6135.“我们在我主面前，除了我们的身体和土地之外，一无所剩”表良善与真理的容器变得完全荒凉了。这从“身体”和“土地”的含义清楚可知：“身体”是指良善的容器，如下文所述；“土地”是指真理的容器。“土地”之所以表示真理的容器，是因为它接受种子，而播种在地里的种子在特定意义上表示源于仁的信之事物，因而表示源于良善的真理的事物（参看1025，1447，1610，1940，2848，3038，3310，3373节）；因此，“土地”表示真理的容器，这从前面关于“土地”的阐述和说明（566，1068，3671节）可以看出来。“在我主面前，一无所剩”表示这些容器已变得荒凉。
就真正意义而言，“身体”表示爱之良善，“土地”表示信之真理。但当“银子”和“牲畜”所表示的真理和真理之良善由于荒凉而不能再看到时，“身体”就只表示良善的容器，“土地”只表示真理的容器。就真正意义而言，“身体”之所以表示爱之良善，是因为身体，或“身体”所表示的整个人是从主而来的生命的容器，因而是良善的容器；因为爱之良善构成人里面的生命本身。生命之热，就是爱，是生命之热本身；除非这热存在于一个人里面，否则他就是一个死物。正因如此，“身体”在内义上表示爱之良善。即便一个人没有天堂之爱，只有地狱之爱，其生命的至内层仍来自天堂之爱。因为这爱不断从主流入，在其初始和源头形式中给他提供生命之热；但随着这热来到此人这里，它却被这人败坏了，这就产生了地狱之爱，不洁净的热就是从地狱之爱发出的。
我从天使那里很清楚地看出，“身体”在真正意义上是指爱之良善。因为当天使在场时，爱就从他们身上大量涌出来，以至于你会以为他们无非是爱；爱从他们全身涌出。他们的身体光鲜亮丽，充满从他们发出的亮光；因为爱之良善就像一道火焰，从它自身发出光来，也就是源于那良善的信之真理。连天上的天使都是这样，那么主自己呢？祂是众天使当中一切爱之花火的源头，祂的神性之爱看上去就像一轮太阳；整个天堂都从这太阳获得自己的光，凡在天堂里的，都从这太阳获得自己的天堂之热，也就是他们的爱，因而他们的生命。正是主的神性人身如此显现，并且是所有这些事物的源头。由此可见主的“身体”表示什么，即表示神性之爱，与祂的“肉身”所表相同（参看3813节）。对于神性，也就是无限，我们还要思想什么呢？
由此可知，圣餐里的“圣体”无非表示主对全人类的神性之爱；对此，经上在福音书中如此记着说：
耶稣拿起饼来，祝福，就掰开，递给门徒，说，你们拿着吃，这是我的身体。（马太福音26:26；马可福音14:22；路加福音22:19）
祂之所以指着“饼”说，“这是我的身体”，是因为“饼”也表示神性之爱（276，680，2165，2177，3464，3478，3735，4735，5915节）。
在约翰福音中，主的“身体”也表示神性之爱：
耶稣说，你们拆毁这殿，我三日内要再建立起来。但耶稣所说的殿是指他的身体。（约翰福音2:19，21）
“祂身体的殿”是指源于神性良善的神性真理，因为“殿”是指主的神性真理（参看3720节）。由于祂的“身体”在至高意义上是指主的神性真理的神性良善，所以凡在天堂里的，可以说都在“主的身体”里面。
主的“身体”是指神性良善，这一点从但以理书中的这些话也明显看出来：
我举目观看，见有一人身穿细麻衣，腰束乌法精金带。他身体如水苍玉，面貌如闪电的形状，眼目如火把，手臂和脚如擦亮的铜那么闪耀，说话的声音如大众的声音。（但以理书10:5，6）
腰所束的“乌法精金带”、他面貌所拥有的“闪电的形状”、描述他眼目的“火把”，以及描述他手臂和脚的“闪耀的铜”表示爱之良善。“金”是指爱之良善（参看113，1551，1552，5658节），“火”也是（934，4906，5215节）；由于“火”具有这种含义，所以“闪电”也具有这种含义。“铜”是指属世层中爱与仁之良善（425，1551节）；身体的其它部分，就是头和两腰之间的躯干所看似的“水苍玉”表示仁与信之良善，因为水苍玉是一种闪闪发光的宝石。
Potts(1905-1910) 6135
6135. There is naught left before my lord besides our body and our ground. That this signifies that the receptacles of good and truth were completely desolated, is evident from the signification of "body," as being a receptacle of good (of which in what follows); and from the signification of "ground," as being a receptacle of truth. That "ground" denotes a receptacle of truth is because it receives seeds, and by the seeds that are sown in it are specifically signified those things which are of faith from charity, thus which are of truth from good (see n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); hence "ground" denotes a receptacle of truth, as may be seen from what has before been said and shown concerning "ground" (n. 566, 1068, 3671). That these receptacles were desolated is signified by there being "naught left before my lord besides." [2] In the genuine sense "body" signifies the good which is of love, and "ground" the truth which is of faith; but when the truths and goods of truth which are signified by "silver" and "cattle" are no longer visible on account of the desolation, then by "body" is signified only a receptacle of good, and by "ground" only a receptacle of truth. That in the genuine sense "body" signifies the good which is of love, is because the body, or the whole man which is meant by the "body," is a receptacle of life from the Lord, thus a receptacle of good; for the good of love makes the life itself in man, because the vital heat, which is love, is the vital heat itself; and unless this heat is in a man, he is a dead thing. Therefore it is that by the "body" in the internal sense is meant the good of love. And even if a man has no heavenly love, but only infernal love, still the inmost of his life is from heavenly love, for this love continually flows in from the Lord and effects in him vital heat in its beginning; but in its progress it is perverted by the man, whence comes infernal love, from which there is an unclean heat. [3] That in the genuine sense "body" is the good of love, is very evident from the angels, for when they become present, love so pours out of them that you would believe them to be nothing but love, and