirth through love, as Moses clearly explains:
Jehovah God will circumcise your heart and the heart of your seed, [to cause you] to love Jehovah your God with all your heart and all your soul, so that you will live. (Deuteronomy 30:6)
These words show what the inner meaning of circumcision is. Wherever circumcision is mentioned, it simply means love and charity and consequently life.
[6] The symbolism of Abraham's seed as everyone throughout the world who has love is also demonstrated by the Lord's words to Abraham and to Isaac. To Abraham (after he had shown his willingness to sacrifice Isaac, as commanded):
I will surely bless you and surely multiply your seed like the stars of the heavens and like the sand that is on the seashore, and your seed will inherit the gate of your foes, and in your seed all the nations of the earth will be blessed. (Genesis 22:17-18)
In these verses it is obvious that seed means everyone everywhere who has love.
[7] Just as Abraham represented heavenly love, as noted, Isaac represented spiritual love. Isaac's seed, then, symbolizes nothing else than every person in whom spiritual love (charity) is found. These words describe such a person:
Reside as an immigrant in this land and I will be with you and bless you; because to you and your seed I will give all these lands. And I will confirm the oath that I swore to Abraham your father and will multiply your seed like the stars of the heavens. And I will give your seed all these lands, and in your seed all the nations of the earth will be blessed. (Genesis 26:3-4, 24)
It is evident that all the nations means those who live in charity. Heavenly love, represented by Abraham, is like the father of spiritual love, represented by Isaac, because spiritual things are born of heavenly ones, as already shown [775:2, 880:2].
[8] Jacob represented outward traits of the church springing from inner qualities. So he represented every trait of the outer self originating in love and charity. As a consequence, his seed symbolizes everyone in the whole world whose outward worship contains inward reverence and whose deeds of charity contain neighborly love from the Lord. This seed was mentioned to Jacob after he dreamed of the ladder:
I am Jehovah, God of Abraham your father and God of Isaac. The land on which you are lying, to you will I give it and to your seed, and your seed will be like the dust of the earth. And in you all the clans of the ground will be blessed, and in your seed. (Genesis 28:13-14; 32:12; 48:4)
[9] In addition to the passages in the Word that 255 above cites, the following indicate that seed has no other symbolism. In Isaiah:
You are Israel, my servant; Jacob, whom I have chosen; the seed of Abraham, my friend. (Isaiah 41:8)
This verse is talking about our regeneration, and it distinguishes Israel and Jacob, as so many other places do. Israel symbolizes the inner spiritual church, and Jacob, the outer part of that church. Both are called the seed of Abraham, that is, of the heavenly church, because heavenly, spiritual, and earthly elements come one after the other. In Jeremiah:
I had planted you as a superior grapevine through and through, the seed of truth. How could you turn into the degenerate [stems] of a foreign grapevine before my eyes? (Jeremiah 2:21)
This is about the spiritual church, which is the superior grapevine and whose charity — or faith rising out of charity — is called the seed of truth.
[10] In the same author:
As the army of the heavens cannot be counted and the sand of the sea cannot be measured, so will I multiply the seed of David, my servant, and the Levites waiting on me. (Jeremiah 33:22)
Clearly the seed stands for heavenly seed, because David symbolizes the Lord. Everyone recognizes that David's seed was not the uncountable army of the heavens or the immeasurable sand of the sea. In the same author:
"Look! The days are coming," says Jehovah, "when I will raise up for David a just offshoot, and he will reign as monarch. He will act with understanding and exercise judgment and justice in the land. In his days Judah will be saved and Israel will live securely. And this is his name that they will call him: Jehovah our justice. So look! The days are coming," says Jehovah, "when they will no longer say, ‘As Jehovah lives, who summoned up the children of Israel from the land of Egypt,' but ‘As Jehovah lives, who summoned up and who withdrew the seed of the house of Israel from the land of the north.'" (Jeremiah 23:5-6, 7-8)
In this passage, very different things are meant than those that appear in the letter. David does not mean David nor Judah Judah nor Israel Israel, but David means the Lord, Judah means a heavenly quality, and Israel means a spiritual one. Accordingly, the seed of Israel means those who have charity, or the faith that rises out of charity.
