4735.“不可流他的血”表他们不可向神圣之物施暴。这从“血”的含义清楚可知，“血”是指神圣之物，如下文所述；因此，“流血”表示向神圣之物施暴。天堂里的一切神圣之物皆从主的神性人身发出，教会里的一切神圣之物也是如此。因此，为防止人们向神圣之物施暴，主设立了圣餐，并明确说明，圣餐里的饼是祂的肉，酒是祂的血，因而祂的神性人身就是圣餐中神圣之物的源头。在古人当中，肉和血表示人的自我，因为人的东西是由肉和血构成的。这解释了主对西门所说的话：
你是有福的！因为这不是属血肉的指示你的，乃是我在天上的父指示的。（马太福音16:17）
因此，在圣餐中由饼和酒所表示的肉和血表示主之人身的自我。主凭自己的能力为自己所获得的实际自我就是神性。祂的自我自成孕时就是祂从祂的父耶和华那里所得来之物，就是耶和华自己。因此，祂在这人身里面为自己所获得的自我是神性。在人身里面的这个神性自我就是那被称为祂的肉和血的；“肉”是指祂的神性良善（3813节），“血”是指神性良善的神性真理。
主的人身在得荣耀或变成神性之后，就不能被视为人身，而要被视为人形式里面的神性之爱。这一点对祂比对天使更适用；当天使显现（如我所看到的）时，他们显现为取了人形状的爱与仁的形式，而如此显现是出于主。因为主凭神性之爱使祂的人身变成神性；正因天堂之爱使人死后成为一位天使，所以如刚才所述，人也显为取了人形状的爱与仁的形式。由此明显可知，主的神性本身在属天意义上表示神性之爱本身，也就是对全人类的爱，因为它想要拯救他们，使他们永远蒙福和幸福，并将其神性在他们能接受它的范围内变成他们自己的。这种爱和人对主的这种回应之爱，以及对邻之爱就是圣餐中所表示和代表的，神性属天之爱由肉或饼来代表，神性属灵之爱由血或酒来代表。
由此可见，约翰福音中吃主的肉、喝主的血是什么意思：
我是从天上降下来生命的粮；人若吃这粮，就必永远活着。我所要赐的粮，就是我的肉。我实实在在地告诉你们：你们若不吃人子的肉，不喝人子的血，就没有生命在你们里面。吃我肉喝我血的人就有永生，在末日我要叫他复活。我的肉真是可吃的，我的血真是可喝的。吃我肉、喝我血的人常在我里面，我也常在他里面。这就是从天上降下来的粮。（约翰福音6:51-58）
由于“肉”和“血”表示从主的神性人身发出的神性属天层和神性属灵层，如前所述，或也可说，表示从祂的爱发出的神性良善与神性真理；“吃、喝”表示将使它们变成人自己的。它们通过爱与仁的生活，也就是信仰的生活变成人自己的。因为“吃”表示将良善变成人自己的，“喝”表示将真理变成人自己的（参看2187，3069，3168，3513，3596，3734，3832，4017，4018节）。
“血”因在属天意义上表示从主的神性人身发出的神性属灵层或神性真理，故也表示所发出的神圣之物；因为从主的神性人身发出的神性真理是神圣本身。再没有其它神圣，也没有任何其它神圣的源头。
“血”表示这种神圣，这一点从圣言中的许多经文明显看出来，我们从中引用以下经文：
人子啊，主耶和华如此说：你要对各类空中飞鸟和田野的走兽说，你们聚集来吧！要从四方聚到我为你们献祭之地，就是在以色列山上献大祭之地，好叫你们吃肉喝血。你们必吃勇士的肉，喝地上首领的血，就如吃公绵羊、羊羔、公山羊、公牛，都是巴珊的肥畜。你们吃我为你们所献的祭，必吃饱了脂油，喝醉了血。你们必在我席上饱吃马匹和坐战车的人，并勇士和一切的战士。我必显我的荣耀在列族中。（以西结书39:17-21）
此处论述的主题是将所有人召聚到主的国度，尤其在外邦人当中再次建立教会；他们“吃肉喝血”表示将神性良善与神性真理变成人自己的，因而将从主的神性人身发出的神圣变成人自己的。谁看不出此处虽提到他们必吃勇士的肉，喝地上首领的血，饱吃马匹和坐战车的人，并勇士和一切的战士，但“肉”不是指肉，“血”也不是指血？
在启示录也一样：
我又看见一位天使站在日头中，向空中所飞的一切鸟大声呼喊说，你们聚集来赴大神的筵席！可以吃君王的肉，千夫长的肉，壮士的肉，马和骑马者的肉，并自主的，为奴的，小的大的，众人的肉。（启示录19:17-18）
若不知道“肉”、“君王”、“千夫长”、“壮士”、“马”、“骑马者”、“自主的”、“为奴的”在内义上表示什么，谁能明白这些话？
还有在撒迦利亚书：
祂必向列族讲和平，祂的权柄必从这海管到那海，从大河管到地极。至于你，我因与你立约的血，将你中间被掳而囚的人，从坑中释放出来。（撒迦利亚书9:10，11）
这论及主。“与你立约的血”是指从祂的神性人身发出的神性真理，是祂得荣耀后从祂身上出来的神圣本身。这神圣也是那被称为圣灵的，这一点明显可见于约翰福音：
耶稣说，人若渴了，可以到我这里来喝！信我的人，就如经上所说，从他腹中要流出活水的江河来。耶稣这话是指着信他之人要受圣灵说的。那时还没有赐下圣灵来，因为耶稣尚未得着荣耀。（约翰福音7:37-39）
从主发出的神圣就是“圣灵”，这一点可见于约翰福音（6:63）。
此外，“血”是指从主的神性人身发出的神圣，诗篇：
祂要救赎他们的灵魂脱离欺压和强暴。他们的血在祂眼中看为宝贵。（诗篇72:14）
“宝血”表示他们将要领受的神圣。启示录：
这些人是从大苦难中出来的，曾把他们的袍子洗了，用羔羊的血使他们的袍子洁白。（启示录7:14）
又：
他们胜过那龙，是因羔羊的血，和他们所见证的道。他们虽至于死，也不爱惜性命。（启示录12:11）
今天的教会只知道此处“羔羊的血”表示主的十字架受难，因为人们以为他们唯独因主的十字架受难而得救，祂被差到世上来就是要承受这一切；而这种观点对简单人来说足够了，因为他们不理解深层奥秘。主的十字架受难是其试探的最后阶段，祂凭这试探而完全荣耀了祂的人身（路加福音24:26；约翰福音12:23，27，28；13:31，32；17:1，4，5）；但此处启示录中“羔羊的血”和神性真理，或从主的神性人身发出的神圣是一样的，因而与刚才所说的“立约的血”是一样的；关于这“立约的血”，在摩西五经中，经上也记着说：
摩西又把约书拿过来，在百姓耳边念；他们说，耶和华所吩咐的一切，我们都必遵行和听从。摩西就取了血来，洒在百姓身上，说，看哪，耶和华按这一切话与你们立约的血。（出埃及记24:7-8）
“约书”是指那时他们所拥有的神性真理，这真理通过见证这种真理从主的神性人身发出的血来确认。
在犹太教会的仪式中，血没有其它含义，只表示从主的神性人身发出的神圣。因此，当百姓分别为圣时，这种事就用血来完成。如，当亚伦和他的儿子成圣时，血被抹在坛的四角、剩下的都倒在坛脚那里，又抹在右耳垂、右手的大拇指和右脚的大拇指和他的衣服上（出埃及记29:12，16，20；利未记8:15，19，23，30）。当亚伦进入幔子内的施恩座前时，也要用指头在施恩座的东面弹血七次（利未记16:12-15）。其它一切献祭，以及赎罪和洁净中的血也一样（对此，可参看以下经文出埃及记12:7，13，22；30:10；利未记1:5，11，15；3:2，8，13；4:6，7，17，18，25，30，34；5:9；6:27，28；14:14-19，25-30；16:12-15，18，19；申命记12:27）。
正如“血”在正面意义上表示神圣，“血”和“诸血”在反面意义上表示那些向它施暴的事物。这是因为“流无辜人的血”表示向神圣之物施暴。因此，生活中的恶行和敬拜的亵渎行为都被称为“血”。“血”和“诸血”就表示这类事物，这一点从以下经文明显看出来。以赛亚书：
主以公义的灵，和洁净的灵，将锡安女子的污秽洗去，又将耶路撒冷中杀人的血除净。（以赛亚书4:3，4）
同一先知书：
底们的水充满了血。（以赛亚书15:9）
又：
因你们的手被血沾染，你们的指头被罪孽沾污；他们的脚奔跑行恶，他们急速流无辜人的血。他们的思想都是罪孽的思想。（以赛亚书59:3，7）
耶利米书：
并且你的衣襟上有无辜穷人灵魂的血。（耶利米书2:34）
又：
这都因她先知的罪恶和祭司的罪孽，他们在耶路撒冷城中流了义人的血。他们在街上如瞎子乱走，又被血玷污，以致人不能摸他们的衣服。（耶利米哀歌4:13-14）
以西结书：
我从你旁边经过，见你滚在血中，就对你说：你虽在血中，仍可存活；我又对你说，你虽在血中，仍可存活。那时我用水洗你，洗净你身上的血，又用油抹你。（以西结书16:6，9）
又：
人子啊，你要与这流人血的城争竞吗？当使她知道她一切可憎的事。你因流了人的血，就为有罪；你做了偶像，就玷污自己。看哪！以色列的首领各恃其膀臂，在你中间流人之血。在你中间有谗谤人、流人血的；在你中间有在山上吃过祭偶像之物的。（以西结书22:2-4，6，9）
摩西五经：
若有人在别处，而不是会幕的坛上献祭，就算为流人血；就像他了血。（利未记17:1-9）
以下经文中所提到的“血”表示被歪曲和亵渎的真理。约珥书：
在天上地上，我要显出奇事，有血、有火、有烟柱。日头要变为黑暗，月亮要变为血，这都在大而可畏的日子未到以前。（约珥书2:30-31）
启示录：
日头变黑像毛布，月亮像血。（启示录6:12）
又：
第二位天使吹号，就有仿佛火烧着的大山扔在海中，海的三分之一部分变成血。（启示录8:8）
又：
第二位天使把他的香瓶倒在海里，海就变成好像死人的血，海中一切活着的灵魂都死了。第三位天使把他的香瓶倒在江河与众水的泉源里，它们就变成了血。（启示录16:3-4）
类似的意思出现在埃及的河、池、塘变成血的经文（出埃及记7:15-22）中；因为“埃及”表示自行进入属天的奥秘，因而败坏、否认并亵渎神性真理的记忆知识（1164，1165，1186节）。在埃及所行的一切神迹都体现了这类含义。变成血的“河”表示聪明和智慧的真理（108，109，3051节）；“水”具有同样的含义（680，2702，3058节），“源泉”也是（2702，3096，3424节）；“海”表示作为一个整体的事实真理（即记忆知识的事）（28节）。经上还提到要“变为血”的“月亮”表示神性真理（1529-1531，2495，4060节）。由此明显可知，变为血的月亮、海、源泉、水、河表示被歪曲和亵渎的真理。
Potts(1905-1910) 4735
