----中文待译----
426. Saying, Hurt not the earth, neither the sea, nor the trees. That this signifies lest the good everywhere perish with the evil, is evident from the signification of hurt not, as denoting lest they should perish, concerning which we shall speak presently; and from the signification of the earth, the sea, and the trees, which denote everywhere in the spiritual world, even to its ultimates, with those in whom there is any perception (see above, n. 420), consequently the good with the evil, wherever they are. That this is the meaning of these words, is evident from the series of things in the spiritual sense. For the separation of the good from the evil is the subject that now follows, and this separation is signified by the sealing of the servants of God on their foreheads, and by the twelve thousand of every tribe, and by those who appeared clothed in white robes; for the present chapter treats of all these. Both the latter and the former mean the good, who must first be separated from the evil, before the evil are cast down into hell. As the separation of the good from the evil, and the casting out of the evil into hell, is caused by the Divine influx from the Lord as the Sun, and as the separation of the good from the evil is effected by a gentle and modified influx, and the casting down of the evil into hell by a strong and powerful influx (as may be seen above, n. 413:2, 418:1, 419:1), therefore the former influx, by which the good are separated from the evil, is the subject of these three verses, while the good who are separated are treated of in the rest of the chapter, to the end.
[2] But something shall first be said here concerning the fact, that unless the good are separated from the evil, before the latter are cast down into hell, they would perish with them, because the good not having yet been taken, but being about to be taken to heaven, after the casting out of the evil, have been brought into a somewhat intimate communication with the evil by means of the external worship of the latter. For, as we have stated above, and shown in the small work on The Last Judgment 51, 70), the evil, who had been tolerated till the Last Judgment, were in external worship but not in any internal worship. By lip and gesture they had made a show and pretence of the holy things of the Church, but in soul and heart they were untouched; therefore they had communication by means of external worship with those who were also interiorly good. On account of this communication the evil could not be cast down until the good had been separated from them, for otherwise, the good, with whom the evil were conjoined by means of external worship, would have been injured, that is, they would have perished, because the evil would have drawn them away with them.
[3] This the Lord taught also in Matthew:
"The kingdom of the heavens is likened unto a man who sowed good seed in his field: but while men slept, his enemy came and sowed tares, and went his way. But when the blade sprang up, and brought forth fruit, then appeared the tares also. And the servants of the householder came, and said unto him, Sir, didst not thou sow good seed in thy field? whence then hath it tares? He saith unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? but he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather up first the tares, and bind them in bundles to burn them: but gather the wheat into my barn" (Matthew 13:24-30).
By the man who sowed is meant the Lord; by the field are meant the church and the spiritual world, where both the good and the evil are; the good seed and the wheat mean the good, and the tares the evil. That they could not be separated until the time of the Last Judgment, on account of the conjunction referred to above, is meant by the answer given to the servants, who wished to gather up the tares beforehand, that is, to separate the evil from the good, "Lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest." The harvest is the Last Judgment. That this is the signification, the Lord Himself teaches, where He says, "He that soweth the good seed is the Son of man; the field is the world; the good seed are the sons of the kingdom; the tares are the sons of the evil (mali) 1; the harvest is the consummation of the age. As, therefore, the tares are gathered up and burned with fire, so shall it be in the consummation of the age" (397). That the tares shall then be gathered into bundles and burned, and the wheat gathered into the barn, signifies, that the evil, according to the class and species of their evil, have to be gathered together, and cast into hell, which takes place with the evil when they are rejected, and is meant by their being gathered into bundles. That the good are to be preserved, is meant by the wheat being gathered into the barn, for where the good are gathered together is denoted by "the barn." From these things it is clear, that a complete separation of the good from the evil takes place at the time of a last judgment, and that it cannot take place before on account of the conjunction above mentioned, otherwise the good would perish with the evil; for it is said, "Nay, lest while ye gather up the tares, ye root up also the wheat with them"; and it is further said, "Let both grow together until the harvest," which is the consummation of the age. Now, since the separation of the good from the evil is effected by a gentle and modified influx of the Divine which proceeds from the Lord, and the casting out of the evil into hell by a strong and intense influx of the Divine, it is plain how all the particulars contained in the first three verses of this chapter are to be understood, when from the spiritual sense it is known what is signified by the winds which were to be restrained, lest the earth, the sea, or any tree, should be hurt, before the servants of God had been sealed on their foreheads.