[11] In David:
You who fear Jehovah, praise him. All you seed of Jacob, give him glory. Be afraid of him, all you seed of Israel. (Psalms 22:23-24)
Here too the seed of Israel means no other kind of seed than the spiritual church. In Isaiah:
Its stump will be holy seed. (Isaiah 6:13)
This stands for remaining traces [of goodness and truth], which are holy because they are the Lord's. In the same author:
From Jacob I will bring forth seed, and from Judah, one to own my mountains; and the ones I have chosen will own it, and my servants will live there. (Isaiah 65:9)
This is about the heavenly church, both outer and inner. In the same author:
They will not bear children for turmoil. They are the seed of those blessed by Jehovah, as are their children with them. (Isaiah 65:23)
This is about the new heavens and the new earth, that is, the Lord's kingdom. The people in it, born or rather reborn of love, are called the seed of those blessed by Jehovah.
Footnotes:
{*1} Abraham is the later name of Abram (see Genesis 17:5; see also note 1 in 1545). In the present section and throughout this volume Swedenborg uses both spellings more or less interchangeably. [Editors]
{*2} For what is meant by "the prophetic books" and "the narratives, or histories," see note 1 in 64. [Editors]
{*3} Swedenborg echoes much of the esoteric Christian tradition, which has long held that a large part of the Bible is symbolically true and, further, that in many places it has little or no literal truth: as Swedenborg says here, "there was no Noah." Compare Origen's discussion of the Genesis creation story in his First Principles:
Who is so silly as to believe that God, after the manner of a farmer, "planted a paradise eastward in Eden," and set in it a visible and palpable "tree of life," of such a sort that anyone who tasted its fruit with his bodily teeth would gain life: and again that one could partake of "good and evil" by masticating the fruit taken from the tree of that name? And when God is said to "walk in the paradise in the cool of the day" and Adam to hide himself behind a tree, I do not think anyone will doubt that these are figurative expressions which indicate certain mysteries through a semblance of history and not through actual events. (Origen On First Principles, book 4 chapter 3, in Origen 1966, 288)
And compare in turn Swedenborg's comment in 1222: "The Word's inner meaning is such that we ignore the narrative details of the literal sense when focusing on universal themes abstracted from that sense, because the two meanings concern themselves with entirely different matters." See also note 6 in 1401. [RS]
Potts(1905-1910) 1025
1025. And with your seed after you. That this signifies those who are being created anew, is evident from the signification of "seed" and also from what follows. From the signification of "seed" inasmuch as "seed" signifies in the literal sense posterity, but in the internal sense faith; and since, as has been often said, there is no faith except where there is charity, it is charity itself which is meant in the internal sense by "seed." From what follows it is evident that not only the man who is within the church is meant, but also the man who is without the church, thus the whole human race. Wherever there is charity, even among nations most remote from the church, there is "seed" for heavenly seed is charity. No man can do anything of good from himself, but all good is from the Lord. The good which the Gentiles do is also from the Lord, of whom, by the Divine mercy of the Lord, hereafter. That the "seed of God" is faith, has been shown before (n. 255). By faith there, and elsewhere, is meant the charity from which is faith; for there is no other faith that is faith, than the faith of charity. [2] It is the same also in other places in the Word where "seed" is named, as the "seed of Abraham, of Isaac, and of Jacob" by which is signified love or charity. For Abraham represented the celestial love, and Isaac the spiritual love, which are of the internal man. Jacob represented the same, but that of the external man. It is so not only in the prophetic, but also in the historic parts of the Word. The history in the Word is not perceived in heaven, but what is signified by it. The Word was written not only for man, but also for angels. When man reads the Word and takes from it nothing but the literal sense, angels then take not the literal, but the internal sense. The material, worldly, and corporeal ideas which man has when he reads the Word, become with angels spiritual and heavenly ideas-as when man reads about Abraham, Isaac, and Jacob, the angels do not think at all of Abraham, Isaac, and Jacob, but of what is represented and thus signified by them. [3] So with Noah, Shem, Ham, and Japheth, the angels do not know of these persons, nor perceive anything else than the Ancient Church; and the interior angels do not even perceive the church, but the faith of that church, and according to the connection the state of the things treated of. Thus when "seed" is mentioned in the Word (as here the seed of Noah, that a covenant was made with them and with their seed after them), angels do not perceive such a posterity; for there was no Noah, but the Ancient Church was so called; and by "seed" angels understand charity, which was the essential of the faith of that church. And again when in the history of Abraham, Isaac, and Jacob their "seed" is spoken of, angels never understand the posterity of these men, but all in the universe, both in the church and out of it, in whom there is heavenly seed, or charity; and the interior angels perceive love itself-abstractedly-which is heavenly seed. [4] That by "seed" is signified love, and also everyone in whom there is love, is evident from the following passages in Genesis:
