6804.“神就记念祂与亚伯拉罕、以撒、雅各所立的约”表由于通过主的神性人身而与教会的结合。这从“约”的含义，以及“亚伯拉罕、以撒、雅各”的代表清楚可知：“约”是指结合，如下文所述；约是与“亚伯拉罕、以撒、雅各”立的，他们是指主的神性人身。“亚伯拉罕”代表神性本身方面的主，“以撒”代表神性理性层方面的主，“雅各”代表神性属世层方面的主（参看1893，2011，2066，2072，2083，2630，3194，3210，3245，3251，3305e，3439，3576，3599，3704，4180，4286，4538，4570，4615，6098，6185，6276，6425节）。在圣言中，凡提到“亚伯拉罕、以撒、雅各”的地方，在灵义上都不是指这些人；这一点可从以下事实看出来：名字永远不会进入天堂，只有叫这名的人所表示的东西，因而只有真实事物或事物本身，以及它们的品质和状态，也就是教会、主的国度和主自己的方方面面才能进入。
此外，天上的天使从不将自己的思维固定于具体的人，因为这会限制思维，使它们远离对真实事物包罗万象的觉知，而天使的言语就出于这种觉知。这解释了为何天上的天使所说的话对人来说，是无法形容的，远远超越人的思维；人的思维不会延伸到事物的共性或整体，而是局限于特定方面。因此，当我们读到这段经文时，即：
从东从西，将有许多人来，在天国里与亚伯拉罕、以撒、雅各一同坐席。（马太福音8:11）
天使就会感知到主的同在，以及人们将从祂的神性人身发出的真理与良善归于自己的方式。还有，当我们读到这段经文时，即：
拉撒路被带去放在亚伯拉罕的怀里。（路加福音16:22）
天使就会感知到他被提升到主所在的天堂。这也说明，“与亚伯拉罕、以撒、雅各所立的约”在内义上表示通过主的神性人身所实现的结合。
神性人身就是一个“约”，也就是结合本身，这一点从圣言中的许多经文可以看出来，如：
我使你作人民的约，作列族的光。（以赛亚书42:6）
又：
我使你作人民的约，复兴这地，使人承受那荒凉的产业。（以赛亚书49:8）
又：
你们当就近我来，侧耳而听，你的灵魂就必得活。我必与你们立永约，就是应许大卫那可靠的恩典。看哪，我已立祂作万民的见证，为列族的首领和立法者。（以赛亚书55:3，4）
玛拉基书：
你们所寻求的主，必忽然进入祂的殿；立约的使者，就是你们所仰慕的，看哪，快要来到。（玛拉基书3:1）
撒母耳记：
祂却为我立永远的约，这约既全备又稳妥。（撒母耳记下23:5）
这些经文明显论述主，以及人类通过祂的神性人身与主的神性本身的结合。
在教会，众所周知，就神性人身而言，主是中保，没有人能到在主里面被称为父的神性本身那里，除非通过子，也就是神性人身。因此，就神性人身而言，主就是约。谁能以任何思维来理解神性本身呢？若不能在思维上理解它，谁能在爱中与它结合呢？但是，谁都能在思维上理解神性人身，在爱中与它结合。
“约”是指结合，这一点从国家之间所立的盟约可以看出来，这些盟约将它们联结起来；它们是双方所达成的协议，必须遵守，好叫盟约不遭破坏，保持完整。这些协议或条约也被称为一个“约”。从狭义上讲，在人这一方，在圣言中被称为“约”的协议或条约就是十条诫，或十诫。从广泛意义上讲，它们就是一切律例、条例、律法、法度，以及主从西乃山通过摩西所颁布的诫命；从更广泛的意义上讲，它们是摩西五经；摩西五经的内容是以色列人所要遵守的。在主这一方，“约”是怜悯和拣选。
十条诫或十诫就是“约”，这一点从以下经文明显看出来：
耶和华将所吩咐你们当守的约指示你们，就是十条诫，并将这十句话写在两块石版上。（申命记4:13，23）
由于写有十诫的两块石版被放在柜子中（出埃及记25:16，21，22；31:18；32:15，16，19；40:20），所以这个柜子被称为“约柜”（申命记31:9，24-26；约书亚记3:3，6，14；4:7；士师记20:27；撒母耳记下15:24；列王记上8:21）。在最后引用的经文中，所罗门如此说：
我也在那里为约柜立个一个地方，约柜内有耶和华的约，就是祂我们列祖所立的。（列王记上8:21）
启示录：
启示录：
神天上的殿开了，在祂殿中现出祂的约柜。（启示录11:19）
主通过摩西吩咐给以色列百姓的一切典章和律例都被称为“约”，摩西五经本身也是；这一点从以下经文明显看出来：
我是按这些话的口与你和以色列人立约。（出埃及记34:27）
在此被称为“约”的，是许多关于祭物、节期和无酵饼的条例。
摩西拿起约书，在百姓耳边念诵，他们说，凡耶和华所吩咐的，我们都必遵行和听从。（出埃及记24:7-8）
列王纪：
犹大王约书亚在耶和华殿里当着他们所有人的面，把耶和华殿里所发现的约书上的话念出来。他在耶和华面前立约，要坚立写在这书上的约言；众民都服从这约。王吩咐众民，他们当照这约书上所写的，向耶和华守逾越节。（列王记下23:2-3，21）
诗篇：
你的众子若守我的约和我所教训他们的法度，他们的子孙必永远坐在你的宝座上。（诗篇132:12）
“约”是指通过爱与信的结合，这一点从这些经文明显看出来：
耶和华说，看哪，日子将到，我要与以色列家和犹大家立新约；不像我与他们祖宗所立的约，因为他们废了我的约；那些日子以后，我与以色列家所立的约乃是这样：我要将我的律法放在他们中间，写在他们心上；我要作他们的神，他们要作我的子民。（耶利米书31:31-33）
“将律法放在他们中间，写在他们心上”是指赋予信与仁；信与仁是“我要作他们的神，他们要作我的子民”所描述的结合得以实现的手段。又：
我要与他们立永远的约，使我不转离他们；我必厚待他们；我要将对我的敬畏放在他们心上，使他们不离开我。（耶利米书32:40）
“我要将对我的敬畏放在他们心上，使他们不离开我”表示通过爱的结合，也就是“约”。
以西结书：
我要与他们立平安的约，这是与他们所立的永约。我也要给予他们，使他们增多，又在他们中间设立我的圣所；我的居所必在他们中间，我要作他们的神，他们要作我的子民。（以西结书37:26-27）
此处“在他们中间的圣所”、“在他们中间的居所”、“我要作他们的神，他们要作我的子民”这些话描述了通过爱与信的结合，也就是“约”。又：
我从你旁边经过，看见你的时候，看哪，正是你的时候，正动爱情的时候，我与你立约，你就归我。（以西结书16:8）
这论及耶路撒冷，耶路撒冷表示古教会；“立约，你就归我”明显是指一个婚姻，或属灵的结合。由于“约”表示结合，所以妻子也被称为“盟约的妻”（玛拉基书2:14）；弟兄当中的结合被称为“弟兄的盟约”（阿摩司书1:9）。在诗篇，“约”也表示结合：
我与我所拣选的人立了约，向我的仆人大卫起了誓。（诗篇89:3）
在主那一方，约中的协议是怜悯和拣选，这明显可见于以下经文：
凡遵守祂的约和祂法度的人，耶和华的一切道就是怜悯和真理。（诗篇25:10）
以赛亚书：
大山可以挪开，小山可以迁移；但我的怜悯必不离开，我平安的约也不迁移。这是怜恤你的那一位，就是耶和华说的。（以赛亚书54:10）
申命记：
耶和华你的神，祂是神，是信实的神，向爱祂、守祂诫命的人守约施怜悯，直到千代。（申命记7:9，12）
出埃及记：
你们若遵守我的约，就要在万民中归我作特别的珍宝。（出埃及记19:5）
又：
我必垂顾着你们，使你们生养众多，也要与你们坚立我的约。（利未记26:9）
“垂顾着他们”是指以怜悯看待；“使他们生养众多”是指赋予他们仁与信；那些被赋予这些恩赐的人被称为“选民”；因此，这些话与拣选有关；他们“要作特别的珍宝”这句话也是。
在代表性教会，他们还有立约的记号。这些记号有助于提醒人们要结合。割礼就是这样一个记号（创世记17:11）；因为“割礼”表示从污秽的爱中洁净。这些爱被除去后，天堂之爱就会被引入，结合通过这爱得以实现。安息日也被称为“永远的约”（出埃及记31:16）。经上还说，“陈设饼要为以色列人作永远的约”（利未记24:8，9）。“血”尤其是一个记号，这清楚可见于摩西五经：
摩西拿起约书来，在百姓的耳边念诵，他们说，耶和华所吩咐的，我们都必遵行和听从。摩西取了平安祭的血，洒在百姓身上，说，看哪！这是耶和华按这一切话与你们所立的。（出埃及记24:7-8）
撒迦利亚书：
我因与你立约的血，将被掳而囚的人，从无水的坑中释放出来。（撒迦利亚书9:11）
“血”之所以是约，或立约的记号，是因为它表示通过属灵之爱，也就是通过对邻之仁所实现的结合；这就是为何当主设立圣餐时，祂称自己的血为“新约的血”（马太福音26:28）。由此可见在圣言中，“约”在内义上是什么意思。
Potts(1905-1910) 6804
