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《天堂与地狱》 第137节

（简释本，2022）

137、约翰福音中说：

　　太初有圣言，圣言与上帝同在，上帝就是圣言。万物是藉着祂造的。凡被造的，没有一样不是藉着祂造的。生命在祂里头，这生命就是人的光。祂在世界，世界也是藉着祂造的。圣言成了肉身，住在我们中间，我们也见过祂的荣光。（约翰福音1:1，3-4，10，14）｛注1｝

　　显然，此处“圣言”表示主，因为经上说“圣言成了肉身”。但至于这“圣言”特别的意义则无人知晓，需要予以解释。这里，“圣言”表示在主里面并来自主的神性真理，｛注2｝这就是为何它也被称为“光”，这光就是神性真理，如本章前文所示。下面将要解释：万物是藉着神性真理而被创造、建立的。

　　[2]在天堂，神性真理具备一切能力，离开神性真理，没有任何能力。｛注3｝因着神性真理所有天使被称为“大能者”，他们在什么程度上成为神性真理的接受者或容器，就在什么程度上成为“大能者”。他们籍着神性真理胜过地狱和所有抵挡他们的人，地狱里上千个仇敌也无法承受一丝天堂之光，这光就是神性真理。由于天使是凭着对神性真理的接受而成为天使，可推知，整个天堂唯独源于神性真理，没有其它的源头，因为天堂由天使组成。

　　[3]人若对真理没有其它概念，仅仅认为真理是思想或言语、里面毫无能力（除非他人因顺服而遵行），就无法相信神性真理竟蕴含这种能力。但神性真理本身拥有能力，藉着它，天堂和尘世、以及其中的万有被创造。可以通过两个对比来说明神性真理中蕴含如此大能，一是人里面的真理和良善的能力，另一个是尘世太阳的光和热的能力。

　　人里面良善和真理的能力：人所行的一切都是出于他的意志和理智，即出于他的意志通过良善、出于他的理智通过真理而行。意志中的一切都与良善有关，理智中的一切都与真理有关。｛注4｝因此，正是出于善良和真理，人才移动整个身体，其中成千的事物迅速一致地去实现他们的意志和乐趣。这清楚地表明，整个身体是为了服从良善和真理而形成的，因此是由良善和真理形成的。

　　[4]尘世太阳的光和热的能力：世上生长的万物，如树木、谷物、花草、果实、种子等，完全是依靠太阳的热和光而生的，由此可见，这热和光中蕴含着何等的生产能力，那么，在神性之光（也就是神性真理）和神性之热（也就是神性良善）中，那一定是什么能力呢？由于天堂籍由这些而存在，所以尘世也由此而存在，因为尘世藉由天堂而存在，这在前文已经说明。由此可以明白这些话的意思：“万物是藉着道（圣言）造的。凡被造的，没有一样不是藉着道（圣言）造的”；还有“世界也是藉着祂造的”，也就是藉着来自主的神性真理造的。｛注5｝出于同样的原因，创世记首先提到光，然后提到由这光所产生的事物（创世记1:3-4）。也正因如此，宇宙中的万物，无论在天堂还是在尘世，都与良善和真理以及它们的结合有关，其结合是为了成为任何的事物。｛注6｝

｛注1｝：【中】这几节经文中的“圣言”（the Word）在和合本《圣经》中译为“道”。

｛注2｝：在圣经中，“圣言”表示各种事物，即言语、心智的思维、真实存在的任何事物，以及某种事物；在至高意义上表示神性真理，以及主（9987）。圣言表示神性真理（2803，2894，4692，5075，5272，7930，9987）。圣言表示主（2533，2859）。

｛注3｝：从主发出的神性真理拥有一切能力（6948，8200）。源于良善的真理在天堂拥有一切能力（3091，3563，6344，6423，8304，9643，10019，10182）。天使被称为大能者，通过从主接受神性真理而成为大能者（9639）。天使是来自主的神性真理的接受者，故在圣经中有时被称为神（4295，4402，7873，8192，8301，8988）。

｛注4｝：理智是真理的接受者，意志是良善的接受者（3623，6125，7503，9300，9930）。所以，理智中的一切都与真理有关，即它们是否是真正的真理，或是被人相信为真理；意志中的一切以同样的方式与良善有关（803，10122）。

