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893. (Verse 12) Here is the patience of the saints. That this signifies the persecutions and temptations of those who are not in that faith, but in charity, is evident from the signification of patience, as denoting temptations (concerning which see above, n. 813); that persecutions also are denoted will be seen below; and from the signification of saints, as denoting those who are in truths from good (see n. 204); thus, those who are in charity. For those who are in truths from good are also in faith; but they know that charity and faith act as one, like good and truth, or like will and understanding, or like affection and thought. And because they act as one, faith with them is also charity. For whatever is thought from charity, because it pertains to charity, is essentially charity, although it is called faith as to its existence. For nothing can exist in thought, but that which is from some affection, and consequently belongs to affection, for this is as the esse, and thus as the life and soul of thought. It is the same with charity and faith. It follows, therefore, that faith cannot exist except from charity; also, that the quality of faith is entirely according to the charity. But more will be said upon this subject elsewhere.
[2] The persecutions of those who are in charity by those who are in faith separate from charity are not of such a nature at this day as to cause them to be banished and rejected from the communions of the Christian world, but to be reviled and condemned by those who are in faith alone. For no one who lives well, and says that to live well is necessary to salvation, can be banished and rejected, in whatever kingdom he may be. The reason is, that this entirely agrees with the Word, and that every one sees from rational light that he ought to live well. But still, they are condemned by those who are in faith alone as persons who cannot be saved, because of the merit in good works, and because of the works done from man not being good, with several things besides, by which they confirm justification and salvation by faith alone.
This is quite clear in the case of those who belong to the Moravian Communion. The Moravians more than others are defenders of a faith separate. They condemn those who do not hold this faith, so far as to assert that such persons are not living, but utterly dead; and that all those who, during their life, think of doing good from religion are cast out from heaven. Those who do not belong to that Communion, but are members of churches where works are rejected as not being a means of salvation, do not blaspheme in this way; but still they think in a sinister way about works; especially those who, by their writings and preaching, or by reasonings, have strongly confirmed themselves in justification by faith alone. These persecutions are meant here by patience; and also in chapter 12 of the Apocalypse, by
The dragon standing before the woman, who was about to bring forth, that after she had brought forth, he might devour her offspring; and afterwards persecuting the woman, and casting after her out of his mouth water as a flood, to cause her to be swallowed up by the flood; also by the dragon being angry with the woman, and going to war with the rest of her seed, who observe the commands of God, and have the testimony of Jesus Christ (vers. 4, 15, 17).
Also by what is said concerning the beast (13:5, 6, 7, 15). That they also suffer persecutions because of the acknowledgment and confession of the Divine Human in the Lord will be seen in what follows.
[3] But as to temptations, here also meant by patience, they are spiritual temptations, which those undergo who receive genuine charity from the Lord; for they have to fight against the evils that are inherent in every man from his birth; and, in the case of some, against the falsities concerning faith alone which, from childhood, they have received from masters and preachers. These falsities and evils are removed by the combats of temptations. This is what is meant by the cross in the following passages:
Jesus said, "Whosoever doth not take up his cross, and follow after me, is not worthy of me" (864). The reason why temptations are meant by the cross is, that the evils and the falsities therefrom, adhering to man from his birth, infest and consequently torment those who are natural while they are becoming spiritual. And because those evils and the falsities therefrom, which infest and torment, cannot be dispersed except by temptations, therefore these are signified by the cross. Therefore the Lord says, that they are to deny themselves, and take up the cross; that is, that they are to reject what is their own - the cross is man's proprium, against which he is to fight.
[4] Again:
Jesus said to the rich man, who asked him what he should do to inherit eternal life, "Thou knowest the commandments; thou shalt not commit adultery; thou shalt not kill; thou shalt not steal; thou shalt not bear false witness; thou shalt not defraud; honour thy father and mother. He answering said, All these things have I kept from my youth. Jesus looked upon him, and loved him; yet he said unto him, One thing is wanting to thee; go sell whatsoever thou hast, and give to the poor, so shalt thou have treasure in the heavens, and come and follow me, taking up the cross" (Mark 10:17, 19-21).
