----中文待译----
295. And by thy will they are, and were created. That this signifies that by means of the Divine good they are, and by means of the Divine truth they exist, is evident from the signification of will, when said of the Lord, as being Divine love; and from the signification of are, or being (esse), as being the good of love, in this case, the Divine good of the Divine love received (concerning which we shall speak presently); and from the signification of they were created, or being created, as being the Divine truth also received, thus those who are reformed by it. The reason why to be created signifies to exist is that those alone are said to exist who are reformed, for in them is life, and they have intelligence and wisdom; whereas those who are not reformed have not life in them but spiritual death, neither have they intelligence and wisdom, but insanity and folly, hence they cannot be said to exist. Everything which appears to any of the senses may indeed be said to exist, but it cannot be said of man spiritually, unless he be in good and truth; for man was created that he might be alive, intelligent and wise; consequently, when he is dead, he is insane and foolish, and so far as this is the case with him, he does not exist. There are two things which constitute man, namely good and truth, and both are from the Lord; good is the being (esse) of life, but truth is the manifestation (existere) of life therefrom, for all truth exists from good, because it is the form of good, and hence the quality of good; and whereas good is the being (esse) of life, and truth is the manifestation (existere) of life therefrom, and by being created is signified to exist, it is therefore said, "by thy will they are, and were created." This, then, is the spiritual content of these words.
[2] The reason why will, when said of the Lord, denotes Divine love is, that the essential Divine, from which all things exist, is the Divine love; hence the Lord appears before the angels as a Sun, fiery and flaming, the ground and reason of which is, that love, in the spiritual world, appears as fire; this is why fire in the Word, when said of the Lord, of heaven, or of the church, signifies love. From that Sun in the heavens proceed heat and light; and the heat there is Divine good proceeding, and the light is Divine truth proceeding. (These things are more fully shown in the work, Heaven and Hell, concerning the Sun of heaven, n. 116-125; and concerning heat and light in heaven, n. 126-140). And because the essential Divine from which all things exist is Divine love, therefore will also, when said of the Lord, denotes Divine love, for what love itself wills is the good of love; the truth which is called the truth of faith being only a means that good may exist, and that the truth of faith may afterwards exist from good. From this origin man possesses will and understanding; the will is the receptacle of the good of love with him, and the understanding is the receptacle of the truth of faith with him; the understanding is the means by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. Hence also it is evident that the will is the being (esse) of man's life, and the understanding is the manifestation (existere) of life therefrom. (But these things may also, be seen more fully shown in The Doctrine of the New Jerusalem, where the will and understanding are treated of, n. 28-35).
[3] Because the will of man is his love, and the will of God is the Divine love, it is plain what is meant in the spiritual sense by doing the will of God, and the will of the Father, viz., that it is to love God above all things and the neighbour as oneself. And because to love is to will, so also it is to do, for what a man loves that he wills, and what he wills he also does. Hence, by doing the will of God, or of the Father is meant to do His precepts, or to live according to them, from the affection of love or charity.
This is what is meant by the will of God and of the Father in the following passages.
In John:
"God heareth not sinners; but if any man worshippeth God, and doeth his will, him he heareth" (9:31).
In Matthew (that he who does the will of the Father who is in the heavens, shall enter into the kingdom of the heavens):
"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of my Father who is in the heavens" (7:21).
Again:
"Thy kingdom come. Thy will be done, as in heaven so upon the earth" (6:10).
And again:
"It is not the will of the Father that one of the little ones should perish" (18:14).
That it's not being His will that one of the little ones should perish, denotes love, is evident. It is said "The will of your Father" because the Father denotes the Divine good. In John:
"If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" (15:7),
The reason why it is said that whatsoever they should will and ask, should be done to those who abide in the Lord, and in whom His words abide, is that in such case they will nothing but what the Lord gives them to will, and this is good, and good is from Himself.
[4] The will of the Lord is called His good pleasure in the Old Testament, and in like manner signifies the Divine love; and to do His good pleasure, or His will, signifies to love God and the neighbour, thus to live according to the Lord's precepts, because this is to love God and the neighbour. And this also descends from the Lord's love; for no one can love the Lord and the neighbour, except from the Lord, for this is the very essential good pertaining to man, and all good is from the Lord. That good pleasure has this signification is clear from the following passages. In Isaiah:
"In mine anger I smote thee, but in my good pleasure have I had mercy on thee" (60:10).
