353、“脂油”表示也属于主的属天之物本身。属天之物就是属于爱的一切。信若源于爱，也是属天的。仁是属天的，一切仁之良善都是属天的。所有这些由祭牲的各种脂油来代表，尤其由覆盖肝脏的脂油或网膜，以及肾脏上的脂油，覆盖肠子和肠子上的脂油来表示；它们都是神圣的，并作为燔祭献在坛上（出埃及记29:13，22；利未记3:3-4，14；4:8-9，19，26，31，35；8:16，25）。所以它们被称为“作为馨香火祭的食物献给耶和华”（利未记3:15-16）；这就是为何犹太人被禁止吃任何牲畜的脂油；这些禁令被称为“世世代代永远的定例”（利未记3:17；7:23，25）。这是因为该教会甚至不承认内在之物，更不用说属天之物了。
“脂油（经上或译为肥甘、肥脂或肥油等）”表示属天事物和仁之良善，这一点明显可见于先知书，如以赛亚书：
你们为何为那不是食物的称量银子？为那不使人饱足的劳碌呢？你们要专心听从我，就能吃那美物，你的灵魂必以肥甘为乐。（以赛亚书55:2）
耶利米书：
我必以肥油充满祭司的灵魂，我的百姓也要因我的美物饱足。（耶利米书31:14）
显而易见，这不是指肥油，而是指属天-属灵的良善。诗篇：
他们必被你家里的肥甘充满，你也必叫他们从你的乐河中喝水。因为在你那里有生命的泉源，在你的光中，我们必得见光。（诗篇36:8-9）
此处“肥甘”和“生命的泉源”表示属天之物，属天之物在于爱；“乐河”和“光”表示属灵之物，属灵之物在于源于爱的信。又：
我的灵魂必饱足了脂油和肥甘，我的口也要以欢乐的嘴唇赞美你。（诗篇63:5）
此处“脂油”同样表示属天之物，“欢乐的嘴唇”表示属灵之物。显而易见，这是指属天之物，因为它必使灵魂饱足。由于同样的原因，初熟的果子，也就是地里的初产，也被称为“脂油”（民数记18:12）。
由于属天之物有数不清的属，更有数不清的种，所以在摩西于百姓面前吟诵的歌中，经上总体地描述了它们：
牛群的奶油、羊群的奶，巴珊所出的公绵羊和羔羊，并山羊的脂油，与小麦的脂油（直译：小麦的肾脂肪），也喝葡萄血酿的纯酒。（申命记32:14）
若不藉着内义，没有人知道这些话是什么意思。若无内义，没有人能知道“牛群的奶油”，“羊群的奶”，“羔羊的脂油”，“公绵羊和山羊的脂油”、“巴珊所出的”、“小麦的脂油（直译：小麦的肾脂肪）”，或“葡萄血”表示什么。若无内义，它们只是一些词语而已；而事实上，此处所提到的每一个事物都表示属天事物的属和种。
New Century Edition
Cooper(2008,2013)
[NCE]353. Let me address the symbolism of the fat as the actual quality of heaven, which also belongs to the Lord. Heaven's quality is made up of everything that belongs to love. Faith too is heavenly when it comes from love. Charity is a heavenly thing. All the good inspired by charity is heavenly. These things are all represented by the fat of the sacrifices, each separate aspect being represented by the fat over the liver (called the omentum), the fat over the kidneys, the fat sheathing the intestines, and the fat over the intestines.{*1} These fat deposits were holy and were burned on the altar (Exodus 29:13, 22; Leviticus 3:3-4, 14;{*2} 4:8-9, 19, 26, 31, 35; 8:16, 25). So they are called the bread of the fire offering for Jehovah's repose (Leviticus 3:5, 16), and this is why the Jewish people were forbidden to eat any of the fat from the animals; these rules were called an "eternal statute throughout their generations" (Leviticus 3:17; 7:23, 25). The statute was given because that church was such that it would not acknowledge anything internal, much less anything heavenly.