And Jehovah appeared unto Abram, and said, Unto thy seed will I give this land (Gen. 12:7);
and again:
All the land which thou seest, to thee will I give it, and to thy seed forever; and I will make thy seed as the dust of the earth (Gen. 13:15-16). Those who are in the sense of the letter do not apprehend anything else than that by "seed" is meant the posterity of Abram, and by this "land" the land of Canaan, especially as this land was given to his posterity. But those who are in the internal sense, as is the whole heaven, by the "seed of Abram" perceive nothing else than love; by the "land of Canaan" nothing else than the kingdom of the Lord in the heavens and on the earth; and in the land's being given them they perceive nothing but its representation, of which, by the Divine mercy of the Lord, elsewhere. And again it is said of Abram:
Jehovah led him forth abroad, and said, Look up now toward heaven, and number the stars, if thou be able to number them; and He said unto him, So shall thy seed be (Gen. 15:15).Here likewise Abram is named because he represented love, or saving faith; and by his "seed" no other posterity is meant, in the internal sense, than all in the universe who have love. [5] Again:
And I will establish My covenant between Me and thee and thy seed after thee, and I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be to them for God; this is My covenant, which thou shalt keep, between Me and you and thy seed after thee, that every male be circumcised unto you (Gen. 17:7-8, 10). Here "establishing His covenant" likewise signifies the con-junction of the Lord with men throughout the universe by love, which love was represented by Abram. From this it is evident what is signified by his "seed" namely, all in the universe who have love. The covenant here treated of was circumcision, by which is never understood in heaven circumcision of the flesh, but circumcision of the heart, which those have who have love. Circumcision was a representative of regeneration by love, as is clearly explained in Moses:
And Jehovah thy God will circumcise thine heart, and the heart of thy seed, to love Jehovah thy God with all thy heart, and with all thy soul, that thou mayest live (Deut. 30:6), from which it is evident what circumcision is in the internal sense; and therefore wherever circumcision is mentioned, nothing else is meant than love and charity, and the life therefrom. [6] That by the "seed of Abraham" all in the universe who have love are signified, is evident also from the words of the Lord to Abraham and to Isaac. To Abraham, after he was willing to sacrifice Isaac as commanded, the Lord said:
In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the seashore; and thy seed shall inherit the gate of thine enemies; and in thy seed shall all the nations of the earth be blessed (Gen. 22:17-18), where it is plainly evident that by "seed" is meant all in the universe who have love. [7] As Abraham represented celestial love, as already said, so Isaac represented spiritual love; and therefore by the "seed of Isaac" nothing else is signified than every man in whom there is spiritual love, or charity. Of him it is said:
Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I sware unto Abraham thy father; and I will multiply thy seed as the stars of the heavens, and will give unto thy seed all these lands; and in thy seed shall all the nations of the earth be blessed (Gen. 26:3-4, 24), where it is manifest that all nations are meant who are in charity. Celestial love was represented by Abraham as the father of the spiritual love that was represented by Isaac; for the spiritual is born of the celestial, as shown above. [8] As Jacob represented the externals of the church, which come forth from the internals, and thus all things springing in the external man from love and charity, by his "seed" is signified all in the universe who have external worship in which is internal, and who do works of charity in which there is charity from the Lord. Of this "seed" it was said to Jacob after he had seen the ladder in his dream:
I am Jehovah, the God of Abraham thy father, and the God of Isaac; the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and in thee and in thy seed shall all the families of the ground be blessed (Gen. 28:13-14; 32:12; 48:4). [9] That such is the signification of "seed" is evident from the passages of the Word cited above (n. 255); and also from the following. In Isaiah:
But thou, Israel, My servant, Jacob whom I have chosen, the seed of Abraham, My friend (Isa. 41:8),where the subject is the regeneration of man; and, as is often the case, a distinction is made between Israel and Jacob, and by "Israel" is signified the internal spiritual church, by "Jacob" the externals of the same church, and both are called the "seed of Abraham" that is, of the celestial church, because the celestial, spiritual, and natural follow one another in succession. In Jeremiah:
I had planted thee a wholly noble vine, a seed of truth; how then art thou turned into the degenerate ones of a strange vine unto Me? (Jer. 21:21). This is said of the spiritual church, which is a "noble vine" whose charity, or faith of charity, is called a "seed of truth." [10] Again:
As the army of the heavens cannot be numbered, neither the sand of the sea measured, so will I multiply the seed of David My servant, and the Levites that minister unto Me (Jer. 33:22), where "seed" plainly denotes heavenly seed, for by David is signified the Lord. That the seed of David was not as the army of the heavens that cannot be numbered, neither as the sand of the sea that cannot be measured, is known to everyone. Again:
Behold, the days come, saith Jehovah, that I will raise unto David a righteous offshoot, and He shall reign as king and shall act intelligently, and shall do judgment and righteousness in the land; in His days Judah shall be saved, and Israel shall dwell confidently; and this is His name whereby He shall be called, Jehovah our righteousness therefore behold the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the sons of Israel out of the land of Egypt but, As Jehovah liveth, who brought up and who led the seed of the house of Israel out of the north country (Jer. 23:5-8). Here things very different from those appearing in the letter are signified. David is not meant by "David" nor Judah by "Judah" nor Israel by "Israel;" but by "David" is signified the Lord, by "Judah" what is celestial, by "Israel" what is spiritual; and therefore by "the seed of Israel" those who have charity, or the faith of charity. [11] In David:
Ye that fear Jehovah, praise Him; all ye the seed of Jacob, glorify Him; and stand in awe of Him, all ye the seed of Israel (Ps. 22:23),where by "the seed of Israel" no other seed is meant than the spiritual church. In Isaiah:
A seed of holiness is the stock thereof (Isa. 6:13), meaning remains which are holy, because they are the Lord's. Again:
I will bring forth a seed out of Jacob, and out of Judah a possessor of My mountains; and Mine elect shall possess it, and My servants shall dwell there (Isa. 65:9), where the celestial church, external and internal, is treated of. Again:
They shall not generate for trouble; for they are the seed of the blessed of Jehovah, and their offspring with them (Isa. 65:23), where the subject is the new heavens and the new earth, or the kingdom of the Lord. Those who are therein, being "generated" from love, or regenerated, are called the "seed of the blessed of Jehovah."
Elliott(1983-1999) 1025
1025. That 'with your seed after you' means those who are being created anew is clear from the meaning of 'seed' and also from what follows. It is clear from the meaning of 'seed', in that in the literal sense 'seed' means descendants, but in the internal sense faith; and because faith, as stated often, does not exist except where charity does so, it is charity itself that is meant in the internal sense by 'seed'. And from what follows it is clear that not only the person inside the Church is the subject but also he who is outside the Church, and so the whole of the human race. Wherever there is charity, even among gentiles furthest away from the Church, the seed is there, for heavenly seed is charity. Indeed nobody at all can do anything good from himself; everything good comes from the Lord. The good that gentiles do, who in the Lord's Divine mercy will be dealt with later on, also comes from the Lord. That the seed of God is faith has been shown already in 255. By faith, there and in other places, is meant charity from which faith flows, for no faith that is really faith exists apart from faith that is an expression of charity.
[2] The same applies elsewhere in the Word where 'seed' is mentioned; for example, where the seed of Abraham, or Isaac, or Jacob is referred to, love or charity is meant. Actually Abraham represented celestial love, Isaac spiritual love, both of which belong to the internal man, while Jacob represented the same as they exist with the external man. This applies not only in prophetical but also in historical sections. In heaven it is not the historical descriptions of the Word that are perceived but the things that those descriptions mean, for the Word has been written not only for the sake of man but also for that of angels. When man reads the Word and gains from it no more than the literal sense, the angels do not gain the literal sense but the internal sense. The material, worldly, and bodily ideas man has when reading the Word become with angels spiritual and celestial ideas. While man is reading about Abraham, Isaac, and Jacob, for example, the angels do not have Abraham, Isaac, or Jacob in mind at all but those real things which are represented and so meant by them.
[3] The same applies with Noah, Shem, Ham, and Japheth. Angels have no knowledge of those people nor do they perceive anything else but the Ancient Church. More interior angels do not even perceive the Church, but the faith of that Church, and according to the train of thought they perceive the state of the things under discussion. Thus when 'seed' is mentioned in the Word, as here in reference to Noah, in the statement about the covenant being established with them and with their seed after them, angels do not perceive the descendants of those persons, for the man Noah never existed, only the Ancient Church bearing that name. By 'seed' angels understand charity, the essential constituent of the faith of that Church. The same applies to the historical details concerning Abraham, Isaac, and Jacob; when their seed is mentioned angels in no way understand the actual descendants of those three but all people throughout the world - both those who are inside the Church and those who are outside - with whom heavenly seed, which is charity, resides. And indeed the more interior angels perceive love itself, which is the heavenly seed - by itself, abstractly.