Here also by following the Lord, and taking up the cross, things similar to the above are signified, that is, to acknowledge the Lord's Divine, and the Lord as the God of heaven and earth; for without this acknowledgment no one can abstain from evils, and do good, unless from himself and unless it be merit-seeking, the good that is good in itself, and not merit-seeking good, being solely from the Lord. If, therefore, the Lord is not acknowledged, and also if it is not acknowledged that all good is from Him, there can be no salvation. But, before any one can do [good] from the Lord, he must undergo temptations. The reason is, that, by temptations, man's internal, by which he is conjoined with heaven, is opened. Now because no one can do the commandments without the Lord, therefore the Lord said, One thing is wanting to thee; sell all that thou hast, and come and follow Me, taking up the cross; that is, he should acknowledge the Lord, and undergo temptations. That he should sell all that he had, and give to the poor, signifies, in the spiritual sense, that he should put away from himself and reject what is his own; thus, the same is signified as by self-denial, in the passages quoted above. And by giving to the poor, in the spiritual sense, is signified to do the works of charity. The reason why the Lord thus spoke to him was, that he was rich; and riches, in the spiritual sense, signify the knowledges of good and truth, and, in the case of this man, who was a Jew, the knowledges of evil and falsity, because they were traditions. It is therefore evident that the Lord there and elsewhere spoke by correspondences.
[5] Temptations, also, are signified by the cup of which they were to drink:
Jesus said unto James and John, "Ye know not what ye ask. Are ye able to drink the cup which I shall drink, and to be baptized with the baptism that I am baptized with? They said, We are able. And Jesus said to them, Ye shall indeed drink the cup which I shall drink, and be baptized with the baptism that I am baptized with; but to sit on my right hand and on my left is not mine to give, but to those for whom it is prepared" (Doctrine of the New Jerusalem 187-193). And that the Lord glorified His Human, and made it Divine, as He regenerates man and makes him spiritual, may be seen in the Arcana Coelestia 1725, 1729, 1733, 3318, 3381, 3382, 4286).
893. Verse 12. Here is the patience of the saints, signifies the persecutions and temptations of those who are not in that faith, but in charity. This is evident from the signification of "patience," as being temptations (See above, n. 813). That persecutions also are meant will be seen below. Also from the signification of "saints" as being those who are in truths from good (See n. 204, thus who are in charity, for these are in truths from good; they are in faith also; but they know that charity and faith act as one, like good and truth, or like will and understanding, or like affection and thought; and because these act as one, faith with them is charity; for whatever comes into the thought from charity, since it is of charity, is in its essence charity, although as to its existence it is called faith. For nothing can exist in the thought except what is from some affection and thus belongs to affection, for this is like the esse, and thus is the life and soul of thought. It is similar with charity and faith; from which it follows that there can be no faith except from charity, also that the faith is altogether such as the charity is. (But more about this elsewhere.)
[2] The persecutions of those who are in charity by those who are in faith separated from charity are not such at this day as cause them to be banished and cast out from the assemblages of the Christian world, but only to be reviled and condemned by those who are in faith alone. For no one can be banished and cast out in any kingdom who lives well, and who declares that to live well is necessary to salvation, since this is in complete agreement with the Word, and since everyone sees from rational light that he ought to live well; and yet such are condemned by those who are in faith alone as not saved because of merit in good works, and because such works are not good because they are from self, and for other reasons by which they confirm justification and salvation by faith alone. This is more evident with those who belong to the Moravian sect, who above all others are defenders of faith separated, and who condemn those who in their life give thought to doing good from religion as not being alive but utterly dead, and declare that all such are cast out of heaven. Those who do not belong to that sect, but to churches where works are rejected as means of salvation, do not thus blaspheme although they think wrongly about such, especially those who confirm themselves in many ways by writings or by preachings or by reasonings in the doctrine of justification by faith alone. These persecutions are what are here meant by "patience," and also in chapter 12 of Revelation by:
The dragon standing before the woman who was about to bring forth, that when she brought forth he might devour her offspring; and afterwards he persecuted the woman, and cast out after her, out of his mouth, water as a river, that he might cause her to be swallowed up by the river; also the dragon was angry against the woman, and went away to make war with the remnant of her seed who keep the commandments of God and have the testimony of Jesus Christ (Revelation 12:4, 15, 17).
