21、⑼主的圣治使邪恶和虚假服务于平衡、对照和洁净，从而服务于其他人里面良善和真理的结合。从刚才所述明显可知，主的圣治不断运作，好把人里面的真理与良善并良善与真理相结合，因为这种结合就是教会，也是天堂。该结合存在于主和从祂发出的一切事物里面。正是由于这种结合，天堂被称为一个婚姻，教会也是；故在圣言中，神的国被比作一个婚姻。正是由于这种结合，安息日在以色列教会成为敬拜的至圣日，因为安息日表示这种结合。也正因如此，在圣言的整体和每个细节中都有一个良善与真理的婚姻；关于这个主题，可参看《新耶路撒冷教义之圣经篇》一书（80-90节）。良善与真理的婚姻来自主与教会的婚姻，这反过来又来自主里面的爱与智慧的婚姻；因为良善属于爱，真理属于智慧。由此可见，将人里面的良善与真理，并真理与良善相结合，是圣治恒定不变的目标，因为人就是这样与主结合的。
21. (9) The Lord's Divine providence causes evil and its accompanying falsity to be of service in providing an equilibrium, contrast, and means of purification, and thus in promoting the union of goodness and truth in others. It can be seen from the preceding discussion that the Lord's Divine providence continually works to unite truth to good and good to truth in a person, because that union constitutes both the church and heaven. For that union exists in the Lord, and it exists in everything that emanates from the Lord.
It is because of that union that heaven is called a marriage, and so, too, the church. Consequently the kingdom of God is likened in the Word to a marriage. 1
It is because of that union that the Sabbath was the holiest day of worship in the Israelite Church, for it symbolized that union.
So it is, too, that the Word, and each and every one of its constituents, has in it a marriage of goodness and truth - on which subject see The Doctrine of the New Jerusalem Regarding the Sacred Scripture 80-90. The marriage of goodness and truth originates from the marriage of the Lord with the church, and this from the marriage of love and wisdom in the Lord. For goodness is an attribute of love, and truth an attribute of wisdom.
It can be seen from this that it is the constant objective of Divine providence to unite good to truth and truth to good in a person, for thus is a person united to the Lord.
Footnotes:
1. See Matthew 9:15; 25:1-10. Mark 2:19-20. Luke 5:34-35. John 3:29. Revelation 19:7; 19:9; 21:2; 22:17. Also Romans 7:4; 2 Corinthians 11:2.
21. 9. The Lord's divine providence works things out so that what is both evil and false promotes balance, comparison, and purification, which means that it promotes the union of what is good and true in others. It follows from what has just been said that the Lord's divine providence is constantly working to unite what is true with what is good and what is good with what is true within us, because this union is the church and heaven. This union exists in the Lord and in everything that emanates from him. It is because of this union that heaven is called "a marriage," as is the church; so in the Word the kingdom of God is compared to a marriage. This union is the reason the Sabbath was the holiest part of worship in the Israelite church, since it means that union. This is also why there is a marriage of what is good and what is true throughout the Word and in every detail of it (see Teachings for the New Jerusalem on Sacred Scripture 80-90).
The marriage of what is good and what is true comes from the marriage of the Lord and the church, and this in turn comes from the marriage of love and wisdom in the Lord. Goodness is actually a matter of love, and truth is a matter of wisdom. We can see from this that the constant objective of divine providence is to unite what is good to what is true and what is true to what is good within us. This is how we are united to the Lord.
21. IX. THE DIVINE PROVIDENCE OF THE LORD CAUSES WHAT IS EVIL AND AT THE SAME TIME FALSE TO SERVE FOR EQUILIBRIUM, RELATION AND PURIFICATION, AND SO FOR THE UNION OF GOOD AND TRUTH IN OTHERS. From what has been said it may be evident that the Divine Providence of the Lord is continually operating to unite truth to good and good to truth in man, because this union is the Church, and is also heaven; for this union is in the Lord and in all things that proceed from Him. It is from this union that heaven is called a marriage, as also is the Church; and hence in the Word the kingdom of God is likened to a marriage. From this union the Sabbath in the Israelitish Church was the holiest thing in their worship, for it signified this union. Hence also in the Word, in the whole and in every part of it, there is a marriage of good and truth, as may be seen in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (n. 80-90). The marriage of good and truth is from the marriage of the Lord with the Church, and this is from the marriage of Love and Wisdom in the Lord; for good pertains to love, and truth to wisdom. From these things it may be seen that it is the unceasing purpose of the Divine Providence to unite good to truth and truth to good in man, for thus is man united to the Lord.
21. (9) The Lord's Divine providence causes both the evil and the falsity to be serviceable in the way of equilibrium, of relation, and of purification, and thus in the conjunction of good and truth in others. From what has been said it can be seen that the Lord's Divine providence continually labors to unite truth with good, and good with truth in man, because such union is the church and is heaven; for there is such a union in the Lord and in all things that go forth from the Lord. From that union heaven is called a marriage, and the church is called a marriage, and in consequence the kingdom of God is likened in the Word to a marriage. From that union the Sabbath in the Israelitish Church was the most holy thing of worship, for it signified that union. For the same reason in each and in all things of the Word there is a marriage of good and truth (respecting which see the Doctrine of the New Jerusalem concerning the Sacred Scripture 80-90). The marriage of good and truth is from the marriage of the Lord with the church; and this is from the marriage of love and wisdom in the Lord; for good pertains to love, and truth to wisdom. From all this it can be seen that the unceasing object of the Divine providence is to unite good to truth and truth to good in man, for thus man is united to the Lord.
21. IX. Quod Divina Providentia Domini faciat, ut malum et simul falsum inserviat pro aequilibrio, pro relatione, et pro purificatione, et sic pro conjunctione boni et veri apud alios. Ex antecedentibus constare potest, quod Divina Providentia Domini continue operetur, ut apud hominem uniatur verum bono et bonum vero, ex causa, quia unio illa est Ecclesia et est Coelum; est enim unio illa in Domino, et est in omnibus quae procedunt a Domino: ex illa unione est quod coelum dicatur conjugium, et quoque Ecclesia, quare Regnum Dei in Verbo assimilatur conjugio: ex illa unione est, quod sabbathum in Ecclesia Israelitica sanctissimum cultus fuerit, nam significabat unionem illam: inde etiam est, quod in Verbo ac in omnibus et singulis ejus sit conjugium boni et veri, de quo videatur DOCTRINA NOVAE HIEROSOLYMAE DE SCRIPTURA SACRA 80-90; conjugium boni et veri est ex conjugio Domini cum Ecclesia, et hoc ex conjugio Amoris et Sapientiae in Domino, bonum enim est amoris, et verum est Sapientiae. Ex his videri potest, quod Divinae Providentiae objectum perpetuum sit, apud hominem unire bonum vero ac verum bono, sic enim homo unitur Domino.