4735. Shed no blood. That this signifies that they should not do violence to what is holy is evident from the signification of "blood" as being what is holy-of which in what follows; hence "to shed blood" is to do violence to what is holy. All the holy in heaven proceeds from the Lord's Divine Human, and therefore all the holy in the church; wherefore that violence might not be done to it, the Holy Supper was instituted by the Lord, in which it is expressly said that the bread is His flesh, and the wine His blood, thus that it is his Divine Human from which the holy then comes. With the ancients, flesh and blood signified the human own, because the human consists of flesh and blood; thus the Lord said to Simon, "Blessed art thou, for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens" (Matt. 16:17). The flesh and the blood, therefore, signified by the bread and the wine in the Holy Supper, denote the Lord's Human Own. The Lord's Own Itself, which He acquired to Himself by His own power, is Divine. His Own from conception was what He had from Jehovah His Father, and was Jehovah Himself. Hence the Own which He acquired to Himself in the Human was Divine. This Divine Own in the Human is what is called His flesh and blood; "flesh" is His Divine good (n. 3813), and "blood" is the Divine truth of Divine good. [2] The Lord's Human, after it was glorified or made Divine, cannot be thought of as human, but as the Divine love in human form; and this so much the more than the angels, who, when they appear (as seen by me), appear as forms of love and charity under the human shape, and this from the Lord; for the Lord from Divine love made His Human Divine; just as man through heavenly love becomes an angel after death, so that he appears, as just said, as a form of love and charity under the human shape. It is plain from this that by the Lord's Divine Human, in the celestial sense is signified the Divine love itself, which is love toward the whole human race, in that it wills to save them and to make them blessed and happy to eternity, and to make its Divine their own so far as they can receive it. This love and the reciprocal love of man to the Lord, and also love toward the neighbor, are what are signified and represented in the Holy Supper-the Divine celestial love by the flesh or bread, and the Divine spiritual love by the blood or wine. [3] From these things it is now evident what is meant in John by eating the Lord's flesh and drinking His blood:
I am the living bread which came down from heaven. If anyone eat of this bread he shall live forever; and the bread that I will give is My flesh. Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life, and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood abideth in Me, and I in him. This is the bread which came down from heaven (John 6:51-58). As "flesh and blood" signify as before said the Divine celestial and the Divine spiritual which are from the Lord's Divine Human, or what is the same, the Divine good and the Divine truth of his love, by "eating and drinking" is signified making them one's own; and this is effected by a life of love and charity, which is also a life of faith. (That "eating" is making good one's own, and "drinking" making truth one's own, may be seen above, n. 2187, 3069, 3168, 3513, 3596, 3734, 3832, 4017, 4018.) [4] As "blood" in the celestial sense signifies the Divine spiritual or the Divine truth proceeding from the Lord's Divine Human, it therefore signifies the holy proceeding; for the Divine truth proceeding from the Lord's Divine Human is the holy itself. [5] Holiness is nothing else, nor from any other source. That "blood" signifies this holy is evident from many passages in the Word, of which we may adduce the following:
Son of man, thus saith the Lord Jehovih, Say to every bird of the heaven, to every wild beast of the field, Assemble yourselves and come; gather yourselves from every side upon My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, [of bullocks,] all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of My sacrifice which I will sacrifice for you. And ye shall be sated at My table with horse and chariot, with the strong, and with every man of war. And I will set My glory among the nations (Ezek. 39:17-21). The subject here treated of is the calling together of all to the Lord's kingdom, and specifically the setting up again of the church among the Gentiles; and by their "eating flesh and drinking blood" is signified making Divine good and Divine truth their own, thus the holy which proceeds from the Lord's Divine Human. Who cannot see that by "flesh" is not meant flesh, nor by "blood" blood, where it is said that they should eat the flesh of the mighty and drink the blood of the princes of the earth, and that they should be sated with horse and chariot, with the strong, and with every man of war? [6] So likewise in Revelation:
I saw an angel standing in the sun and he cried with a loud voice, saying to all the birds that fly in mid-heaven, Come and gather yourselves unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of the strong, and the flesh of horses, and of them that sit thereon, and the flesh of all men, both free and bond, both small and great (Rev. 19:17-18);
who would ever understand these words unless he knew what is signified in the internal sense by "flesh," and what by "kings," "captains," "the strong" "horses," "those that sit thereon," and "free and bond?" [7] Further in Zechariah:
He shall speak peace to the nations; and His dominion shall be from sea even to sea, and from the river even to the ends of the earth. As for thee also, through the blood of Thy covenant I will send forth thy bound out of the pit (Zech. 9:10, 11);
where the Lord is spoken of; the "blood of Thy covenant" is the Divine truth proceeding from his Divine Human, and is the holy itself which, after He was glorified, went forth from Him. This holy is also what is called the Holy Spirit, as is evident in John:
Jesus said, If any man thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spoke He of the Spirit, which they that believe on Him should receive for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39). That the holy proceeding from the Lord is the "spirit," may be seen in John 6:63. [8] Moreover, that "blood" is the holy proceeding from the Lord's Divine Human, in David:
Bring back their soul from deceit and violence; and precious shall their blood be in His eyes (Ps. 72:14);
"precious blood" denotes the holy which they would receive. In Revelation:
These are they who come out of great affliction, and they washed their robes, and made them white in the blood of the Lamb (Rev. 7:14). And again:
They overcame the dragon by the blood of the lamb, and by the Word of their testimony; and they loved not their soul even unto death (Rev. 12:11). [9] The church at this day does not know otherwise than that the "blood of the lamb" here signifies the Lord's passion, because it is believed that they are saved solely by the Lord having suffered, and that it was for this that He was sent into the world; but let this view of it be for the simple, who cannot comprehend interior arcana. The Lord's passion was the last of His temptation, by which He fully glorified His Human (Luke 24:26; John 12:23, 27, 28; 13:31, 32; 17:1, 4, 5); but the "blood of the lamb" is the same as the Divine truth, or the holy proceeding from the Lord's Divine Human; thus the same as the "blood of the covenant" spoken of just above, and of which it is also written in Moses:
[10] Moses took the book of the covenant, and read in the ears of the people; and they said, All that Jehovah hath spoken will we do, and hear. Then Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant which Jehovah hath made with you upon all these words (Exod. 24:7-8);
the "book of the covenant" was the Divine truth which they then had, which was confirmed by the blood testifying that it was from His Divine Human. [11] In the rituals of the Jewish Church blood had no other signification than the holy proceeding from the Lord's Divine Human, wherefore when they were sanctified, it was done by blood-as when Aaron and his sons were sanctified, blood was sprinkled upon the horns of the altar, the remainder at the bottom of the altar, also upon the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, and upon his garments (Exod. 29:12, 16, 20; Lev. 8:15, 19, 23, 30). And when Aaron entered within the veil to the mercy-seat, blood was also to be sprinkled with the finger upon the mercy-seat eastward seven times (Lev. 16:12-15). So also in the rest of the sanctifications, and also in the expiations and cleansings (in regard to which see the following passages, Exod. 12:7, 13, 22; 30:10; Lev. 1:5, 11, 15; 3:2, 8, 13; 4:6, 7, 17, 18, 25, 30, 34; 5:9; 6:27, 28; 14:14-19, 25-30; 16:12-15, 18, 19; Deut. 12:27). [12] As by "blood" in the genuine sense is signified the holy, so in the opposite sense by "blood" and "bloods" are signified those things which offer violence to it, because by shedding innocent blood is signified doing violence to what is holy. For this reason wicked things of life and profane things of worship were called "blood." That "blood" and "bloods" have such a signification, is evident from the following passages. In Isaiah:
When the Lord shall have washed the excrement of the daughters of Zion, and shall have washed away the bloods of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of expurgation (Isa. 4:4). The waters of Dimon are full of blood (Isa. 15:9). Again:
Your hands are defiled with blood, and your fingers with iniquity. Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity (Isa. 59:3, 7). In Jeremiah:
Also in thy skirts is found the blood of the souls of the innocent poor (Jer. 2:34). [13] Again:
It is because of the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of Jerusalem. They have wandered blind in the streets, they are polluted with blood; those which they cannot [pollute] they touch with their garments (Lam. 4:13-14). In Ezekiel:
I have passed by thee, and saw thee trodden down in thy bloods, and I said unto thee, Live in thy bloods, and I said unto thee, Live in thy bloods. I washed thee with waters, and washed away thy bloods from upon thee, and I anointed thee with oil (Ezek. 16:6, 9). Again:
Thou son of man, Wilt thou debate with a city of bloods? Make known to her all her abominations. Thou art become guilty through thy blood that thou hast shed, and art defiled through thine idols which thou hast made. Behold the princes of Israel, everyone according to his arm, have been in thee and have shed blood; men of slander have been in thee to shed blood; and in thee they have eaten at the mountains (Ezek. 22:2-4, 6, 9). In Moses:
If anyone shall sacrifice elsewhere than upon the altar at the tent, it shall be blood; and as if he had shed blood (Lev. 17:1-9). [14] Falsified and profaned truth is signified by the following passages concerning blood. In Joel:
I will set wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day come (Joel 2:30-31). In Revelation:
The sun became black as sackcloth of hair, and the whole moon became as blood (Rev. 6:12). Again The second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood (Rev. 8:8). Again:
The second angel poured out his vial into the sea; and it became blood as of a dead man, and every living soul died in the sea. And the third angel poured out his vial into the rivers, and into the fountains of waters, and there became blood (Rev. 16:3-4). [15] Similar is what is said in Exodus (7:15-22), about the rivers, ponds, and pools of water in Egypt being turned into blood; for by "Egypt" is signified the memory-knowledge which from itself enters into heavenly mysteries, and hence perverts, denies, and profanes Divine truths (n. 1164, 1165, 1186). All the miracles in Egypt, being Divine, involved such things. The "rivers which were turned into blood" are the truths of intelligence and wisdom (n. 108, 109, 3051); "waters" have a similar signification (n. 680, 2702, 3058), and also "fountains" (n. 2702, 3096, 3424); "seas" are truths in the complex which are a matter of memory-knowledge (n. 28); the "moon" of which it is also said that it should be "turned into blood," is Divine truth (n. 1529-1531, 2495, 4060). It is evident from this, that by the moon, the sea, fountains, waters, and rivers, being turned into blood, is signified truth falsified and profaned.
Elliott(1983-1999) 4735
4735. 'Do not shed blood' means not to do violence to what is holy. This is clear from the meaning of 'blood' as that which is holy, dealt with below, and therefore 'shedding blood' means doing violence to it. Everything holy in heaven proceeds from the Lord's Divine Human, as consequently does everything holy in the Church. For this reason to prevent people from doing violence to that which is holy the Lord instituted the Holy Supper, in which it is explicitly declared that the bread there is His flesh and the wine His blood, thus that His Divine Human is the source of that which is holy in the Holy Supper. Among the Ancients 'flesh and blood' meant the human proprium, for that which is human consists of flesh and blood. This explains what the Lord said to Simon,
Blessed are you, for flesh and blood has not revealed this to you, but My Father who is in heaven. Matt 16:17.
Therefore the flesh and blood meant in the Holy Supper by the bread and wine are the Lord's Human Proprium. The Lord's actual Proprium which He acquired to Himself by His own power is Divine. His Proprium was since His conception that which He had from Jehovah His Father and was Jehovah Himself, and therefore the Proprium which He acquired to Himself within the Human was Divine. It is this Divine Proprium within the Human that is called flesh and blood, 'flesh' being His Divine Good, 3813, 'blood' Divine Truth that goes with Divine Good.
[2] The Lord's Human, now that it has been glorified or made Divine, cannot be thought of as something merely human but as Divine Love within a human form. This is more true of Him than it is of angels, who - when they come to be seen, as I myself have seen them - are seen as forms of love and charity taking on a human appearance, the Lord enabling this to be so. For it was by Divine Love that the Lord made His Human Divine, even, as has been stated, as heavenly love serves to make someone an angel after death, so that he too is seen as a form of love and charity taking on a human appearance. From this it is evident that in the celestial sense the Lord's Divine Human means Divine Love itself, which is a love directed towards the whole human race whom He wishes to save, making them blessed and happy for ever, and to whom He wishes to impart, insofar as its members can accept it, what is His and is Divine, so that it becomes their own. This love, and man's reciprocated love to the Lord as well as his love towards the neighbour, are meant and represented in the Holy Supper, Divine celestial love by the flesh or bread in it and Divine spiritual love by the blood or wine.
