32.“我约翰，也就是你们的弟兄和有份的”表那些处于仁之善并因此处于信之真的人。如前所述（5节），使徒约翰代表那些处于仁之良善的人，凡处于仁之良善的人也就处于信之真理，因为仁是信的灵魂和生命。正因如此，约翰自称是他所写信给的那些教会中人的弟兄和同伴，因为他给七个教会写信。“弟兄”在圣言的灵义上表示处于仁之良善的人，而“同伴”表示由此处于信之真理的人。因为所有人可以说通过仁而具有血缘关系，通过信而具有亲密关系。仁可联结，而信不可，除非通过仁。当信来自仁，那么仁可联结，信可结合。两者合为一，所以主叮嘱所有人当成为“弟兄”，因为祂说：
只有一位是你们的老师，基督，你们所有人都是弟兄。（马太福音23:8）
主也称那些处于仁之良善，或生活良善的人为“弟兄”，因为祂说：
听了神之道而遵行的人就是我的母亲，我的弟兄了。（路加福音8:21；马太福音12:49；马可福音3:33-35）
“母亲”表示教会，“弟兄”表示那些处于仁爱的人。由于仁之良善是“弟兄”，故主称那些处于仁之良善的人为“弟兄”（马太福音25:40），以及“门徒”（马太福音28:10；约翰福音20:17）。但是我们没有读到门徒称主为“弟兄”，因为“弟兄”是来自主的良善。这就好比国王、首领、权贵称他们的亲戚和邻舍为弟兄，而后者却不反过来如此称呼他们。因为主说：
只有一位是你们的老师，基督，你们所有人都是弟兄。（马太福音23:8）
还说：
你们称呼我夫子，称呼我主，你们说的不错，我本来是。（约翰福音13:13）
以色列人称所有以雅各为祖先的人为“弟兄”，在更广泛的意义上则称以扫的后裔为“弟兄”，而称其他人为“同伴”。然而，由于圣言在灵义上只论述那些在主教会中的人，故在此意义上，“弟兄”是指那些处于来自主的仁之良善的人，“同伴”是指那些处于信之真理的人。如以下经文：
你们各人要对自己的同伴，各人要对自己的兄弟如此说，耶和华回答什么？（耶利米书23:35）
你们没有各人向弟兄，各人向同伴宣告自由。（耶利米书34:17）
因我弟兄和同伴的缘故，我要说。（诗篇122:8）
各人都帮助自己的同伴，对他的兄弟说，壮胆吧。（以赛亚书41:6）
在相反的意义上：
你们各人当谨防自己的同伴，不可信靠弟兄；因为各弟兄尽行欺骗，各同伴都往来谗谤人。（耶利米书9:4）
我要激动埃及人去攻击埃及人，各人攻击自己的兄弟，攻击自己的同伴。（以赛亚书19:2）
还有其它地方。引用这些经文，是为了让人们知道为何约翰自称“弟兄和同伴”；并且在圣言中，“弟兄”表处于仁或良善的人，“同伴”表处于信，或处于真理的人。但信来自仁，所以没有人被主称为“同伴”，只被称为“弟兄”或“邻舍”。事实上，每个人都是照其良善的质量而成为邻舍（路加福音10:36-37）。
32. I, John, who am also your brother and companion. (1:9) This symbolizes those people who possess the goodness of charity and consequent truths of faith.
The Apostle John represented those people who possess the goodness of charity, as we said in no. 5 above, and people who possess the goodness of charity also possess truths of faith, since charity is the soul and life of faith.