6804. And God remembered His covenant with Abraham, with Isaac, and with Jacob. That this signifies by reason of conjunction with the church through the Lord's Divine Human, is evident from the signification of "covenant," as being conjunction (of which in what follows); and from the representation of Abraham, Isaac, and Jacob, with whom a covenant was made, as being the Lord's Divine Human. (That Abraham represents the Lord as to the Divine Itself, Isaac as to the Divine rational, and Jacob as to the Divine natural, see n. 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 3439, 3576, 3599, 3704, 4180, 4286, 4538, 4570, 4615, 6098, 6185, 6276, 6425.) That where mention is made of "Abraham, Isaac, and Jacob" in the Word, in the spiritual sense these men are not meant, can be seen from the fact that names never penetrate into heaven, but only what is signified by those who are named, thus the things themselves, their quality and their states, which are of the church and of the Lord's kingdom, and which are of the Lord Himself. [2] And moreover the angels in heaven never determine their thoughts to the individual persons, for this would be to limit the thoughts, and to withdraw them from the universal perception of the things, from which is angelic speech. Hence what the angels speak in heaven is unutterable to man, and far above his thought, which is not extended to universals, but confined to particulars. When therefore we read this:
Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of the heavens (Matt. 8:11);
the angels perceive the Lord's presence and the appropriation of the truth and good which proceed from His Divine Human. Also when we read that Lazarus was taken up into Abraham's bosom (Luke 16:22);
the angels perceive that he was taken up into heaven where the Lord is present. Hence also it can be seen that by the "covenant with Abraham, Isaac, and Jacob" in the internal sense is meant conjunction through the Lord's Divine Human. [3] That the Divine Human is a "covenant," that is, conjunction itself, can be seen from many passages in the Word, as:
I will give Thee for a covenant to the people, for a light of the nations (Isa. 42:6). I gave Thee for a covenant of the people, to restore the land, to divide the wasted heritages (Isa. 49:8). Incline your ear, and come unto Me; hear and your soul shall live; so will I make a covenant of eternity with you, even the sure mercies of David. Behold I have given Him for a witness to the peoples, a prince and a lawgiver to the nations (Isa. 55:3, 4). The Lord whom ye seek shall suddenly come to His temple; and the Angel of the covenant whom ye desire, behold He cometh (Mal. 3:1). He hath put for Me a covenant of eternity, to be disposed for all and to be kept (2 Sam. 23:5). [4] In these passages the Lord is plainly treated of, and the conjunction of the human race with the Divine Itself of the Lord through His Divine Human. It is known in the church that the Lord as to the Divine Human is the Mediator, and that no one can come to the Divine Itself, which is in the Lord and is called the Father, except through the Son, that is, through the Divine Human. Thus the Lord as to the Divine Human is the conjunction. Who can comprehend the Divine Itself by any thought? And if he cannot comprehend it in thought, who can be conjoined with it in love? But everyone can comprehend the Divine Human in thought, and be conjoined with it in love. [5] That a "covenant" denotes conjunction can be seen from the covenants made between kingdoms, and that by these they are joined together; and that there are stipulations on each side, which are to be kept, in order that the conjunction may be inviolate. These stipulations or compacts are also called a "covenant." The stipulations or compacts which in the Word are called a "covenant" are on the part of man, in a close sense, the ten commandments, or Decalogue; in a wider sense they are all the statutes, commandments, laws, testimonies, precepts, which the Lord enjoined from Mount Sinai through Moses; and in a sense still more wide they are the books of Moses, the contents of which were to be observed on the part of the sons of Israel. On the part of the Lord the "covenant" is mercy and election. [6] That the ten commandments or Decalogue are a "covenant" is evident from the following passages:
Jehovah hath told you His covenant, which He commanded you to do, the ten words which He wrote on two tables of stone (Deut. 4:13, 23). And because the two tables of stone, on which the ten commandments were written, were stored up in the ark (Exod. 25:16, 21, 22; 31:18; 32:15, 16, 19; 40:20), therefore the ark was called the "ark of the covenant" (Deut. 31:9, 24-26; Josh. 3:3, 6, 14; 4:7; Judg. 20:27; 2 Sam. 15:24; 1 Kings 8:21). In the last passage cited, Solomon thus speaks:
There I have set a place for the ark, wherein is the covenant of Jehovah which He made with our fathers (1 Kings 8:21). And in John:
The temple of God was opened in heaven; and there was seen in His temple the ark of His covenant (Rev. 11:19). [7] That all the judgments and statutes which the Lord commanded through Moses to the people of Israel, were called the "covenant," as were also the books of Moses themselves, is evident from the following passages:
After the mouth of these words I have made a covenant with you and with Israel (Exod. 34:27);
the things which are here called a "covenant" were the many in regard to sacrifices, feasts, and unleavened bread. Moses took the book of the covenant, and read in the ears of the people, who said, All that Jehovah hath spoken we will do and hear (Exod. 24:7-8). Josiah, king of Judah, in the house of Jehovah in the presence of them all read the words of the book of the covenant that was found in the house of Jehovah. And he made a covenant before Jehovah, to establish the words of the covenant written in that book; and all the people stood to the covenant. The king commanded all the people that they should perform the passover to Jehovah God, as it is written in this book of the covenant (2 Kings 23:2-3, 21). If thy sons will keep My covenant and My testimony that I have taught them, their sons also shall sit on thy throne forevermore (Ps. 132:12). [8] That a "covenant" denotes conjunction through love and faith is evident from these passages:
Behold the days come, said Jehovah, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, because they rendered My covenant vain; but this is the covenant that I will make with the house of Israel after those days: I will put My law in the midst of them, and I will write it on their heart; and I will be their God, and they shall be My people (Jer. 31:31-33);
"to put a law in the midst of them, and to write it on their heart" is to endow with faith and charity; through faith and charity the conjunction is made which is described by the words, "I will be their God, and they shall be My people." I will make an everlasting covenant with them, that I will no more turn away from them; and I will do well to them; and I will put My fear in their heart, that they shall not depart from Me (Jer. 32:40);
conjunction through love, which is the "covenant," is signified by, "I will put My fear in their heart, that they shall not depart from Me." [9] In Ezekiel:
I will make a covenant of peace with them, a covenant of eternity it shall be with them; and I will give them, and multiply them, and will set My sanctuary in the midst of them; and My habitation shall be with them, and I will be their God, and they shall be My people (Ezek. 37:26-27);
here conjunction through love and faith, which are a "covenant," is described by "a sanctuary in the midst of them," and by "a habitation with them," and by the words, "I will be their God, and they shall be My people." When I passed by thee, and saw thee, that behold it was thy time, the time of loves, and I entered into a covenant with thee, that thou shouldest be Mine (Ezek. 16:8);
speaking of Jerusalem, whereby is signified the Ancient Church; that "to enter into a covenant that thou shouldest be Mine" is marriage, or spiritual conjunction, is plain. As a "covenant" signifies conjunction, a wife is also called "a wife of the covenant" (Mal. 2:14); and conjunction among brethren is called "the covenant of brethren" (Amos 1:9). By "covenant" is also signified conjunction in David:
I have made a covenant with My chosen, I have sworn to David My servant (Ps. 89:3). [10] That the compact of a covenant on the part of the Lord is mercy and election, is evident in these passages:
All the ways of Jehovah are mercy and truth to such as keep His covenant and His testimonies (Ps. 25:10). The mountains shall depart, and the hills be removed; but My mercy shall not depart, and the covenant of My peace shall not be removed, saith thy compassionate One, Jehovah (Isa. 54:10). Jehovah thy God, He is God, the faithful God, keeping covenant and mercy with them that love Him, and that keep His commandments, to the thousandth generation (Deut. 7:9, 12). If ye will keep My covenant, ye shall be unto Me for a peculiar treasure from all peoples (Exod. 19:5), I will have respect unto you, and make you fruitful, and multiply you, and will establish My covenant with you (Lev. 26:9);
"to have respect unto them" is of mercy; "to make them fruitful and multiply them" is to endow them with charity and faith; they who are endowed with these gifts are called the "elect;" so that these are words of election; and also the words "they shall be for a peculiar treasure." [11] Signs of a covenant existed also in the representative church, and were such as reminded of conjunction. Circumcision was such a sign (Gen. 17:11); for "circumcision" signified purification from filthy loves, on the removal of which, heavenly love is instilled, through which is conjunction. The Sabbath is also called "an eternal covenant" (Exod. 31:16). It is said also that "the show-bread should be to the sons of Israel for an eternal covenant" (Lev. 24:8) and especially the "blood", as is evident from these passages:
Moses took the book of the covenant, and read in the ears of the people, who said, All that Jehovah hath spoken we will do and hear; then Moses took the blood of the peace sacrifice, and sprinkled it on the people, and said, Behold the blood of the covenant which Jehovah hath made with you over all these words (Exod. 24:7-8), By the blood of Thy covenant I will send forth the bound out of the pit wherein is no water (Zech. 9:11 ). Blood was a covenant, or the token of a covenant, because it signified conjunction through spiritual love, that is, through charity toward the neighbor; therefore when the Lord instituted the Holy Supper, He called His blood the "blood of the new covenant" (Matt. 26:28). From all this it can now be seen what is meant by a "covenant" in the Word in the internal sense.
Elliott(1983-1999) 6804
6804. 'And God remembered His covenant with Abraham, with Isaac, and with Jacob' means on account of being joined to the Church through the Lord's Divine Human. This is clear from the meaning of 'the covenant' as a joining together, dealt with below; and from the representation of 'Abraham, Isaac, and Jacob', with whom a covenant had been made, as the Lord's Divine Human. 'Abraham' represents the Lord in respect of the Divine itself, 'Isaac' in respect of the Divine Rational, and 'Jacob' in respect of the Divine Natural, see 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305 (end), 3439, 4538, 4570, 4615, 6098, 6185, 6276, 6425. When Abraham, Isaac, and Jacob are mentioned in the Word those patriarchs are not meant in the spiritual sense, as may be recognized from the consideration that names never pass through into heaven. Only what is really meant by the people who are referred to - real things, the essential nature of real things, and the states of real things, that is to say, aspects of the Church, of the Lord's kingdom, and of the Lord Himself - passes through.
[2] But in addition to this the angels in heaven never fix their thoughts on specific persons; that would restrict their thoughts and remove them from that all-inclusive perception of real things that lies behind angelic speech. This explains why the things that the angels in heaven say are indescribable, far surpassing human thought, whose range does not extend to seeing things in their totality but is restricted to particular aspects. When one reads therefore in Matt 8:11 that many will come from the east and the west and recline with Abraham, Isaac, and Jacob in the kingdom of heaven, the angels perceive the Lord's presence and the way people make the truth and goodness emanating from His Divine Human their own. Also when one reads in Luke 16:22 that Lazarus was carried into Abraham's bosom, the angels perceive that he was carried into heaven, where the Lord is present. This too goes to show that 'a covenant with Abraham, Isaac, and Jacob' means in the internal sense being joined through the Lord's Divine Human.
