----中文待译----
239. And blind and naked. That this signifies that they are without the understanding of truth, and without the understanding and the will of good, is evident from the signification of blind, as being those who are without the understanding of truth, as will be explained in what follows; and from the signification of naked, as being those who are destitute of the will of good, thus also of the understanding thereof, which will also be explained presently. That those who hold the doctrine of faith alone and of justification thereby are without the understanding of truth is evident from this, that faith alone, or faith without charity, resides wholly in the memory, and nothing of it in the understanding; therefore they remove the understanding from the things of faith, saying that such things are to be believed, and that the understanding has nothing to do with them; thus they can say whatever they will, be it ever so false, provided they know how to adduce something in confirmation thereof from the sense of the letter of the Word, of the spiritual sense of which they are ignorant. In this lies concealed something similar to the statute of the Popes, that everyone should depend on their utterances; thus persuading the people that they know and see all things, although they see nothing. Those therefore who do not see, that is, who do not understand, the things that they believe, are meant by the blind. It is also a consequence of this, that they cannot perfect the life by means of the things that must belong to faith; for the way of access to the life of man is through the understanding, and by no other way can man become spiritual. All in heaven see truths with the understanding, and thus receive them; but what they do not see with the understanding, they do not accept; and if any one say to them that they must have faith, although they neither see nor understand, they turn away, saying, How can this be? What I see or understand, that I believe; but what I do not see nor understand, that I cannot believe; possibly they are falsities, which may destroy spiritual life.
[2] That those who hold the doctrine of faith alone, and of justification thereby, are destitute of the understanding of good, because they are without the will of good, is evident from this, that they know nothing at all of charity towards the neighbour, and consequently nothing of good; for all spiritual good is from charity, and there is no good without it; therefore those who separate faith from charity, and assert that charity does not contribute anything to salvation, but that faith alone does, are entirely ignorant of what good is, because they are ignorant of what charity is, although spiritual good, with its affection, which is called charity, constitutes the very spiritual life of man, but not faith without it. Hence it is plain, that those who are in the doctrine of faith alone, are destitute of the understanding of good. The reason why this is the result of their being without the will of good is because they call themselves just, or justified, when they have faith, and by being justified, they understand that they are not liable to condemnation for any thing which they think and will, because they are reconciled to God; therefore they believe, because it follows from connection with their principle, that the evil may be saved equally with the good, if they only receive faith, although it should be in the last hours of their life.
The secret things of this doctrine consist in this, that they speak of progressive degrees of justification, arising not from anything of man's life, or from the affection of his charity, but from faith alone in the reconciliation of God the Father by the Son; this faith they call confidence, or trust, and saving faith itself. They do not know that there can be nothing of spiritual life, therein unless there be charity; that which is interiorly perceived, or appears, in the confidence which they profess, has nothing in it derived from spiritual affection, but springs from natural thought about the joy of deliverance from damnation.
[3] Besides, those who are ignorant of the good of charity have no will of good, and those who know nothing of this good, know nothing concerning evil, for good discovers evil; therefore neither can such persons explore themselves, nor see their own evils, and thus flee from, and be averse to them. Hence they relax all restraint on their thought and their will, only taking heed not to do evil, from the fear of the laws, of the loss of reputation, of honour, gain and life. This is why, when such persons become spirits, and those fears are removed, they associate themselves with devils; for they think and will as they do, because they had so thought in the world; for it is the spirit in man which thinks; the case, however, is different with those who have lived the life of charity.
[4] Moreover, those who believe themselves to be justified by faith alone, imagine that they are to be led by God, and do good thence. They say that all good is from God, and nothing from man; and that otherwise good would be merit-seeking; they do not know that there ought to be reception on man's part, and that reception is not possible if man does not attend to his thoughts and intentions, and thence to his deeds, and then desists from evils and does good, this being the case when he looks to the truths he has derived from the Word, and lives according to them. And, indeed, unless this takes place there is no reciprocation on his part, and hence no reformation: and in such case, of what use are all the precepts of the Lord in the Word? That a man can do this, is also from the Lord; for such power is given to every man from His Divine presence and His desire to be received. In a word, unless a man receives in his understanding and will, or in his thought and affection, or, what is the same, in his faith and love, there can be no reception on his part, consequently no conjunction with the Lord. Every one may know that the Lord is continually present with good, and desirous to be received, but that where all restraint on the thoughts is cast off, He cannot flow in: He can only do so where the thoughts and intentions of lust are restrained by means of truths from the Word.
[5] That the Lord is continually present with good, and desires to be received, He Himself teaches in the following words of this chapter, where He says,
"Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (ver. 20).
To open the door, denotes reception on man's part as just stated. The Lord teaches the same also in other parts of the Word, as in John:
"He that loveth me keepeth my words, and my Father will love him; and we will come unto him, and make our abode with him. He that loveth me not keepeth not my words" (14:23, 24).
In Matthew:
"He that received seed into the good ground is he that heareth the Word and understandeth it, which beareth and bringeth forth fruit" (13:23).
In Mark:
"These are they which received the seed into good ground, such as hear the Word and receive it, and bring forth fruit" (4:20).
Because it is reception on man's part that conjoins him with the Lord, and thus makes him spiritual, therefore, when the Lord uttered those things, He cried, saying,
"He that hath ears to hear, let him hear" (Matthew 13:9; Mark 4:9; Luke 8:8).
[6] That the blind signify those who have no understanding of truth, and that the naked signify those who have no understanding of good, because they are not in the will thereof, is evident from many passages in the Word; of which I desire to adduce a few, as a means also of showing that the Word internally is spiritual, but that in the letter it is natural, consequently that the sense of the letter, which is natural, has a spiritual sense treasured up within it.
That the blind signify those who have no understanding of truth is clear from the following passages. In Isaiah:
"Then in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness" (29:18).
In this passage, the re-establishment of the church is treated of: and by the deaf who shall hear the words of the book, are understood those who are willing to obey truths, and therefore to live in the practice of good, but cannot because they have not the Word. And by the blind, whose eyes shall see out of obscurity and out of darkness, are meant those who have not the understanding of truth because they are in ignorance, and that they shall then understand. That the deaf and the blind are not meant literally is evident.
[7] Again:
"Behold, your God will come to vengeance; he will come to the retribution of God, and will save you; then shall the eyes of the blind be opened, and the ears of the deaf shall be opened; waters shall break out in the desert, and rivers in the plain of the desert" (35:4-6).
