5897.“为要给你们存留余种在这地上”表教会的中间和至内在部分。这从“余种”的含义清楚可知，“余种”是指与真理联结并被主储存在人里面的良善（468，530，560，561，660，1050，1906，2284，5135，5342节），在此是指教会中间和至内在部分。之所以说“中间和至内在部分”，是因为人里面的至内在之物占据属世层的中间，至内在之物和相对内在之物便在那里共存。一般来说，哪里有一系列连续接踵而来的事物，并又有另一个系列使得它们能在其中分布并共存，如属世层的情形，哪里这个系列的至内在部分与另一个系列的中间或中心部分是同一个东西。这就是至内在的事物在更外在的事物里面排列自己的方式。
“为要给你们存留余种在这地上”暗示教会的至内在部分必存在于雅各的儿子们中间。并不是说他们自己要在这至内在部分，而是说表面上处处看似一个真教会的教会代表要建在他们中间，圣言也要存在于那里。这些就是当论及教会、从这个民族抽象出来理解时的“余种”（经上或译为余剩）所表示的事。
圣言各处都提到“余种”或“余剩”，以及“余民”；照纯文字来理解这两个词的话，它们表示一个人民或民族当中的余剩或余民。但迄今为止，人们完全不知道它们在灵义上表示被主储存在内层人中的良善与真理；如在以下经文中，以赛亚书：
到那日，耶和华发生的苗必华美尊荣，地出产的果实必为以色列逃脱的人显为荣华茂盛。那时，剩在锡安留在耶路撒冷的，就是一切住耶路撒冷，在生命册上记名的，必称为圣。（以赛亚书4:2，3）
“剩在锡安留在耶路撒冷的”，以及“在生命册上记名的”和其他人一样，绝不会成圣；因此，“剩下和留下的”明显表示神圣并记在生命册上的事物。这些事物就是与真理联结并被主储存在内层人中的良善。
同一先知书：
到那日，以色列所剩下的和雅各家所逃脱的，不再倚靠那击打他们的，却要诚实倚靠耶和华以色列的圣者。所剩下的，就是雅各家所剩下的，必归回大能的神。（以赛亚书10:20，21）
“剩下的（或余剩）”不是指任何人民或民族的余民，这一点从以下事实可以看出来：在圣言中，尤其在先知书部分，“以色列”不是指以色列，“雅各”也不是指雅各；这二者表示教会和构成教会的东西。正因如此，“剩下的（或余剩）”不是指以色列和雅各的余民，而是指构成教会的真理和良善。当经上说“一个人民的余剩”和“一个民族的余民”时，他们并非表示任何人民的余剩或任何民族的余民；因为“人民（经上或译百姓）”在内义上表示真理（1259，1260，3295，3581节），“民族”表示良善（1259，1260，1416节）。这一点，即“剩下的（或余剩）”表示真理与良善之所以一直不为人知，看似很奇怪，是因为字义，尤其它呈现为历史形式的地方，将人的心思吸引走，并强有力地阻止它深入思考这类观念。
同一先知书：
余剩的百姓，就是从亚述剩下回来的，必有一条大道，如当日以色列从埃及地上来经过红海一样。（以赛亚书11:16）
“从亚述剩下的”同样是指那些没有通过错误的推理而被毁坏的人；因为“亚述”表示这类推理（参看1186节）。又：
到那日，万军之耶和华必作祂余剩之民的荣冠华冕。（以赛亚书28:5）
又：
犹大家所逃脱余剩的，仍要往下扎根，向上结果。必有余剩的民从耶路撒冷而出；必有逃脱的人从锡安山而来。（以赛亚书37:31，32）
又：
在地中所剩的人都要吃奶油与蜂蜜。（以赛亚书7:22）
耶利米书：
我要将我羊群中所余剩的，从我赶他们到的各地内招聚出来，领他们归回本圈，他们也必繁殖增多。（耶利米书23:3）
又：
在剑下幸存的人民，在旷野蒙恩，我要将安息赐给他，赐给以色列。（耶利米书31:2）
“在剑下幸存的人民”是指那些被称为“小孩子”的人，其余的都死了以后，他们被领到迦南地。这些“小孩子”就是余民，他们表示纯真的良善，把他们引到迦南地代表并入主的国度。
以西结书：
我要保留一些余剩的人，你们中有人得以在列族中逃脱刀剑，分散在地上。那时，你们那些逃脱的人必在被掳所到的各族中记念我。（以西结书6:8，9）
“他们分散并被掳所到的各族中余剩的人和留下的人”之所以代表主储存在人之内层中的良善与真理，是因为人不断在邪恶与虚假当中，被它们所掳。邪恶与虚假就是“各族或列邦”所表示的。外在人在脱离内在人时，完全就在它们中间，所以若非主将良善与真理聚敛起来，它们在人生命过程的各个阶段被注入人，此人就绝无可能得救。没有余留或余剩，任何人都没有救恩。
约珥书：
到那凡求告耶和华名的必得逃脱；因为照耶和华所说的，在锡安山，耶路撒冷必有逃脱的人，在剩下的人中，必有耶和华所召的。（约珥书2:32）
弥迦书：
雅各余剩的人必在列族当中，在多民中间，如森林间百兽中的狮子。（弥迦书5:8）
西番雅书：
以色列所剩下的人必不作罪孽，不说谎言，口中也没有诡诈的舌头；而且吃喝躺卧，无人惊吓。（西番雅书3:13）
这些话描述了剩下之人的品质，众所周知，被称为“以色列”的百姓从来就不曾有这种品质。由此也明显可知，“剩下的人”（或余民）具有其它含义；显然，这些是指良善与真理，因为这些才是那“不作罪孽，不说谎言，口中也没有诡诈的舌头”的。
撒迦利亚书：
城中街上必满有男孩女孩在街上玩耍。这事在我余剩的民眼中看为希奇，但如今，我待这余剩的民必不像从前。因为这余剩的民将是平安之种；葡萄树必结果子，地土必有出产，天也必降甘露。我要使这余剩的民承受这一切。（撒迦利亚书8:5，6，11，12）；
“余剩的民”在此被称为“平安之种”，他们就是拥有源于良善的真理之人，“葡萄树必结果子，地土必有出产，天也必降甘露”描述了这些真理所结的硕果。
灵义上所指的余留或余剩因邪恶的生活和虚假的信念而被如此封闭，以至于不再显现。当首先出于情感接受真理，后来又出于情感否认它时，它们就被毁了；因为当这种情况发生时，真理与虚假就会混在一起，这就是所谓的亵渎。关于这类余剩或余留，我们在圣言，如以赛亚书中读到：
耶和华将人迁走；旷野在这地中增多；那里若还有十分之一，也必连根拔起。（以赛亚书6:12，13）
“十”表示余剩或余留（参看276，1906，2284节）。又：
我必治死你的根；你所余剩的人他必杀戮。（以赛亚书14:30）
这论及非利士人，他们是指那些拥有认知的知识，但没有照之生活的人（1197，1198，3412，3413节）；所余剩的人被称为“根”，是因为使得人成为真正之人的良善与真理从他们，如同从根发出。所以，“耶和华将人迁走”（如刚才所引用的以赛亚书中的经文）表示毁灭余留或余剩。
耶利米书：
年轻人必死在剑下；他们的儿女必因饥荒而死；并且没有余剩的人留给他们。（耶利米书11:22，23）；
这论及亚拿突人。又：
我必使那转脸进入埃及地寄居在那里的犹大余剩的人，尽都灭绝；进入埃及地，住在那里的，无人逃脱，也没有一个犹大余剩的人。（耶利米书44:12，14，28）
犹大人之所以不能在埃及寄居，也不能住在那里，他们被严厉禁止这样做，是因为犹大支派代表主的属天教会，属天之人根本不想知道“埃及”所表示的记忆知识。因为他们从他们所在的属天良善知道一切，如果他们真的去往或使用记忆知识，属天良善就会灭亡。事实上，由于主的属天国度的成员处于属天良善，属天真理是仁爱，而属灵真理是信仰，所以他们甚至不愿提及信仰，唯恐他们从良善“下去”并“回头看”（参看202，337，2715，3246，4448节）。这些事也是这些话的意思：
在房顶上的，不要下来拿家里的东西。在田里的，也不要回去取衣裳。（马太福音24:17，18）
参看刚才5895节。这些事同样路加福音中这句话的意思：
你们要回想罗得的妻子。（路加福音17:32）
她回头看，变成一根盐柱。关于一看和回头，可参看前文（2454，3652节）。
彻底被毁，甚至没有一个人剩下的列族代表他们当中的罪孽满盈，以致没有丝毫良善与真理幸存下来，因而没有任何余留或余剩；如摩西五经：
他们击杀了巴珊王噩和他的众子并他的众民，没有留下一个幸存者。（民数记21:35；申命记3:3）
又：
我们夺了西宏的一切城邑，将有人居住的各城，连男带女，以及小孩子尽都毁灭，没有留下一个幸存者。（申命记2:34）
其它经文也记着列族的彻底毁灭。
关于余留或余剩，即主储存在人之内层中的良善与真理，情况是这样：当人出于情感，因而出于自由处于良善与真理时，良善与真理就被植入人内。并且当这种情况发生时，天堂的天使就会靠近，并与此人联结。正是天使与他的这种联结使得与真理结合的良善来存在于人的内层中。但是，当外在事物占据人的注意力，如他忙于追求世俗和肉体事物时，天使就会离开；一旦他们离开，这些良善与真理就连一丝痕迹也不显现了。然而，由于这种联结已经实现，所以此人有能力与天使联结，进而与属于他们的良善并真理联结。只是这种联结不如主所愿的那样经常和充分，主照着对那人最有利的方向来掌控局势。
Potts(1905-1910) 5897
5897. To put for you remains in the land. That this signifies the midst and inmost of the church, is evident from the signification of "remains," as being goods joined to truths stored up within man by the Lord (n. 468, 530, 560, 561, 660, 1050, 1906, 2284, 5135, 5342), here in the midst and inmost of the church. It is said "the midst and inmost," because what is inmost with man does occupy the midst in the natural where inmost and interior things are together. In general, those things which are inmost in those which follow one another in succession, the same are also in the midst or center in those which, from these, are simultaneous, as is the case in the natural; thus do inmost things arrange themselves in