Also what is said about the beast (Revelation 13:5-7, 15). That such suffer persecutions on account of their acknowledgment and confession of the Divine Human in the Lord will be seen in what follows.
[3] But in respect to temptations, which are also meant here by "patience," there are spiritual temptations which those undergo who receive genuine charity from the Lord; for such must fight against the evils that are in every man from birth, and some must fight against the falsities that they have imbibed from childhood from masters and preachers respecting faith alone. These falsities and evils are removed by the combats of temptations. This is what is meant by the "cross" in the following passages:
Jesus said, He that doth not take up his cross and follow after Me is not worthy of Me (864). The "cross" means temptations because the evils and the falsities therefrom that cling to man from his birth infest and thus torment those who are natural when they are becoming spiritual. And as those evils and their falsities that infest and torment can be dispersed only by temptations, temptations are signified by the "cross." Therefore the Lord says, that "they must deny themselves and take up their cross," that is, that they must reject what is their own, "their cross" meaning what is man's own [proprium], against which he must fight.
[4] Again:
Jesus spake to the rich man who asked Him what he should do to inherit eternal life. Jesus said to him, Thou knowest the commandments: Thou shalt not commit adultery; Thou shalt not kill; Thou shalt not steal; Thou shalt not bear false witness; Thou shalt not defraud; Honor thy father and mother. He answered and said unto Him, All these things have I observed from my youth. Jesus looked upon him and loved him; yet He said unto him, One thing thou lackest; go, sell whatsoever thou hast and give to the poor; so shalt thou have treasure in the heavens; and come, follow Me, taking up the cross (Mark 10:17-21).
Here "to follow the Lord and to take up the cross" have the same signification as above, namely, to acknowledge the Lord's Divine, and the Lord as the God of heaven and earth; for without that acknowledgment no one can abstain from evils and do good except from self and as meritorious good, for the good that is good in itself and that is not meritorious good is solely from the Lord; consequently he cannot be saved unless the Lord is acknowledged, and it is acknowledged that all good is from Him. And yet before anyone can act from the Lord he must undergo temptations, for the reason that the internal of man, by which he is conjoined with heaven, is opened by means of temptations. And because no one can do the commandments apart from the Lord, therefore the Lord said, "Yet one thing thou lackest; sell all that thou hast and follow Me, taking up the cross;" that is, the Lord must be acknowledged and temptations must be endured. That "he should sell all that he had and give to the poor" signifies in the spiritual sense that he should alienate and cast away from himself what is his own [proprium], thus it has the same signification as "denying oneself" in the passages quoted above; and "to give to the poor" signifies in the spiritual sense to do the works of charity. The Lord said this to him because he was rich; and "riches" signify in the spiritual sense the knowledges of good and truth, and with this man, who was a Jew, the knowledges of evil and falsity, since they were traditions. From this it can be seen that the Lord, here as elsewhere, spake by correspondences.
[5] Again, temptations are signified by the "cup" of which they were to drink:
Jesus said unto James and John, Ye know not what ye ask. Are ye able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? They said unto Him, We are able. And Jesus said to them, The cup that I drink ye shall indeed drink, and with the baptism that I am baptized with shall ye be baptized; but to sit on My right hand or on My left is not Mine to give, but for whom it hath been prepared (187-193 seq.; and that the Lord glorified His Human and made it Divine, as He regenerates man and makes him spiritual, may be seen in the Arcana Coelestia 1725, 1729, 1733, 3318, 3381, 3382, 4286.)
893. [Vers. 12.] "Hic patientia sanctorum est." Quod significet persecutiones et tentationes illorum qui non in illa fide sunt, sed in charitate, constat ex significatione "patientiae", quod sint tentationes (de qua supra, n. [l] 813); quod etiam sint persecutiones, videbitur infra: et ex significatione "sanctorum", quod sint qui in veris ex bono sunt (de qua, n. 204), ita qui in charitate, hi enim in veris ex bono sunt: hi quoque sunt in fide; sed sciunt quod charitas et fides unum agant, sicut bonum et verum, aut sicut voluntas et intellectus, aut sicut affectio et cogitatio; et quia unum agunt, etiam fides illis est charitas; nam quicquid ex charitate venit in cogitationem, id quia charitatis est, est quoad essentiam charitas, tametsi illa quoad existentiam vocatur fides; nam nihil in cogitatione potest existere, nisi quod sit ex aliqua affectione, et inde est affectionis; haec enim sicut est esse, ita est vita et anima cogitationis: simile est cum charitate et fide; inde sequitur quod fides non dabilis sit nisi ex charitate, tum quod fides prorsus talis sit qualis est charitas (sed de his alibi plura).