By smiting in anger is signified temptation; and by having mercy in good pleasure is signified deliverance, from love (having mercy, is doing good to the needy from love).
[5] In David:
"My prayer is unto thee, O Jehovah, in the time of thy good pleasure; O God, in the greatness of thy mercy answer me, in the truth of thy salvation" (Psalms 69:13).
The time of the good pleasure of Jehovah signifies acceptance from love; time signifies the existing state when said of men, but perpetually existing when said of Jehovah, thus His love, because this is perpetual. Hearing and help springing from love by the proceeding Divine which is Divine truth is signified by in the greatness of thy mercy answer me, in the truth of thy salvation.
[6] In Isaiah:
"Jehovah said, In the time of good pleasure have I heard thee, and in the day of salvation have I helped thee" (49:8).
By the time of good pleasure, or will, also here is signified the Divine love; and to answer signifies to bring aid, and to benefit.
[7] In the same:
"To proclaim the year of the good pleasure of Jehovah, to comfort all that mourn" (61:2).
Here the subject is the advent of the Lord, and by the year of his good pleasure is signified the time and state of the members of the church, when they must be aided from love; therefore it is also said, to comfort all that mourn.
[8] In David:
"Thou wilt bless the just; with good pleasure wilt thou compass him as with a shield" (Psalms 5:12).
Here good pleasure manifestly means the Divine love, from which the Lord protects every one; His protection from love is signified by, thou wilt compass him as with a shield.
[9] Again:
Jehovah "opening his hand and satisfying every living thing with good pleasure" (Psalms 145:16).
Here by opening the hand is signified to gift with good; and by satisfying every living thing with good pleasure is signified, from love to enrich with Divine truth all who receive life from Him.
[10] In Moses:
"Of the precious things of the earth and of the fulness thereof, and for the good pleasure of him who dwelleth in the bush, let them come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren; of Naphtali, satisfied with the good of pleasure and the blessing of Jehovah " (Arcana Coelestia 3969, 3971, 4669, 6417). Hence it is evident what is signified by the precious things of the earth and the fulness thereof, and the good pleasure of him that dwelleth in the bush, belonging to Joseph. The precious things of the earth denote the spiritual goods and truths pertaining to the church, the earth denoting the church; the good pleasure of him that dwelleth in the bush is the Lord's Divine love of truth, the bush in which the Lord also appeared before Moses signifies that Divine love. The head of Joseph signifies the wisdom pertaining to the internal man, and the crown of the head of the Nazarite of his brethren signifies the intelligence and knowledge (scientia) belonging to the external man. Naphtali, so called from strugglings, signifies temptations, and consolation and benediction from the Divine love after them, which are meant by being satisfied with the good pleasure and the blessing of Jehovah.
[11] In Isaiah:
"Wilt thou call this a fast, and a day of the good pleasure of Jehovah? Is it not to break thy bread to the hungry, and when thou seest the naked that thou cover him?" (58:5, 7).
That by the good pleasure of Jehovah, when said of men, is signified to live according to His precepts, which is to love God and the neighbour (as said above), is evident; for it is said that His good pleasure is that they should break their bread to the hungry and cover the naked. By breaking bread to the hungry is signified from love to do good to the neighbour who desires good; and by covering the naked is signified to instruct in truths him who desires to be instructed.
[12] In David:
"I have desired to do thy good pleasure (or thy will), my God, and thy law is in my bowels" (Psalms 40:8).
Again:
"Teach me to do thy good pleasure; let thy good spirit lead me in the land of uprightness" (Psalms 143:10).
And again:
"Bless ye Jehovah, all ye his hosts; ye his ministers who do his good pleasure" (Psalms 103:21).
To do the good pleasure of Jehovah God signifies to live according to His precepts; this is His good pleasure, or will, because from Divine love He wills that all may be saved, and by this they are saved. The word good pleasure, in the Hebrew tongue, also signifies will; for whatever is done according to the will is well pleasing, and the Divine love wills no other than that the love which is from Himself may be with angels and men, and His love is with them, when they love to live according to His precepts. That this is to love the Lord, He himself teaches in John (14:15, 21, 23, 24; 15:10, 14; 21:15, 16).