this from their whole body, which also appears bright and shining from the light which is from the love; for the good of love is like a flame which emits from itself light, which is the truth of faith thence derived. This being the character of the angels in heaven, what must not the Lord Himself be, from whom the angels have everything of love, and whose Divine Love appears as a Sun from which the universal heaven has its light, and all who are therein have their heavenly heat, that is, their love, thus their life. It is the Lord's Divine Human which so appears, and from which all these things are. From this it is evident what is meant by the Lord's "body," namely, the Divine love, in like manner as by His "flesh" (see n. 3813). Moreover the Lord's very body when glorified, that is, made Divine, is nothing else. What else must we think about the Divine, which is infinite? [4] From all this it may be known that by the "body" in the Holy Supper nothing else is meant than the Lord's Divine love toward the universal human race, concerning which it is thus written in the Gospels:
Jesus taking the bread, and blessing, brake and gave to the disciples, and said, Take, eat; this is My body (Matt. 26:26; Mark 14:22; Luke 22:19);
"this is My body," He said of the bread, because by the "bread" also is signified the Divine love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 4735, 5915). [5] The Divine love is also signified by the Lord's "body" in John:
Jesus said, Destroy this temple, and in three days I will raise it up. But He spake of the temple of His body (John 2:19, 21);
the "temple of His body" is the Divine truth from the Divine good (that the "temple" is the Lord as to Divine truth, see above, n. 3720). And because His "body" in the supreme sense is the Divine good of the Lord's Divine love, therefore all who are in heaven are said to be "in the Lord's body." [6] That the Lord's "body" is the Divine good, is evident also from these words in Daniel:
I lifted up mine eyes, and saw, and behold, a man clothed in linen, whose loins were girded with gold of Uphaz; his body also was like the tarshish, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like the shining of burnished brass, and the voice of his words like the voice of a multitude (Dan. 10:5, 6); by the "gold of Uphaz with which the loins were girded," by the "appearance of lightning which was on his face," by the "torches of fire which his eyes presented," and by the "shining of brass which was of his arms and his feet," are signified the goods of love; that "gold" is the good of love, may be seen above (n. 113, 1551, 1552, 5658), and also "fire" (n. 934, 4906, 5215), and because "fire" so also "lightning;" and that "brass" is the good of love and of charity in the natural (n. 425, 1551); by the "tarshish," like to which the rest of the body appeared, namely-the middle of the body between the head and the loins, is signified the good of charity and of faith, for the tarshish is a flashing precious stone.
Elliott(1983-1999) 6135
6135. 'Nothing is left before [my] lord apart from our bodies and our ground' means that the receptacles of goodness and truth have been made completely desolate. This is clear from the meaning of body' as the receptacle of good, dealt with below; and from the meaning of ground' as the receptacle of truth. The reason why 'ground' is the receptacle of truth is that it receives seeds, and seeds sown in it mean in a specific sense matters of faith derived from charity, thus of truth derived from good, 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373; consequently 'the ground' means the receptacle of truth. See also what has been stated and shown previously regarding the ground in 566, 1068, 3671. The fact that such receptacles have been made desolate is meant by 'nothing is left before [my] lord apart from.