These things are spoken of the Lord's advent, to show that at that time those who believe in Him will be saved. That those who are destitute of the understanding of truth shall then understand is signified by the eyes of the blind being opened; and that those who have not the perception and will of good, shall then obey and live in good, is signified by the ears of the deaf being opened. It is therefore said that waters shall break out in the desert, and rivers in the plain of the desert: desert signifies where there is no good, because there is no truth; and waters signify truths, and rivers intelligence from truths.
[8] Again:
"I will give thee for a covenant to the people, for a light of the nations; to open the blind eyes, to bring out the bound from the prison. I am Jehovah; that is my name; and my glory will I not give to another". (42:6-8).
These things also are said of the Lord, and the establishment of a church from Him among the nations. That those who were before in ignorance should then understand truths is signified by the blind eyes which the Lord should open; and that they should be led out from ignorance and from falsities is meant by His bringing the bound out of prison. That the Divine himself would assume the Human is meant by, I am Jehovah; that is My name; and My glory will I not give to another.
[9] Again:
"I will lead the blind into a way which they have not known; I will lead them into paths which they have not known; I will make their darkness light" (42:16).
The blind here also denote those who are without any understanding of truth; the truths and goods of truth which they should receive are signified by their being led into a way, and into paths which they have not known; the dissipation of the falsity of ignorance, and enlightenment, are signified by I will make their darkness light.
[10] Again:
"I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; every one that is called by my name I have created, I have formed, yea, I have made him. Bring forth the blind people who have eyes, and the deaf who have ears" (43:5-8).
The establishment of the church by the Lord among the nations is here treated of. To bring seed from the east, the west, the north, and the south denotes all of whatever religion they be; for the east and west signify respectively where the good of love is clear and obscure; and the north and the south, where the truth of faith is in obscurity and in brightness. Here those who are in obscurity from ignorance are meant, for it is said, "Bring my sons from far, and my daughters from the ends of the earth:" those are called sons who receive truths, and those who receive good, daughters; from far, and "from the ends of the earth," signify those who are remote from the truths and goods of the church. That all will be received and reformed by the Lord who acknowledge Him, is signified by I have created, I have formed, I have made every one that is called by my name. These then are those who are meant by the blind who have eyes, and by the deaf who have ears.
[11] Again:
"We look for light, but behold darkness; in thick darkness we walk, we grope for the wall as the blind, and we grope as they that have no eyes, we stumble in the noon-day as in twilight, among the living we are as dead" (59:9, 10).
Here also the blind denote those who are without the understanding of truths; darkness and thick darkness denote falsities; to stumble at noonday as in twilight denotes to err in falsities, although they may be in light from the Word.
[12] Again:
"His watchmen are all blind; they are shepherds who know not to understand" (56:10, 11).
Here also the blind denote those who do not understand truths, although they have the Word. That such are signified by the blind is evident; for it is said they know not, and know not to understand.
[13] In Jeremiah:
"Behold, I bring them from the land of the north, the blind and the lame amongst them; with tears they shall come, and with prayers I will bring them; I will lead them to fountains of waters in the way of right" (31:8, 9).
Here by the land of the north, is denoted where the falsity of ignorance prevails; those who are in it are called blind; their being led to fountains of waters in the way of right, denotes their being led into truths.
[14] In Lamentations:
"Jehovah hath kindled a fire in Zion, and it hath devoured the foundations thereof, for the sins of her prophets and the iniquities of her priests; they have wandered in the streets as the blind, they are polluted with blood, the things which they cannot, they touch with their garments" (4:11, 13, 14).
Zion here denotes the church; by the fire which is said to devour her foundations is meant the love of self, which will disperse all the knowledges (cognitiones) of truth; the sins of her prophets, and the iniquities of her priests, signify the perversities of those who teach truths and goods: and that consequently they understand nothing of truth is signified by their wandering in the streets as the blind. The blood with which they are polluted, denotes the falsification of truth and the adulteration of good in the Word: the profanation of good, and of truth therefrom, by evils and falsities, is meant by the things which they cannot, they touch with their garments.
[15] In Zechariah:
"In that day I will smite every horse with astonishment, and the horseman with madness: I will smite every horse of the peoples with blindness" (The White Horse 1-6.)
[16] In David:
"Jehovah looseth the bound, Jehovah openeth the blind eyes" (Psalms 146:7, 8).
Those are called bound who are in falsities and desire to be loosed from them; the blind are those who are consequently without the understanding of truth; to open their eyes is to make them to understand.
[17] In John:
"Esaias said, He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart" (12:39, 40).
That to blind their eyes that they should not see with their eyes, denotes not to understand truths, is evident.
[18] Again:
"Jesus said, For judgment I am come into this world, that they who see not might see; and that they who see might be made blind. And some of the Pharisees said unto him, Are we blind also? Jesus said, If ye were blind, ye should have no sin; but now ye say, We see, therefore your sin remaineth" (9:39-41).
By those who do not see are meant those who are outside the church, and do not know truths because they have not the Word, thus the Gentiles; but by those who see are meant those who are within the church, and have the Word, thus the Jews; concerning the latter it is said that they should be made blind, but concerning the former, that they should see. The reason why their sin remains is because they said that they are not blind, but that they see; for they were in the church where the Word is, and yet were not willing to see and acknowledge truths, thus neither the Lord. This is why the Scribes and Pharisees with the Jews are called by the Lord
"blind leaders of the blind" (Matthew 15:14; Luke 6:39); also "blind guides, fools and blind" (Matthew 23:16, 17, 19, 24).
[19] In John:
Jesus "saw a man which was blind from birth. He said to the disciples, As long as I am in the world, I am the light of the world. When he had thus spoken, be spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam. He went his way, therefore, and washed, and came seeing" (9:1, 5-7).
No one can understand why the Lord thus acted, unless he knows the internal or spiritual sense of the Word; in which sense, by the man who was blind from his birth, are meant those who are born out of the church, and hence can knew nothing concerning the Lord, nor be instructed from the Word. By the clay which the Lord made from the spittle on the ground is signified reformation by means of truths from the sense of the letter of the Word. The ground denotes the church where the Word is; the clay the ultimate Divine, forming. To anoint the eyes of the blind with clay denotes to impart thereby the understanding of truth; the pool of Siloam also signifies the Word in the letter, to be washed therein denotes to be purified from falsities and evils. That these things are meant in the above passage has been hitherto hidden. (That ground signifies the church, may be seen, Isaiah 8:6; and in general the pools that were in Jerusalem, Isaiah 22:9, 11.)