the exterior ones. "To put for you remains in the land" implies that the inmost of the church must be with the sons of Jacob; not that they would be in the inmost, but that the representative of the church in all its form might be instituted with them, and that the Word might be there. These things are signified by the "remains" relatively to the church, abstractedly from the nation. [2] "Remains," and also "residue," are occasionally mentioned in the Word, but by both these expressions there have been understood merely the remains and residue of a people or a nation according to the letter; while it has been heretofore quite unknown that in the spiritual sense they signify the goods and truths stored up in the interior man by the Lord; as in the following passages. In Isaiah:
In that day shall the shoot of Jehovah be for honor and for glory, and the fruit of the earth for magnificence and adornment to them that are escaped of Israel. And it shall come to pass that he that remaineth in Zion, and he that is left [residuus] in Jerusalem, shall be called holy, everyone that is written unto life in Jerusalem (Isa. 4:2, 3);
"they that remained in Zion, and they that were left in Jerusalem" were in no wise made holy nor more than others written unto life; whence it is clear that by "those who remained and who were left" are meant the things that are holy and that are written unto life. These are goods conjoined with truths and stored up in the interior man by the Lord. [3] In the same:
In that day the remains of Israel, and they that are escaped of the house of Jacob, shall no more lean on their smiter, but shall lean on Jehovah, the Holy One of Israel, in truth. The remains shall return, the remains of Jacob, unto the mighty God (Isa. 10:20, 21);
that the "remains" are not the remains of any people or nation may be seen from the fact that in the Word, especially the prophetic Word, by "Israel" was not meant Israel, nor by "Jacob" Jacob, but by both the church and what is of the church. And this being the case, by the "remains" are not meant the remains of Israel and Jacob, but the truths and goods which belong to the church. Yea, neither do the "remains of a people," and the "residue of a nation" (when it is so said), signify the remains of any people or the residue of any nation, because by "people" in the internal sense are signified truths (n. 1259, 1260, 3295, 3581), and by "nation" goods (n. 1259, 1260, 1416). That it has been unknown, and appears strange, that by "remains" are signified truths and goods, is because the literal sense, especially where it is historical, withdraws and forcibly withholds from thinking things like these. [4] In the same:
Then there shall be a path for the remains of the people, which shall be left [residuae] from Asshur; as there was for Israel through the sea, when he came up out of the land of Egypt (Isa. 11:16);
where the meaning is similar; "they that are left from Asshur" being those who have not been destroyed through perverse reasonings (that "Asshur" is such reasonings, see n. 1186). Again:
In that day shall Jehovah Zebaoth be for a crown of ornament, and for a diadem of comeliness, to the remains of His people (Isa. 28:5). Again:
Moreover the escape of the house of Judah which is left [residua], shall again take root downward, and yield fruit upward. For out of Jerusalem shall go forth remains, and out of Mount Zion they that escape (Isa. 36:31, 32). Again:
Butter and honey shall everyone eat that is left [residuus] in the midst of the land (Isa. 7:22). In Jeremiah:
I will gather together the remains of My flock out of all the lands whither I have scattered them, and I will bring them back to their fold, that they may bring forth and be multiplied (Jer. 23:3). Again:
The people of those left [residuorum] by the sword found grace in the wilderness in going to give rest to him, to Israel (Jer. 31:2);
"the people of those left by the sword in the wilderness" were they who were called "infants," who the rest being dead, were brought into the land of Canaan. These "infants" were the residue, and by them were signified the goods of innocence, and by their introduction into the land of Canaan was represented admission into the Lord's kingdom. [5] In Ezekiel:
I will make a residue, when ye shall have some that escape the sword among the nations, when ye shall be scattered in the earth. Then they that escape of you shall remember Me among the nations where they shall be captives (Ezek. 6:8, 9). The reason why the goods and truths stored up by the Lord in man's interiors were represented by the "residue and the remains among the nations whither they were scattered and where they were made captives," is that man is continually among evils and falsities, and is held in captivity by them. Evils and falsities are what are signified by the "nations." The external man, when separated from the internal, is altogether in these, and therefore unless the Lord were to gather up the goods and truths which as occasion offers are insinuated into a man during the progress of life, the man could not possibly be saved, for without remains there is salvation for none. [6] In Joel:
It shall come to pass that everyone who shall call on the name of Jehovah shall escape; for in Mount Zion and in Jerusalem there shall be those who escape, as Jehovah hath said, and among the residue whom Jehovah doth call (Joel 2:32). In Micah:
There shall be remains of Jacob among the nations, in the midst of many peoples, as a lion among the beasts of the forest (Mic. 5:8). In Zephaniah:
The remains of Israel shall not do perversity, nor speak a lie; neither shall a tongue of deceit be found in their mouth: they shall feed and be at rest, none making afraid (Zeph. 3:13); in this passage are described remains in respect to their quality, and it is known that this quality never belonged to the people called "Israel." From this also it is manifest that by "remains" are meant other things; and that these are goods and truths is clear, because these are what do no perversity, nor speak a lie, neither is a tongue of deceit found in their mouth. [7] In Zechariah:
The streets of the city shall be full of boys and girls playing in the streets thereof; which shall be marvelous in the eyes of the remains of My people: now, not as in former days, am I to the remains of this people, for it is a seed of peace; the vine will yield its fruit, and the earth will yield its increase, and the heavens will yield their dew; and I will make the remains of this people heirs of all these things (Zech. 8:5, 6, 11, 12);
the remains are here called a "seed of peace," but it is they who are in truths of good whose fruitfulness is described by "the vine shall yield its fruit, the earth its increase, and the heavens their dew." [8] The remains which are meant in the spiritual sense, are closed up by evils of life and by persuasions of falsity, so as no longer to appear; and by the denial of truth which had previously been acknowledged (both of these acts being from affection), they are consumed, for this is the commingling of truth and falsity which is called profanation. Of these things we read in the Word, in Isaiah:
He shall remove man, and the deserts shall be multiplied in the midst of the land: scarcely any longer is there in it a tenth part, and yet it shall be for exterminating (Isa. 6:12, 13);
that "ten" denotes remains, see n. 276, 1906, 2284. Again:
I will kill thy root, and he shall kill them that are left of thee (Isa. 14:30);
speaking of the Philistines, who are those in the mere knowledge of knowledges, and not in life (n. 1197, 1198, 3412, 3413); those who are left are called a "root," because from them, as from a root, grow forth goods and truths, which make man to be man. Wherefore "he shall remove man" (as just above in Isaiah) denotes to destroy remains. [9] In Jeremiah:
The young men shall die by the sword; their sons and their daughters shall die by famine; and there shall be no remains unto them (Jer. 11:22, 23);
speaking of the men of Anathoth. Again:
I will take the remains of Judah, who have set their faces to come into the land of Egypt to sojourn there, that they be all consumed; and there shall not be an escaper, or one left to the remains of Judah, who have come to dwell in the land of Egypt (Jer. 44:12, 14, 28);
the reason why they who were of Judah should not sojourn in Egypt, nor dwell there, and that this was so severely forbidden them, was that the tribe of Judah represented the Lord's celestial church, and the celestial are utterly unwilling to know about the memory-knowledges which are signified by "Egypt;" for they know all things from the celestial good in which they are, which good would perish if they were to betake themselves to memory-knowledges. Nay, they who are of the Lord's celestial kingdom, being in celestial good (and celestial truth being charity, while spiritual truth is faith), are not willing even to mention faith, lest they should "go down" from good and "look backward" (see n. 202, 337, 2715, 3246, 4448). This also is what is meant by the words:
He that is upon the house, let him not go down to take anything out of the house; and he that is in the field, let him not return back to take his garments (Matt. 24:17, 18); see just above (n. 5895); and also by these words:
Remember Lot's wife (Luke 17:32);
who looked back and became a pillar of salt. (In regard to looking and returning back, see n. 2454, 3652.) [10] By the nations which were so accursed that there was not even any residue left, was represented that iniquity was so consummated with them that nothing of good and truth survived, thus that there were no remains; as in Moses:
They smote Og the king of Bashan, and all his sons, and all his people, until they left no residue (Num. 21:35; Deut. 3:3). Again:
They took all the cities of Sihon, and gave to the curse every city of man, and the women, and the little child; they left no residue (Deut. 2:34). So in other passages where it is written that they were "given to the curse." [11] In regard to remains, or the goods and truths stored up in man's interiors by the Lord, the case is this. When a man is in good and truth from affection, thus from freedom, then good and truth are implanted. And when this takes place, the angels from heaven approach nearer and conjoin themselves with the man. It is this conjunction which causes the goods with truths to come forth in the man's interiors. But when a man is in things external, as when he is in worldly and bodily things, then the angels are removed, and when they are removed, then nothing at all of these goods and truths appears. Nevertheless as conjunction has once been effected, the man is in the capacity for conjunction with the angels, thus with the good and truth appertaining to them; but this conjunction does not take place oftener and further than is well-pleasing to the Lord, who disposes these things according to every use of the man's life.
Elliott(1983-1999) 5897
5897. 'To establish for you a remnant on the earth' means the middle and inmost part of the Church. This is clear from the meaning of 'a remnant' as forms of good coupled with truths and inwardly stored away by the Lord in a person, dealt with in 468, 530, 560, 561, 660, 1050, 1906, 2284, 5135, 5342; in this case the middle and inmost part of the Church is meant. The description 'middle and inmost part' is used because what is inmost in a person occupies the middle of the natural, where inmost things and relatively internal ones coexist. In general, where there is a series of things following one another consecutively, and another series in which they spread out and coexist, as they do in the natural, the inmost of that series are one and the same as those in the middle or centre of the second series. Such is the way that inmost things arrange themselves within more external ones. 'To establish for you a remnant on the earth 'implies that an inmost part of the Church will exist among the sons of Jacob. Not that they themselves were to be in that inmost part but that a representative of the Church, to all outward appearance a real Church, was to be established among them, where also the Word was to exist. These are the things that are meant by 'a remnant' when the expression refers to the Church understood separately from the nation.
[2] Reference is made in various places in the Word to 'the remnant', and also to 'the ones who are left'; but so far these two expressions have been taken in a purely literal way to mean a remnant or those that are left of a people or nation. The fact that forms of good and truth stored away by the Lord in the interior man are meant in the spiritual sense has remained totally unknown till now. Examples of this meaning occur in the following places: In Isaiah,
On that day the branch of Jehovah will be honour and glory, and the fruit of the land will be magnificence and an adornment for the escape of Israel. And it will happen, that he who remains in Zion, and he who is left in Jerusalem, will be called holy, everyone who has been written for life in Jerusalem. Isa 4:2, 3.