[4] How this separation takes place shall also be explained, in a few words. When the good are being separated from the evil, which is effected by the Lord by means of a modified influx of His Divine, and by looking into those things which pertain to spiritual affection with angels and spirits, then the Lord causes those who are interiorly, and therefore also exteriorly good, to turn themselves to Him, and so away from the evil, and on turning themselves away they become invisible to the evil; for in the spiritual world it is a common experience for one to become invisible when one turns away from another. This being the case, the evil are separated [from the good], and at the same time also from that holiness which they had externally counterfeited, and then they look towards hell into which they are also soon cast. More may be seen upon this subject in Heaven and Hell 17, 123, 142, 144, 145, 151, 153, 251, 255, 272, 510, 548, 561). That the evil who possessed the power of being in external worship, or in external piety and holiness, although not so internally, were tolerated until the Last Judgment, and no longer, and the reason why, may be seen in the small work on The Last Judgment 59 70).
Footnotes:
1. "Sons of the evil (mali)." The A.V. has "of the wicked one," and the R.V. "sons of the evil one." The Greek is oi uioi tou poneirou. "One" found in the versions is in italics, to indicate that the translators supplied the word.
426. Verse3. Saying, hurt not the earth, nor the sea, nor the trees, signifies lest the good perish with the evil wherever they are. This is evident from the signification of "hurt not," as being lest they perish (of which presently); also from the signification of "the earth, the sea, and the trees," as being everywhere in the spiritual world, even to its ultimates, with those who have any perception (See above, n. 420), consequently the good with the evil, wherever they are. That this is the meaning of these words is evident from the series of things in the spiritual sense; for what now follows treats of the separation of the good from the evil, and this separation is signified by "the sealing of the servants of God on their foreheads," and by the "twelve thousand out of every tribe," and by those who were seen "clothed in white robes," for this chapter treats of all these. By both the latter and the former the good are meant who are to be separated from the evil before the evil are cast down into hell. And as the separation of the good from the evil and the casting out of the evil into hell is effected by Divine influx from the Lord as a sun, the separation of the good from the evil by a gentle and moderate influx, and the casting down of the evil into hell by a strong and intense influx (as may be seen above, n. 413, 418, 419), so these three verses treat of the former influx by which the good are separated from the evil, while the good who are separated are treated of in the rest of the chapter even to the end.
[2] But something shall first be said on this point, that unless the good were separated from the evil before the evil were cast down into hell, the good would perish with the evil. For the good who are not yet raised up into heaven, but are to be raised up after the evil have been cast out, have a very close communication with the evil through the external worship of the evil. For (as was said above, and also in (The Last Judgment 59) (The Last Judgment 70) the small work on The Last Judgment 59, 70) the evil, who were allowed to remain till the Last Judgment, were in external worship but in no internal worship, for they made a show and simulation of the holy things of the church with the mouth and gestures, but not from the soul and heart; and by means of this external worship they maintained communication also with those who were inwardly good. Because of this communication the evil could not be cast down until the good had been separated from them, for if they had been left together, the good with whom the evil had been conjoined by external worship would have been hurt, that is, would have perished, for the evil would have drawn them away with themselves.
[3] This, too, is foretold by the Lord in Matthew:
The kingdom of the heavens is like unto a man that sowed good seed in his field; but while men slept his enemy came and sowed tares [among the wheat], and went away. But when the blade sprang up and brought forth fruit, then appeared the tares also. But the servants of the householder coming said unto him, Lord, didst thou not sow good seed in thy field? whence then hath it tares? He said unto them, A foe hath done this. But the servants said unto him, Wilt thou then that we going gather them up? But he said, Nay, lest haply while ye gather up the tares ye root up at the same time the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye first the tares, and bind them in bundles to burn them; but gather the wheat into my barn (397.) That "then the tares shall be gathered into bundles to be burned, and the wheat be gathered into the barn," signifies that the evil, according to the genera and species of the evil that is with them, are to be gathered up and cast into hell; this takes place with the evil when they are cast out, and is meant by "gathering into bundles;" that the good are to be preserved is meant by "gathering the wheat into the barn," the "barn" meaning where the good are collected.
From this it can be seen that a complete separation of the good from the evil takes place at the time of the Last Judgment, and that it cannot take place before because of the conjunction described above, and that otherwise the good would perish with the evil; for it is said "lest haply while ye gather up the tares ye root up at the same time the wheat with them;" and it is further said "let both grow together until the harvest," that is, until the consummation of the age. Now, because the separation of the good from the evil is effected by a gentle and moderate influx of the Divine proceeding from the Lord, while the casting out of the evil into hell is effected by a powerful and intense influx of the Divine, it can be seen how all the particulars contained in the first three verses of this chapter are to be understood, when it is known from the spiritual sense what is signified by the "winds" that were to be held back, that earth, sea, and tree be not hurt until the servants of God had been sealed on their foreheads.