[20] In Mark:
Jesus "cometh to Bethsaida; where they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. And he looked up, and said, I see men as trees walking. After that he put his hands again upon his eyes, and made him look up; and he was restored, and saw every man clearly" (8:22-27).
What these words involve can be understood only from the internal or spiritual sense of the Word; if this is not understood, nothing can be seen but the transaction itself, and the thought concerning it will, perhaps, be entirely from the senses: but all things which the Lord spoke and did in the world contained spiritual things in order, from highest to ultimates, thus fully, as do also all the miracles and the descriptions of them. The blind whom the Lord restored to sight signified the spiritually blind, who are those who do not know and understand truths. The reason why the blind man here mentioned was led out of the town of Bethsaida was, because Bethsaida signified damnation on account of non-reception of the Lord; the spitting on his eyes has a similar signification with the making clay of spittle, mentioned above; the Lord afterward touching his eyes, signifies that He enlightened him from the Divine; hence it is that the blind man first saw men as trees, walking; by which is signified a general and obscure perception of truth from the sense of the letter. By trees also are signified knowledges, and by walking is signified living. By his seeing every man clearly after the Lord put His hands on him again is signified that, after instruction and enlightenment from the Lord, he understood truths; this meaning is contained in these words, and is perceived by the angels.
[21] (That Bethsaida signifies damnation on account of non-reception of the Lord is evident in Matthew 11:21, and in Luke 10:13; that touch signifies communication and transfer, but here enlightenment, because the eyes were touched, may be seen above, n. Matthew 9:27-31; 12:22; 20:29 to end; 21:14; Mark 10:46 to end; Luke 7:21, 22; 18:35 to end).
[22] Because by the blind are signified those who have not the knowledges of truth, and consequently do not understand truth, it was amongst the laws and statutes given to the sons of Israel, that the blind of the sons of Aaron and of the Levites should not draw near to offer the bread of his God, that is, to offer sacrifice (Arcana Coelestia 9642; and in the work, Heaven and Hell 148, 149, 151.)
239. And blind and naked, signifies that they are without the understanding of truth, and without the understanding and will of good. This is evident from the signification of "blind," as being those who are without the understanding of truth (of which presently); and from the signification of "naked," as being those who are without the will of good, and thus without the understanding of it (of which presently). That those who are in the doctrine of faith alone and of justification by faith are without the understanding of truth, can be seen from this, that faith alone, or faith apart from charity, has its seat altogether in the memory, with nothing of it in the understanding; those, therefore, who are in it withdraw the understanding from matters of faith, saying that these must be believed, and that the understanding has nothing to do with matters of faith; thus they can say whatsoever they wish, even if most false, provided they know how to adduce something in proof of it from the sense of the letter of the Word, the spiritual sense of which they know nothing about; in this there lurks something like the decree of the popes, which is that all should hang on their mouth; thus persuading the people that they know and see, when yet they see nothing. Those, therefore, who do not see, that is, understand the things they believe, are "blind." And in consequence of this also they are unable to perfect the life by means of the things pertaining to faith; for the understanding is the way to man's life; by no other way can man become spiritual. All who are in heaven see truths with the understanding, and thus receive them; but what they do not see with the understanding they do not receive; and if anyone says to them that they must have faith, although they do not see or understand, they turn away, saying, "How can this be? I believe what I see or understand; but I am unable to believe what I do not see or understand; such things may be falsities that destroy spiritual life."
[2] That those who are in the doctrine of faith alone and justification by faith are without the understanding of good, because they are without the will of good, can be seen from this, that they know nothing whatever about charity towards the neighbor, consequently nothing about good; for all spiritual good is from charity, and there is nothing without charity; consequently those who separate faith from charity, saying that charity contributes nothing to salvation, but only faith, are altogether ignorant of what good is because they are ignorant of what charity is, and yet spiritual good and the affection of it that is called charity is the spiritual life of man, and without it there is no faith. From this it is clear that such are without the understanding of good. And this is in consequence of their being without the will of good, for the reason that they declare themselves to be righteous [just] or to have been made righteous [justified] when they have faith; and by "justified" they mean not to be condemned on account of anything that they think and will, since they have been reconciled to God; consequently they believe, because it follows by connection with their principle, that the evil equally with the good are saved if only they receive faith, even if this should be in the last hours of life. The mysteries of this doctrine consist in this, that they speak of progressive steps of justification that are not from anything of man's life, or from his affection of charity, but are from mere faith in the reconciliation of God the Father through the Son, which faith they call confidence or trust, and saving faith itself; not knowing that where there is nothing of charity there can be nothing of spiritual life. That which is interiorly perceived or is manifest in their confidence, still has nothing in it derived from spiritual affection, but only from natural thought about happiness or about escape from damnation.
[3] Moreover, those who know nothing about the good of charity have no will of good, and those who know nothing about this good know nothing about evil, for good discloses evil, consequently such persons cannot examine themselves, see their evils, and thus shun them and reject them. They therefore relax all restraints on their thought and their will, only being careful on account of the laws, the loss of fame, of honor, of gain, and of life, to avoid evil doings. And for this reason when such persons become spirits and these fears are taken away from them, they associate themselves with devils, for they think and will as devils do, because they so thought in the world; for it is the spirit in man that thinks. But it is otherwise with those who have lived a life of charity.
[4] Again, those who believe that they have been justified by faith alone, are of the opinion that they are led by God, and therefore that what they do is good, saying, that all good is from God, and nothing from man, and that otherwise good would be meritorious. They do not know that there ought to be reception on man's part, and that reception is not possible unless man gives heed to his thoughts and intentions, and thence to his deeds; and then refrains from evils and does good, which is done when he has regard for the truths that he knows from the Word, and lives according to them. Unless man does this, there is nothing reciprocal, and therefore no reformation: and of what other use are the precepts of the Lord in the Word? That man is able to do this is also from the Lord, for every man has this faculty from the Lord's Divine presence, and His will that there be reception. In a word, unless man receives in the understanding and will, that is, in the thought and affection, or what is the same, in faith and love, there is no reception on his part, consequently no conjunction with the Lord. Everyone knows that the Lord is continually present with good, and desires to be received, but He cannot flow in when all restraints on the thoughts are cast off; He can flow in only when the thoughts and intentions which are from lust are held in check by truths from the Word.