[3] From all this one may now see what is meant by eating the Lord's flesh and drinking His blood in John,
I am the living bread which came down from heaven. If anyone eats of this bread he will live for ever. But the bread which I shall give is My flesh. Truly, truly, I say to you, Unless you eat the flesh of the Son of Man and dank His blood you will have no life in you. He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. For My flesh is truly food, and My blood is truly drink. He who eats My flesh and drinks My blood abides in Me, and I in him. This is the bread which came down from heaven. John 6:50-58.
Because 'flesh' and 'blood' mean the Divine Celestial and the Divine Spiritual that proceed from the Lord's Divine Human, as has been stated, or what amounts to the same, mean Divine Good and Divine Truth that proceed from His Love, 'eating' and 'drinking' mean making these things one's own. They become one's own through the life of love and charity which is also the life of faith. For 'eating' means making good one's own, and 'drinking' making truth one's own, see 2187, 3069, 3168, 3513, 3596, 3734, 3832, 4017, 4018.
[4] Because 'blood' in the celestial sense means the Divine Spiritual or Divine Truth proceeding from the Lord's Divine Human, it therefore means that which is holy, for Divine Truth proceeding from the Lord's Divine Human is Holiness itself. There is no other Holiness, nor any other source of it.
[5] As regards 'blood' meaning that Holiness, this may be seen from many places in the Word, of which let the following be quoted here: In Ezekiel,
Son of man, thus said the Lord Jehovih, Say to every bird of the air, to every wild animal of the field, Assemble and come, gather yourselves from all around to My sacrifice which I am sacrificing for you, a great sacrifice upon the mountains of Israel, so that you may eat flesh and drink wine. You will eat the flesh of the mighty, and drink the blood of the princes of the earth - rams, lambs, and he-goats, all of them fatlings of Bashan. And you will eat fat till you are glutted and drink blood till you are drunk, from My sacrifice which I will sacrifice for you. You will be glutted at My table with horse and chariot, with the mighty, and with every man of war. Thus will I set My glory among the nations. Ezek 39:17-21.
This refers to the calling together of all people to the Lord's kingdom, and specifically to the establishment of the Church among gentiles. 'Eating flesh and drinking wine' means making Divine Good and Divine Truth one's own, and so making one's own the Holiness which proceeds from the Lord's Divine Human. Is there anyone who cannot see that here in the references to their eating the flesh of the mighty and drinking the blood of the princes of the earth, and their being glutted with horse, chariot, the mighty, and every man of war, 'flesh' is not used to mean flesh nor 'blood' to mean blood?
[6] Similarly in John,
I saw an angel standing in the sun, who called out with a loud voice, saying to all the birds flying in mid-heaven, Come, gather yourselves together to the supper of the Great God, so that you may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and those seated on them, and the flesh of all, free men and slaves, small and great. Rev 19:17, 18.
Can anyone ever understand these things unless he knows what 'flesh' means in the internal sense, or what 'kings', 'captains', 'mighty men', 'horses', 'those seated on them', 'free men and slaves' mean?
[7] Also in Zechariah,
He will speak peace to the nations; His dominion will be from sea to sea, and from the River even to the ends of the earth As for you also, through the blood of your covenant I will let out your bound ones from the pit. Zech 9:10, 11.
This refers to the Lord. 'The blood of the covenant' is Divine Truth proceeding from His Divine Human and is the Holiness itself which has gone out from Him since He was glorified. This Holiness is that which is also called the Holy Spirit, as is evident in John,
Jesus said, If anyone thirsts let him come to Me and drink. Whoever believes in Me, as the Scripture has said, Out of his belly will flow rivers of living water. This He said about the spirit which those believing in Him were to receive; for the Holy Spirit was not yet because Jesus was not yet glorified. John 7:37-39.
As regards the holiness proceeding from the Lord being 'the spirit', see John 6:63.
[8] Further to 'blood' meaning the holiness proceeding from the Lord's Divine Human - in David,
From deceit and from violence He will redeema their soul, and precious will their blood be in His eyes. Ps 72:14.
'Precious blood' stands for the holiness which they are to receive. In John,
These are they who are coming out of the great tribulation, and have washed their robes, and have made their robes white in the blood of the Lamb. Rev 7:14.
And in the same author,
They have conquered the dragon by the blood of the Lamb and by the Word of their testimony; and they did not love their soul even to death. Rev 12:11.
[9] The Church at the present day knows no more than this, that 'the blood of the Lamb' here means the Lord's passion, for it believes that people are saved solely through the Lord's passion and that it was to endure this that He was sent into the world, a belief which may be enough for the simple who are incapable of grasping interior arcana. The Lord's passion was the last stage of His temptation, by which He fully glorified His Humanity, Luke 24:26; John 12:23, 27, 28; 13:31, 32; 17:1, 4, 5. But 'the blood of the Lamb' here in Revelation is the same as the Divine Truth or that which is holy proceeding from His Divine Human, and so is the same as 'the blood of the covenant' referred to just above, and also in Moses,
[10] Moses took the book of the covenant, and read it in the ears of the people, who said, All that Jehovah has spoken we will do and hear. Then Moses took the blood and sprinkled it over the people. and said, Behold the blood of the covenant which Jehovah has made with you, upon all these words. Exod 24:7, 8.
'The book of the covenant' was Divine Truth as it existed with them at that time, which Truth was corroborated by means of the blood that bore witness to the fact that such Truth proceeded from His Divine Human.
[11] In the ritual requirements of the Jewish Church 'blood' meant nothing other than the holiness proceeding from the Lord's Divine Human. When people were being consecrated blood was therefore used to effect this, as when Aaron was consecrated along with his sons. At that time the blood was sprinkled over the horns of the altar, the residue being poured out at the base of it. Some was also put on the tip of their right ear, on their right thumb and the big toe of their right foot, and on their vestments, Exod 29:12, 16, 20, 21; Lev 8:15, 19, 23, 30. And when Aaron went within the veil to the mercy-seat the blood had also to be sprinkled with his finger seven times over the east side of the mercy-seat, Lev 16:12-15. Likewise in all other consecrations, as well as expiations and cleansings, mentioned in Exod 12:7, 13, 22; 30:10; Lev 1:5, 11, 15; 3:2 ,8, 13; 4:6, 7, 17, 18, 25, 30, 34; 5:9; 6:27, 28; 14:14-19, 25-30; 16:12-15, 18, 19; Deut 12:27.