It is because of this that John calls himself the brother and companion of the people in the church to whom he was writing, for he was writing to the seven churches. In the spiritual sense of the Word a brother means someone who possesses the goodness of charity, and a companion someone who for that reason possesses truths of faith. For people are all as though blood relatives through charity, and relatives by marriage through faith. That is because charity unites, but not so much faith unless it springs from charity. When faith springs from charity, then the charity unites and the faith affiliates. Moreover, because the two go together, therefore the Lord commanded all to be brothers; for He said,
...One is your Teacher, the Christ, while you are all brethren. (Matthew 23:8)
[2] The Lord also calls those brothers who possess the goodness of charity or goodness of life. He said,
My mother and My brothers are these who hear the Word of God and do it. (Luke 8:21; cf. Matthew 12:49, Mark 3:33-35)
Mother means the church, and brothers those who possess charity. Moreover, because the goodness of charity is "a brother," therefore the Lord names those who possess it His brothers (see also Matthew 25:40); and so likewise the disciples (Matthew 28:10, John 20:17). But we do not read that the disciples called the Lord brother, because "a brother" is the goodness that emanates from the Lord. It is comparatively like the case of a king, prince, or eminent person, who calls his relatives by blood and marriage brothers, even though they do not call him so in return. For the Lord says,
...One is your Teacher, the Christ, while you are all brethren. (Matthew 23:8)
And so, too:
You call me Teacher and Lord, and you say rightly, for so I am. (John 13:13)
The children of Israel called brothers all those who were descended from their ancestor Jacob, and in a wider sense those also who were descended from Esau. But people not descended from those ancestors they called companions.
However, because in its spiritual sense the Word deals only with people who are in the Lord's church, therefore in that sense brothers mean those who possess the goodness of charity emanating from the Lord, and companions those who possess truths of faith, as in the following passages:
Thus every one of you shall say to his companion, and every one to his brother, "What has Jehovah answered?" (Jeremiah 23:35)
You have not (proclaimed) liberty, every one to his brother and every one to his companion. (Jeremiah 34:17)
Let him not press his companion or his brother... (Deuteronomy 15:1-2)
For the sake of my brethren and companions, I will... say... (Psalms 122:8)
Everyone helps his companion, and says to his brother, "Be strong!" (Isaiah 41:6)
And in an opposite sense:
Everyone beware of his companion, and do not trust in any brother; ...every brother... supplants, and every companion slanders. (Jeremiah 9:3)
I will embroil Egypt with Egypt; each will fight against his brother, and... against his companion... (Isaiah 19:2)
And elsewhere.
I have adduced these particulars to make known why John calls himself a brother and companion - that in the Word a brother means one who possesses charity or goodness, and a companion one who possesses faith or truth.
Still, because charity is the foundation from which faith springs, therefore the Lord does not call anyone a companion, but a brother or neighbor. Everyone also is the neighbor in accordance with the quality of his goodness (Luke 10:36-37 1).
Footnotes:
1. "So which of these three do you think was neighbor to him who fell among the thieves?" And [the lawyer] said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise."
32. [verse 9] 'I John who also 1am your brother and companion' signifies those who are in the good of charity and thence in the truths of faith. It was said above (5) that the apostle John represented those who are in the good of charity; and since charity is the soul and life of faith, those who are in the good of charity are also in the truths of faith. It is in consequence of this that John calls himself a brother and companion of those in the Church to whom he writes, for he wrote to the seven Churches. By 'a brother' in the spiritual sense of the Word is understood one who is in the good of charity, and by 'a companion' one who is thereby in the truths of faith. Indeed, all are, as it were, blood-relations through charity, but relations-in-law through faith; for charity joins together, whereas faith does not unless it is from charity. Provided that faith is derived from charity, then charity joins together and faith brings about association, and since they make one, the Lord therefore commanded that all should be brothers, for He says:
One is your Teacher Christ, but all you are brothers. Matthew 23:8.
[2] The Lord also calls those 'brothers' who are in the good of charity or in the good of life. He said:
My mother and My brothers are they who hear the Word of God and do it. Luke 8:21; Matthew 12:49; Mark 3:33-35.
By 'mother' is understood the Church, and by 'brothers' those who are in charity. Again, since the good of charity is 'a brother,' the Lord therefore addresses those who are in it as 'brothers,' as indeed in Matthew 25:40, and therefore He also so addresses the disciples (Matthew 28:10; John 20:17). We do not, however, read that the disciples addressed the Lord as brother, because 'brother' is good that is from the Lord. This is comparatively as it is with a king, a prince, and a great man, who call their blood-relations and relations-in-law brothers, but yet these do not do so in return, for the Lord says:
One is your Teacher, Christ, but you are all brothers. Matthew 23:8.
Also:
You call Me Master and Lord, and you say well, for so I am. John 13:13.