[13] That will signifies love in the opposite sense, namely, the love of evil and the love of falsity, is evident in John:
As many as received Jesus, "to them gave he power to become the sons of God, to them that believe in his name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God" (102, 135.) Who are not [born] of bloods signifies those who are not in a life contrary to good and truth; nor of the will of the flesh signifies those who are not in the love of evil; who are not [born] of the will of man (vir) signifies those who are not in the love of falsity. (That flesh, when said of man, denotes his voluntary proprium, consequently evil, may be seen, Arcana Coelestia 148, 149, 780, 999, 3813, 8409, 10283; and that man (vir) denotes the intellectual proprium of man, which is falsity, may be seen, n. 4823).
295. And by Thy will they are, and they were created, signifies that through Divine good they have being, and through Divine truth they have existence. This is evident from the signification of "will," as being, in reference to the Lord, the Divine love; also from the signification of "are" [sunt] or "being" [esse], as the good of love, here the Divine good of the Divine love received (of which presently), also from the signification of "they were created," or "being created," as being Divine truth also received, thus those reformed by it. "To be created" signifies to have existence, because only those who have been reformed are said to have existence; for in them is life, and they have intelligence and wisdom; while those who are not reformed have no life in them, but spiritual death, neither have they intelligence and wisdom, but insanity and folly, therefore they are not said to have existence. Everything indeed, that appears to any of the senses is said to have existence, but this cannot be said of man spiritually unless he is in good and truth; for man is created that he may be living, intelligent, and wise; consequently when he is dead, insane, and foolish, to that extent he does not exist as a man. There are two things that cause man to be a man, namely, good and truth, both from the Lord; good is the esse of his life, but truth is the existere of life therefrom; for all truth has existence from good, since it is the form and therefore the quality of good; and since good is the esse of life, and truth is the existere of life therefrom, and "to be created" signifies to have existence, it is said, "by Thy will they are, and they were created." This, then, is the spiritual in these words.
[2] "Will" in reference to the Lord means Divine love; because the Divine Itself, from which are all things, is the Divine love. The Lord, therefore, appears before the angels as a Sun, fiery and flaming, and this for the reason that in the spiritual world love appears as fire, consequently in reference to the Lord, heaven, and the church, "fire" in the Word signifies love. From that sun in the heavens heat and light proceed; and heat there is Divine good proceeding, and light is Divine truth proceeding. (This is more fully shown in the work on Heaven and Hell, On the Sun of Heaven, n 116-125; and On Heat and Light in Heaven, n 126-140) And since the Divine Itself from which are all things is the Divine love, so "will" in reference to the Lord is Divine love, for what love itself wills, that is the good of love; the truth which is said to be of faith is merely a means that good may have existence, and that truth may afterwards exist from good. Will and understanding with man are from this origin, the will is the receptacle of the good of love with man, and the understanding is the receptacle of the truth of faith with him. The understanding is the medium by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. From this it is clear that the will is the esse of man's life, and the understanding is the existere of life therefrom. (But this is also more fully shown in The Doctrine of the New Jerusalem, where the Will and Understanding are treated of, n 28-35.)
[3] Because man's will is his love, and God's will is the Divine love, it can be seen what is meant in the spiritual sense by "doing the will of God" and "the will of the Father," namely, that it is to love God above all things, and the neighbor as oneself. And as to love is to will, so it is also to do; for what a man loves, that he wills, and what he wills he also does. Therefore "doing the will of God" or "of the Father" means doing His commandments, or living according to them from the affection of love or charity. This is what is meant by "the will of God" and "of the Father" in the following passages. In John:
God heareth not sinners; but if anyone worship God and do His will, him He heareth (John 9:31).
In Matthew (that the one who does the will of the Father who is in the heavens shall enter into the kingdom of the heavens):
Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but He that doeth the will of My Father that is in the heavens (Matthew 7:21).
In the same:
Thy kingdom come; Thy will be done, as in heaven so upon the earth (Matthew 6:10).
In the same:
It is not the will of the Father that one of these little ones should perish (Matthew 18:14).
"It is not His will that one of these little ones should perish" means evidently love. It is said "the will of the Father," because "Father" means Divine good. In John:
If ye abide in Me, and My words abide in you, you may ask whatsoever ye will, and it shall be done unto you (John 15:7).
Whatsoever they will and ask shall be done for those who abide in the Lord and in whom His words abide, because they then will nothing except what the Lord gives them to will, and that is good, and good is from Him.