[12] As 'blood' in the genuine sense means that which is holy, so in the contrary sense 'blood' and 'bloods' mean things which bring violence to it. This is because 'shedding innocent blood' means doing violence to that which is holy. For the same reason too infamous deeds in life and profane acts of worship are called 'blood'. The fact that such things are meant by 'blood' and 'bloods' is clear from the following places: In Isaiah,
When the Lord will have washed the excrement of the daughters of Zion and washed away the blood of Jerusalem from its midst by a spirit of judgement and by a spirit of purging. Isa 4:4.
In the same prophet,
The waters of Dimon are full of blood. Isa 15:9.
In the same prophet,
Your hands are defiled with blood, and your fingers with iniquity. Their feet run to evil, and they hasten to shed innocent blood; their thoughts are thoughts of iniquity. Isa 59:3, 7.
In Jeremiah,
Yes, in your skirts the blood of poor innocent souls is found. Jer 2:34.
[13] In the same prophet,
For the sins of the prophets, the iniquities of the priests who shed in the midst of Jerusalem the blood of the righteous. They went astray blind in the streets, they are defiled with blood. Things which have no power they touch with their garments. Lam 4:13, 14.
In Ezekiel,
I passed by you and saw you weltering in your blood,b and I said to you, Live in your blood;b I indeed said to you, Live in your blood'. I washed you with water and washed away your bloodb from upon you, and anointed you with oil. Ezek 16:6, 9.
In the same prophet,
You, son of man, will you dispute with the city of blood?b Declare to her all her abominations. By your blood which you have shed you have become guilty, and by the idols which you have made you are defiled. Behold, the princes of Israel, each according to his power,c have been among you and have shed blood. Men of intrigue have been among you, [ready] to shed blood, and among you have eaten on the mountains. Ezek 22:2-4, 6, 9.
In Moses,
If anyone sacrifices anywhere else than on the altar at the tent of meeting it shall be [regarded as] blood, and as though he had shed blood. Lev 17:1-9.
[14] Truth that has been falsified and rendered profane is meant in the following references to 'blood': In Joel,
I will give portents in the heavens and on earth, blood and fire, and columns of smoke. The sun will be turned into thick darkness, and the moon into blood, before the great and terrible day of Jehovah comes. Joel 2:30, 31.
In John,
The sun became black as sackcloth made of hair, and the full moon became like blood. Rev 6:12.
In the same author,
The second angel sounded, and as it were a great mountain burning with fire was thrown into the sea, and a third part of the sea became blood. Rev 8:8.
In the same author,
The second angel poured out his bowl into the sea, and it became like the blood of one dead, from which every living soul died in the sea. The third angel poured out his bowl into the rivers and into the fountains of water, and blood was made. Rev 16:3, 4.
[15] A similar meaning occurs in the turning of the rivers, pools and ponds in Egypt into blood, Exod 7:15-22, for 'Egypt' means knowledge which enters of its own accord into heavenly arcana and as a consequence perverts Divine truths, refuses to accept them, and renders them profane, 1164, 1165, 1186. Being Divine ones, all the miracles performed in Egypt embodied the same kind of meanings. 'The rivers' which were turned into blood means the truths that go with intelligence and wisdom, 108, 109, 3051, as likewise do 'waters', 680, 2702, 3058, and 'springs', 2702, 3096, 3424. 'Seas' means factual truths taken as a single whole, 28. 'The moon', which, it is also said, is to be turned into blood, means Divine Truth, 1529-1531, 2495, 4060. From this it is evident that the fuming of the moon, sea, springs, waters, and rivers into blood means Truth that has been falsified and rendered profane.
Latin(1748-1756) 4735
4735. `Ne effundatis sanguinem': quod significet ne violent sanctum, constat ex significatione `sanguinis' quod sit sanctum, de qua sequitur; inde `effundere sanguinem' est violare illud. Omne sanctum in caelo procedit ex Divino Humano Domini, et inde omne sanctum in Ecclesia, quapropter ne violarent illud, instituta est a Domino Sancta Cena, et ibi expressis verbis dicitur quod panis ibi sit caro Ipsius, et vinum ibi sit sanguis Ipsius, ita quod sit Divinum Humanum Ipsius ex Quo tunc Sanctum; apud antiquos `caro et sanguis' significabat humanum proprium, quia humanum consistit ex carne et sanguine; inde Dominus dixit ad Simonem, Beatus es, quia caro et sanguis non revelavit tibi, sed Pater Meus Qui est in caelis, Matth. xvi 17. caro itaque et sanguis significata per panem et vinum in Sancta Cena est Humanum Proprium Domini; ipsum Proprium Domini, quod propria potentia Sibi acquisivit, est Divinum; Proprium Ipsius ex conceptione fuit quod ex Jehovah Patre Ipsius habuit, et fuit Ipse Jehovah, inde Proprium quod Sibi acquisivit in Humano fuit Divinum;Proprium hoc Divinum in Humano est quod vocatur caro et sanguis;