Those who remained in Zion and those who were left in Jerusalem were never made holy, nor were they 'written for life' any more than anyone else. Plainly therefore 'those who remained' and 'those who were left' mean things that are holy and that have been 'written for life'; and these things are forms of good joined to truths that have been stored away by the Lord in the interior man.
[3] In the same prophet,
On that day, the remnant of Israel and those of the house of Jacob that escaped will no more lean on him that smote them; but they will lean on Jehovah, the Holy One of Israel, in truth. A remnant will return, the remnant of Jacob, to the God of power. Isa 10:20-22.
'The remnant' is not used to mean the remnant of any people or nation, as may be recognized from the fact that in the Word, especially the prophetical part, 'Israel' has not been used to mean Israel, or 'Jacob' to mean Jacob; both are used to mean the Church and what constitutes the Church. This being so, 'the remnant' is not used to mean a remnant of Israel and Jacob but the truths and forms of good that constitute the Church. When the expressions 'remnant of the people' and 'those left of the nation' are used they do not mean a remnant of any people or those that are left of any nation, for 'people' in the internal sense means truths, 1259, 1260, 3295, 3581, and 'nation' forms of good, 1259, 1260, 1416. The reason why this has remained unknown and seems strange - that 'a remnant' means truths and forms of good - is that the literal sense, especially where it takes the form of history, draws the mind away and powerfully withholds it from contemplating such ideas.
[4] In the same prophet,
Then there will be a highway for the remnant of the people, which will be left from Asshur, as there was for Israel through the sea when they came up out of the land of Egypt.
In a similar way 'those left from Asshur' are people who have not been corrupted by means of perverted reasonings; for 'Asshur' means such reasonings, see 1186. In the same prophet,
On that day Jehovah Zebaoth will be a crown of adornment and a tiara of beauty for the remnant of His people. Isa 18:5.
In the same prophet,
Moreover, those that are left of the house of Judah and who escape will take root downwards and bear fruit upwards. For out of Jerusalem will go a remnant, and those who escape from Mount Zion. Isa 37:31, 32.
In the same prophet,
He will eat butter and honey, everyone that is left in the midst of the land. Isa 7:22.
In Jeremiah,
I will gather the remnant of My flock from all lands where I have scattered them, and I will bring them back to their fold to give birth and to multiply. Jer 23:3.
In the same prophet,
The people which were left from the sword found grace in the wilderness, when He went to give rest to him, to Israel. Jer 31:2.
'The people which were left from the sword in the wilderness' were those who were called the young children - those who were led into the land of Canaan after all the rest had died. These 'young children' were those who were left', by whom were meant forms of good embodying innocence; and the leading of those people into Canaan represented incorporation into the Lord's kingdom.
[5] In Ezekiel,
I will cause some to be left, in that you will have some who will have escaped the sword among the nations when you are dispersed in the earth Then those of that escape will remember Me among the nations where they will be captives. Ezek 6:8, 9.
The reason why the forms of good and the truths stored away by the Lord in a person interiorly were represented by the ones who were left or were a remnant among the nations where they were dispersed and made captives is that a person is constantly among evils and falsities, held in, captivity by them; for evils and falsities are what is meant by 'the nations'. When separated from the internal man the external man is altogether among them, and unless the Lord gathered forms of good and truth together, which are instilled into a person at various stages during the course of his life, he could not possibly be saved. Without remnants salvation comes to none.
[6] In Joel,
It will happen, that everyone who calls on the name of Jehovah will escape. For on Mount Zion and in Jerusalem there will be an escape, as Jehovah has said, and among those that are left whom Jehovah is calling. Joel 1:32.
In Micah,
The remnant of Jacob will be among the nations, in the midst of many peoples, like a lion among the beasts of the forest. Micah 5:8.
In Zephaniah,
The remnant of Israel will not do iniquity or speak any lie; nor will a deceitful tongue be found in their mouth. They will feed and rest, with none making them afraid. Zeph 3:13.
These words describe the character of the remnant, a character which the people who were called Israel never possessed, as is well known. From this also it is evident that 'the remnant' has some other meaning, and this, it is plain, is forms of good and truth since these are what 'do not do iniquity, do not speak any lie, and no deceitful tongue is found in their mouth'.
[7] In Zechariah,
The streets of the city will be full of boys and girls playing in its streets. This will be a marvel in the eyes of the remnant of My people. Now I will not be as in former days to the remnant of this people. For this will be the seed of peace; the vine will give its fruit, and the land will give its increase, and the heavens will give their dew. I will make the remnant of this people the heirs of all those things. Zech 8:5, 6, 11, 12.
'The remnant' here is called 'the seed of peace' and they are ones in possession of truths derived from good, the fruitfulness of which truths is described by the statement that the vine will give its fruit, the land its increase, and the heavens their dew.
[8] The remnants that are meant in the spiritual sense become so sealed off through evil living and false convictions that they cease to be seen any longer. And they are destroyed when from affection truth has first been accepted and then from affection afterwards denied; for when this happens truth and falsity become mixed together, and this is called profanation. Such remnants are referred to in the Word in the following places: In Isaiah,
He will remove man (homo); and the wilderness will be multiplied in the midst of the land. Scarcely any longer will there be a tenth part in it; it will be however an uprooting. Isa 6:12, 13.
