922、“拿各类洁净的牲畜、各类洁净的飞鸟”表示仁之良善和信之真理。这在前面已经说明：“牲畜”表示仁之良善（45，46，142，143，246节），“飞鸟”表示信之真理（40，776节）。燔祭是由牛、羔羊和山羊，以及斑鸠和雏鸽制成的（利未记1:2-17；民数记15:2-15；28）。这些是洁净的牲畜，它们各自都表示某种特定的天堂属性。由于它们表示古教会中的这些事物，并在随后的教会中代表它们，所以很明显，燔祭和祭物只是内在敬拜的代表；当与内在敬拜分离时，它们就论为偶像崇拜。凡精神正常的人都能看到这一点，因为祭坛不就是石头制成的东西吗？燔祭和祭物不就是宰杀的动物吗？敬拜若要成为神性，就必须代表敬拜者所知道并承认的某种天堂事物，他们出于这种事物而敬拜它们所代表的那一位。
这些事物是主的代表，没有人不能知道这一点，除非他不愿意去理解关于主的事。正是通过内在事物，也就是仁和源于仁的信才会看到、承认并相信被代表的那一位，这一点从先知书很清楚地看出来，如耶利米书：
万军之耶和华，以色列的神如此说，你们将燔祭加在你们的祭物上，吃肉吧！因为我将你们列祖从埃及陆地领出来的那日，燔祭和祭物的事我并没有向他们提说，也没有吩咐他们。我只吩咐他们这一件，说，当听从我的声音（voice），我就作你们的神。（耶利米书7:21-23）
“听从”或顺从祂的“声音”（voice）是指顺从律法，而律法的全部都集中在这一条诫命上：要爱神高于一切，并爱邻如己，因为律法和先知都依赖于这条诫命（马太福音22:37-40；7:12）。诗篇：
耶和华啊，祭物和供物，你不喜悦；燔祭和赎罪祭非你所要。我的神啊，我乐意遵行你的旨意，你的律法在我心里。（诗篇40:6，8）
在撒母耳记，撒母耳对扫罗说：
耶和华喜悦燔祭和祭物，岂如喜悦听从耶和华的声音（voice）呢？看哪，顺从胜于祭物，听从胜于公羊的脂油。（撒母耳记上15:22）
“听从祂的声音（voice）”表示什么，这明显可见于弥迦书：
我朝见耶和华岂可献一岁的牛犊为燔祭？耶和华岂喜悦千千的公羊，或是万万的油河？人哪，祂已指示你何为善；耶和华向你所要的是什么呢？只要你行公平，好怜悯，谦卑地与你的神同行。（弥迦书6:6-8）
这就是“拿洁净的牲畜和飞鸟为燔祭”所表示的。阿摩司书：
你们虽然向我献燔祭和礼物，我却不悦纳，也不垂顾你们肥畜的平安祭。惟愿公平如诸水滚滚，公义如大河滔滔。（阿摩司书5:22，24）
“公平”表示真理，“公义”表示良善，这两者都源于仁爱，是内在人的“燔祭和祭物”。何西阿书：
我喜爱怜悯，不喜爱祭祀，喜爱认识神，胜于燔祭。（何西阿书6:6）
从这些经文明显可知，当仁和信不存在时，祭物和燔祭是何性质；还明显可知，洁净的牲畜和洁净的飞鸟因表示仁与信之良善，故也代表它们。
New Century Edition
Cooper(2008,2013)
[NCE]922. The symbolism of he took of every clean animal and of every clean bird as the good effects of charity and the true ideas of faith has been demonstrated before. The symbolism of an animal as the good effects of charity was shown in 45, 46, 142, 143, 246 and of a bird as the true ideas of faith in 40, 776.
Cattle, lambs and goats, and turtledoves or pigeon chicks were used in burnt offerings (Leviticus 1:2-17; Numbers 15:2-15; 28). These animals were clean, and each of them symbolized some particular attribute of heaven. Since they had a symbolic meaning in the ancient church and a representative meaning in the subsequent churches, it can be deduced that burnt offerings and sacrifices were nothing but representations of inner worship. It can also be deduced that when separated from internal worship, they were idolatrous.
Anyone of sound reason can see this. What is an altar but a heap of stone? What is a burnt offering or sacrifice but the slaughter of an animal? If it is divine worship, it must represent something heavenly that the worshipers know about and acknowledge and that inspires them to worship the one whom they are representing.