[4] A few words shall be said about how this separation is effected. When the good are separated from the evil, which is done by the Lord by means of a moderate influx of His Divine, and by a looking into those things that are of spiritual affection with angels and spirits, then the Lord causes those who are interiorly and thence also exteriorly good, to turn themselves to Him, and thus to turn themselves away from the evil, and when they so turn themselves they become invisible to the evil; for this is a common thing in the spiritual world, that when anyone turns himself away from another he becomes invisible to him. When this is done the evil are separated from the good, and at the same time from the sanctity that they had simulated in externals; and thus they look towards hell, into which they are presently cast. (Concerning this turning about more may be seen in the work on Heaven and Hell 17, 123, 142, 144, 145, 151, 153, 251, 255, 272, 510, 548, 561; that the evil who were able to continue in external worship, or in external piety and sanctity, although not in any internal, were allowed to remain till the Last Judgment, and no longer, and why, may be seen in the small work on The Last Judgment 59-70.)
426. (Vers. 3.) "Dicens, Ne damno afficiatis terram, neque mare, neque arbores." - Quod significet ne pereant boni cum malis ubicunque sunt, constat ex significatione " (ne) damno 1
afficiantur" quod sit ne pereant (de qua sequitur); et ex significatione "terrae, maris et arborum", quod sit ubivis in mundo spirituali usque ad ultima ejus, apud quos aliqua perceptio (de qua supra, n. 420), proinde boni cum malis ubicunque sunt. Quod hic sensus in illis verbis sit, constat ex serie rerum in sensu spirituali; agitur enim in nunc sequentibus de separatione bonorum a malis, quae separatio significatur per "signationem Servorum Dei super frontibus", perque "duodecim millia ex unaquavis tribu", et per illos qui induti stolis albis" apparuerunt, de quibus omnibus agitur in hoc capite. Per hos et per illos intelliguntur boni, qui prius a malis separandi sunt antequam mali dejiciuntur in infernum: et quia separatio bonorum a malis ac ejectio malorum in infernum fit per influxum Divinum ex Domino ut Sole, separatio bonorum a malis per influxum lenem et remissum, ac dejectio malorum in infernum per influxum fortem et intensum (ut supra, n. 413(a), 418 2
419(a, c, d), ostensum videatur), ideo de priori influxu, per quem separantur boni a malis, agitur in tribus his versibus; ac de bonis qui separati sunt, in sequentibus hujus capitis usque ad finem.
[2] Sed primum hic aliquid dicetur de eo, quod nisi boni prius separentur a malis, antequam mali dejiciuntur in infernum, boni simul cum malis perituri sint; boni enim qui adhuc in caelum non elevati sunt, sed elevandi postquam ejecti sunt mali, illi communicationem admodum propinquam habuerunt cum malis per cultum horum externum; nam (ut supra dictum est, et quoque in opusculo De Ultimo Judicio 59, 70, ostensum, ) mali, qui usque ad ultimum judicium tolerati sunt, in cultu externo fuerunt, non tamen in aliquo interno; nam ore et gestibus praetulerunt et dissimularunt sancta ecclesiae, at non anima et corde; quare per externum cultum communicabant cum illis qui interius etiam boni fuerunt; propter illam communicationem non prius dejici potuerunt mali antequam ab illis separati fuerint boni; nam si simul, tunc boni, cum quibus mali per externum cultum conjuncti fuerunt, damno afficerentur, hoc est, perirent, illos enim mali secum auferrent.