[4] That 'seed' means love and also everyone who has love is clear from the following places which refer to Abram,
Jehovah said, To your seed I will give this land. Gen 12:7.
And also,
All the land which you see I will give to you and to your seed even for ever. And I will make your seed as the dust of the earth. Gen 13:15, 16.
People who keep to the sense of the letter grasp no more than this - that 'seed' is used to mean Abram's descendants, and 'land' to mean the land of Canaan, especially as that land was given to his descendants. But people possessing the internal sense, as the whole of heaven does, perceive 'the seed of Abram' to be nothing other than love, 'the land of Canaan' as nothing other than the Lord's kingdom in heaven and on earth, and 'the land' being given to them as nothing other than its representative, which in the Lord's Divine mercy will be dealt with elsewhere. A similar usage occurs in another place which refers to Abram,
Jehovah brought him outside and said, Look up now towards heaven, and count the stars, if you are able to count them. And He said to him, So will your seed be. Gen 15:5.
Here in like manner, because Abram represented love, which was saving faith, no other descendants are meant in the internal sense by 'his seed' but all people throughout the world who dwell in love.
[5] Similarly,
I will establish My covenant between Me and you and your seed after you. And I will give to you, and to your seed after you, the land of your sojournings, all the land of Canaan, for an eternal possession; and I will be their God. This is My covenant, which you shall keep between Me and you and your seed after you: every male among you shall be circumcised. Gen 17:7, 8, 10.
Here too 'establishing a covenant' means the conjunction of the Lord with men throughout the world by means of love, a love represented by Abram. From this it is clear what his seed means, namely all people throughout the world who dwell in love. The covenant involved the circumcision mentioned here. By this heaven never understands circumcision of the flesh but circumcision of the heart - the circumcision received by people who dwell in love. Circumcision was a representative of regeneration by means of love, as is explained clearly in Moses,
Jehovah God will circumcise your heart, and the heart of your seed, so that you will love Jehovah your God with all your heart and with all your soul, that you may live. Deut 30:6.
From these words it is clear what circumcision is in the internal sense. Consequently wherever circumcision is mentioned it is used to mean nothing other than love and charity, and the life deriving from these.
[6] That 'the seed of Abraham' means all people throughout the world who have love is also clear from the Lord's words to Abraham and to Isaac - to Abraham after he had shown his willingness to sacrifice Isaac as commanded,
I will certainly bless you and I will certainly multiply your seed as the stars of heaven and as the sand which is on the seashore. And your seed will inherit the gate of your enemies, and in your seed all the nations of the earth will be blessed. Gen 22:17, 18.
Here it is quite clear that 'seed' is used to mean all people throughout the world who have love.
[7] Just as Abraham represented celestial love, as has been stated, so Isaac represented spiritual love; consequently 'the seed of Isaac' means nothing else than all with whom spiritual love, or charity, resides. Of them the following is said,
Sojourn in this land and I will be with you and will bless you, for to you and to your seed I will give all these lands, and I will fulfil the oath which I swore to Abraham your father, and I will cause your seed to multiply as the stars of heaven, and I will give to your seed all these lands, and in your seed all the nations of the earth will be blessed. Gen 26:3, 4, 24.
This clearly means all nations who dwell in charity. Celestial love was represented by Abraham as 'the father' of spiritual love represented by Isaac, for what is spiritual is born from what is celestial, as shown already.
[8] Since Jacob represented the external features of the Church which arise from those that are internal, and so represented all things in the external man that have their origins in love and charity, 'his seed' therefore means all people throughout the world whose worship is external containing internal worship, and whose charitable acts contain charity from the Lord. Concerning that seed Jacob was told, after he had seen the stairway in a dream,
I am Jehovah, the God of Abraham your father, and the God of Isaac. The land on which you are lying I will give to you and to your seed, and your seed will be as the dust of the earth. And in you, and in your seed, will all the families of the ground be blessed. Gen 18:13, 14; 32:12; 48:4.
[9] That 'seed' has no other meaning becomes clear from the following places, in addition to those quoted from the Word in 255. In Isaiah,
You, Israel, My servant, Jacob, whom I have chosen, the seed of Abraham, My friend. Isa 41:8.
This refers to the regeneration of man. When the distinction is made between Israel and Jacob, as it is frequently, 'Israel' means the internal spiritual Church, 'Jacob' the external features of the same Church. Both are called 'the seed of Abraham', that is, of the celestial Church, because celestial, spiritual, and natural follow one another consecutively. In Jeremiah,
I had planted you as a wholly excellent vine, a seed of truth. How have you turned from Me into the degenerate [branches] of a strange vine? Jer 2:21.