[2] The symbolism of fat as the heavenly aspects of charity and the goodness that it inspires can be seen in the prophets, as in Isaiah:
Why do you weigh out silver for what is not bread and your labor for what does not satisfy? Pay wholehearted attention to me and eat what is good, so that your soul may revel in the fat. (Isaiah 55:2)
In Jeremiah:
I will fill the soul of the priests with fat, and my people will receive fully of my goodness. (Jeremiah 31:14)
It is obvious that this does not mean fat but a heavenly-spiritual kind of goodness. In David:
They are filled with the fat of your house, and you slake their thirst with a river of your pleasures, because yours is the wellspring of life. In your light we see light. (Psalms 36:8-9)
The fat and the wellspring of life stand for the heavenly quality that belongs to love. The river of pleasures and the light stand for the spiritual quality that belongs to a faith rising out of love. In the same author:
My soul will be filled with grease and fat, and my mouth will give praise with lips of song. (Psalms 63:5)
Here the fat again stands for a heavenly quality, lips of song for a spiritual one. Clearly something heavenly is meant, since the soul will be filled with it. First fruits themselves — the firstborn produce of the earth — are therefore called fat (Numbers 18:12).
[3] Because heavenly things come in an uncountable number of major categories and an even more uncountable number of specific types, the song Moses recited before the people depicts them generally:
... butter from the cow and the milk of the flock, together with the fat of lambs and of rams — the sons of Bashan — and of goats, together with the fat of the kidneys of wheat;{*3} and the blood of the grape you will drink as unmixed wine. (Deuteronomy 32:14)
No one could ever see what these things mean except in light of their inner meaning. Without the inner meaning, no one could see what butter from the cow is, or the milk of the flock, the fat of lambs, the fat of rams and of goats, the sons of Bashan, the fat of the kidneys of wheat, or the blood of the grape. Without an inner meaning, they would be words and nothing more, when in reality as a whole and individually they symbolize general and specific kinds of heavenly qualities.
Footnotes:
{*1} Because of the bad press that fatty foods receive in current culture, the passages quoted in this section may be startling to modern readers. Among the active peoples of ancient times, however, the high caloric content of fat was particularly valued for its sustaining properties. A link between body fat and fertility, supported by modern research (see Frisch 2004), may also have been known to the ancients. Consequently, fat was often regarded as the most desirable part of the sacrifice, not only among the Hebrews but among other Mediterranean cultures. See, for example, the Greek myth in which Prometheus deceives Zeus by using the fat of a sacrificed ox as an enticement (Hesiod Theogony 533-553, in Evelyn-White 1914, 118-119). Furthermore, the parts of the sacrificial animal containing fat burned best and were thus seen as most suited for use in worship ceremonies. [RS, SS, LHC]
{*2} Leviticus 3:15 is also pertinent. [LHC]
{*3} "The fat of the kidneys of wheat" may mean either "the white of the kernels" by a color analogy, or "the best wheat" by an analogy with the most desirable part of an animal sacrifice, the fat (see note 1 in 353). Such a figure of speech is called a catachresis, or forced trope. Compare the modern mixed metaphor "the cream of the crop." However, other theories have been advanced to explain the phrase. [LHC, SS]
Potts(1905-1910) 353
353. By "fat" is signified the celestial itself, which is also of the Lord. The celestial is all that which is of love. Faith also is celestial when it is from love. Charity is the celestial. All the good of charity is the celestial. All these were represented by the various kinds of fat in the sacrifices, and distinctively by that which covered the liver, or the caul; by the fat upon the kidneys; by the fat covering the intestines, and upon the intestines; which were holy, and were offered up as burnt-offerings upon the altar (Exod. 29:13, 22; Lev. 3:3, 4, 14; 4:8-9, 19, 26, 31, 35; 8:16, 25). They were therefore called the "bread of the offering by fire for a rest unto Jehovah" (Lev. 3:14, 16). For the same reason the Jewish people were forbidden to eat any of the fat of the beasts by what is called "a perpetual statute throughout your generations" (Lev. 3:17; 7:23, 25). This was because that church was such that it did not even acknowledge internal, much less celestial things. [2] That "fat" signifies celestial things, and the goods of charity, is evident in the Prophets; as in Isaiah:
in Isaiah:
Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not? Attend ye diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness (Isa. 55:2). And in Jeremiah:
I will fill the soul of the priests with fatness, and My people shall be satiated with My good (Jer. 31:14), where it is very evident that fatness is not meant, but celestial spiritual good. So in David:
They are filled with the fatness of Thy house, and Thou makest them drink of the river of Thy deliciousnesses. For with Thee is the fountain of lives; in Thy light we see light (Ps. 36:8-9).Here "fatness" and the "fountain of lives" signify the celestial, which is of love; and the "river of deliciousnesses" and "light" the spiritual, which is of faith from love. Again in David:
My soul shall be satiated with marrow and fatness, and my mouth shall praise Thee with lips of songs (Ps. 63:5), where in like manner "fat" denotes the celestial, and "lips of songs" the spiritual. That it is what is celestial is very evident, because it will satiate the soul. For the same reason the first fruits, which were the firstborn of the earth, are called "fat" (Num. 18:12). [3] As celestial things are of innumerable genera, and still more innumerable species, they are described in general in the song which Moses recited before the people:
Butter of kine, and milk of the flock, with fat of lambs and of rams, the sons of Bashan, and of goats, with the fat of the kidneys of wheat; and thou shalt drink the blood of the grape, unmixed (Deut. 32:14). It is impossible for anyone to know the signification of these expressions except from the internal sense. Without the internal sense, such expressions as the "butter of kine" the "milk of sheep" the "fat of lambs" the "fat of rams and goats" the "sons of Bashan" the "fat of the kidneys of wheat" and the "blood of the grape" would be words and nothing more, and yet they all and each signify genera and species of celestial things.
Elliott(1983-1999) 353
353. 'Fat' means the celestial itself, which also is the Lord's. The celestial consists in everything that is an aspect of love. Faith too is celestial when it has its origin in love. Charity is the celestial, and all good stemming from charity is celestial. All of these were represented by 'the fat' in sacrifices, especially by the fat on the liver or omentum, by the fat on the kidneys, by the fat covering the entrails, and by that actually on the entrails. These were consecrated and burnt on the altar, Exod 29:13, 22; Lev 3:3, 4, 14; 4:8, 9, 19, 26, 31, 35; 8:16, 25, and were consequently called 'the bread offered by fire for an odour of rest' for Jehovah,a Lev 3:15, 16. For this reason the Jewish people were forbidden to eat any of the fat from animals, and this was called 'a perpetual statute throughout their generations', Lev 7:17; 7:23, 25. They were forbidden to do so because that Church was such that it did not acknowledge anything internal, still less anything celestial.
[2] That 'fat' means celestial things and goods that now from charity is clear in the Prophets, as in Isaiah,
Why do you weigh out silver forb that which is not bread, and your labour on that which does not satisfy? Hearken diligently to Me, and eat what is good, and your soul will find its delight in fatness. Isa 55:2.
In Jeremiah,
I will fill the soul of the priests with fat, and My people will be satisfied with My goodness. Jer 31:14.
Here it is quite clear that 'fat' is not used to mean fat but celestial-spiritual good. In David,
They will be filled with the fat of Your house, and You givest them drink from the river of Your delights; for with You is the fountain of life, in Your light do we see light. Ps 36:8, 9.Here 'fat' and 'the fountain of life' stand for the celestial, which consists in love, and 'river of delights' and 'light' stand for the spiritual, which consists in faith deriving from love. In the same author,
My soul will be satisfied with fat and fatness, and my mouth will praise You with joyful lips.c Ps 63:5.