'Ten' means remnants, see 576, 1906, 2284. In the same prophet,
I will kill your root with famine, and it will kill the ones of you who are left. Isa 14:30.
'This refers to the Philistines, meaning those who have a knowledge of cognitions but do not live in accordance with them, 1197, 1198, 3412, 3413. The ones who are left are called a 'root' because forms of good and truth which make man truly human spring from remnants as their root. Therefore 'He will remove man', as stated in the quotation from Isaiah immediately above, means a destroying of remnants.
[9] In Jeremiah,
The young men will die by the sword; their sons and their daughters will die by famine, and they will not have any remnant. Jer 11:22, 23.
This has to do with the men of Anathoth. In the same prophet,
I will take the remnant of Judah, who have set their faces to go into the land of Egypt, to sojourn there, so that all are consumed; and none will escape, nor will any of the remnant of Judah be left, who have gone to dwell in the land of Egypt. Jer 44:12, 14, 28.
The reason why people from Judah could not sojourn in Egypt or reside there, and why they were so strictly forbidden to do so, was that the tribe of Judah represented the Lord's celestial Church, and celestial people have no desire at all to know facts meant by 'Egypt'. For everything they know grows out of celestial good present with them and that good would perish if they were to resort to factual knowledge. Indeed since celestial good is present with members of the Lord's celestial kingdom, and celestial truth is charity whereas spiritual truth is faith, they refuse even to speak of faith, for fear that they may come down from good and look back, see, 202, 337, 2715, 3246, 4448. These matters are also what is meant by the prohibition,
He who is on the housetop must not go down to take anything out of his house, and he who is in the field must not turn back to take his clothes. Matt 14:17, 18.
See just above in 5895. Those same matters are likewise meant by the words in Luke 17:32, 'Remember Lot's wife' - she looked back and became a pillar of salt. About looking and turning back, see 2454, 3652.
[10] The utter destruction of nations with not a single person left represented the condition among them when iniquity was so complete that no goodness or truth at all, nor thus any remnant, was surviving, as in Moses,
They struck down Og the king of Bashan, and all his sons, and all his people, until they did not leave him any remainder. Num 21:35; Deut 3:3.
[11] In the same author,
They took all Sihon's cities, and utterly destroyed every inhabited city, and the women, and the young children; they did not leave any remainder. Deut 2:34.
And there are other places where one reads about the utter destruction of nations.
The situation with remnants - or forms of good and truth stored away by the Lord in a person interiorly - is this: Goodness and truth are implanted in a person when he seeks them with affection and so in freedom. When this happens angels from heaven draw nearer and link themselves to that person. Their link with him is what causes the forms of good coupled with truths to come to exist in the person interiorly. But when external interests occupy the person's attention, as when he is engaged in worldly and bodily pursuits, the angels depart; and once they have departed not a trace of those forms of good and truth is apparent. Nevertheless because such a link has been effected once, this person now has the capability of being linked to angels and so to the goodness and truth residing with them. But this linking does not take place any more often or fully than the Lord pleases, who controls the situation as is entirely best for that person's life.
Latin(1748-1756) 5897
5897. `Ad ponendum vobis reliquias in terra': quod significet medium et intimum Ecclesiae, constat ex significatione `reliquiarum' quod sint bona {1}juncta veris intus in homine recondita a Domino, de qua n. 468, (x)530, 560, 561, 660, 1050, {2} 1906, 2284, 5135, 5342, hic medium et intimum Ecclesiae; medium et intimum dicitur quia quod intimum apud hominem est, hoc in naturali, ubi intima et interiora simul sunt, medium tenet; {3}in genere, quae in illis quae successive consequuntur, intima sunt, eadem in illis quae ex illis simul sunt, ut est in naturali, in (x)medio seu centro sunt, ita se disponunt {4}intima in exterioribus. `Ad ponendum vobis reliquias in terra' involvit quod apud filios Jacobi intimum Ecclesiae erit, non quod illi in intimo essent sed quod repraesentativum Ecclesiae in omni sua forma apud illos institueretur, et quod Verbum ibi; (m)haec significantur per reliquias respective ad Ecclesiam abstracte a gente.