[2] In the genuine sense 'body' means the good of love and 'ground' the truth of faith. When truths and forms of the good of truth, meant by 'the silver' and 'the livestock', can be seen no longer on account of the desolation, 'body' means merely the receptacle for good and 'ground' the receptacle for truth. The reason why 'body' in the genuine sense means the good of love is that the body or the entire person meant by the body is a receptacle of life from the Lord, thus a receptacle of good; for the good of love composes the actual life in a person. The vital heat that consists in love is vital heat itself; and unless that heat exists in a person, the person is something dead. This then is the reason why in the internal sense 'body' means the good of love. Even if a person does not have heavenly love present in him but hellish love, the inmost centre of his life still owes its existence to heavenly love. For this love flows in constantly from the Lord and provides him with vital heat in its primary and original form; but as it comes to that person it is perverted by him, and this gives rise to hellish love, from which an unclean heat is radiated.
[3] I have been able to see quite clearly from the angels that 'body' in the genuine sense is the good of love. When they are present, love floods out of them, so much so that you think they are nothing but love; it floods out of their entire bodies. Also their bodies have a dazzling appearance, full of light shining from them; for the good of love is like a flame sending out from itself light, which is the truth of faith derived from that good. If this therefore is what the angels of heaven are like, what of the Lord Himself? He is the Source of every spark of love among the angels, and His Divine Love is seen as the Sun from which the whole of heaven receives its light, and from which all who are there derive their heavenly heat, that is, their love and so their life. The Lord's Divine Human is what appears in that way and is the Source of all those things. From this one may now see what is meant by the Lord's body - Divine Love, the same as is meant by His flesh, dealt with in 3813. Also, the Lord's very body - having been glorified, that is, made Divine - is nothing else than such Love; so what else can one feel the Divine, which is the Infinite, to be?
[4] From all this one may recognize that nothing else is meant by 'body' in the Holy Supper than the Lord's Divine Love towards the entire human race, described in the Gospels as follows,
Jesus, taking the bread and saying a blessing, broke and gave to the disciples and said, Take, eat, this is My body. Matt 26:26; Mark 14:22; Luke 22:19.
He said, referring to the bread, 'this is My body' because 'bread' too means Divine Love, 276, 680, 2165, 2177, 3464, 3478, 3735, 4735, 5915.
[5] Divine Love is again meant by the Lord's body in John,
Jesus said, Destroy [this] temple and in three days I will raise it up again. But He was speaking of the temple of His body. John 2:19, 21.
'The temple of His body' is Divine Truth derived from Divine Good, for 'the temple' is the Lord's Divine Truth, see 3720. And since 'body' in the highest sense is the Divine Good of the Lord's Divine Love, all in heaven are said to be in the Lord's body.
[6] That the Lord's body is Divine Good is also clear from the following words in Daniel,
I lifted up my eyes and saw, and behold, a man clothed in linen whose loins were girded with gold of Uphaz, and his body was like tarshish,a and his face was like the appearance of lightning, and his eyes were like fiery torches, and his arms and his feet like the shine of burnished bronze, and the sound of his words like the sound of a multitude. Dan 10:5, 6.
'The gold of Uphaz' with which the man's loins were girded, 'the appearance of lightning' that his face had, 'the fiery torches' descriptive of his eyes, and 'the shine of bronze' descriptive of his arms and feet mean aspects of the good of love. 'Gold is the good of love, see 113, 1551, 1552, 5658, as also is 'fire', 934, 4906, 5215; and since 'fire' has that meaning, so does 'lightning'. 'Bronze' is the good of love and charity in the natural, 425, 1551; 'tarshish' which the rest of his body looked like, that is to say, which his trunk between head and loins looked like, means the good of charity and faith; for tarshish is a sparkling and precious stone.