[4] The Lord's will in the Old Testament is called His "good pleasure," and this likewise means the Divine love; and to do His good pleasure or His will signifies to love God and the neighbor, thus to live according to the commandments of the Lord, since this is to love God and the neighbor, and this comes down from the Lord's love. For no one can love the Lord and the neighbor except from the Lord; for this is the veriest good for man, and all good is from the Lord. That "good pleasure" has this signification is clear from the following passages. In Isaiah:
In My wrath I smote thee, but in My good pleasure have I had mercy on thee (Isaiah 60:10).
"To smite in anger" signifies temptation; "in good pleasure to have mercy" signifies deliverance from love; "to have mercy" is to do good to the needy from love.
[5] In David:
My prayer is unto thee, O Jehovah, in the time of good pleasure; O God, for the greatness of Thy mercy answer me, in the truth of Thy salvation (Psalms 69:13).
"The time of Jehovah's good pleasure" signifies acceptance from love; "time," when said of men, signifies the existing state, but in reference to Jehovah, perpetual existing, thus His love, because this is perpetual. Hearing and help from love through the proceeding Divine which is the Divine truth, is signified by "for the greatness of Thy mercy answer me, in the truth of Thy salvation. "
[6] In Isaiah:
Jehovah said, In the time of My good pleasure have I answered thee, and in the day of salvation have I helped thee (Isaiah 49:8).
Here also "the time of good pleasure," that is, of will, signifies the Divine love; and "to answer" signifies to bring aid, and to benefit.
[7] In the same:
To proclaim the year of Jehovah's good pleasure, to comfort all that mourn (Isaiah 61:2).
This is said of the coming of the Lord; and "the year of Jehovah's good pleasure" signifies the time and state of the men of the church, when from love they are to be succored, therefore it is also said, "to comfort all that mourn. "
[8] In David:
Thou dost bless the righteous; Thou wilt compass him with Thy good pleasure as with a shield (Psalms 5:12).
Here "good pleasure" stands plainly for the Divine love, from which the Lord protects everyone; protection by the Lord from love is signified by "Thou wilt compass him as with a shield."
[9] In the same:
Jehovah openeth the hand and satisfieth every living thing with His good pleasure (Psalms 145:16);
"to open the hand" signifies to gift with good; and "to satisfy every living thing with good pleasure" signifies from love to enrich with Divine truth all who receive life from Him.
[10] In Moses:
Of the precious things of the earth and the fullness thereof and the good pleasure of Him that dwelleth in the thorn-bush, let them come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren. O Naphtali, satisfied with the good pleasure and the blessings of Jehovah (Arcana Coelestia 3969, 3971, 4669, 6417) estia, n. 3969, 3971, 4669, 6417). This makes clear what is signified by Joseph's having "of the precious things of the earth and the fullness thereof, and the good pleasure of Him that dwelleth in the thornbush;" "the precious things of the earth" are spiritual goods and truths therefrom belonging to the church; "the earth" is the church; the "good pleasure of Him that dwelleth in the thorn-bush" is the Lord's Divine love of truth; the "thorn-bush" in which the Lord appeared to Moses signifies that Divine love; "the head of Joseph" signifies the wisdom of the internal man; and "the crown of the head of the Nazarite of his brethren" signifies the intelligence and knowledge [scientia] of the external man; "Naphtali" (named from wrestlings) signifies temptations and after them consolation and blessing from the Divine love, which is meant by "satisfied with the good pleasure and the blessing of Jehovah."
[11] In Isaiah:
Wilt thou call this a fast, and the day of Jehovah's good pleasure? Is it not to break thy bread to the hungry; and when thou seest the naked that thou cover him? (Isaiah 58:5, 7).
That "Jehovah's good pleasure," in reference to men, signifies to live according to His commandments, which is to love God and the neighbor (as was said above) is evident; for it is said that "His good pleasure is to break the bread to the hungry, and to cover the naked;" "to break bread to the hungry" signifies from love to do good to the neighbor who desires good; and "to cover the naked" signifies to instruct in truths him who desires to be instructed.
[12] In David:
I delight in doing Thy good pleasure (that is, Thy will) O my God; and Thy law is in my bowels (Psalms 40:8).
In the same:
Teach me to do Thy good pleasure; Thy good spirit shall lead me into the land of uprightness (Psalms 143:10).
In the same:
Bless ye Jehovah, all His hosts; ye ministers of His that do His good pleasure (Psalms 103:21).