[5] That the Lord is continually present with good, and desires to be received, He teaches in the following words of this chapter, where he says, "Behold, I stand at the door and knock; if anyone will hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me" (Revelation 3:20). "Opening the door" is reception on man's part, as has just been said. The Lord teaches the same elsewhere in the Word.
As in John:
He that loveth Me keepeth My words; and My Father will love him, and We will come unto him, and make Our abode with him. He that loveth Me not keepeth not My words (John 14:23-24).
In Matthew:
He that is sown in the good earth, this is he that heareth the Word and understandeth it, who beareth fruit and bringeth forth (Matthew 13:23).
In Mark:
Those are they that were sown upon the good ground, such as hear the Word and receive, and bear fruit (Mark 4:20).
As it is reception by man that conjoins him to the Lord, and thus makes him spiritual, so when the Lord said these things He cried saying:
He that hath ears to hear let him hear (Matthew 13:9; Mark 4:9; Luke 8:8).
[6] That "the blind" signify those who are in no understanding of truth, and that "the naked" signify those who are in no understanding of good, because they are in no will of good, is evident from many passages in the Word, which I will here cite, so also that it can be seen that the Word in its bosom is spiritual, while in the letter it is natural, consequently that the sense of the letter of the Word, which is natural, has a spiritual sense treasured up within it. That "the blind" signify those who are in no understanding of truth, is clear from the following passages in Isaiah:
And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness, and out of darkness (Isaiah 29:18).
In this passage, the restoration of the church is treated of, and "the deaf who shall hear the words of the book" mean those who are willing to obey truths, and thus to live a life of good, but are not able because they have not the Word, and "the blind whose eyes shall see in thick darkness, and in darkness," means that those who are in no understanding of truth because in ignorance, are then to understand. It plainly does not refer to the deaf and blind.
[7] In the same:
Behold your God will come for vengeance, for the retribution of God will He come, and will save you; then shall the eyes of the blind be opened, and the ears of the deaf shall be opened; waters shall break out in the wilderness, and rivers in the plain of the desert (Isaiah 35:4-6).
These things are said of the Lord's coming, that then those will be saved who believe in Him. That those who are in no understanding of truth will then understand, is signified by "the eyes of the blind shall be opened;" and that those who are in no perception and will of good shall then obey and live in good, is signified by "the ears of the deaf shall be opened;" therefore it is said "waters shall break out in the wilderness, and rivers in the plain of the desert;" "wilderness" signifying where there is no good because there is no truth, "waters" truths, and "rivers" intelligence derived from truths.
[8] In the same:
I will give thee for a covenant to the people, for a light of the nations, to open the blind eyes, to lead forth him that is bound out of prison. I am Jehovah; that is My name; and My glory will I not give to another (Isaiah 42:6-8).
These things also are said of the Lord, and of the establishment of a church by Him among the Gentiles. That those who before have been in ignorance are then to understand truths is signified by "the blind eyes which He will open;" and that they are to be led out of ignorance and falsities is signified by "He will bring him that is bound out of prison." That the Divine Itself would assume a human is meant by "I am Jehovah; that is My name: and My glory will I not give to another."
[9] In the same:
I will cause the blind to go in a way that they have not known; I will lead them into paths that they have not known; I will make their darkness light (Isaiah 42:16).
Here also "the blind" are those who are in no understanding of truth; the truths and goods of truth that they are to receive are signified by "they will be caused to go a way and into paths that they have not known;" the dispersion of the falsity of ignorance and illustration are signified by "I will make their darkness light."
[10] In the same:
I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; bring My sons from far, and My daughters from the end of the earth; everyone that is called by My name. I have created him; I have formed him; yea, I have made him. Bring forth the blind people that have eyes, and the deaf that have ears (Isaiah 43:5-8).
These things also are said of the establishment by the Lord of a church among the Gentiles; "to bring seed from the east, the west, the north, and the south," means all of whatsoever religion; for "east" and "west" signify where the good of love is clear and obscure; and "north" and "south" where the truth of faith is in obscurity and where it is in clearness. Here those who are in obscurity from ignorance are meant, for it is said, "Bring My sons from far, and My daughters from the end of the earth;" those who receive truths are called "sons" and those who receive goods are called "daughters;" "from far," and "from the end of the earth," signify those who are remote from the truths and goods of the church. That all will be received and reformed by the Lord who acknowledge Him, is signified by "I have created, have formed, and have made everyone called by My name." These are here meant by "the blind who have eyes," and by "the deaf who have ears."
[11] In the same:
Hoping 1for light, but we behold darkness; in thick darkness we walk, we grope for the wall like the blind, and we grope as they that have no eyes, we stumble in the noonday as in twilight, among the living we are as dead (Isaiah 59:9, 10).
Here likewise "the blind" stand for those who are in no understanding of truth; "darkness" and "thick darkness" mean falsities; "to stumble in the noonday as in twilight" is to go astray in falsities, although able to be in light from the Word.
[12] In the same:
His watchmen are all blind; and they are shepherds who know not to understand (Isaiah 56:10, 11).
Here again "the blind" stand for those who do not understand truths, although they have the Word; "the blind" evidently signify such, for it is said "they know not" and "know not to understand."
[13] In Jeremiah:
I bring them from the land of the north, among them the blind and the lame; with weeping they shall come, and with prayers I will bring them; I will lead them to the fountains of waters in the way of straightness (Jeremiah 31:8, 9).
"The land of the north" is where the falsity of ignorance prevails; those who are in it are called "blind;" that these are to be led to truths is meant by "I will lead them to fountains of waters in the way of straightness."
[14] In Lamentations:
Jehovah hath kindled a fire in Zion, which hath devoured the foundation's thereof, because of the sins of her prophets, the iniquities of her priests; they have wandered as blind men in the streets, they were polluted with blood, the things that they cannot, they touch with their garments (Lamentations 4:11, 13, 14).
"Zion" is the church; the "fire that will devour her foundations" is the love of self which will disperse all the knowledges of truth; the sins of the prophets," and "the iniquities of the priests," are the perversions of those who teach what is true and good; that they will on this account understand nothing of truth is signified by their "wandering as blind men in the streets." The "blood with which they were polluted" is the falsification of the truth and the adulteration of the good in the Word; the profanation of good and of truth therefrom by evils and falsities is meant by "the things that they cannot, they touch with their garments."