[3] The fact that the Divine Human is 'a covenant', that is, the actual joining together, may be seen from many places in the Word, as in Isaiah,
I will give You as a covenant of the people', a light of the nations. Isa 42:6.
In the same prophet,
I have given You as a covenant of the people,a to restore the land, to share out the devastated inheritances. Isa 49:8.
In the same prophet,
Incline your ear and come to Me; hear, and let your soul live. So will I make with you an eternal covenant, even the sure mercies of David. Lo, I have given Him as a witness to the peoples, a prince and lawgiver to the peoples.b Isa 55:3, 4.
In Malachi,
Suddenly there comes to His temple the Lord whom you seek, and the angel of the covenant in whom you delight. Behold, He is coming. Mal 3:1
In the second Book of Samuel,
He has established an eternal covenant for Me, to be set in order for all and to be kept safe. 2 Sam 23:5.
[4] These places plainly refer to the Lord and to the joining of the human race to the Lord's Divine Being itself through His Divine Human. In respect of His Divine Human the Lord is the Mediator, and no one can come to the Divine Being itself within the Lord, called the Father, except through the Son, that is, the Divine Human, as is well known in the Church. Thus the Lord in respect of His Divine Human is the actual joining together. Can anyone in his thought begin to comprehend the Divine Being itself? And if he cannot do this in thought how can he be joined to the Divine itself in love? But the Divine Human anyone can comprehend in thought and be joined to in love.
[5] The meaning of 'a covenant' as a joining together may be seen in the fact that covenants between countries join them together. They are bargains made by both parties which must be kept if their alliance is to remain intact. These bargains or agreements are also called a covenant. On man's side the bargains or agreements that are called 'a covenant' in the Word are in a restricted sense the ten commandments or the Decalogue. In a wider sense they are all the statutes, orders, laws, testimonies, and commandments that the Lord decreed from Mount Sinai through Moses; and in an even wider sense they are the Books of Moses. The contents of these books were what the children of Israel were required on their side to carry out. On the Lord's side it is mercy and election.
[6] The ten commandments or the Decalogue are a covenant.
This is clear from the following places: In Moses,
Jehovah declared to you His covenant which He commanded you to perform, the ten words which He wrote on two tablets of stone. Deut. 4 :13, 23.
And since the two tablets of stone on which the ten commandments had been written were placed in the ark, Exod 25:16, 21, 22; 31:18; 32:15, 16, 19; 40:20, the ark was called the ark of the covenant, Deut 31:9, 24-26; Josh 3:3, 6,14; 4:7; Judg 20:27; 2 Sam 15:24; 1Kings 8:21. In the last of these references Solomon says,
I have made a place there for the ark, where there is the covenant of Jehovah which He made with our fathers.
And in John,
The temple of God was opened in heaven, and the ark of His covenant was seen in His temple. Rev. 11:19.
[7] All the judgements and statutes which the Lord commanded the people of Israel through Moses are called a covenant; so too are the actual Books of Moses. In Moses,
According to the tenorc of these words I have made a covenant with you and with Israel. Exod. 34:27.
What are called a covenant here were many regulations regarding sacrifices, feasts, and unleavened bread. In the same author,
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. Exod. 24:7, 8.
In the second Book of Kings,
Josiah the king of Judah read before them all in the house of Jehovah the words of the book of the covenant which had been found in the house of Jehovah. And he made a covenant before Jehovah, to establish the words of the covenant that were written in that book. And all the people took a stand on the covenant. The king commanded all the people to keep the Passover to Jehovah their God, in accordance with what was written in the book of the covenant. 2 Kings 23:2, 3, 21.
In David,
If your sons keep My covenant and My testimony which I have taught them, their sons also will sit even forever on your throne. Ps. 132:12.
[8] A covenant is a joining together through love and faith.
In Jeremiah,
Behold, the days are coming, said Jehovah, in which I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers, for they made My covenant invalid. But this is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them, and will write it on their heart, and I will be their God, and they will be My people. Jer. 31:31-33.
'Putting the law in their midst, and writing it on their heart' is endowing with faith and charity, faith and charity being the means by which the joining together described by 'I will be their God, and they will be My people' is effected. In the same prophet,
I will make with them an everlasting covenant, that I will not any more turn away from them, and I will do good to them. But I will put My fear into their heart so that they do not depart from Me. Jer. 32:40.
A joining together through love, which is a covenant, is meant by 'I will put My fear into their heart so that they do not depart from Me'.
[9] In Ezekiel,
I will make with them a covenant of peace; it will be an eternal covenant with them. And I will blessd them and will multiply them, and I will set a sanctuary in their midst, and it will be My dwelling-place among them; and I will be their God, and they will be My people. Ezek. 37:26, 27.
