7850.“要吃那肉”表享受良善。这从“吃”和“肉”的含义清楚可知：“吃”是指享受，如刚才所述（7849节）；“肉”是指因主的神性人身而复活的人之自我，因而是指与一个人同在的一切属天和属灵良善（参看3813，6968节）。“肉”具有这种含义，这在古人当中是众所周知的，然而如今却如此不为人知，以至于当被告知“肉”具有这种含义时，人皆感到惊讶。如果有人说，自我是“肉”所对应的属灵实体，人们不理解这一点。如果有人说，它是“肉”的象征含义，他们的确理解，但却是在完全不同于属世物体对应于它所象征的实体所在意义上的另一种意义上来理解；也就是说，他们把它看作某种完全分离的东西。而事实上，它所对应的属灵实体或象征化的实体与它结合，如同人的视觉与他的眼睛结合；听觉与耳朵结合；也如何他的属灵思维与他的内层形式结合，并通过该形式与语言器官结合；或如同他同样属灵的意愿与产生动作的肌纤维的结合。每个属灵实体及其对应物，也就是每个被象征化的实体和同它有对应关系的属世物体都存在这种关系。
谁看不出主在约翰福音中所说的“肉”不是指肉，“血”不是指血？
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。（约翰福音6:53-55）
如今很少有人知道“肉”表示主的神性之爱的神性良善，这良善来自祂的神性人身，“血”表示从祂的神性良善发出的神性真理，以及人的回报。那些能够知道的人却不想知道。他们之所以不想知道，是因为他们没有为了真理的缘故而对真理的情感，只有为了世俗的理由而对真理的情感，还因为在属世层面思考的人只想在属世层面理解一切事物。
说这些事是为了叫人们知道，在逾越节的晚餐上“吃肉”表示什么，因而在逾越节的晚餐上所立的圣餐中它表示什么。关于在圣餐中与肉并血具有相同含义的饼和酒，可参看前文（参看2165，2177，2187，3464，3478，3735，3813，4211，4217，4735，4976，5915节）。就圣言的灵义而言，“肉”不是指肉，除了其它地方外，这一点从启示录中的经文很明显地看出来：
你们聚集来赴大神的筵席！可以吃千夫长的肉，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）
此处“肉”表示各种各样的良善。
Potts(1905-1910) 7850
7850. And they shall eat the flesh. That this signifies the enjoyment of good, is evident from the signification of "to eat," as being enjoyment (of which just above, n. 7849); and from the signification of "flesh," as being what is man's own vivified by the Divine Human of the Lord, thus all celestial and spiritual good with man (see n. 3813, 6968). That "flesh" has this signification was well known among the ancients, and yet at this day it is so unknown that everyone would be surprised on being told that "flesh" has such a signification. If it is said that it is a spiritual correspondent, this is not understood. If it is said that it is a significative, this is indeed understood, but in another sense than that in which it is a significative correspondent, namely, as something quite separate; when yet a spiritual or significative correspondent is conjoined with that to which it corresponds as is a man's sight with his eye; his hearing with his ear; his thought, which is spiritual, with the form of his interiors, and through this form with the little organs of speech; or as the will, which also is spiritual, is conjoined with the muscular fibers by which action is produced. Such is the case with every spiritual correspondent or significative relatively to its natural, with which there is correspondence. [2] Who cannot see that by "flesh" is not meant flesh, nor by "blood" blood, by the Lord in John:
Verily, verily, I say to you, Except ye eat the flesh of the Son of man and drink His blood, ye have no life in you; he that 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 (John 6:53-55). That by "flesh" is meant the Divine good of the Divine love of the Lord, which is from His Divine Human, and by "blood" the Divine truth proceeding from His Divine good, and also the man's reciprocity, is at this day known to few, and they who can know, will not. The reason why they are unwilling to know is that they are in no affection of truth for the sake of truth, but only for the sake of worldly reasons, and also because natural men desire to apprehend all things naturally. [3] These things have been said in order that it may be known what is signified by "eating flesh" at the paschal supper, consequently what at the Holy Supper, which was then instituted. (Concerning the bread and the wine which in the Holy Supper signify the same as the flesh and the blood, see n. 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915.) That in the spiritual sense of the Word "flesh" does not mean flesh, besides being manifest from other passages, is also very evident from this in Revelation:
Come and be ye gathered together unto the supper of the great God; that ye may eat the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all both free and bond, both small and great (Rev. 19:17-18);
where by "flesh" are signified goods of various kinds.