`caro' est Divinum Bonum Ipsius, n. 3813, `sanguis' Divini Boni Divinum Verum. [2] Humanum Domini postquam glorificatum seu Divinum factum (o)est, non concipi potest sicut humanum, sed sicut Divinus Amor in forma humana; et hoc eo magis quam angeli, qui cum apparent, sicut mihi visi, apparent tanquam amoris et charitatis formae sub specie humana, et hoc a Domino; (m)ex Divino enim Amore Dominus Humanum Suum Divinum fecit, sicut per caelestem amorem homo fit angelus post mortem, ut appareat sicut amoris et charitatis forma sub specie humana, ut dictum.(n) Inde patet quod per Divinum Humanum Domini in caelesti sensu significetur ipse Divinus Amor, qui est amor erga universum genus humanum, quod illud salvare, beatum et felix velit facere in aeternum, et ei appropriare Divinum Suum quantum capere possunt; hic amor et reciprocus hominis in Dominum et quoque amor erga proximum sunt qui significantur et repraesentantur in Sancta Cena, amor Divinus caelestis per `carnem seu panem' ibi et amor Divinus spiritualis per `sanguinem seu vinum' ibi: [3] ex his nunc constare potest quid per manducationem carnis Domini, et (o)per potum sanguinis Ipsius intelligitur apud Johannem, Ego sum panis vivens qui e caelo descendit; si quis comederit ex hoc pane, vivet in aeternum. Panis vero, quem Ego dabo, caro Mea est:... Amen, amen, dico vobis, nisi comederitis carnem Filii hominis, et biberitis Ipsius sanguinem, non habebitis vitam in vobis: qui comedit Meam carnem, et bibit Meum sanguinem, habet vitam aeternam; et Ego resuscitabo illum extremo die: nam caro Mea est vere cibus, et sanguis Mens est vere potus: qui comedit Meam carnem, et bibit Meum sanguinem, in Me manet, et Ego in illo.... Hic est panis, qui e caelo descendit, vi 50-58;
quia per `carnem et sanguinem' significatur Divinum Caeleste et Divinum Spirituale quod ex Divino Humano Domini, ut dictum, seu quod idem, Divinum Bonum et Divinum Verum Amoris Ipsius, per `comedere et bibere' significatur appropriare sibi illa;
appropriatio fit per vitam amoris et charitatis quae etiam est vita fidei; quod `comedere' sit appropriare sibi bonum, et `bibere' appropriare sibi verum, videatur n. 2187, 3069, 3168, 3513, 3596, (x)3734, 3832, 4017, 4018. [4] Quia `sanguis' in caelesti sensu significat Divinum Spirituale seu Divinum Verum procedens a Divino Humano Domini, ideo significat sanctum, nam Divinum Verum procedens a Divino Humano Domini est ipsum Sanctum; Sanctum non aliud est, nec aliunde. [5] Quod `sanguis' sit Sanctum illud, constare potest a pluribus locis in Verbo, quorum haec licet afferre; apud Ezechielem, Fili hominis, sic dixit Dominus Jehovih, Dic avi omni caeli, omni ferae agri, congregamini et venite, congregate vos a circuitu super sacrificium Meum, quod Ego sacrifico vobis, sacrificium magnum super montibus Israelis, ut comedatis carnem et bibatis sanguinem, carnem fortium comedetis, et sanguinem principum terrae bibetis, arietes, agnos, et hircos,... saginatos Bashanis omnes, et comedetis adipem ad satietatem, et bibetis sanguinem usque ad ebrietatem, de sacrificio Meo quod sacrificabo vobis, satiabimini super mensa Mea, equo et curru, forti, et omni viro belli: sic dabo gloriam Meam inter gentes, xxxix 17-21;
agitur ibi de convocatione omnium ad regnum Domini, et in specie de instauratione Ecclesiae apud gentes; et per `comedere carnem et bibere sanguinem' significatur appropriare sibi Divinum Bonum et Divinum Verum, ita Sanctum quod procedit a Divino Humano Domini. Quis non videre potest quod non caro per `carnem' et sanguis per `sanguinem' ibi intelligatur, ut `quod carnem fortium comederent, sanguinem principum terrae biberent,' et `quod satiarentur equo, curru, forti, et omni viro belli' ?: [6] similiter apud Johannem, Vidi unum angelum stantem in sole, qui clamavit voce magna, dicens omnibus avibus volantibus in medio caelo, venite, congregamini ad cenam Magni Dei, ut comedatis carnes regum, et carnes chiliarchorum, et carnes fortium, et carnes equorum et sedentium super illis, et carnes omnium liberorum et servorum, parvorum et magnorum, [Apoc.] xix 17, 18;
quis usquam haec intelliget nisi sciat quid `caro' in sensu interno significat, et nisi quid `reges, chiliarchi, fortes, equi, sedentes super illis, liberi et servi'?: [7] porro apud Zachariam, Loquetur pacem gentibus; dominari Ipsius a mari usque ad mare, et a flumine usque ad fines terrae; etiam tu, per sanguinem foederis tui emittam vinctos tuos e fovea, ix 10, 11;
ibi de Domino; `sanguis foederis' est Divinum Verum procedens a Divino Humano Ipsius, et est ipsum Sanctum quod postquam glorificatus est, exivit ab Ipso; hoc Sanctum est quod etiam Sanctus Spiritus vocatur, ut patet apud Johannem, Jesus dixit, Si quis sitiverit, venito ad Me et bibito;
quisquis credit in Me, sicut dixit Scriptura, flumina e ventre illius fluent aquae viventis; hoc dixit de spiritu, quem acceptum erant credentes in Ipsum; nondum enim erat Spiritus Sanctus, quia Jesus nondum glorificatus erat, vii 37-39;
quod sanctum procedens a Domino (t)sit `spiritus', videatur Joh. vi 63: [8] porro quod `sanguis' sit sanctum procedens a Divino Humano Domini, apud Davidem, A dolo et [a] violentia redige animam eorum, et pretiosus erit sanguis eorum in oculis Ipsius, Ps. lxxii 14;
`pretiosus sanguis' pro sancto quod accepturi: apud Johannem, Hi sunt qui veniunt ex afflictione magna, et lavarunt stolas suas, et dealbarunt stolas suas in sanguine {1} Agni, Apoc. vii 14: et apud eundem, Illi vicerunt draconem per sanguinem Agni, et per verbum testimonii Sui; et non amaverunt animam suam usque ad mortem, Apoc. (x)xii 11;