To "do the good pleasure of Jehovah God" signifies to live according to His commandments; this is His good pleasure or His will, because from Divine love He wills that all should be saved, and by it they are saved. Moreover, in the Hebrew expression "good pleasure" also means will; for whatever is done according to the will is well pleasing, and the Divine love wills nothing else than that love from itself may be with angels and men, and His love is with them when they love to live according to His commandments. That this is to love the Lord He teaches in John 14:15, 21, 23, 24; 15:10, 14; 21:15-17).
[13] That "will" signifies love in a contrary sense, namely, the love of evil and the love of falsity, is evident in John:
As many as received Jesus, to them gave He the power to become the sons of God, to them that believe in His name; who were born, not of bloods nor of the will of the flesh nor of the will of man, but from God (102, 135). "Not of bloods" signifies not in a life contrary to good and truth; "not of the will of the flesh" signifies not in a love of evil; "not of the will of man" [vir] signifies not in the love of falsity. (That "flesh," in reference to man, means the voluntary that is man's own [proprium voluntarium], thus evil, see Arcana Coelestia 148, 149, 780, 999, 3813, 8409, 10283; and that man [vir] means the intellectual that is man's own [proprium intellectuale], which is falsity, see n. 4823.)
295. "Et per voluntatem tuam sunt et creata sunt." Quod significet quod per Divinum Bonum sint et per Divinum Verum existant, constat ex significatione "voluntatis", cum de Domino, quod sit Divinus Amor; ex significatione "sunt" seu "esse", quod sit bonum amoris, hic Divinum Bonum Divini Amoris receptum (de qua sequitur); et ex significatione "creata sunt" seu "creari", quod sit Divinum Verum etiam receptum, ita per id reformati.
Quod "creari" significet existere, est quia illi solum dicuntur existere qui reformati sunt; in illis enim vita est, et illis intelligentia et sapientia est: at qui non reformati sunt, in illis non vita est sed mors spiritualis, nec illis intelligentia et sapientia est, sed insania et stultitia; inde nec dicuntur existere. De omni re quae apparet ad aliquem sensum, quidem dicitur existere; at non de homine spiritualiter, nisi in bono et vero sit: creatus enim est homo ut sit vivus, intelligens et sapiens; quare cum est mortuus, insanus et stultus, tunc non quatenus homo existit. Sunt duo quae faciunt ut homo sit homo, nempe bonum et verum, utrumque a Domino; bonum est esse vitae ejus, verum autem est existere vitae inde; nam omne verum existit ex bono, est enim forma boni et inde quale boni; et quia bonum est esse vitae, et verum est existere vitae inde, et per "creari" significatur existere, inde est quod dicatur, quod "per voluntatem tuam sint et creata sint." Hoc nunc est spirituale in his verbis.
[2] Quod "voluntas", cum de Domino, sit Divinus Amor, est quia ipsum Divinum, ex quo omnia, est Divinus Amor. Inde apparet Dominus coram angelis ut Sol igneus et flammans, et hoc ex causa quia amor in spirituali mundo apparet ut ignis: unde est quod "ignis" in Verbo, cum de Domino, de caelo et de ecclesia, significet amorem. Ex illo Sole in caelis procedit calor et lux; et calor ibi est Divinum Bonum procedens, ac lux est Divinum Verum procedens. (Sed haec plenius ostensa videantur in opere De Caelo et Inferno, De Sole Caeli, n. 116-125; De Calore Luce in Caelo 126-140.) Et quia Ipsum Divinum, a quo omnia, est Divinus Amor, ideo quoque "voluntas", cum de Ipso, est Divinus Amor, quod enim ipse Amor vult, hoc est bonum Amoris; verum quod vocatur fidei, est modo medium ut existat bonum, et dein ut existat ex bono. Ex hac origine est apud hominem voluntas et intellectus: voluntas est receptaculum boni amoris apud illum, et intellectus est receptaculum veri fidei apud illum. Intellectus est medium ut reformetur voluntas, et dein ut voluntas appareat in forma qualis est per intellectum. Inde etiam patet quod voluntas sit esse vitae hominis, et intellectus existere vitae inde. (Sed haec etiam plenius ostensa videantur in Doctrina Novae Hierosolymae, ubi agitur De Voluntate et Intellectu, n. 28-35.)