Elliott(1983-1999) 7850
7850. 'And they shall eat the flesh' means enjoyment of what is good. This is clear from the meaning of 'eating' as enjoyment, dealt with immediately above in 7849; and from the meaning of 'the flesh' as the human proprium made alive by the Lord's Divine Human, thus all the celestial and spiritual good present with a person, dealt with in 3813, 6968. The fact that 'flesh' has this meaning was very well known among the ancients; but at the present day people are so ignorant of it that everyone is amazed when 'flesh' is said to mean such. If one speaks of the proprium as the spiritual entity to which 'flesh' corresponds, people have no understanding of this. If one speaks of it as the symbolic meaning of 'flesh' they do, it is true, understand that, yet their idea is entirely different from that in which the natural object corresponds to the entity it symbolizes; that is to say, they see it as something completely separate. But in actual fact the spiritual or symbolized entity to which it corresponds is linked to it as a person's sight is linked to his eye and his hearing to his ear, and as his thought, which is spiritual, is linked to the form his interiors assume, and through that form to his organs of speech, or as his will, which too is spiritual, is linked to the fibres forming his muscles with which he acts. The same kind of relationship exists with every spiritual entity and its counterpart, that is, with every entity that is symbolized and the natural object that has a correspondence with it.
[2] Who can fail to see that 'flesh' is not used by the Lord to mean flesh or 'blood' to mean blood in John,
Truly, truly, I say to you, Unless you eat the flesh of the Son of Man and drink His blood, you will have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day. For My flesh is truly food, and My blood is truly drink. John 6:53-56.
Few at the present day know that 'flesh' was used to mean the Divine Good of the Lord's Divine Love, which comes from His Divine Human, and 'blood' to mean the Divine Truth emanating from His Divine Good, and also a person's reciprocation. And those who are capable of knowing this have no wish to know it. They have no wish to know it because they have no affection for truth for its own sake, only for the sake of inducements the world offers, and also because people who think on a natural level wish to understand everything on that level.
[3] These matters have been stated in order that people may know what is meant by 'eating flesh' in the Passover supper, and what is consequently meant by it in the Holy Supper, which was instituted at the Passover supper. Regarding the bread and wine, which have the same meaning as flesh and blood, in the Holy Supper, see 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915. The fact that 'flesh' is not flesh in the spiritual sense of the Word is, in addition to other places, plainly evident from the following in John,
Come and gather yourselves 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, both small and great. Rev 19:17, 18.
'The flesh', as it is used here, means varying kinds of good.
Latin(1748-1756) 7850
7850. `Et comedent carnem': quod significet fruitionem boni, constat ex significatione `comedere' quod sit fruitio, de qua nunc supra, n. 7849; et ex significatione `carnis' quod sit proprium hominis vivificatum a Divino Humano Domini, ita omne bonum caeleste et spirituale apud hominem, de qua n. 3813, 6968; quod `caro' id significet, apud antiquos notissimum fuit; hodie {1}tamen tam ignotum est ut nullus non miretur quod dicatur tale per `carnem' significari; si dicatur quod id spirituale correspondens sit, hoc non intelligitur; {2}si dicitur quod sit significativum, hoc quidem intelligitur, sed in alio sensu quam in quo est significativum correspondens, nempe sicut prorsus separatum, {3}cum tamen spirituale aut significativum correspondens est {4} conjunctum cum illo cui correspondet, sicut hominis visus cum ejus oculo, {5} auditus cum ejus aure, {5} cogitatio, quae spiritualis, cum forma interiorum hominis, et per illam cum organulis loquelae, aut sicut voluntas, quae etiam spiritualis, cum fibris muscularibus, per quas actio; ita se habet omne spirituale correspondens, seu significativum respective ad suum naturale cum 2 quo correspondentia; quis non videre potest quod non caro per `carnem' nec sanguis per `sanguinem' intelligitur a Domino apud Johannem, Amen, amen, dico vobis, Nisi comederitis carnem Filii hominis, et biberitis Ipsius sanguinem, non habebitis vitam in vobis; qui manducat Meam carnem, et bibit Meum sanguinem, habet vitam aeternam, et Ego resuscitabo illum extremo die; nam caro Mea est vere cibus, et sanguis Meus (t)est vere potus, vi 53-56? quod per `carnem' intellectum sit Divinum Bonum Divini Amoris {6}Domini, quod ex Divino Humano {7}Ipsius, et per `sanguinem' Divinum Verum {8}procedens a Divino Bono Ipsius, tum reciprocum hominis, hodie pauci sciunt, et qui scire possunt, non volunt; quod non scire velint, est causa quia in nulla affectione veri propter verum sunt, sed {9} (x)propter causas in mundo; tum quia naturales homines naturaliter omnia capere volunt. Haec dicta sunt ut sciatur quid significatur per `comedere carnem' in cena paschali, consequenter quid in Sancta Cena, quae tunc instituta fuit; de pane et vino, quae idem significant cum carne et sanguine, in Sancta Cena, videatur n. 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915. Quod `caro' non sit caro in sensu spirituali Verbi, praeter ab aliis locis, manifeste patet ab hoc apud Johannem, Venite, et congregamini ad cenam magni Dei, ut manducetis carnes chiliarchorum, et carnes fortium, et carnes equorum, et sedentium super illis, et carnes omnium liberorum et servorum, et parvorum et magnorum, Apoc. xix 17, 18;per `carnes' ibi significantur varii generis bona. @1 autem$ @2 si spirituale significativum dicitur$ @3 sed$ @4 i prorsus$ @5 i ejus$ @6 Ipsius$ @7 Domini$ @8 divini Boni ab Ipso$ @9 i modo$