Latin(1748-1756) 6135
6135. `Non relictum coram domino, praeter quam corpus nostrum et humus nostra': quod significet quod receptacula boni et veri prorsus desolata sint, constat a significatione `corporis' quod sit receptaculum boni, de qua sequitur; et a significatione `humi' quod sit receptaculum veri; quod `humus' sit receptaculum veri, est quia recipit semina, et per semina quae inseruntur, significantur in specie illa quae sunt fidei ex charitate, ita quae sunt veri ex bono, n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373, inde est `humus' receptaculum veri; videantur etiam quae de humo prius n. 566, 1068, 3671 dicta et ostensa sunt; quod receptacula illa desolata sint, significatur per quod `non relictum coram Domino praeterquam'; `corpus' in genuino sensu significat bonum quod est amoris, et `humus' verum quod est fidei; [2] cum vera et bona veri, quae per `argentum' et `pecora' significantur, non magis conspicua sunt ob desolationem, tunc per `corpus' significatur modo receptaculum boni et per `humum' receptaculum veri. Quod `corpus' in genuino sensu significet bonum quod est amoris, est inde quia corpus seu totus homo qui per corpus intelligitur, est receptaculum vitae a Domino, ita receptaculum boni; nam bonum amoris facit ipsam vitam in homine; calor enim vitalis qui est amor, est ipse calor vitalis, et nisi is calor sit in homine, est homo mortuum quid; inde nunc est quod per `corpus' in sensu interno intelligatur bonum amoris; et licet apud hominem non est amor caelestis sed amor infernalis, usque est intimum vitae ejus ab amore caelesti, hic enim amor continue influit a Domino et facit apud illum calorem vitalem in suo principio, at in progressu pervertitur ab homine, inde amor infernalis a quo immundus calor. [3]Quod `corpus' in genuino sensu sit bonum amoris, manifeste constare potuit ab angelis, ab his cum praesentes sistuntur, exundat amor adeo ut credas illos non aliud esse quam amor, et hoc ex toto corpore eorum; etiam corpus apparet splendidum et lucidum ex luce quae inde, bonum enim amoris est instar flammae quae a se emittit lucem quae est verum fidei inde; cum itaque angeli in caelo tales sunt, quid non Ipse Dominus a Quo omne amoris apud angelos est, et Cujus Divinus Amor apparet ut Sol ex quo universum caelum suam lucem habet, et omnes qui ibi suum caelestem calorem, hoc est, amorem, ita vitam; Divinum Humanum Domini est quod ita apparet, et ex quo omnia illa; inde constare potest quid per corpus Domini intelligitur, quod nempe Divinus Amor, similiter ac per carnem Ipsius, de qua n. 3813; ipsum etiam corpus Domini cum glorificatum, hoc est, Divinum factum est, nec aliud est; quid aliud de Divino quod Infinitum, sentiendum est? [4]Ex his sciri potest quod per corpus in Sancta Cena nihil aliud intellectum sit quam Divinus Domini Amor erga universum genus humanum, de quo ita apud Evangelistas, Jesus accipiens panem, et benedicens, fregit et dedit discipulis, et dixit, Accipite, comedite, hoc est corpus Meum, Matth. xxvi 26, Marc. xiv (x)22, Luc. xxii 19;`hoc est corpus Meum' dixit de pane quia per `panem' etiam significatur Divinus Amor, n. 276, 680, 2165, (x)2177, 3464, 3478, 3735, 4735, 5915; [5] Divinus Amor per corpus Domini etiam significatur apud Johannem, Dixit Jesus, Solvite templum (hoc), in tribus tamen diebus exsuscitabo illud . . . sed Ipse loquebatur de templo corporis Sui, ii 19, 21;
`templum corporis' est Divinum Verum ex Divino Bono; quod `templum' sit Dominus quoad Divinum Verum, videatur n. 3720: et quia corpus in supremo sensu est Divinum Bonum Divini Amoris Domini, inde omnes qui in caelo sunt, dicuntur esse in corpore Domini. [6] Quod corpus Domini sit Divinum Bonum, constat quoque ab his apud Danielem, Sustuli oculos meos, et vidi, ecce vir unus indutus linteis, cujus lumbi cincti auro Uphazi, et corpus ejus sicut tarshish, et facies ejus sicut aspectus fulguris, et oculi ejus sicut faces ignis, et brachia ejus et pedes ejus sicut splendor aeris laevigati, et vox verborum ejus sicut vox multitudinis, x (5,) 6;
per `aurum Uphazi' quo cincti lumbi, per `aspectum fulguris' qui faciei, per `faces ignis' quae oculorum, et per `splendorem aeris' qui brachiorum et pedum, significantur bona amoris; quod `aurum' sit bonum amoris, videatur n. 113, 1551, 1552, 5658; quod etiam ignis, n. 934, 4906, 5215, et quia ignis, etiam `fulgur'; quod `aes' sit bonum amoris et charitatis in naturali, n. 425, 1551; per `tarshish', sicut apparuit reliquum corporis, nempe corpus medium inter caput et lumbos, significatur bonum charitatis et fidei, est enim tarshish lapis pretiosus fulgurans.