Here a joining together through love and faith, which are a covenant, is described by 'a sanctuary in their midst' and 'dwelling-place among them', and by 'I will be their God, and they will be My people'. In the same prophet,
When I passed by you and saw you, behold, it was your time, the time of love;e and I entered into a covenant with you, so that you would be Mine. Ezek. 16:8.
This refers to Jerusalem, by which the Ancient Church is meant, 'entering into a covenant, so that you would be Mine' plainly being a marriage or spiritual joining together. Since 'a covenant' means a joining together a wife is also called in Mal. 2:14 the wife of a covenant, while a joining together that exists among brothers is called in Amos 1:9 a covenant of brothers. 'A covenant' is also used in David to mean a joining together,
I have made a covenant with My chosen one, I have sworn to David My servant. Ps. 89:3.
[10] The agreement in a covenant on the Lord's side is mercy and election. This is clear in David,
All the ways of Jehovah are mercy and truth to those keeping His covenant and His testimonies. Ps. 25:10.
In Isaiah,
The mountains will depart and the hills be removed, but My mercy will not depart from you, nor the covenant of My peace be removed, said Jehovah, who has mercy on you. Isa. 54:10.
In Moses,
Jehovah your God, He is God, the faithful God keeping covenant and mercy with those who love Him and keep His commandments, to the thousandth generation. Deut. 7:9, 11.
In the same author,
If you keep My covenant, you will be to Me a peculiar treasure from among all peoples. Exod. 19:5.
In the same author,
I will have regard for you, and make you fruitful, and multiply you, and confirm My covenant with you. Lev. 26:9.
'Having regard for them' is viewing with mercy. 'Making them fruitful and multiplying them' is endowing with charity and faith, and those endowed with them are called 'the elect'. Thus the words used here have to do with election and so do those which say that they will be 'a peculiar treasure'.
[11] In the representative Church they also had signs of the covenant. These served to remind people of the joining together. Circumcision was one such sign, Gen. 17:11; for circumcision was a sign meaning purification from filthy loves. After these loves are removed, heavenly love is introduced, through which a joining together is effected. The sabbath too is called an eternal covenant, Exod. 31:16; and of the leaves of the presence it is said that to the children of Israel they should be for an eternal covenant, Lev. 24:8, 9. Blood in particular was a sign, as is clear in Moses,
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 of the sacrifice of a peace-offering 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.
In Zechariah,
Through the blood of your covenant I will let out the bound ones from the pit in which there is no water. Zech. 9:11.
'The blood' was the covenant or sign of the covenant because it meant a joining together through spiritual love, that is, through charity towards the neighbour. This was why, when the Lord instituted the Holy Supper, He called His blood 'the blood of the new covenant', Matt. 26:28. From all this one may now see what 'the covenant' is used to mean in the internal sense of the Word.
Latin(1748-1756) 6804
6804. `Et recordatus est Deus foederis Sui cum Abrahamo, cum Jischako, et cum Jacobo': quod significet ob conjunctionem cum Ecclesia per Divinum Humanum Domini, constat ex significatione `foederis' quod sit conjunctio, de qua sequitur; et ex repraesentatione `Abrahami, Jischaki, et Jacobi,' cum quibus foedus, quod sit Divinum Humanum Domini; quod `Abrahamus' repraesentet Dominum quoad Ipsum Divinum, `Jischakus' quoad Divinum Rationale, et `Jacobus' quoad Divinum Naturale, videatur n. 1893, 2011, 2066, 2072, (m)2083, 2630, 3194, 3210,(n) 3245, 3251, 3305 fin., 3439, 3576, 3599, {1} (m)3704, 4180, 4286, 4538, 4570,(n) 4615, 6098, 6185, 6276, (x)6425; quod ubi nominantur `Abraham, Jischak, et Jacob' in Verbo, in sensu spirituali non intelligantur illi, constare potest ex eo quod nomina nusquam penetrent in caelum, sed modo quid per illos qui nominantur significetur; ita ipsae res, rerum quale et rerum status, {2}quae nempe sunt Ecclesiae, et quae sunt regni Domini, et quae sunt Ipsius Domini; 2 {3} (m)et praeterea angeli in caelo nusquam determinant suas cogitationes ad {4}singulares personas, hoc foret finire cogitationes, et abstrahere a perceptione rerum universali, ex qua {5} loquela angelica, inde est quod