This refers to the spiritual Church, which is 'an excellent vine', whose charity, that is, faith deriving from charity, is called 'a seed of truth'.
[10] the same prophet,
As the host of heaven is unnumbered, and the sand of the sea immeasurable, so I will multiply the seed of David My servant, and the Levites ministering to Me. Jer 33:22.
Here 'seed' clearly stands for heavenly seed, for 'David' means the Lord. The fact that the seed of David was not like the unnumbered host of heaven, or the immeasurable sand of the sea, is well known to everyone. In the same prophet,
Behold, the days are coming, says Jehovah, and I will raise up for David a righteous branch and He will reign as King, act with understanding, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell with confidence. And this is His name which they will call Him, Jehovah our Righteousness. Therefore, behold, the days are coming, says Jehovah, and men will say no longer, As Jehovah lives who brought up the children of Israel out of the land of Egypt, but, As Jehovah lives who brought up and led the seed of the house of Israel out of the land of the north. Jer 23:5-8.
Here entirely different things are meant from those that appear in the letter - David, Judah, and Israel do not mean David, Judah, and Israel, but David means the Lord, Judah that which is celestial, and Israel that which is spiritual. Consequently 'the seed of Israel' means people who have charity, that is, faith inhering in charity.
[11] In David,
You who fear Jehovah, praise Him! all the seed of Jacob, glorify Him! stand in awe of Him, all the seed of Israel! Ps 22:23, 24.
Here 'seed of Israel' is used to mean no other seed than the spiritual Church. In Isaiah,
Its stump will be the holy seed. Isa 6:13.
'Holy seed' stands for remnants, which are holy because they are the Lord's. In the same prophet,
I will bring forth seed from Jacob, and from Judah the possessor of My mountains, and My chosen ones will possess it, and My servants will dwell there. Isa 65:9.
This refers to the celestial Church, external and internal. In the same prophet,
They will not generate in sudden terror. They will be the seed of the blessed of Jehovah, and their offspring with them. Isa 65:23.
This refers to the new heavens and a new earth, that is, to the Lord's kingdom. People who are there, having been generated, or regenerated, from love, are called 'the seed of the blessed of Jehovah'.
Latin(1748-1756) 1025
1025. 'Cum semine vestro post vos': quod significet illos qui e novo creantur, constat a significatione 'seminis,' tum a sequentibus; a significatione 'seminis': semen in sensu litterali significat posteritatem, sed in sensu interno fidem; et quia, ut saepius dictum, nulla fides est nisi ubi charitas, ita est ipsa charitas quae per 'semen' in sensu interno intelligitur: a sequentibus, constat quod non solum agatur de homine qui intra Ecclesiam, sed etiam de homine qui extra Ecclesiam, ita de universo genere humano; ubicumque est charitas, etiam apud gentes remotissimas ab Ecclesia, ibi est semen, nam semen caeleste est charitas nemo enim hominum aliquid boni potest facere a se, sed omne, bonum a Domino; bonum quod faciunt gentes, etiam est a Domino, de quibus ex Divina Domini Misericordia, in sequentibus; quod semen De sit fides, ostensum est prius n. 255; per fidem intelligitur ibi et alibi charitas ex qua fides, nam non alia fides, quae fides, datur, quam fide: charitatis; [2] similiter etiam alibi in Verbo ubi semen nominatur, ut ubi semen Abrahami, vel Isaci, vel Jacobi, significatur amor seu charitas 'Abrahamus' enim repraesentavit amorem caelestem, 'Isacus' amorem spiritualem, quae sunt interni hominis, 'Jacobus' eadem sed quae externi hominis; ita, non solum in propheticis sed etiam in historicis historica Verbi in caelo non percipiuntur sed quae per historica significantur; Verbum non solum scriptum est pro homine sed etiam pro angelis; homo cum legit Verbum, et sensum inde non alium quam litteralem capit, tunc angeli non sensum litteralem sed internum ideae materiales, mundanae