[15] In Zechariah:
In that day I will smite every horse with astonishment and the horseman with madness; I will smite every horse of the peoples with blindness (The White Horse 1.)
[16] In David:
Jehovah looseth the bound, Jehovah openeth [the eyes of] the blind (Psalms 146:7-8).
Those are called "bound" who are in falsities and long to be loosed from them; "the blind" are those who on this account are not in the understanding of truth; "to open their eyes" is to make them understand.
[17] In John:
Isaiah said, He hath blinded their eyes and hardened their heart, that they may not see with their eyes and understand with the heart (John 12:39-40).
"To blind the eyes that they may not see with their eyes" signifies evidently not to understand truths.
[18] In the same:
Jesus said, For judgment came I unto this world, that they who see not may see, and that they who see may become blind. They said, Are we blind then? Jesus said, If ye were blind ye would not have sin; but now ye say, We see, therefore your sin remaineth (John 9:39-41).
"They who see not" mean those who are outside of the church and do not know truths because they have not the Word, thus the Gentiles; but "they who see" mean those who are within the church and have the Word, thus the Jews; of these it is said that "they shall become blind;" but of the former, that "they shall see." It is said that "their sin remaineth" because they say that they are not blind but see, for the reason that they are in the church where the Word is, and yet are not willing to see and acknowledge truths, nor, consequently, the Lord. On this account the Scribes and Pharisees among the Jews were called by the Lord:
Blind guides of the blind (Matthew 15:14; Luke 6:39).
Also blind guides, fools, and foolish (Matthew 23:16-17, 19, 24).
[19] In John:
Jesus seeth a man blind from birth. He said to the disciples, while I am in the world I am the light of the world. When He had thus spoken, He spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay, and said, Go and wash thee in the pool of Siloam. He went away therefore and washed himself, and came seeing (John 9:1, 5-7).
Why the Lord did this no one understands unless he knows the internal or spiritual sense of the Word; in that sense, by "a man blind from birth" those are meant who are born outside of the church and who therefore could not know anything about the Lord, or be taught out of the Word. "The clay that the Lord made from spittle on the ground" signifies reformation by means of truths from the sense of the letter of the Word; "the ground" is the church where the Word is; "clay" is the ultimate Divine forming; "anointing the eyes of the blind with it" is to give thereby the understanding of truth; "the pool of Siloam" also signifies the Word in the letter; "to be washed there" is to be purified from falsities and evils. That this is what is meant by it has been hitherto concealed. (That "ground" signifies the church, see Isaiah 8:6; and that "the pools" that were in Jerusalem in general signify this, Isaiah 22:9, 11)
[20] In Mark:
Jesus cometh to Bethsaida; where they bring to Him a blind man and beseech Him to touch him. And He took hold of the blind man by the hand, and led him out of the town; and spitting on his eyes, He asked him if he saw aught. And looking up, he said, I see trees as men 2walking. After that He put His hands again upon his eyes, and made him look up; then he was restored, and saw all clearly (79. That "trees" signify knowledges, see Arcana Coelestia 2722, 2972, 7692; that "to walk" signifies to live, see n. 519, 1794, 8417, 8420; and above, n. 97.)
[21] Moreover, by all "the blind" whom the Lord healed those were meant who are in ignorance, and who receive Him and are illustrated by Him through the Word; and in general all the Lord's miracles signify such things as are of heaven and the church, thus spiritual things; from this it is that His miracles were Divine, for it is Divine to act from firsts and to present these in ultimates. From this it is clear what was signified by "the blind" whom the Lord healed (about whom see Matthew 9:27-31; 12:22; 20:29-34; 21:14; Mark 10:46-52 to end; Luke 7:21-23; 18:35-43).
[22] As "the blind" signify those who are not in the knowledges of truth, and who therefore are not in any understanding of truth, therefore it was among the laws and statutes given to the sons of Israel:
That no one blind of the sons of Aaron or of the Levites should approach to offer the bread of his God, that is, to offer sacrifice (Arcana Coelestia 9642; and in the work on Heaven and Hell 148, 149, 151.)
Footnotes:
1. For "hoping" the Hebrew has "we hope."
2. For "trees as men" the Greek has "men as trees."
239. "Et caecus et nudus." - Quod significet quod sint absque intellectu veri, et absque intellectu et voluntate boni, constat ex significatione "caeci", quod sint qui absque intellectu veri (de qua sequitur); et ex significatione "nudi", quod sint qui absque voluntate boni, ita quoque absque intellectu ejus (de qua etiam sequitur). Quod illi qui in doctrina de sola fide et de justificatione per illam sunt, absque intellectu veri sint, constare potest ex eo, quod sola fides seu fides absque charitate non alibi resideat quam in memoria, ac non aliquid ejus in intellectu; quapropter etiam removent intellectum a rebus fidei, dicentes quod credenda sint, et quod intellectui nihil rei sit cum rebus fidei: ita dicere possunt quicquid volunt, sive foret maxime falsum, modo sciant adferre ad confirmationem aliquid ex sensu litterae Verbi, cujus sensum spiritualem ignorant: in quo latet aliquid simile statuto Pontificiorum, quod est ut omnes pendeant ex ore eorum, persuadentes sic quod illi sciant et videant, cum tamen nihil vident: qui itaque non vident, hoc est, intelligunt illa quae credunt, illi caeci sunt. Inde quoque est, quod per illa quae fidei erunt, non possint perficere vitam; nam via ad vitam hominis est intellectus; non per aliam viam homo fit spiritualis. Omnes qui in caelo sunt vident vera intellectu, et sic recipiunt illa; quae autem non vident intellectu, non recipiunt; et tunc si quis ad illos dicit, quod fides habenda sit tametsi non vident seu intelligunt, se avertunt, dicentes, "Quid hoc? quod video seu intelligo hoc credo, quod autem non video seu intelligo, hoc non credere possum; forte sunt falsa quae destruunt vitam spiritualem."