quae loquuntur angeli in caelo, sint ineffabilia, et longe supra cogitationem humanam, quae non extenditur ad universalia sed contrahitur ad particularia;(n) {6}cum itaque legitur quod Multi ab oriente et occidente venient, et accumbent cum Abrahamo, et Jischako, et Jacobo, in regno caelorum, Matth. viii 11, percipiunt angeli Domini praesentiam et appropriationem veri et boni quae a Divino Humano Ipsius procedunt: tum cum legitur quod Lazarus sublatus sit in sinum Abrahami, Luc. xvi 22, angeli percipiunt quod sublatus sit in caelum, ubi Dominus est praesens; inde quoque constare potest quod per `foedus cum Abrahamo, Jischako, et Jacobo' in sensu interno intelligatur conjunctio, per Divinum Humanum Domini. 3 Quod Divinum Humanum sit `foedus,' hoc est, ipsa conjunctio, constare potest a pluribus locis in Verbo, ut apud Esaiam, Dabo Te in foedus populo, in lucem gentium, xlii 6:apud eundem, Dedi Te in foedus populi ad restituendum terram, ad dividendum hereditates devastatas, xlix 8:
apud eundem, Inclinate aurem vestram, et ite ad Me, audite {7}et vivat anima vestra, ita pangam vobis foedus aeternitatis, misericordias Davidis firmas; en testem populis dedi Ipsum principem et legislatorem gentibus, lv 3, 4:
apud Malachiam, Subito venit ad templum Suum Dominus, Quem vos quaeritis, et angelus foederis, Quem vos desideratis; ecce venit, iii 1:
in Libro 2 Samuelis, Foedus aeternitatis posuit Mihi, disponendum in omnes et servandum, xxiii 5;
4 in his locis agitur manifeste de Domino, et de conjunctione generis humani cum Ipso Divino Domini per Divinum Humanum Ipsius; quod Dominus quoad Divinum Humanum sit Mediator, et quod nullus ad Ipsum Divinum, quod in Domino et Pater vocatur, venire queat quam per Filium, hoc est, per Divinum Humanum, notum est in Ecclesia; ita est Dominus quoad Divinum Humanum conjunctio; quis {8} (t)potest comprehendere Ipsum Divinum aliqua cogitatione? et si non cogitatione, {9}quis potest Ipsi conjungi amore? sed Divinum Humanum quisque potest comprehendere cogitatione et conjungi Ipsi amore. 5 Quod `foedus' sit conjunctio, constare potest ex foederibus inter regna, quod per illa conjungantur; et quod sint constipulationes ab utraque parte quae custodiendae ut conjunctio sarta teneatur; {10} constipulationes illae seu pacta etiam vocantur foedus. Constipulationes seu pacta quae in Verbo foedus vocantur sunt a parte hominis in stricto sensu decem praecepta seu Decalogus; {11} in latiore sensu sunt omnia {12} statuta, mandata, leges, testimonia, praecepta, quae Dominus e monte Sinai per Mosen {13}injunxit, et in adhuc latiore sensu Libri Mosis; quae ibi continentur {14}erant a parte filiorum Israelis {15} observanda; a parte Domini est misericordia et electio. 6 Quod decem praecepta seu Decalogus sint foedus, constat ab his locis: apud Mosen, Jehovah indicavit vobis foedus Suum, quod praecepit vobis ad faciendum, decem verba quae scripsit super duas tabulas lapidum, [Deut.] iv 13, 23;
et quia duae tabulae lapideae quibus inscripta fuerunt decem praecepta, reposita sunt in arca, Exod. xxv 16, 21, 22, xxxi 18, xxxii 15, 16, 19, xl 20; idcirco arca vocabatur arca foederis, Deut. xxxi 9, 24-26; Jos. iii 3, 6, 14, iv 7; Jud. xx 27; 2 Sam. xv 24; 1 Reg. viii 21; {16}hic Salomo ita loquitur, Posui ibi locum arcae, ubi foedus Jehovae, quod pepigit cum patribus nostris:
et apud Johannem, Apertum est templum Dei in caelo, et visa est arca foederis Ipsius in templo Ipsius, Apoc. xi 19. 7 Quod foedus {17}appellentur omnia judicia et statuta quae Dominus per Mosen mandavit populo Israelitico; et quoque ipsi Libri Mosis: apud Mosen, Super ore verborum horum pepigi vobiscum foedus, et cum Israele, Exod. (x)xxxiv 27;
quae ibi vocantur foedus erant plura de sacrificiis, festis, azymis: apud eundem, Moses sumpsit librum foederis, et legit in auribus populi, qui dixerunt, Omne quod locutus est Jehovah, faciemus et audiemus, (x)Exod. xxiv 7, 8:
in Libro 2 Regum, Joschia rex Jehudae in domo Jehovae coram omnibus legit verba libri foederis inventi in domo Jehovae: et pepigit foedus coram Jehovah, ad stabiliendum verba foederis scripta in libro illo; et stetit omnis populus in foedere. Praecepit rex omni populo ut facerent Pascha Jehovae Deo, juxta scriptum in libro foederis xxiii 2, 3, 21:
apud Davidem, Si custodiverint filii tui foedus Meum et testimonium Meum, quod docui illos, etiam filii eorum usque in aeternum sedebunt super throno tibi, Ps. cxxxii 12. 8 Quod foedus sit conjunctio per amorem et fidem, apud Jeremiam, Ecce dies venientes, dictum Jehovae, quibus pangam cum domo Israelis, et cum domo Jehudae, foedus novum, non sicut foedus quod pepigi cum patribus eorum, quia illi irritum fecerunt foedus (x)Meum; sed hoc foedus quod pangam cum domo Israelis post dies hos, dabo legem Meam in medio eorum, et super cor illorum scribam illam, et ero illis in Deum, et illi erunt Mihi in populum, xxxi 31-33;
`dare legem in medio eorum, et super cor eorum scribere illam' est donare fide et charitate; per {18}fidem et charitatem fit conjunctio quae describitur per quod `ero illis in Deum, et illi erunt Mihi in populum': apud eundem, Pangam illis foedus saeculi, quod non amplius aversurus Me post illos, et benefaciam illis; timorem autem Meum dabo in cor eorum, ut non recedant a Me, xxxii (x)40;
conjunctio per amorem, quae foedus, significatur per `timorem Meum dabo in cor eorum, ut non recedant a Me': apud Ezechielem, 9 Pangam illis foedus pacis, foedus aeternitatis (x)erit cum illis, et dabo eos, et multiplicabo eos, et ponam sanctuarium in medio eorum, et erit habitaculum Meum apud illos, et ero illis in Deum, et erunt Mihi in populum, xxxvii 26, 27;
ibi conjunctio per amorem et fidem quae {19}sunt foedus describitur per `sanctuarium in medio eorum' et per `habitaculum apud illos' et quod `ero illis in Deum, et {20} erunt Mihi in populum': apud {21}eundem, Cum praeterivi praeter te, et vidi te, quod ecce tempus tuum, tempus amorum, et inii foedus tecum, ut esses Mihi, xvi 8;
ibi de Hierosolyma, per quam {22} significatur Ecclesia Antiqua; quod `inire foedus ut esses Mihi' sit conjugium seu spiritualis conjunctio, patet. Quia foedus significat conjunctionem, etiam uxor vocatur uxor foederis, Mal. ii 14; et conjunctio inter fratres vocatur foedus fratrum, Amos i 9: per `foedus' etiam conjunctio significatur apud Davidem, Pepigi foedus electo Meo; juravi Davidi servo Meo, Ps. lxxxix 4 [A.V. 3]. 10 Quod (t)pactum foederis a parte {23}Domini sit misericordia et electio, constat apud Davidem, Omnes viae Jehovae misericordia et veritas custodientibus foedus Ipsius, et testimonia Ipsius, Ps. xxv 10:
(m)apud Esaiam, Montes recedent, et colles dimovebuntur, et misericordia Mea {24} non recedet, et foedus pacis Meae non dimovebitur, dixit miserator tuus Jehovah, liv 10:
apud Mosen, Jehovah Deus tuus, Ipse Deus, Deus fidelis, custodiens foedus et misericordiam amantibus Ipsum, et custodientibus praecepta Ipsius, millesimae generationi, Deut. vii 9, 12 {25}:(n) apud eundem, Si custodiveritis foedus Meum, eritis Mihi in peculium ex omnibus populis, Exod. xix 5:
apud eundem, Respiciam ad vos, et fructificabo vos, et multiplicabo vos, et confirmabo foedus Meum vobiscum, Lev. xxvi 9;
`respicere ad illos' est misericordiae; {26}fructificare et multiplicare illos' est donare charitate et fide; qui illis donantur vocantur `electi,' ita sunt {27}haec electionis, tum quoque {28}quod erunt in peculium. 11 Signa foederis {29}etiam in Ecclesia repraesentativa fuerunt, et fuerunt illa ex quibus recordarentur conjunctionis; circumcisio erat tale signum, Gen. xvii 11; circumcisio enim significabat purificationem ab amoribus spurcis, quibus remotis insinuatur amor caelestis, per quem conjunctio: Sabbatum etiam vocatur foedus aeternum, Exod. xxxi 16: etiam panes propositionis dicuntur quod essent filiis Israelis `foedere aeterno,' Lev. xxiv (x)8, 9: imprimis sanguis, ut constat 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 sacrificii pacifici, et sparsit super populum, et dixit, Ecce sanguis foederis quod pepigit Jehovah vobiscum super omnibus verbis his, Exod. xxiv 7, 8:
apud Sachariam, Per sanguinem foederis tui emittam vinctos e fovea, in qua non aqua, ix 11;
`sanguis' erat foedus seu signum foederis quia significabat conjunctionem per amorem spiritualem, hoc est, per charitatem erga proximum; idcirco cum Dominus instituit Sanctam Cenam, sanguinem Suum vocabat `sanguinem novi foederis,' Matth. xxvi 18. Ex his nunc constare potest quid per `foedus' in sensu interno in Verbo intelligitur. @1 i 4009,$ @2 imprimis quae$ @3 i de quibus solis, quia in sensu interno agitur, sunt illa quae percipiuntur in coelo, cum Abraham, Jischak, et Jacob nominantur$ @4 aliquam singularem personam$ @5 i est$ @6 sicut ubi$ @7 ut$ @8 i enim$ @9 nec potest amore,$ @10 i inde$ @11 i et$ @12 i judicia et$ @13 mandavit$ @14 sunt quae$ @15 i erant$ @16 ubi$ @17 vocentur$ @18 illas$ @19 est$ @20 i illi$ @21 Ezechielem$ @22 i ibi$ @23 Dei$ @24 i a tecum$ @25 i, 13$ @26 fructificare est donare charitate et multiplicare donare fide$ @27 illa$ @28 esse$ @29 quoque$