(n) [2] Reliquiae tum residui passim memorantur in Verbo, sed per (x)illas et hos solum reliquiae et residui populi aut gentis secundum litteram intellecti fuerunt; at quod in sensu spirituali significent bona et vera in interiore homine a Domino recondita, hactenus prorsus ignotum fuit; ut in sequentibus his locis: apud Esaiam, In die illo erit germen Jehovae in honorem et in gloriam; et fructus terrae in magnificentiam et ornamentum evasioni Israelis, et fiet, relictus in Zione, et residuus in Hierosolyma, sanctus dicetur, omnis scriptus ad vitam in Hierosolyma, iv 2, 3; `relicti in Zione et residui in Hierosolyma' nusquam sanctificati fuerunt nec plus quam reliqui scripti ad vitam, unde liquet quod per `relictos et residuos' intelligantur {5} quae sancta sunt et scripta ad vitam; illa sunt bona conjuncta veris in interiore homine a Domino recondita: [3] apud eundem, In die illo non addent amplius reliquiae Israelis, et evasio domus Jacobi, inniti percussori suo, sed innitetur Jehovae, Sancto Israelis in veritate. Reliquiae revertentur, reliquiae Jacobi ad Deum potentem, x 20-22:quod `reliquiae' non sint reliquiae alicujus populi aut gentis, constare potest ex eo quod in Verbo imprimis prophetico per `Israelem' non Israel, nec per `Jacobum' Jacob intellectus fuerit, sed per utrumque Ecclesia et quod Ecclesiae est; et quia hoc, per `reliquias' non reliquiae Israelis ac Jacobi sed {6}vera et bona quae Ecclesiae, intelliguntur; {m}immo nec reliquiae populi et residui gentis, cum ita dicitur, significant reliquias alicujus populi aut residuos alicujus gentis, quia per `populum' in sensu interno significantur vera, n. 1259, 1260, 3295, 3581, et per `gentem' bona, n. 1259, 1260, 1416; {7}quod per `reliquias' vera et bona significentur', ignotum fuerit et peregrinum appareat, est quia sensus litteralis, imprimis ubi est historicus, abstrahit et fortiter detinet a cogitando talia:(n) [4] apud eundem, Tunc erit semita reliquiis populi, . . . quae residuae erunt ab Asshure, quemadmodum fuit Israeli per mare, cum ascenderet e terra Aegypti, xi 16;
similiter '{4}residui' ab Asshure' sunt {5}qui non deperditi sunt per ratiocinia perversa; quod Asshur talia sint, videatur n. 1186: apud eundem, In die illo erit Jehovah Zebaoth in coronam ornatus et cidarim decoris reliquiis populi Sui, (x)xxviii 5:
apud eundem, Insuper addet evasio domus Jehudae residua radicem deorsum, et faciet fructum sursum; nam ex Hierosolyma exibunt reliquiae, et evasio e monte Zionis, xxxvii 31, 32:
apud eundem, Butyrum et mel comedet omnis residuus in medio terrae, vii 22:
apud Jeremiam, Congregabo reliquias gregis Mei ex omnibus terris, quo dispersi (c)illas, et reducam (c)illas ad caulam earum, ut foetificent et multiplicentur, xxiii 3:
apud eundem, Invenit gratiam in deserto populus residuorum gladio, eundo ad quietem dandum illi, Israeli, xxxi 2;
`populus residuorum a gladio in deserto' fuerunt illi qui dicti infantes, qui mortuis reliquis introducti sunt in terram Canaanem; infantes illi fuerunt {10}residui, et per illos significabantur bona innocentiae, et per introductionem in terram Canaanem repraesentabatur intromissio in regnum Domini: [5] apud Ezechielem, Residuos faciam, cum fuerint vobis evasores gladio inter gentes, quando dispersi fueritis in terra, tunc recordabuntur evasores vestri Mei, inter gentes ubi captivi erunt, vi 8, 9; quod bona et vera a Domino in interioribus hominis recondita repraesentata fuerint per `residuos et reliquias apud gentes', quo dispersi et ubi captivi facti sunt, est causa quia homo continue inter mala et falsa est, et ab illis in captivitate; (m)mala et falsa sunt quae per `gentes' significantur;(n) externus {11} homo quando separatus {12} ab interno, prorsus in illis est, quapropter nisi Dominus colligeret bona et vera, quae passim in vitae {13}progressu {14}insinuantur {15}(x)homini, homo nusquam salvari posset; [6] nam absque reliquiis est nulli (x)salus: apud Joelem, Fiet, omnis qui invocaverit nomen Jehovae, et evadet, quia in monte Zionis et in Hierosolyma erit evasio, sicut dixit Jehovah, et inter residuos quos Jehovah vocans, iii 5 [A.V. ii 32];
apud Micham, Erunt reliquiae Jacobi inter gentes, in medio populorum multorum, sicut leo inter bestias silvae, v 7 [A.V. 8]:
apud Zephaniam, Reliquiae Israelis non facient perversitatem, neque loquentur mendacium, nec invenietur in ore eorum lingua doli; hi pascent et requiescent, nec terrefaciens, iii 13;