[2] The only person who can fail to realize that these things represented the Lord is one who absolutely refuses to develop any understanding of the Lord.
The lens through which the one represented is to be seen, acknowledged, and believed is that of inner qualities, namely, charity and the faith that springs from it. This is quite evident in the prophets, as in Jeremiah:
Jehovah Sabaoth, the God of Israel, has said, "Add your burnt offerings to your sacrifices and eat the meat. I did not speak to your ancestors or command them (on the day when I brought them out of the land of Egypt) concerning the matters of burnt offering and sacrifice, but this word I commanded them, saying ‘Obey my voice and I will become your God.'" (Jeremiah 7:21, 22, 23)
Hearing or obeying a voice is obeying the law, which has to do entirely with the one and only commandment, that they were to love God above all and their neighbor as themselves because the Law and the Prophets consist in this (Matthew 22:37-40; 7:12). In David:
Jehovah, sacrifice and gift you have not wished for, burnt offering and sin sacrifice you have not sought. I have desired to do your will, my God, and your law is in the middle of my belly. (Psalms 40:6, 8)
[3] In Samuel, when Samuel said to Saul,
Does Jehovah take as much satisfaction in burnt offerings and sacrifices as in obedience to Jehovah's voice? Look: obedience is better than sacrifice, attentiveness than the fat of rams. (1 Samuel 15:22)
Micah tells what obeying his voice is:
Am I to meet Jehovah with burnt offerings, with calves that are offspring of a year?{*1} Will Jehovah take satisfaction in thousands of rams, in myriads of rivers of oil? He has pointed out to you, friend, what is good; and what is Jehovah requiring of you but to carry out judgment and the love of mercy and to be humble walking with your God? (Micah 6:6, 7, 8)
These are the things that burnt offerings and sacrifices of clean animals and birds symbolize. In Amos:
If you offer me your burnt offerings and gifts, I will not accept them, and the peace offering of your fattened animals I will not regard. Let judgment flow like the water and justice like a mighty river. (Amos 5:22, 24)
Judgment is truth and justice is goodness, both of them flowing from charity, which is the burnt offerings and sacrifices of the inner self. In Hosea:
Mercy I wish for and not sacrifice, and the knowledge of God rather than burnt offerings. (Hosea 6:6)
These passages show what quality sacrifices and burnt offerings have where there is no charity or faith. They also show that clean animals and clean birds symbolized and therefore represented the good effects of charity and [the true ideas] of faith.
Footnotes:
{*1} "Offspring of a year" is a Hebraism meaning one year old. Compare note 2 in 459. [LHC]
Potts(1905-1910) 922
922. And took of every clean beast and of every clean fowl. That this signifies the goods of charity and the truths of faith, has been shown above; that "beast" signifies the goods of charity (n. 45-46, 142-143, 246); and that "fowl" signifies the truths of faith (n. 40, 776). Burnt-offerings were made of oxen, of lambs and goats, and of turtledoves and young pigeons (Lev. 1:3-17; Num. 15:2-15; 28:1-31).1:3-17; Num. 15:2-15, 28:1-31). These were clean beasts, and each one of them signified some special heavenly thing. And because they signified these things in the Ancient Church and represented them in the churches that followed, it is evident that burnt-offerings and sacrifices were nothing else than representatives of internal worship; and that when they were separated from internal worship they became idolatrous. This anyone of sound reason may see. For what is an altar but something of stone, and what is burnt-offering and sacrifice but the slaying of a beast? If there be Divine worship, it must represent something heavenly which they know and acknowledge, and from which they worship Him whom they represent. [2] That these were representatives of the Lord no one can be ignorant, unless he is unwilling to understand anything about the Lord. It is by internal things, namely, charity and the faith therefrom, that He who is represented is to be seen and acknowledged and believed, as is clearly evident in the Prophets, for example, in Jeremiah:
Thus saith Jehovah of armies, the God of Israel, Add your burnt-offerings unto your sacrifices, and eat ye flesh for I spake not unto your fathers, and I commanded them not in the day that I brought them out of the land of Egypt, concerning burnt-offerings and sacrifices but this thing I commanded them, saying, Hearken unto My voice, and I will be your God (Jer. 7:21-23). To "hearken to" or obey, "the voice" is to obey the law, which all relates to the one command: to love God above all things, and the neighbor as one's self; for in this is the Law and the Prophets (Matt. 22:35-40; 7:12). In David:
O Jehovah, sacrifice and offering Thou hast not desired, burnt-offering and sin-offering hast Thou not required; I have desired to do Thy will, O my God; yea, Thy law is within my heart (Ps. 40:7, 9). [3] In Samuel, who said to Saul, Hath Jehovah as great pleasure in burnt-offerings and sacrifices as in hearkening to the voice of Jehovah? behold, to obey is better than sacrifice, and to hearken than the fat of rams (1 Sam. 15:22). What is meant by " hearkening to the voice" may be seen in Micah:
Shall I come before Jehovah with burnt-offerings, with calves of a year old? will Jehovah be pleased with thousands of rams, with ten thousands of rivers of oil? He hath showed thee, O man, what is good; and what doth Jehovih require of thee, but to do judgment, and to love mercy; and to humble thyself in walking with thy God? (Micah 6:6-8). This is what is signified by "burnt-offerings and sacrifices of clean beasts and birds." So in Amos:
Though you offer Me your burnt-offerings and gifts I will not accept them neither will I regard the peace-offering of your fat ones; let judgment flow like waters, and righteousness like a mighty river (Amos 5:22, 24). "Judgment" is truth, and "righteousness" is good, both from charity, and these are the "burnt-offerings and sacrifices" of the internal man. In Hosea:
For I desire mercy and not sacrifice, and the knowledge of God rather than burnt-offerings (Hosea 6:. 6). From these passages it is evident what sacrifices and burnt-offerings are where there is no charity and faith; and it is also evident that clean beasts and clean birds represented, because they signified, the goods of charity and of faith.
Elliott(1983-1999) 922
922. 'He took from every clean beast, and from every clean bird' means goods that stem from charity, and the truths of faith. This has been shown already; 'beast' means goods that stem from charity, 45, 46, 142, 143, 246, 'bird' the truths of faith, 40, 776. Burnt offerings were made from cattle, from lambs and goats, and from turtle doves and young pigeons, Lev 1:2-17; Num 15:2-15; 28:1-end. These were clean beasts, each one of them meaning some particular heavenly quality. And because they meant these things in the Ancient Church, and in subsequent Churches represented them, it is clear that burnt offerings and sacrifices were nothing else than representatives that go with internal worship, and that when they had been divorced from internal worship they became idolatrous. This any mentally normal person can see, for what is an altar but merely something made of stone? And what is a burnt offering and a sacrifice but the slaughtering of an animal? For worship to be Divine it has to represent some heavenly quality which the worshippers know and acknowledge and from which they worship the One they are representing.
[2] Nobody except the person who does not wish to understand anything at all about the Lord can be ignorant of the fact that these things were representatives of the Lord. It is the internal things, namely charity and faith deriving from charity, through which the One who is being represented has to be seen, acknowledged, and believed, as is quite clear in the Prophets, for example in Jeremiah,
Thus said Jehovah Zebaoth, the God of Israel, Add your burnt offerings on to your sacrifices, and eat the flesh. I did not speak with your fathers and I did not command them on the day I brought them out of the land of Egypt on the matters of burnt offering and sacrifice. But this matter I commanded them, saying, Obey My voice, and I will be your God. Jer 7:21-23.
Hearing or obeying His voice is obeying the law, the whole of which focuses on the one command that men should love God above everything else and their neighbour as themselves, for on these depend the Law and the Prophets, Matt 22:37-40; 7:12.In David,
O Jehovah, sacrifice and offering You have not desired; burnt offering and sin-sacrifice You host not sought. I have delighted to do Your will, O my God, and Your law is within my heart.a Ps 40:6, 8.
[3] In Samuel, who said to Saul,
Has Jehovah as great delight in burnt offerings and sacrifices as in obeying the voice of Jehovah? Behold, to obey is better than sacrifice, to hearken than the fat of rams. 1 Sam 15:22.
What obeying His voice involves is apparent in Micah,
Shall I come before Jehovah with burnt offerings, with calves a year old? Will Jehovah be pleased with thousands of yams, with tens of thousands of rivers of oil? He has shown you, O man, what is good; and what does Jehovah require of you but to carry out judgement and the love of mercy, and to humble yourself by walking with your God. Micah 6:6-8.
These are the things that burnt offerings and sacrifices of clean beasts and birds mean. In Amos,
Though you offer Me your burnt offerings and gifts, I will not accept them, and the peace offering of your fatted ones I will not look upon. Let judgement flow like waters, and righteousness like a mighty stream. Amos 5:22, 24.