[2] Quod illi qui in doctrina de sola fide et de justificatione per illam sunt, absque intellectu boni quia absque voluntate boni sint, constare potest ex eo, quod prorsus nihil de charitate erga proximum sciant, proinde nihil de bono; omne enim bonum spirituale est ex charitate et nihil absque ea: quapropter qui separant fidem a charitate, dicentes quod charitas nihil ad salutem faciat, sed sola fides, illi prorsus ignorant quid bonum, quia ignorant quid charitas; cum tamen bonum spirituale et ejus affectio, quae charitas vocatur, est ipsa vita spiritualis hominis, et fides nulla absque illa: inde patet quod sint absque intellectu boni. Quod hoc exinde sit, quia absque voluntate boni sunt, est quia se dicunt justos seu justificatos esse cum habent fidem, et per "justificatos" intelligunt non damnabiles propter ullam rem quam cogitant et volunt, quia reconciliati sunt Deo; quapropter credunt, quia sequitur ex nexu cum principio, quod aeque mali ac boni salventur modo fidem recipiant, sive id foret in ultimis vitae. Arcana doctrinae hujus in eo consistunt, quod loquantur de progressivis gradibus justificationis, non ex aliqua vita hominis, seu ex affectione charitatis ejus, sed ex sola fide de reconciliatione Dei Patris per Filium, quam vocant confidentiam seu fiduciam, ac ipsam fidem salvantem; non scientes quod nihil vitae spiritualis insit si nihil charitatis: id quod interius percipitur aut apparet in confidentia apud illos, usque nihil trahit ex affectione spirituali, sed ex naturali cogitatione de gaudio aut de non damnatione.
[3] Praeterea nulla voluntas boni est illis qui non sciunt aliquid de bono charitatis; et 1
qui non sciunt aliquid de hoc bono, non sciunt aliquid de malo, nam bonum retegit malum; quapropter nec possunt explorare se, videre sua mala, ac sic fugere illa et aversari illa; inde est quod relaxent cogitationi suae et voluntati suae omnia frena, modo caveant sibi a faciendis malis propter leges, jacturam famae, honoris, lucri et vitae. Inde est cum iidem fiunt spiritus, et illis auferuntur illi timores, quod associent se diabolis, cogitant enim et volunt sicut illi quoniam ita cogitaverunt in mundo, spiritus enim in homine est qui cogitat: aliter vero illi qui vitam charitatis egerunt.
[4] Porro, qui credunt se justificatos esse per solam fidem, putant se duci a Deo, et inde bonum facere; dicentes quod omne bonum a Deo, et nihil ab homine, et quod bonum alioqui foret meritorium: non scientes quod ab homine esse debeat receptio; et quod receptio non dabilis sit, si non attendat ad cogitationes et intentiones suas et inde facta, et tunc desistat a malis et faciat bonum, quod fit cum spectat ad vera quae novit ex Verbo, et vivit secundum illa. Hoc nisi fiat, non est aliquod reciprocum, inde nec ulla reformatio; et ad quid aliud inserviunt praecepta Domini in Verbo? Quod homo hoc possit facere, etiam est a Domino; nam illa facultas est cuivis homini ex Divina praesentia Ipsius et voluntate ut recipiatur. In summa, nisi homo recipiat intellectu et voluntate, seu cogitatione et affectione, seu quod idem, fide et amore, non a parte ejus est receptio, consequenter nec conjunctio cum Domino. Quisque scit quod Dominus jugiter adsit cum bono ac velit ut recipiatur, sed ubi omnia frena laxantur cogitationibus, quod non possit influere; at ibi solum ubi cogitationes et intentiones, quae sunt concupiscentiae, refrenantur per vera ex Verbo.
[5] Quod Dominus jugiter adsit cum bono et velit recipi, docet Ipse in sequentibus hujus capitis, ubi dicit, "Ecce sto ad ostium et pulso; si quis audiverit vocem meam, et aperuerit ostium, intrabo ad illum, et cenabo cum illo, et ille Mecum" (vers. 20); "aperire ostium" est receptio a parte hominis, ut modo dictum est. Idem etiam Dominus docet alibi in Verbo:
- Ut apud Johannem,
"Qui amat Me, verba mea servat, et Pater meus amabit eum, ei ad eum veniemus, et mansionem apud eum faciemus: qui non amat Me, verba mea non servat" (14:23, 24):
apud Matthaeum,
"Qui in terram bonam seminatus est, hic est qui Verbum audit et intelligit, qui fructum fert et facit" (13:23):
apud Marcum,
"Hi sunt qui in terram bonam seminati sunt, qui audiunt Verbum et recipiunt, et fructum ferunt" (4:20).
Quia receptio ab homine est, quae conjungit illum cum Domino, et sic facit illum spiritualem, ideo cum Dominus illa dixit, clamavit dicens,
"Qui habet aures ad audiendum audiat" (Matthaeus 13:9; 2
[6] Quod "caeci" significent illos qui in nullo intellectu veri sunt, et quod "nudi" significent illos qui in nullo intellectu boni sunt, quia in nulla voluntate ejus, constat ex pluribus locis in Verbo, quae in medium afferre volo, etiam ob causam ut sciatur quod Verbum in suo sinu sit spirituale, at in littera naturale; proinde quod sensus litterae Verbi, qui est naturalis, recondat in se sensum spiritualem.
Quod "caeci" significent illos qui in nullo intellectu veri sunt, patet a sequentibus his locis:
- Apud Esaiam,
"Tunc audient in die illo surdi Verba libri, et e caligine eque tenebris oculi caecorum videbunt" (29:18);
agitur ibi de restauratione ecclesiae; et per "surdos" qui "audient verba libri", intelliguntur qui volunt obedire veris et inde vitam boni agere, sed non possunt quia non habent Verbum; et per "caecos" quorum "oculi in caligine et in tenebris videbunt", intelliguntur qui non sunt in intellectu veri quia in ignorantia, quod tunc intellecturi; quod non surdi et caeci intelligantur, patet.
[7] Apud eundem,
"Ecce Deus vester in vindictam Veniet, In retributionem Dei Ille Veniet, et salvabit vos; tunc aperientur oculi caecorum et aures surdorum aperientur;... erumpent in deserto aquae, et fluvii in planitie deserti" (35:4-6);
haec dicuntur de adventu Domini, quod tunc salvandi qui credituri in Ipsum; quod illi qui non in intellectu veri sunt tunc intellecturi, significatur per "aperientur oculi caecorum"; quod illi qui non in perceptione et voluntate boni sunt tunc obedituri et in bono victuri sint, significatur per quod "aures surdorum aperientur": ideo dicitur, "Erumpent in deserto aquae et fluvii in planitie deserti"; "desertum" significat ubi non bonum quia non verum, et "aquae" significant vera, ac "fluvii" intelligentiam quae ex veris.