[3] Quia voluntas hominis est amor ejus, et voluntas Dei est Divinus Amor, constare potest quid in spirituali sensu intelligitur per "facere voluntatem Dei" et "voluntatem Patris"; quod nempe sit amare Deum supra omnia et proximum sicut se ipsum; et quia amare est velle, ita quoque est facere; quod enim homo amat hoc vult, et quod vult etiam facit; inde per "facere voluntatem Dei" seu "Patris", intelligitur facere praecepta seu vivere secundum illa ex affectione amoris seu charitatis. Haec intelliguntur per "voluntatem Dei" et "Patris" in sequentibus his locis: Apud 1
Johannem,
"Deus peccatores non audit, sed si quis colit Deum, et voluntatem Ipsius facit, hunc audit" (9:31):
apud 2
Matthaeum, (faciens voluntatem Patris qui est in caelis, intrabit in regnum caelorum, )
"Non omnis dicens Mihi, Domine, Domine, intrabit in regnum caelorum, sed qui facit voluntatem Patris qui est in caelis" (7:21):
apud eundem,
"Veniat regnum tuum; fiat voluntas tua, sicut in caelo ita in terra" (6:10):
apud eundem,
"Non est voluntas coram Patre, ut pereat unus de pusillis" (18:14);
quod "voluntas" Ipsius ne pereat unus de pusillis, sit amor, patet: "voluntas Patris" dicitur, quia per "Patrem" intelligitur Divinum Bonum.
Apud 3
Johannem,
"Si manseritis in Me, et verba mea in vobis manserint, quicquid volueritis, petatis, et fiet vobis" (15:7);
quod fiet illis quicquid volunt et petunt, qui manent in Domino, et in quibus verba Ipsius manent, est quia tunc non aliud volunt quam quod Dominus dat illis velle, et hoc est bonum, et bonum est ab Ipso.
[4] Voluntas Domini vocatur "beneplacitum" Ipsius in Veteri Testamento, et pariter significat Divinum Amorem; et facere illud seu voluntatem Ipsius significat amare Deum et proximum, ita vivere secundum praecepta Domini, quoniam hoc est amare Deum et proximum, et quoniam hoc descendit ex amore Domini; nemo enim potest amare Dominum et proximum nisi ex Domino, est enim id ipsum bonum homini, et omne bonum est a Domino.
Quod "beneplacitum" illa significet, patet ab his locis: Apud Esaiam,
"In ira mea percussi te, sed in beneplacito meo misertus sum tui" (60:10);
"in ira percutere", significat tentationem; "in beneplacito misereri", significat liberationem, ex amore ("misereri" est ex amore benefacere egentibus).
[5] Apud Davidem,
"Precatio mea erga Te, Jehovah, tempore beneplaciti; Deus, propter magnitudinem misericordiae responde mihi in veritate salutis tuae" (Psalms 69:14 [B.A. 13]);
"tempus beneplaciti Jehovae" significat acceptationem ex amore; "tempus" significat statum existentem cum dicitur de hominibus, at perpetuum existens cum de Jehovah, ita Amorem Ipsius, quia hic perpetuus est; auditio et adjuvatio ex Amore per Divinum procedens, quod est Divinum Verum, significatur per "propter magnitudinem misericordiae responde mihi in veritate salutis tuae."
[6] Apud 4
Esaiam,
"Dixit Jehovah, In tempore beneplaciti respondi tibi, et in die salutis adjuvi te" (cap. 49:8);
"tempus beneplaciti" seu voluntatis etiam hic significat Divinum Amorem; "respondere" significat opem ferre et benefacere.
[7] Apud 5
eundem,
"Ad proclamandum annum beneplaciti Jehovae, ...ad consolandum omnes lugentes" (61:2);
haec de adventu Domini; et per "annum beneplaciti" significatur tempus et status hominum ecclesiae quando ex amore opitulandi; quare etiam dicitur "ad consolandum omnes lugentes."
[8] Apud Davidem,
"Tu benedicis justo, sicut clipeo beneplacito circumdabis eos" (Psalms 5:13 [B.A. Psalms 5bbccc[12]);
hic "beneplacitum" manifeste pro Divino Amore, ex quo Dominus omnes tutatur; tutela Ipsius ex Amore significatur per "sicut clipeo circumdabis eos."