'Judgement' means truth, and 'righteousness' good. Both stem from charity and are the burnt offerings and sacrifices of the internal man. In Hosea,
I desire mercy and not sacrifice, and the knowledge of God rather than burnt offerings. Hosea 6:6.
From all these quotations the nature of sacrifices and burnt offerings when charity and faith are not present is clear. It is also clear from them that because 'clean beasts and clean birds' meant the goods that stem from charity and faith they also represented them.
Latin(1748-1756) 922
922. 'Accepit de omni bestia munda, et de omni ave munda': quod significet bona charitatis et vera fidei, prius ostensum est; quod 'bestia' significet bona charitatis, n. 45, 46, 142, 143, 246; quod 'avis' vera fidei, n. 40, 776. Holocausta fiebant ex bobus, ex agnis et capris, et ex quibus aut pullis columbarum, Lev. i 3-18 [A.V. 2-17]; Num. xv 2-15; xxviii 1 ad fin.; bestiae erant mundae, et quaelibet earum aliquod speciale caeleste significabat; et quia haec significabant in Ecclesia Antiqua, et in sequentibus repraesentabant, constat quod nihil aliud essent holocausta et sacrificia quam repraesentativa cultus interni; et quod cum separata essent a cultu interno, idololatrica fuissent; hoc quisque, si modo sanae rationis sit, videre potest; nisi quid altare nisi lapideum quid? et quid holocaustum et sacrificium quam mactatio bestiae? Si Divinus cultus, repraesentabit caeleste quod scient et agnoscent et ex quo colent Illum Quem repraesentant. [2] Quod repraesentativa Domini fuerint, nemo ignorare potest nisi qui prorsus nihil de Domino intelligere vult; sunt interna, nempe charitas et fides inde, per quae spectandus et agnoscendus et credendus, Qui repraesentatur, quod clare constat apud Prophetas, ut apud Jeremiam, Dixit Jehovah Zebaoth, Deus Israelis, Holocausta vestra addite super sacrificia vestra, et comedite carnem; non locutus sum cum patribus vestris, et non praecepi eis in die quo eduxi eos e terra Aegypti, super verbis holocausti et sacrificii; sed verbum hoc praecepi iis, dicendo, Oboedite voci Meae, et ero vobis in Deum, vii 21-23;audire, seu oboedire voci, est oboedire legi, quae omnis se refert ad unicum praeceptum, Ut ament Deum super omnia, et proximum ut seipsum; nam in his lex et prophetae, Matth. xxii 35-38 [A.V. 37-40]; vii 12:
apud Davidem, Jehovah, sacrificium et munus non voluisti, holocaustum et sacrificium peccati non petiisti;... facere voluntatem Tuam, Deus mi, desideravi; et lex Tua in medio viscerum meorum, Ps. xl 7, 9 [A.V. 6, 8]: [3] apud Samuelem, qui dixit ad Saulem, Num complacentia Jehovae in holocaustis et sacrificiis, ac in oboedire voci Jehovae? Ecce oboedire prae sacrificio bonum, auscultare prae adipe arietum, 1 Sam. xv 22:
quid oboedire voci, apud Micham, Num praeveniam Jehovam holocaustis, vitulis filiis anni? num complacebit Jehovae in millibus arietum, in myriadibus fluviorum olei?... Indicavit tibi, homo, quid bonum, et quid Jehovah requirens a te, nisi facere judicium, et amorem {1} misericordiae, et humiliare se ambulando cum Deo (x)Tuo? vi 6-8; haec sunt quae significant holocausta et sacrificia ex bestiis et avibus mandis: apud Amos, Si obtuleritis Mihi holocausta et munera vestra, non acceptabo et pacificum pinguium vestrorum non aspiciam,... fluat sicut aquae judicium, et justitia sicut flumen forte, v 22, 24;
'judicium' est verum, et 'justitia' est bonum, utrumque ex charitate, quae sunt holocausta et sacrificia interni hominis: apud Hosheam, Misericordiam volo et non sacrificium; et cognitionem Dei prae holocaustis, vi 6. Ex his cogitat qualia sunt sacrificia et holocausta ubi non charitas et fides: ex iisdem quoque constat quod 'bestiae mundae et aves mundae' repraesentaverint, quia significarunt, bona charitatis et fidei. @1 see note to n. 519.$