[8] Apud eundem,
"Dabo Te in foedus populo, in lucem gentium, ad aperiendum oculos caecos, et ad educendum e carcere vinctum:... Ego Jehovah, hoc nomen meum, et gloriam meam alteri non dabo" (42:6-8);
haec quoque de Domino, et de instauratione ecclesiae ab Ipso apud gentes; quod tunc illi qui prius in ignorantia intellecturi sint vera, significatur per "oculos caecos" quos "aperiet"; et quod ex ignorantia et ex falsis educendi sint, significatur per quod "e carcere educet vinctum"; quod Ipsum Divinum assumpturum sit Humanum, intelligitur per "Ego Jehovah, hoc nomen meum, et gloriam meam alteri non dabo."
[9] Apud eundem,
"Ducam caecos in viam quam non noverunt, in semitas quas non noverunt ducam eos, ponam tenebras eorum in lucem" (42:16 3
);
"caeci" etiam hic pro illis qui non in aliquo intellectu veri sunt; vera et bona veri quae recepturi, significantur per quod "ducentur in viam et in semitas quas non noverunt"; dissipatio falsi ignorantiae et illustratio significatur per "Ponam tenebras eorum in lucem."
[10] Apud eundem,
"Ab oriente adducam semen tuum, et ab occidente colligam te; dicam septentrioni, Da, et meridiei, Ne inhibe; adduc filios meos a longinquo, et filias meas ab extremitate terrae; omnem vocatum a nomine me... creavi, formavi, etiam feci illum; educ populum caecum cui oculi, et surdos quibus aures" (43:5-8);
etiam haec de instauratione ecclesiae apud gentes a Domino; "adducere semen ab oriente", "occidente", "septentrione" et "meridie", est omnes e quacunque religione sunt, nam "oriens et occidens", significant ubi bonum amoris clarum et obscurum, ac "septentrio et meridies" ubi verum fidei in obscuro et in claro: hic intelliguntur qui in obscuro ex ignorantia, nam dicitur "Educ filios meos a longinquo, et filias meas ab extremitate terrae"; "filii" dicuntur qui recipiunt vera, et "filiae" qui bona, "a longinquo" et "ab extremitate terrae" significat qui remoti sunt a veris et bonis ecclesiae: quod omnes a Domino recipientur et reformabuntur qui agnoscunt Ipsum, significatur per "Creavi, formavi et feci omnem vocatum a nomine meo"; illi nunc sunt qui intelliguntur per "caecos quibus oculi", et per "surdos quibus aures."
[11] Apud eundem,
" 4
Exspectamus lucem sed ecce tenebrae;... in caliginibus ambulamus, palpamus sicut caeci parietem, et sicut non oculi palpitamus, offendimus in meridie sicut in crepusculo, inter vivos sicut mortui" (59:9, 10);
similiter hic "caeci" pro illis qui non in intellectu veri sunt; "tenebrae" et "caligines" sunt falsa; "offendere in meridie sicut in crepusculo", est errare in falsis tametsi in luce possunt esse ex Verbo.
[12] Apud eundem,
"Speculatores ejus caeci omnes;... iidemque pastores non sciunt intelligere" (56:10, 11);
etiam hic "caeci" pro illis qui non intelligunt vera tametsi Verbum habent; quod "caeci" illos significent, patet, nam dicitur, "non sciunt" et "non sciunt intelligere."
[13] Apud Jeremiam,
"Ego adducens eos e terra septentrionis, ... inter eos caecus et claudus, ... cum fletibus Venient et cum precibus adducam eos, ducam eos ad fontes aquarum in via recti" (31:8, 9);
"terra septentrionis" est ubi falsum ignorantiae; et 5
qui in illo sunt, dicuntur "caeci"; quod ducendi sint ad vera, significatur per quod "ducam eos ad fontes aquarum in via recti."
[14] In Threnis,
"Jehovah... accendit ignem in Zione, qui comedit fundamenta ejus ob peccata prophetarum ejus, iniquitates sacerdotum, ... errarunt caeci in plateis, polluti sunt sanguine, ea quae non possunt tangunt vestimentis suis" (4:11, 13, 14 6
);
"Zion" est ecclesia; "ignis... qui comedet fundamenta ejus", est amor sui qui disperget omnes cognitiones veri; "peccata prophetarum" et "iniquitates sacerdotum" sunt perversitates docentium vera et bona; quod inde nihil veri intellecturi sint, significatur per "errare caeci in plateis"; "sanguis" quo "polluti sunt" est falsificatio veri et adulteratio boni in Verbo; profanatio boni et veri inde per mala et falsa intelligitur per "ea quae non possunt tangunt vestimentis suis."
[15] Apud Sachariam,
"In die illo... percutiam omnem equum stupore, et equitem amentia, ... omnem equum populorum percutiam caecitate" (12:4);
"equus" significat intellectuale, et "eques" intelligentem; inde patet quid significatur per "percutere omnem equum stupore" et "equum populorum caecitate", ac "equitem amentia."
(Quod "equus" significet intellectuale, videatur in opusculo De Equo Albo 1-6.)
[16] Apud Davidem,
"Jehovah solvit vinctos, Jehovah aperit caecos" (Psalms 146:7, 8);
"vincti" dicuntur qui in falsis sunt et desiderant exsolvi ab illis; "caeci" sunt qui inde non in intellectu veri; "aperire" illos est facere ut intelligant.
[17] Apud Johannem,
"Dixit Esaias, Occaecavit eorum oculos, et obturavit eorum cor, ut non videant oculis et intelligant corde" (12:39, 40);
quod "occaecare oculos ut non videant oculis suis" significet non intelligere vera, patet.
[18] Apud eundem,
"Jesus dixit, In judicium Ego in hunc mundum veni, ut non videntes videant, videntes vero caeci fiant.... Dixerunt, Ergo nos caeci sumus. Dixit Jesus, Si caeci essetis non haberetis peccatum; jam vero dicitis quod videamus, ideo peccatum vestrum manet" (9:39-41);
per "non videntes" intelliguntur illi qui extra ecclesiam sunt et non sciunt vera quia non habent Verbum, ita Gentes; per "videntes" autem intelliguntur illi qui intra ecclesiam sunt et habent Verbum, ita Judaei; de his dicitur quod "caeci fient", de illis autem quod "visuri": quod dicatur quod "peccatum eorum maneat" quia dicunt quod non caeci sint sed quod videant, est quia in ecclesia sunt ubi Verbum, et tamen non volunt videre et agnoscere vera, ita nec Dominum. Inde est quod Scribae et Pharisaei apud Judaeos a Domino dicti sint
"Duces caeci caecorum" (Matthaeus 15:14; Luca 6:39);
Ac "duces caeci, ... stulti et fatui" (Matthaeus 23:16, 17, 19, 24).