[9] Ecclesia hodie non aliter novit quam quod `sanguis Agni' hic significet passionem Domini, quia credit quod salventur unice per quod Dominus passus sit, et quod propter id missus sit in mundum, sed sit hoc pro simplicibus qui arcana interiora capere nequeunt;
passio Domini fuit ultimum tentationis Ipsius, per quod plene glorificavit Humanum Suum, (m)Luc. xxiv 26; Joh. xii 23, 27, 28;
xiii 31, 32; xvii 1, 4, 5;(n) `sanguis autem Agni' ibi est idem ac Divinum Verum seu sanctum procedens a divino Humano Ipsius; ita idem cum `sanguine foederis', de quo mox supra: [10] et de quo etiam apud Mosen, Moses sumpsit librum foederis, et legit in auribus populi, qui dixerunt, Omne quod locutus est Jehovah, faciemus et audiemus: tunc sumpsit Moses sanguinem, et sparsit super populum, et dixit, Ecce sanguis foederi, quod pepigit Jehovah vobiscum super omnibus verbis his, Exod. xxiv 7, 8;
`liber foederis' erat Divinum Verum quod illis tunc, quod confirmabatur per sanguinem, testificantem quod illud ex Divino Humano Ipsius. [11] In ritualibus Ecclesiae Judaicae per `sanguinem' nec aliud significabatur quam sanctum procedens a Divino Humano Domini; quapropter cum sanctificabantur, hoc fiebat per sanguinem; ut cum sanctificabatur Aharon et filii ejus, Tunc sanguis spargebatur super cornua altaris, reliquum {2} ad fundamentum altaris,... etiam super apicem auris dextrae, pollicem manus et pedis dextri, [et] super vestes illius, Exod. xxix 12, 16, 20, [21]; Lev. viii [15, 19, 23, 30]:
Cumque intraret Aharon intra velum ad propitiatorium, quod etiam tunc sanguis digito spargeretur ad propitiatorium septies versus orientem, Lev. xvi 12-15;
pariter in reliquis sanctificationibus (o)ut et expiationibus, et mundationibus, de quibus Exod. xii 7, 13, 22; xxx 10; Lev. i 5, 11, 15; iii 2, 8, 13; iv 6, 7, 17, 18, 25, 30, 34; v 9; vi 20, 21 [A.V. 27, 28]; xiv 14-19, 25-30; xvi 12-15, 18, 19; Deut. xii 27. [12] Quia per `sanguinem' in genuino sensu significatur sanctum, ita in opposito sensu per sanguinem et sanguines significantur illa quae violentiam ei inferunt, et hoc inde quia per `effundere sanguinem innocentem' significatur violare sanctum; ideo quoque scelesta vitae et profana cultus dicebantur sanguis'; quod sanguis ac sanguines sint talia, constat ab his locis; apud Esaiam, Cum laverit Dominus excrementum filiarum Zionis, et sanguines Hierosolymae abluerit e medio ejus, per spiritum judicia, et per spiritum expurgationis, iv 4:
apud eundem, Aquae Dimonis plenae sunt sanguine, xv 9:
apud eundem, Manus vestrae pollutae sunt sanguine, et digiti vestri iniquitate;... pedes eorum ad malum currunt, et festinant ad effundendum sanguinem innocentem; cogitationes eorum cogitationes iniquitatis, iix [3], 7:
apud Jeremiam, Etiam in alis tuis inventi sunt sanguis animarum pauperum innocentium, ii 34:
[13] apud eundem, Ob peccata prophetarum, iniquitates sacerdotum, effundentium in medio Hierosolymae sanguinem justorum;
errarunt caeci in plateis, polluti sunt sanguine, ea quae non possunt, tangunt vestimentis, Thren. iv 13, 14:
apud Ezechielem, Praeterivi praeter te, et vidi te conculcatam in sanguinibus tuis, et dixi tibi, In sanguinibus tuis vive, et dixi tibi, In sanguinibus tuis vive.... Lavi te aquis, et ablui sanguines tuos a super te; et unxi te oleo, xvi 6, 9:
apud eundem, Tu fili hominis, num disceptabis cum urbe sanguinum? notifica illi omnes abominationes ejus,... per sanguinem tuum quem effudisti, rea facta es, et per idola quae fecisti, polluta es. Ecce principes Israelis, quisque juxta brachium suum fuerunt in te, et effuderunt sanguinem;... viri calumniae fuerunt in te ad effundendum sanguinem, et ad montes comederunt in te, xxii 2-4, 6, 9:
apud Mosen, Si quis sacrificaverit alibi quam super altari ad tentorium, erit sanguis, et sicut effudisset sanguinem, Lev. xvii 1-9. [14] Falsificatum et profanatum verum significatur per haec quae sequuntur de sanguine: apud Joelem, Dabo prodigia in caelis et in terra, sanguinem et ignem, et columnas fumi; sol vertetur in caliginem, et luna in sanguinem, antequam venit dies [Jehovae] magnus et terribilis, iii 3, 4 [A. V. ii 30, 31]:
apud Johannem, Sol factus est niger sicut saccus pilosus, et luna tota facta est sicut sanguis, Apoc. vi 12:
apud eundem, Secundus angelus clanxit, et quasi mons magnus igne ardens projectus est in mare, factaque est tertia pars maris sanguis, Apoc. viii 8:
apud eundem, Secundus angelus effudit phialam suam in mare, et factum est sanguis sicut mortui, unde omnis anima vivens mortua est in mari. Tertius angelus effudit phialam suam in fluvios, et in fontes aquarum, et factus est sanguis, Apoc. xvi 3, 4:
[15] similiter Quod flumina, collectiones et stagna aquarum, versa sint in sanguinem in Aegypto, Exod. vii 15-22;
per `Aegyptum' enim significatur scientia quae ex se intrat in arcana caelestia, et inde pervertit, negat et profanat vera Divina, n. 1164, 1165, 1186; omnia miracula in Aegypto quia Divina, involverunt talia; quod `flumina, (o)quae versa sunt in sanguinem' sint vera quae intelligentiae et sapientiae, n. 108, 109, 3051;
quod `aquae' similiter, n. 680, 2702, 3058; quod `fontes,' n. 2702, 3096, 3424; quod `maria' sint vera scientifica in complexu, n. 28;
quod `luna,' de qua etiam dicitur quod in sanguinem vertenda', sit Divinum Verum, n. 1529-1531, 2495, 4060; inde patet quod per `lunam, mare, fontes, aquas, et flumina, quod versa in sanguinem' significetur Verum falsificatum et profanatum. @1 sanguinem I$ @2 reliquam I$