[9] Apud eundem,
Jehovah "aperiens manum, et satians omne vivens beneplacito" ( 6
per "aperire manum" significatur donare bono; et per "satiare omne vivens beneplacito" significatur locupletare Divino Vero ex Amore omnes qui recipiunt vitam ab Ipso.
[10] Apud Mosen,
"De pretiosis terrae et de plenitudine ejus, et beneplacitum Habitantis in rubo, veniant capiti Josephi, et vertici Naziraei fratrum ejus. ...Naphthali satur beneplacito et benedictione Jehovae" (Deuteronomius 33:16 [, 23]);
per "Josephum" in supremo sensu significatur Dominus quoad Divinum spirituale, in sensu interno regnum spirituale, et in externo salvatio, fructificatio boni et multiplicatio veri (videatur n. 3969, 3971, 4669, 6417); exinde constare potest quid significatur per quod Josepho "de pretiosis terrae et plenitudine ejus, et beneplacitum Habitantis in rubo": "pretiosa terrae" sunt bona spiritualia et inde vera quae ecclesiae; "terra" est ecclesia, "beneplacitum Habitantis in rubo" est Divinus Amor Veri Domini; "rubus" in qua etiam Dominus apparuit coram Mose, significat Divinum illum Amorem: "caput Joseph"; significat sapientiam quae interni hominis, et "vertex Naziraei fratrum ejus" significat intelligentiam et scientiam quae externi hominis: "Naphthali", a luctationibus dictus, significat tentationes, ac consolationem et benedictionem ex Divino Amore post illas, quae intelligitur per "satur beneplacito et benedictione Jehovae."
[11] Apud Esaiam,
"Num hoc vocabis jejunium, et diem beneplaciti Jehovae? ...Nonne frangere famelico panem tuum, et, ...quum videris nudum obtexeris eum?" (58:5 [, 7] ;)
quod per "beneplacitum Jehovae", cum de hominibus significetur vivere secundum praecepta Ipsius, quod est amare Deum et proximum (ut supra dictum est) patet, nam dicitur quod "beneplacitum Ipsius sit frangere famelico panem, et obtegere nudum"; per "frangere famelico panem" significatur ex amore bonum facere proximo qui desiderat bonum, et per "obtegere nudum" significatur instruere veris eum qui desiderat instrui.
[12] Apud Davidem,
"Facere beneplacitum tuum" (seu voluntatem tuam), "Deus mi, desideravi, et lex tua in visceribus meis" (Psalms 40:9 [B.A. 8]);
apud eundem,
"Doce me facere beneplacitum tuum; ...Spiritus tuus bonus ducat me in terra rectitudinis" (Psalms 143:10):
apud eundem,
"Benedicite Jehovae omnes exercitus Ipsius, ministri Ipsius facientes beneplacitum Ipsius" (Psalms 103:21);
"facere beneplacitum" Jehovae Dei, significat vivere secundum praecepta Ipsius; hoc beneplacitum seu voluntas Ipsius est, quia ex Divino Amore vult ut omnes salventur, et per id salvantur. Vox "beneplaciti" in lingua Hebraea etiam significat voluntatem; nam quicquid secundum voluntatem fit, hoc beneplacet; ac Divinus Amor non aliud vult quam ut Amor ex Ipso sit apud angelos et homines, et tunc Amor Ipsius apud illos est quando amant vivere secundum praecepta Ipsius. Quod hoc sit amare Dominum, docet Ipse apud Johannem (14:15, 21, 23, 24; 15:10, 14; 21:15-17).
[13] Quod "voluntas" significet amorem in opposito sensu, nempe amorem mali et amorem falsi, constat apud Johannem,
Quotquot Jesum receperunt, "dedit eis potestatem ut filii Dei essent, credentibus in nomen Ipsius, qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt" (1:12, 13);
"credere in nomen" Domini significat vivere secundum praecepta doctrinae Ipsius.
Quod "nomen" Domini significet omnia per quae colitur, ita omnia amoris et fidei, videatur supra (n. 102 [a] , 135); "qui non ex sanguinibus" significat qui non in vita contra bonum et verum; "non ex voluntate carnis" significat qui non in amore mali; qui "non ex voluntate viri" significat qui non in amore falsi.
(Quod "caro", cum de homine, sit ejus proprium voluntarium, ita malum, videatur n. 148, 149, 780, 999, 3813, 8409, 10283; et quod "vir" sit hominis proprium intellectuale, quod est falsum, n. 4823.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.