[2] Quod persecutiones illorum qui in charitate sunt, ab illis qui in fide separata a charitate, attinet, non hodie tales persecutiones sunt quod relegentur et rejiciantur e coetibus orbis Christiani, sed quod ab illis qui in sola fide blasphementur et damnentur; nemo enim potest relegari et rejici, in quocunque regno sit, qui bene vivit, et dicit quod bene vivendum sit ut salvetur; causa est, quia hoc prorsus concordat cum Verbo, et quia quisque ex rationali lumine videt quod bene vivendum sit; at usque ab illis qui [in] sola fide sunt, damnantur sicut qui non salvari possunt, ex causa meriti in bonis operibus, et ex causa operum a se, quae non bona sunt, praeter plura, per quae confirmant justificationem et salvationem per solam fidem; hoc manifestius patet apud illos qui e coetu Moraviano sunt, qui defensores fidei separatae sunt prae aliis, a quibus ita damnantur ut dicant illos non vivos, sed plane mortuos, et omnes rejectos e caelo, qui in vita sua ex religione cogitant de bonis faciendis. Illi qui non ex illo coetu sunt, in ecclesiis ubi opera rejecta sunt ut non media salutis, non ita blasphemant, sed usque sinistre de illis cogitant; imprimis illi qui multis se per scripta, aut per praedicationes, aut per ratiocinationes, in justificationem per solam fidem confirmaverunt; hae persecutiones sunt quae per "patientiam" hic intelligitur; et quoque in capite 12 Apocalypseos, per
Quod draco steterit coram muliere futura parere, ut postquam pepererit fetum ejus devoraret; et quod postea persecutus sit mulierem, et post illam ex ore suo ejecerit aquam tanquam flumen, ut illam a flumine absorptam faceret: et quod iratus sit draco contra mulierem, et abiverit facere bellum cum reliquis seminis ejus observantibus mandata Dei, et habentibus testimonium Jesu Christi (vers. 4, 15, 17):
similiter quae de "bestiis" (cap. 13:5-7, 15) dicuntur. Quod etiam persecutiones illis sint propter agnitionem et confessionem Divini Humani in Domino, videbitur in sequentibus.
[3] Quod autem tentationes, quae per "patientiam etiam hic intelliguntur, concernit, sunt tentationes spirituales quas subeunt illi qui genuinam charitatem a Domino recipiunt; pugnare enim debent contra mala, quae cuivis homini ex nativitate insunt, et quidam contra falsa quae a pueritia ex magistris et praedicatoribus de sola fide hauserunt; haec falsa et illa mala per pugnas tentationum removentur. Hoc intelligitur per "crucem" in sequentibus,
Jesus dixit, "Quisquis non suscipit crucem suam, et sequitur post Me, non est Me dignus" (Matthaeus 10:38; Luca 14:27);
Jesus dixit discipulis suis, Si quis vult post Me venire, abneget se ipsum, tollat crucem suam, et sequatur Me" ( 1
Matth. 16:24; Marcus 8:34; Luc. 9:23 2
).
in his locis per "crucem" intelliguntur tentationes, et per "sequi Dominum" intelligitur agnoscere Divinum Ipsius, et facere praecepta Ipsius; quod hoc per "sequi Dominum" intelligatur, videatur supra (n. 864). Quod per "crucem" intelligantur tentationes, est quia mala et inde falsa, quae homini ex nativitate adhaerent, infestant et sic cruciant illos qui naturales sunt dum spirituales fiunt; et quia mala et inde falsa illa, quae infestant et cruciant, non discuti possunt quam per tentationes, inde per "crucem" illae significantur: ideo dicit Dominus quod "abnegaturi sint se ipsos, suscepturi crucem suam", hoc est, quod rejecturi sint propria; "crux sua" est hominis proprium, contra quod pugnaturus est.