describuntur hic reliquiae quoad quale suum, {16}hoc quale quod nusquam fuerit in {17}populo Israel vocato, notum est; {18} ex quo etiam patet quod per `reliquias' intelligantur {19}alia; quod bona et vera, liquet quia haec sunt quae `non faciunt perversitatem, {20}non loquuntur mendacium, nec invenitur in ore eorum lingua doli': [7] apud Zachariam, Implebuntur plateae urbis pueris et puellis ludentibus in plateis ejus, . . . quod mirabile erit in oculis reliquiarum populi Mei: . . . jam non sicut diebus prioribus Ego reliquiis populi hujus, . . . nam semen pacis, vitis dabit fructum suum, et terra dabit proventum suum, et caeli dabunt rorem suum; haeredes faciam reliquias populi hujus omnium istorum, viii 5, 6, 11, 12; `reliquiae' hic vocantur semen pacis, (x)et {21}sunt illi qui in veris boni, quorum fructificatio describitur per {22}quod vitis dabit fructum suum, {23}terra proventum suum, et {24} caeli rorem suum. [8] Reliquiae in sensu spirituali intellectae per {25]mala vitae et persuasiones falsi intercluduntur usque ut non amplius appareant, et per negationem veri quod prius agnitum {26}fuit, utrumque ex affectione, consumuntur, nam {27}hoc est commixtio veri et falsi, quae vocatur profanatio: de his {28}ita in Verbo: apud Esaiam, Removebit hominem, et multiplicabitur deserta in medio terrae, vix amplius in ea pars decima, et tamen erit ad exterminandum, vi 12, 13;
quod `decem' sint reliquiae, videatur n. 576, 1906, 2284: {29}apud eundem, Occidam fame radicem tuam, et residuos tuos occidet, (x)xiv 30;
de Philistaeis, qui sunt qui (x)in scientia cognitionum, et non in vita, n. 1197, 1198, 3412, 3413; residui vocantur `radix' quia ex illis ut ex radice egerminant bona et vera quae faciunt ut homo sit homo; quare `removebit hominem', ut mox supra apud Esaiam, est perdere reliquias: [9] apud Jeremiam, Juvenes morientur gladio, filii eorum et filiae eorum morientur fame, et reliquiae non erunt eis, xi (x)22, de viris {30}Anathoth: apud eundem, Sumam reliquias Jehudae, qui posuerunt facies suas ad veniendum in terram Aegypti, ad peregrinandum ibi, ut consumantur omnes; . . . et non erit evasor, aut residuus reliquiis Jehudae, qui venerunt ad habitandum in terra Aegypti, xliv 12, 14, 28;
quod qui ex Jehudah non {31}peregrinarentur in Aegypto, nec {32}habitarent ibi, et quod hoc illis tam severe prohibitum fuerit, erat causa quia `tribus Jehudae' repraesentabat caelestem Ecclesiam Domini, et caelestes {33} prorsus non volunt scire de scientificis quae per Aegyptum' significantur, sciunt enim omnia ex caelesti bono in quo sunt, quod bonum periret si se conferrent ad scientifica; immo qui a caelesti regno Domini, quia in caelesti {34}bono sunt, et caeleste verum est charitas, at spirituale verum est fides, ne quidem nominare volunt fidem, ne a bono descendant et {35}spectent retro, videatur n. 202, 337, 2715, 3246, 4448; 36}haec etiam sunt quae intelliguntur per Qui (x)super domo, non descendet ad tollendum quid e domo; et qui in agro, non revertetur retro ad tollendum vestimenta{37}, Matth. xxiv 17, 18;
videatur mox supra n. 5895: tum per illa verba, Mementote uxoris Loti, Luc. xvii 32, quae spectavit retro, et facta statua salis: de spectare et reverti retro, videatur n. 2454, 3652. [10] {38}Per gentes quae ita devovebantur ut ne quidem aliqui residui relinquerentur, repraesentabatur quod iniquitas ita apud illos consummata fuerit ut nihil boni et veri superesset, ita quod nullae reliquiae; ut apud Mosen, Percusserunt Ogum regem Bashanis, et omnes filios ejus, et omnem populum ejus, usque dum non reliquerint {39}residuos, Num. xxi 35, Deut. iii 3:
apud eundem, [11] Ceperunt omnes urbes Sihonis, et devotioni dederunt omnem urbem hominis, et mulieres, et infantem, non reliquerunt residuum, Deut. ii 34;
etiam alibi, ubi legitur quod devotioni dati fuerint. Cum reliquiis, seu bonis et veris in interioribus hominis a Domino reconditis, ita se habet: cum homo in bono et vero est ex affectione, ita ex libero, tunc bonum et verum {40} implantatur; et quando hoc, angeli e caelo propius accedunt et se conjungunt homini; haec conjunctio est quae facit ut bona cum veris in interioribus hominis existant; sed cum homo in externis est, ut cum in mundanis et corporeis, tunc removentur angeli, quibus remotis nihil prorsus ex bonis et veris illis apparet; at usque, quia semel conjunctio facta est, homo in facultate conjunctionis cum angelis est, ita cum bono et vero quae illis, sed conjunctio illa non fit saepius et plus quam Domino beneplacet, Qui disponit illa secundum omnem vitae hominis usum. @1 conjuncta$ @2 i 1738$ @3 quae enim$ @4 interiora$ @5 i talia$ @6 reliquiae veri ac boni$ @7 quod reliquiae et residui populi et gentis significent talia$ @8 residuae$ @9 quae non deperdita$ @10 reliquiae$ @11 i enim$ @12 i est$ @13 i ejus$ @14 after quae$ @15 et illa reconderet$ @16 quod$ @17 gente. . . vocata$ @18 i sed in historicis verbi memoratur contrarium$ @19 bona cum veris$ @20 nec$ @21 semen pacis sunt vera boni$ @22 vitem, quod dabit$ @23 per terram,$ @24 i per caeli rorem ejus (ejus perhaps d)$ @25 malam vitam$ @26 fuerat$ @27 haec est prophanatio, seu$ @28 etiam$ @29 A has the passage Apud eundem (Esaiam). . . viris Anathoth placed after 4448 below$ @30 Anathoth, a Levitical town, see Josh. xxi 18$ @31 peregrinaretur$ @32 habitaret$ @33 i illius Ecclesiae$ @34 vero$ @35 retro respiciant$ @36 A has in m de his etiam videatur mox supra n. 5895 f. ubi explicatur quid non spectare retro et qui in$ @37 i sua$ @38 See footnote n. 14, p. 355.$ @39 illi residuum A, Sch$ @40 i a Domino$