[3] Hoc quoque est quod Dominus praedixit apud Matthaeum,
"Simile est regnum caelorum homini seminanti bonum semen in agro suo; sed dum dormiverunt homines, venit ejus inimicus, et seminavit zizania (inter triticum) et abivit: quum Vero germinavit herba, et fructum fecit, tunc apparuerunt etiam zizania. Accedentes autem, servi patrisfamilias, dixerunt illi, Domine, nonne bonum semen seminasti in agro tuo? unde ergo habet zizania? Hic vero dixit, Inimicus homo hoc fecit: servi autem dixerunt illi, Visne ergo abeuntes colligamus ea? Ipse vero dixit, Non, ne forte colligentes zizania eradicetis simul cum illis triticum, sinite una crescere utraque usque ad messem; et in tempore messis dicam messoribus, Colligite prius zizania, et colligate ea in fasciculos ad comburendum ea, triticum vero colligite in horreum meum" (13:24-30):
per "hominem seminantem" intelligitur Dominus; per "agrum" intelligitur mundus spiritualis et ecclesia, ubi sunt tam boni quam mali; per "semen bonum" et "triticum" intelliguntur boni, ac per "zizania intelliguntur mali: quod non separari possent prius quam tempore ultimi judicii propter conjunctionem supradictam, intelligitur per responsum ad servos qui voluerunt colligere prius zizania, hoc est, separare malos a bonis, "Ne forte colligentes zizania eradicetis simul cum illis triticum, sinite una crescere utraque usque ad messem"; "messis" est ultimum judicium. Quod illa significentur, docet Ipse Dominus, dicens,
"Qui seminat bonum semen est Filius hominis; ager est mundus: semen (bonum) sunt filii regni; zizania sunt filii mali;... messis est consummatio saeculi:... quemadmodum colliguntur zizania, et igne comburuntur, sic erit in consummatione saeculi" (vers. 13:37-40, in eodem capite):
inde patet quod "homo paterfamilias" seminans bonum semen sit Dominus, qui Se vocat ibi Filium hominis; quodque "ager sit mundus", per quem intelligitur mundus spiritualis et ecclesia, ubi tam boni quam mali: (quod is mundus intelligatur, patet ex eo quod dicatur quod "regnum caelorum sit simile homini seminanti bonum semen in agro suo"; "regnum caelorum" est mundus spiritualis et ecclesia; id etiam patet ex eo, quod dicantur illa de ultimo judicio, ac ultimum judicium peragitur in mundo spirituali, et non in nostro mundo, ut ostensum videatur in opusculo De Ultimo Judicio): quod "bonum semen" et "triticum" sint boni, qui ibi vocantur "filii regni", et quod "zizania" sint mali ibi, qui vocantur "filii mali", et quod "quando separatio fiet, sit tempus ultimi judicii, nam dicitur "messis est consummatio saeculi" ("consummatio saeculi" est tempus ultimi judicii, videatur supra, n. 397): quod tunc "colligentur zizania in fasciculos ad comburendum, ac triticum congregandum sit in horreum", significat quod mali secundum genera et species mali quod apud illos, colligendi sint et rejiciendi in infernum: (ita fit cum malis quando rejiciuntur; hoc intelligitur per "collectionem in fasciculos:") et quod boni conservandi sint, intelligitur per "congregationem tritici in horreum" ("horreum" est ubi collectio bonorum). Ex his constare potest quod separatio bonorum a malis plenaria fiat tempore ultimi judicii, et quod prius non fieri possit propter conjunctionem supradictam, et quod alioqui perirent boni cum malis; nam dicitur, "Ne forte colligentes zizania eradicetis simul cum illis triticum"; et dicitur amplius, "Sinite una crescere usque ad messem", hoc est, ad consummationem saeculi. Nunc quia separatio bonorum a malis fit per influxum lenem et remissum Divini procedentis a Domino, ac ejectio malorum in infernum per influxum Divini fortem et intensum, constare potest quomodo omnia illa quae continentur in tribus primis versibus hujus capitis intelligenda sunt, dum ex sensu spirituali scitur quid significatur per "ventos qui retinerentur ne laederetur terra, mare et arbor, antequam servi Dei signati sunt super frontibus."
[4] Quomodo ipsa separatio fit, etiam paucis dicetur. Quando boni separantur a malis, quod fit a Domino per influxum Divini Ipsius remissum ac per inspectionem in illa quae sunt affectionis spiritualis apud angelos et spiritus, tunc facit Dominus ut illi qui interius et inde quoque exterius boni sunt, vertant se ad Ipsum, et sic avertant se a malis; et cum se vertunt fiunt inconspicui malis, hoc enim commune est in mundo spirituali, quod cum aliquis avertit se ab alio, fiat inconspicuus; quo facto mali separati sunt, ac simul etiam a sancto quod in externis mentiti sunt, et sic spectant ad infernum, quo etiam mox conjiciuntur. (De conversione illa videantur plura in opere De Caelo et Inferno 17, 123, 142, 144, 145, 151, 153, 251, 255, 272, 510, 548, 561:
quod mali, qui in externo cultu, seu in externa pietate et sanctitate potuerunt esse, tametsi non in aliqua interna, usque ad ultimum judicium tolerati fuerint, et non amplius cur ita, videatur in opusculo De Ultimo Judicio 59 et n. 70,)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.