Here similarly 'fat' stands for the celestial, 'joyful lips'c for the spiritual. It is quite clear that the celestial is meant for the reason that 'the soul will be satisfied'. And first-fruits, which were the firstborn of the earth, are for the same reason called 'fat' in Num 18:12.
[3] Since there are countless genera of celestial things, and still more countless species of them, they are described in general in the words of the song which Moses recited to the people,
Butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breedd of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you will drink unmixed wine. Deut 32:14.
Nobody can possibly know what these expressions mean except from the internal sense. Without the internal sense nobody is able to know what butter from the cattle means, or milk from the flock, or the fat of lambs, or the fat of rams and of goats, or the breedd of Bashan, or the kidney-fat of wheat, or the blood of the grape. Without the internal sense they would be mere words and nothing more. In reality every single thing mentioned there means the genera and species of celestial things.
Latin(1748-1756) 353
353. Quod per 'pinguedinem' significetur ipsum caeleste, quo etiam est Domini: caeleste est omne quod est amoris; fides quoque caelestis est quando ex amore; charitas est caeleste; omne bonum charitatis est caeleste; quae omnia repraesentata sunt per pinguedines in sacrificiis, et quidem distincte per pinguedinem super jecore, seu reticulum; per pinguedinem super renibus; per pinguedinem tegentem intestina; et super intestinis; quae sancta erant et adolebantur super altari, Exod. xxix 13, 22; Lev. iii 3, 4, 14; iv 8, 9, 19, 26, 31, 35; viii 16, 25; quare vocantur 'panis igniti in quietem Jehovae,' Lev. iii 15, 16; ac ideo vetitum populo Judaico, ne quicquam pinguedinis ex bestiis ederent, quod vocatur 'statutum aeternitatis in generationes,' Lev. iii 17; vii 23, 25; ex causa quia Ecclesia ista talis erat ut non agnosceret interna, minus caelestia. [2] Quod 'pinguedo' significet caelestia et bona charitatis, constat apud Prophetas, ut apud Esaiam, Quare appenditis argentum in quod non panis; et laborem vestrum, in quod non ad satietatem? Attendite attendendo ad Me, et comedite bonum, ut delicietur in pinguedine anima vestra, lv 2:apud Jeremiam, Implebo animam sacerdotum pinguedine, et populus Meus bono Meo saturabuntur, xxxi 14;
quod non pinguedo intelligatur sed caeleste spirituale bonum, manifeste constat: apud Davidem, Implentur pinguedine domus Tuae, et flumine deliciarum Tuarum potas eos; quia Tecum scaturigo vitarum, in luce Tua videmus lucem, Ps. xxxvi 9, 10 [A.V. 8, 9];
ubi 'pinguedo et scaturigo vitae' pro caelesti, quod est amoris; 'flumen deliciarum et lux' pro spirituali, quod est fidei inde: apud eundem, Adipe et pinguedine saturabitur anima mea, et labiis canticorum laudabit os meum, Ps. lxiii 6 [A.V. 5];
ubi 'pingue' similiter pro caelesti, 'labia canticorum' pro spirituali; quod caeleste sit, constat manifeste quia 'anima saturabitur.' Ipsae primitiae, quae erant primogenita terrae, vocantur inde 'pinguedo,' Num. xviii 12. Caelestia quia dantur innumerabiliorum generum, et 3 adhuc innumerabiliorum specierum, ita communiter describuntur in cantico, quod Moses recitavit coram populo, Butyrum bovis, et lac gregis, cum pinguedine agnorum et arietum, filiorum Bashanis, et hircorum, cum pinguedine renum tritici, et sanguinem uvae bibes, merum, Deut. xxxii 14. Haec nusquam aliquis scire potest quid significant, risi ex sensu interno; absque sensu interno, nemo scire potest quid butyrum bovis, quid lac gregis, quid pinguedo agnorum, quid pinguedo arietum et hircorum, quid filii Bashanis, quid pinguedo renum tritici, quid sanguis uvae; absque sensu interno forent' 'voces, et praeterea nihil'; cum tamen omnia et singula significant genera et species caelestium.