[3] The sons of Israel used to call all those brothers who were from their father Jacob, and in a wider sense those also who were from Esau, but those who were not [descended] from them [they called] companions. Since, however, the Word in the spiritual sense treats only of those who are in the Lord's Church, therefore in that sense by 'brothers' are understood those who are in the good of charity from the Lord, and by 'companions' those who are in the truths of faith. So in the following:
Thus shall you say every one to his companion, and every one to his brother, What has Jehovah answered? Jeremiah 23:35.
You have not proclaimed liberty, every one to his brother, and every one to his companion. Jeremiah 34:17.
Let not [the creditor] urge his companion or his brother. Deuteronomy 15:1-2.
For the sake of my brothers and my companions I will say. Psalms 122:8.
Every one helps his companion, and says to his brother, Be strong. Isaiah 41:6.
And in the opposite sense:
Beware you every one of his companion, and trust not in any brother; every brother supplants, and every companion slanders. Jeremiah 9:4; [H.B. 3].
I will mix Egypt with Egypt, that one may fight against his brother, and against his companion. Isaiah 19:2, and elsewhere. These [quotations] have been adduced that it may be known why John terms himself 'brother and companion,' and that by 'a brother' in the Word is understood one who is in charity or good, and by 'a companion' one who is in faith or truth. Since however it is charity from which faith is derived, therefore none are called companions by the Lord, but brothers or neighbour. Every one also is a neighbour in accordance with the quality of his good (Luke 10:36-37).
Footnotes:
1. Reading et (also) instead of est (is).
32. Verse 9. I, John, who also am your brother and companion, signifies those who are in the good of charity, and thence in the truths of faith. It was said above, (5), that the apostle John represented those who are in the good of charity; and those who are in the good of charity are also in the truths of faith, because charity is the soul and life of faith; hence it is, that John calls himself the brother and companion of those in the church to whom he writes, for he wrote to the seven churches. By "brother," in the spiritual sense of the Word, is meant one who is in the good of charity; and by "companion" one who is thence in the truths of faith; for all are, as it were, in consanguinity by charity, but in affinity by faith; for charity conjoins; not so faith, except it be from charity. When faith is from charity, then charity conjoins, and faith consociates; and since they make one, therefore the Lord commanded that all should be "brethren," for he says:
One is your Teacher, Christ, but all ye are brethren, (Matthew 23:8).
[2] The Lord, also, calls those "brethren" who are in the good of charity, or in the good of life; for He said:
My mother and my brethren are these, who hear the Word of God, and do it, (Luke 8:21; Matthew 12:49; Mark 3:33-35).
By "mother," is meant the church, and by "brethren," those who are in charity; and because the good of charity is a "brother," therefore the Lord calls those who are in it "brethren," also in Matthew 25:40, and so also disciples, (28:10; John 20:17). But we do not read that the disciples called the Lord brother, because "brother" is the good which is from the Lord; this is comparatively as it is with a king, prince, and magnate, who call their relatives and neighbors brethren, but yet the latter do not in their turn call them so; for the Lord says:
One is your Teacher, Christ, but all ye are brethren, (Matthew 23:8);
also:
Ye call me Master and Lord; and ye say rightly, for so I am, (John 13:13).
[3] The sons of Israel called all those brethren who were from their father Jacob; and in a more extensive sense, those also who were from Esau; but such as were not from them they called companions. But because the Word, in its spiritual sense, treats only of those who are in the Lord's church, therefore in that sense, by "brethren," are meant those who are in the good of charity from the Lord, and by "companions," those who are in the truths of faith; as in the following passages:
Thus shall ye say everyone to his companion, and everyone to his brother, What hath Jehovah answered? (Jeremiah 23:35).
Ye have not proclaimed liberty everyone to his brother, and everyone to his companion, (Jeremiah 34:17).
Let no one press his companion, nor his brother, (Deuteronomy 15:1-2).
For my brethren and companions' sakes, I will now say, (Psalms 122:8).
Everyone helpeth his companion, and saith to his brother, Strengthen thyself, (Isaiah 41:6).
And in the opposite sense:
Take ye heed everyone of his companion, and trust not in any brother; for every brother will supplant, and every companion slandereth, (Jeremiah 9:4).