et corporeae quas homo habet cum legit Verbum, apud angelos fiunt ideae spirituales et caelestes; sicut dum homo legit de Abrahamo, Isaco et Jacobo, tunc angeli nusquam cogitant de Abrahamo, Isaco et Jacobo, sed de illis rebus quae per eos repraesentantur et sic significantur: [3] similiter cum de Noaho, Shemo, Hamo et Japheto, has personas ignorant angeli, nec aliud percipiunt quam. Ecclesiam Antiquam, et angeli interiores ne quidem Ecclesiam, sed istius Ecclesiae fidem, et secundum seriem, statum rerum de quibus agitur: ita quoque cum in Verbo dicitur 'semen,' ut hic de Noaho quod 'foedus erigeretur cum illis, et cum semine illorum post illos, non posteritatem eorum percipiunt, nam Noahus nullus fuit, ita enim appellata Ecclesia Antiqua, sed per 'semen' intelligunt charitatem quae essentiale fidei fuit istius Ecclesiae; similiter ubi in historicis de Abrahamo, Isaco et Jacobo dicitur semen eorum, tunc nusquam intelligunt angeli posteritatem eorum propriam, sed omnes in universo: tam qui intra Ecclesiam quam qui extra, apud quos semen caeleste seu charitas est; immo angeli interiores percipiunt ipsum amorem qui semen caeleste est, abstracte: [4] quod per 'semen' significetur amor: tum omnis cui est amor, constat ab his locis, ubi de Abramo, Jehovah dixit, Semini tuo dabo terram hanc, Gen. xii 7; tum, Omnem terram, quam tu vides, tibi dabo illam, et semini tuo usque in aeternum, et ponam semen tuum sicut pulverem terrae, Gen. xiii 15, 16;qui in sensu litterae sunt, non aliud capiunt quam quod per semen intelligatur posteritas Abrami, et quod per terram, terra Canaan, eoque magis quia posteritati ejus data est ea terra; sed qui in sensu interno sunt, ut totum caelum, per 'semen Abrami' non aliud percipiunt quam amorem, per 'terram Canaan' nihil aliud quam regnum Domini in caelis et in terris; et quod 'data iis terra,' nihil aliud quam repraesentativum; de quo, ex Divina Domini Misericordia, alibi. Similiter alibi ubi de Abramo, Jehovah eduxit eum foras, et dixit, Suspice nunc versus caelum, et numera stellas si potes numerare illas; et dixit ei, Sic erit semen tuum, Gen. xv 5;
hic similiter, 'Abramus' quia repraesentabat amorem seu fidem salvificam, per 'semen ejus' non alia posteritas in sensu interno intelligitur quam omnes in universo qui in amore sunt. [5] Similiter, Erigam foedus Meum inter Me et inter te, et inter semen tuum post te;... et dabo tibi et semini tuo post te terram peregrinationum tuarum, omnem terram Canaan, in possessionem aeternam; eroque illis in Deum:... hoc foedus Meum, quod custodies inter Me et inter vos, et inter semen tuum post te, circumcidi vobis omnem masculum, Gen. xvii 7, 8, 10;
ubi 'foedus erigere' similiter significat conjunctionem Domini cum hominibus in universo per amorem, qui amor repraesentatus fuit per Abramum; inde constat quid per semen ejus significatur, nempe omnes in universo qui in amore sunt: foedus erat circumcisio de qua hic agitur, per quam nusquam caelum intelligit circumcisionem carnis, sed circumcisionem cordis, quae est eorum qui in amore sunt; circumcisio erat repraesentativum regenerationis per amorem, quod apud Mosen clare explicatur, Circumcidet Jehovah Deus cor tuum, et cor seminis tui, ad amandum Jehovam Deum tuum, toto corde tuo, et tota anima tua, propterea ut vivas, Deut. xxx 6;
ex quibus constat quid circumcisio in sensu interno; quare ubicumque dicitur circumcisio, non aliud intelligitur quam amor et charitas, et inde vita. [6] Quod per 'semen Abrahami' omnes in universo significentur quibus amor, constat quoque a Domini verbis ad Abrahamum et ad Isacum; ad Abrahamum, postquam sicut mandatum sacrificare voluit Isacum, Benedicendo benedicam tibi, et multiplicando multiplicabo semen tuum, sicut stellas caelorum, et sicut arenam quae super litore maris, et hereditabit semen tuum portam hostium tuorum, et benedicentur in semine tuo omnes gentes terrae, Gen. xxii 17, 18;