[19] Apud 7
Johannem,
Jesus "videt hominem caecum a nativitate"; dixit discipulis, "Quamdiu in mundo sum, lux mundi sum: haec dicens exspuit in humum, et fecit lutum ex sputo, et inunxit lutum super oculos caeci, et dixit, Abi et lava te in piscina Siloam... ac abiit et lavit se, et venit videns" ( 8
cur ita factum est a Domino nemo intelligit nisi qui scit sensum internum seu spiritualem Verbi. In hoc sensu per "caecum a nativitate" intelliguntur qui extra ecclesiam nati sunt, et inde non potuerunt scire aliquid de Domino ac instrui ex Verbo; per "lutum" quod "ex sputo fecit in humo", significatur reformatio per vera ex sensu litterae Verbi ("humus" est ecclesia ubi Verbum, "lutum" est ultimum Divinum formans, "inungere id super oculos caeci" est per id dare intellectum veri); "piscina Siloam" etiam significat Verbum in littera; "lavari" ibi est purificari a falsis et malis: quod haec intelligantur per illa, huc usque absconditum fuit.
(Quod "humus" significet ecclesiam, videatur n. 566, 10570; quod "lutum" significet bonum ex quo verum, ita bonum formans, n. 1300, 6669; quod "piscina siloam" significet Verbum in sensu litterae, patet apud Esaiam 8:6; ac in genere "piscinae" quae Hierosolymae, Esaias 22:9, 11.)
[20] Apud Marcum,
Jesus "venit Bethsaidam, ubi afferunt Ipsi caecum, et rogant ut eum tangeret; apprehendens itaque manum caeci, eduxit eum extra pagum, et exspuens in oculos ejus... interrogavit num quid videat; qui suspiciens dixit, Video 9
homines quod sicut 10
arbores ambulantes; deinde iterum imposuit manus super oculos ejus, et fecit eum suspicere; tunc restitutus est, et suspexit clare omnes" (8:22-27);
quid haec involvunt nec intelligitur nisi ex sensu interno seu spirituali Verbi; qui hunc non intelligit, nihil aliud videt quam quod ita factum sit, et forte cogitat plane sensualiter de eo; sed omnia quae Dominus locutus est et quae fecit in mundo continebant spiritualia ordine a supremis ad ultima, ita plene; etiam omnia miracula et eorum descriptiones. "Caeci", quos Dominus sanabat, significabant spiritualiter caecos, qui sunt qui non sciunt et intelligunt vera; per quod hic caecus "duceretur extra pagum Bethsaida", erat quia "Bethsaida" significabat damnationem ob non receptionem Domini; quod "exspuerit in oculos ejus" significat simile quod supra quod "fecerit lutum ex sputo"; quod postea "tetigerit oculos ejus" significat quod ex Divino illustraverit; inde est quod caecus primum videret "homines sicut arbores ambulantes", per quod significatur communis et obscura perceptio veri ex sensu litterae; per "arbores" etiam significantur cognitiones, et per "ambulare" significatur vivere: quod postea cum tactus a Domino "viderit omnes clare", significat quod post instructionem et illustrationem a Domino intellexerit vera: hic sensus inest illis, et is sensus percipitur ab angelis. (Quod pagus "Bethsaida" significat damnationem ob non receptionem Domini, patet apud Matthaeum, cap. 11:21, et apud Lucam cap. 10:13; quod "tactus" significet communicationem et translationem, hic vero illustrationem quia tangebantur oculi, videatur supra, n. 79:
quod "arbores" significent cognitiones, in Arcanis Caelestibus, n. 2722, 2972, 7692:
quod "ambulare" significet vivere, n. 519, 1794, 8417, 8420; et supra, n. 97.)
[21] Praeterea per omnes "caecos" quos Dominus sanavit, intellecti sunt illi qui in ignorantia sunt et recipiunt Ipsum, et per Verbum ab Ipso illustrantur; et in genere per omnia miracula Domini significantur talia quae caeli et ecclesiae sunt, ita spiritualia; ex eo miracula Ipsius Divina fuerunt, nam Divinum est ex primis agere et sistere illa in ultimis. Ex his patet quid significatum est per "caecos" quos Dominus sanavit
(De quibus Matthaeus 9:27-31; 12:22; 20:29 ad fin. ; cap. 21:14; Marcus 10:46 ad fin. : Luca 7:21-23; 18:35 ad fin. ).
[22] Quoniam per "caecos" significantur illi qui non in cognitionibus veri sunt, et inde non in aliquo intellectu veri, ideo inter leges et statuta, quae data filiis Israelis, fuerat
Quod caecus ex filiis Aharonis et ex Levitis non accederet ad offerendum panem Dei sui (hoc est, ad faciendum sacrificium) ( 11
Tum quod caecum non offerretur ( 12
Leviticus 22:22; Deuteronomius 15:21);
Pariter quod non coram caeco darent offendiculum (Leviticus 19:14);
(Pariter) quod maledictus qui errare faceret caecum (Deuteronomius 27:18):
quod hae leges latae fuerint, erat quia ecclesia apud illos instituta erat ecclesia repraesentativa, in qua omnia repraesentabant spiritualia quia illis correspondebant. Ideo etiam dicitur sequens maledictio super eos qui non servant mandata, apud Mosen,
"Si non obediveris voci Dei tui custodiendo ad faciendum omnia praecepta Ipsius percutiet te Jehovah furore et caecitate et stupore cordis, ut sis palpitans in meridie, sicut palpitat caecus in tenebris" (Deutr. 28 [15,] 28 [, 29]);
per quod etiam intelligitur, quod caecitate et stupore spirituali percutientur illi qui non obediunt voci Domini faciendo illa quae in Verbo praeceperat: caecitas spiritualis oculorum et stupor spiritualis cordis est nullus intellectus veri et nulla voluntas boni; "palpitare in meridie est talis esse in ecclesia ubi lux veri datur per Verbum (quod "meridies" significet ubi verum est in luce, videatur n. 9642; et in opere De Caelo et Inferno 148, 149, 151).
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