I will mingle Egypt with Egypt, that one may fight against his brother, and against his companion, (Isaiah 19:2);
and in other places. These are adduced, that it may be known why John calls himself "brother and companion;" and that by "brother" in the Word, is meant one who is in charity or in good, and, by "companion" one who is in faith or in truth. But because charity is from faith, therefore none are called "companions" by the Lord, but "brethren" or "neighbor;" everyone also is a neighbor according to the quality of good, (Luke 10:36-37).
32. (Vers. 9.) "Ego Johannes, qui et 1frater vester et consocius," significat illos qui in bono charitatis et inde veris fidei sunt. -Quod Johannes Apostolus repraesentaverit illos qui in bono charitatis sunt, supra (5) dictum est; et qui in bono charitatis sunt, etiam in veris fidei sunt, quoniam charitas est anima et vita fidei: inde est, quod Johannes se vocet fratrem et consocium illorum in Ecclesia ad quos scribit, scripsit enim ad septem Ecclesias; per "fratrem" in Sensu spirituali Verbi intelligitur qui in bono charitatis est, et per "socium," qui inde in veris fidei est; sunt enim omnes quasi consanguinei per charitatem, at affines per fidem; charitas enim conjungit, non ita fides, nisi haec sit ex charitate; dum fides ex charitate est, tunc charitas conjungit, et fides consociat; et quia unum faciunt, ideo Dominus mandavit, ut omnes essent "fratres;" dicit enim,
"Unus est vester Doctor, Christus; omnes autem vos Fratres estis," (Matthaeus 23:8);
etiam Dominus vocat illos "fratres," qui illos bono charitatis seu in bono vitae sunt; dixit,
"Mater Mea et Fratres Mei hi sunt, qui audiunt Verbum Dei et faciunt illud," (Luca 8:21; 2Matthaeus 12:49; Marcus 3:33-35);
per "Matrem" intelligitur Ecclesia, et per "fratres" illi qui in charitate sunt; et quia bonum charitatis est "frater," ideo Dominus appellat illos qui in eo sunt fratres, etiam Matthaeus 25:40; et ideo quoque discipulos, Matthaeus 28:10; Johannes 20:17; sed non legitur quod discipuli appellaverint Dominum fratrem, quia frater est bonum quod a Domino est; est hoc comparative sicut cum Rege, Principe et Magnate, qui consanguineos et affines vocant fratres, sed usque non hi vicissim; nam dicit Dominus,
"Unus est vester Doctor, Christus vos autem omnes Fratres estis," (Matthaeus 23:8); tum,
"Vos vocatis Me Magister et Domine, et recte dicitis, sum namque' (Johannes 13:13).
Filii Israelis vocabant omnes fratres, qui a Patre eorum Jacobo erant, et latius etiam illos qui ab Esavo; at socios qui non ex illis. Sed quia Verbum in Sensu spirituali agit solum de illis, qui in Ecclesia Domini sunt, ideo in eo Sensu per "fratres" intelliguntur qui in bono charitatis a Domino sunt, et per "socios" illi qui in veris fidei; ita in sequentibus:
"Sic dicetis quisque ad Socium suum, et quisque ad Fratrem suum, quid respondit Jehovah," (Jeremias 23:35);
Non proclamastis libertatem quisque Fratri suo et quisque Socio suo," (Jeremias 34:17);
"Ne quis urgeat Socium suum nec Fratrem," (Deuteronomius 15:1-2);
"Propter Fratres meos et Socios meos loquar," (Psalm 122:8);
"Quisque Socium suum adjuvat, et Fratri suo dicit, confirma te," (Esaias 41:6);
et in opposito sensu:
"Quisque, a Socio suo cavete vobis, et super ullo Fratre ne confidite; omnis Frater supplantat, et omnis Socius calumniatur," (Jeremias 9:3 (B.A. 4));
"Commiscebo Aegyptum cum Aegypto, ut pugnet contra Fratrem suum, et contra Socium suum," (Esaias 19:2); et alibi.
Haec allata sunt, ut sciatur cur Johannes se dicit Fratrem et Consocium; et quod per "fratrem" in Verbo intelligatur qui in charitate seu bono est, et per "consocium" qui in fide seu vero. Sed quia charitas est ex qua fides, ideo a Domino non aliqui vocantur socii, sed "fratres" vel "proximus; quisque etiam proximus est secundum quale boni, (Luca 10:36-37).
Footnotes:
1. et pro "est"
2. 21 pro "22"