ibi quod per 'semen' intelligantur omnes in universo quibus amor, constat manifeste. [7] Sicut 'Abrahamus,' ut dictum, repraesentavit amorem caelestem, ita 'Isacus' amorem spiritualem, quare per 'semen Isaci' non aliud significatur quam omnis homo, apud quem amor spiritualis seu charitas; de quo haec, Peregrinare in terra hac, et ero tecum, et benedicam tibi, quia tibi et semini tuo dabo omnes terras has, et confirmabo juramentum, quod juravi Abrahamo patri tuo, et multiplicari faciam semen tuum sicut stellas caelorum; et dabo semini tuo omnes terras has, et benedicentur in semine tuo omnes gentes terrae, Gen. xxvi 3, 4, 24;
ubi manifeste, quod omnes gentes intelligantur qui in charitate. Amor caelestis per Abrahamum repraesentatus est sicut 'pater' amoris spiritualis per Isacum repraesentati, nam e caelesti nascitur spirituale, ut prius ostensum. [8] Jacobus, quia repraesentabat Ecclesiae externa quae ab internis existunt, ita omnia quae in externo homine, ab amore et charitate oriunda, quare per 'semen ejus' significantur omnes in universo quibus cultus externus in quo internus, et quibus opera charitatis in quibus charitas a Domino; de quo semine ad Jacobum, postquam in somnio viderat scalam, Ego Jehovah, Deus Abrahami patris tui, et Deus Isaci; terram super qua tu cubas, tibi dabo eam et semini tuo, et erit semen tuum sicut pulvis terrae;... et benedicentur in te omnes familiae humi, et in semine tuo, Gen. xxviii 13, 14; xxxii 13; xlviii 4. [9] Quod semen non aliud significet, praeter a locis Verbi prius n. 255 adductis, etiam ab his constare potest; apud Esaiam, Tu Israel servus Meus, Jacobus quem elegi, semen Abraham amici Mei, xli 8;
ibi agitur de regeneratione hominis; ubi Israel et Jacobus, ut multoties, distinguuntur, et per 'Israelem' significatur Ecclesia spiritualis interna, per 'Jacobum' ejusdem externa, utraque vocatur 'semen Abrahami,' hoc est, Ecclesiae caelestis, quia caeleste, spirituale et naturale sibi succedunt: apud Jeremiam, Ego plantaveram te vitem praestantem totam, semen voluntatis quomodo conversa es Mihi in degeneres vitis alienae? ii 21;
ubi de Ecclesia spirituali, quae 'vitis praestans,' cujus charitas seu fides charitatis appellatur 'semen veritatis': [10] apud eundem, Sicut non numeratur exercitus caelorum, et non mensuratur arena maris, ita multiplicabo semen Davidis servi Mei, et Levitas ministrantes Mihi, xxxiii 22; ubi manifeste 'semen' pro semine caelesti; nam per 'Davidem' significatur Dominus; quod semen Davidis non luit sicut exercitus caelorum qui non numeratur, nec sicut arena maris quae non mensuratur, unicuivis notum est: apud eundem, Ecce dies venientes, dictum Jehovae, et suscitabo avidi germen justum, et regnabit Rex, intelligenter aget, et faciet judicium et justitiam in terra: in diebus Ipsius salvabitur Jehudah, et Israel habitabit confidenter; et hoc nomen Illius quod vocabunt Illum, Jehovah justitia nostra: quare ecce dies venientes, dictum Jehovae, et non dicent amplius, vivens Jehovah, Qui ascendere fecit filios Israelis e terra Aegypti; sed vivens Jehovah, Qui ascendere fecit, et Qui deduxit semen domus Israelis e terra septentrionis, xxiii (x)58; ibi prorsus alia significantur quam quae apparent in littera, non per 'Davidem' David, non per 'Jehudam' Judas, nec per 'Israelem' Israel, sed per 'Davidem' Dominus, per 'Jehudam' caeleste, per 'Israelem' spirituale; quare per 'semen Israelis' illi quibus est charitas seu fides charitatis: [11] apud Davidem, Timentes Jehovam, laudate Ipsum; omne semen Jacobi glorificate Ipsum; metuite ab Ipso omne semen Israelis, Ps. xxii 24, 25 [A.V. 23, 24];
ibi per 'semen Israelis' nec aliud semen intelligitur quam Ecclesia spiritualis: apud Esaiam, Stirps ejus erit semen sanctitatis, vi 13; pro reliquiis, quae sancta, quia Domini: apud eundem, Educam de Jacobo semen, et ex Jehuda possessorem montium Meorum, et possidebunt illam electi Mei, et servi Mei habitabunt ibi, lxv 9; ubi de Ecclesia caelesti externa et interna: apud eundem, Non generabunt in perturbationem; semen benedictorum Jehovae illi, et nati illorum cum illis, lxv 23;
ubi de novis caelis et nova terra, seu de regno Domini, qui ibi, ex amore generati seu regenerati, appellantur 'semen benedictorum Jehovae.'