[4] Et alibi,
Jesus dixit ad divitem, qui interrogavit Ipsum quid facere deberet ut vitam aeternam hereditaret; dixit illi Jesus, "Praecepta nosti, Non moechaberis, Non occides, Non furaberis, Non eris falsus testis, Non defraudabis, Honora patrem tuum et matrem; ille.. respondens dixit.., Haec omnia custodivi a juventute mea. .... Jesus aspexit illum et amavit illum; dixit tamen illi, Unum tibi deest; abi, quaecunque habes vende, et da pauperibus, ita habebis thesaurum in caelis, veruntamen sequere Me, tollens crucem" (Marcus 10:17, 10:18,] 19-21):
etiam hic per "sequi Dominum", et "tollere crucem", similia significantur quae supra, nempe agnoscere Divinum Domini, et Dominum pro Deo caeli et terrae; nam absque illa agnitione nemo potest abstinere a malis, et facere bonum, nisi a se, et nisi sit meritorium; bonum quod bonum est in se, et bonum non meritorium, est solum a Domino; quare nisi agnoscatur Dominus, et quod omne bonum sit ab Ipso, non salvari potest: ast antequam aliquis potest facere a Domino, subiturus est tentationes; causa est quia per tentationes aperitur internum hominis, per quod homo conjungitur caelo: nunc quia praecepta facere absque Domino, nemo potest, ideo Dominus dixit, "Unum tamen tibi deest; vende omnia quae habes, et sequere Me, tollens crucem"; hoc est, quod agniturus sit Dominus, et subiturus tentationes: quod "venderet omnia quae haberet, et daret pauperibus", in spirituali sensu significat quod a se abalienaret et rejiceret propria, ita significat similia quae supra, quod abnegaret se ipsum; et per "dare pauperibus" in spirituali sensu significatur charitatis opera facere. Quod ita Dominus locutus sit ad Illum, erat quia dives erat, et per "divitias" in spirituali sensu significantur cognitiones boni et veri, et apud illum, qui Judaeus, cognitiones mali et falsi, quia erant traditiones; inde constare potest quod Dominus per correspondentias hic ut alibi locutus sit.
[5] Tentationes etiam significantur per "poculum" quod bibituri sunt;
Jesus dixit ad Jacobum et Johannem, "Non scitis quid petitis; potestisne bibere poculum, quod Ego bibo, et baptismo, quo Ego baptizor, baptizari?... Dixerunt, Possumus; et Jesus dixit illis, Poculum quidem quod Ego bibo bibetis, et baptismo quo Ego baptizor, baptizabimini; sedere vero a dextris meis, et a sinistris meis, non est meum dare, sed quibus paratum est" (Marcus 10:38-40):
per "bibere poculum quod Dominus bibit" significatur simile quod mox supra per "crucem", nempe subire tentationes; et per "baptismum quo baptizatus est Dominus", significatur per tentationes regenerari; at inter poculum quod Dominus bibit, et inter poculum quod illi bibituri sunt, est differentia ut inter tentationes Domini et tentationes hominum; tentationes Domini fuerunt gravissimae, et contra omnia inferna, nam Dominus omnia inferna per tentationes in Se admissas subjugavit; at tentationes hominum sunt contra mala et falsa quae ab infernis apud illos sunt, in quibus Dominus pugnat, et non homo nisi contra aliquot dolores; similis est differentia inter baptismum quo baptizabatur Dominus, et baptismum quo baptizabuntur homines, ut inter glorificationem et regenerationem; Dominus per tentationes glorificavit Humanum suum ex propria potentia, at homines regenerantur non ex, propria potentia, sed a Domino, per "baptismum" enim significatur per tentationes regenerari, at per "baptismum Domini" per tentationes glorificare Humanum suum. (Quod per "baptismum" significetur regeneratio et quoque tentatio, videatur in Doctrina Novae Hierosolymae, n. 187-193, seq.: et quod Dominus glorificaverit Humanum suum et id Divinum, fecerit, sicut regenerat hominem et illum spiritualem facit, videatur in Arcanis Caelestibus, n. 1725, 1729, 1733, 3318, 3381, 3382, 4286.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.