｛注5｝：从主发出的神性真理是唯一真实的事物（6880，7004，8200）。万物都是藉着神性真理而被创造和建立的（2803，2884，5272，7678，7796）。

｛注6｝：参阅前面第107节的注释。

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（一滴水译本，2020）

137. 在约翰福音, 经上说:

太初有道, 道与神同在, 道就是神. 万物是藉着祂造的. 凡被造的, 没有一样不是藉着祂造的. 生命在祂里头, 这生命就是人的光. 祂在世界, 世界也是藉着祂造的, 世界却不认识祂. 道成了肉身, 住在我们中间, 我们也见过祂的荣光. (约翰福音 1:1-14)

显然, 此处“道”(即圣言)表示主, 因为经上说“道成了肉身”. 但至于这“道”(即圣言)具体表示什么, 则无人知晓, 故有必要予以解释. “道”在此表示在主里面并来自主的神性真理; 这就是为何它也被称为“光”, 这光就是神性真理, 如本章前面所示. 现在有必要解释一下这种说法: 被造的万物是藉着神性真理而造的.

在天堂, 神性真理拥有一切能力; 离开神性真理, 就没有任何能力可言. 所有天使都因神性真理而被称为“大能者”, 并照着他们成为神性真理的接受者或容器的程度而为“大能者”. 他们凭神性真理胜过地狱和反对他们的所有人. 地狱里的上千个仇敌无法承受一丝天堂之光, 也就是神性真理. 由于天使凭他们对神性真理的接受而为天使, 故可知, 整个天堂唯源于此, 而非来自其它源头, 因为天堂由天使构成.

人若对真理没有其它概念, 仅仅认为它是思维或言语, 里面毫无能力, 除非其他人因顺从而认可它, 就无法相信神性真理竟蕴含这种能力. 但神性真理本身拥有能力, 天堂和尘世, 以及其中的一切事物都是藉着这种能力而被造的. 可通过两个对比来说明神性真理蕴含这种能力, 一个是人里面真理与良善的能力, 一个是尘世太阳之光与热的能力. 对比人里面真理与良善的能力: 人所行的一切, 都是他出于其理解力和意愿而行的, 即出于他的意愿通过良善并出于他的理解力通过真理而行的. 事实上, 意愿的一切元素都与良善有关, 理解力的一切元素都与真理有关. 因此, 人正是出于良善与真理来驱动自己整个身体, 其中一千个事物迅速一致地行出他们的意愿和乐趣. 由此可见, 整个身体是为了服从良善与真理而被形成的, 因而是从良善与真理形成的.

对比尘世太阳的光与热: 世上生长的万物, 如树木, 谷物, 花草, 果实, 种子等, 完全是藉着这太阳的热与光而产生的; 由此可见这热与光蕴含何等生产力, 更何况神性之光, 也就是神性真理, 和神性之热, 也就是神性良善呢? 由于天堂凭这些存在, 所以尘世也由此存在, 因为尘世藉由天堂而存在, 这在前面早已说明. 从这一切可以明白这些话的意思, 即: “万物是藉着圣言造的. 凡被造的, 没有一样不是藉着圣言造的”; 还有“世界也是藉着祂造的”, 也就是藉着神性真理从主造的. 出于同样的原因, 创世记首先提到光, 然后提到由这光所产生的事物(创世记 1:3, 4). 也正因如此, 宇宙中的一切事物, 无论在天堂还是在尘世, 都与良善并真理, 以及它们的结合有关, 其结合是为了成为某种事物.

注: 在圣经中, “圣言”(或道)表示各种事物, 即言语, 心智的思维, 实际存在的任何事物, 以及某种事物; 在至高意义上表示神性真理, 以及主(天国的奥秘 9987节). “圣言”表示神性真理(天国的奥秘 2803, 2894, 4692, 5075, 5272, 9383, 9987节). “圣言”表示主(天国的奥秘 2533, 2859节). 从主发出的神性真理拥有一切能力(天国的奥秘 6948, 8200节). 源于良善的真理在天堂拥有一切能力(天国的奥秘 3091, 3563, 6344, 6423, 8304, 9643, 10019, 10182节). 天使被称为大能者, 并照着从主接受神性真理而成为大能者(天国的奥秘 9639节). 天使是来自主的神性真理的接受者, 故在圣言中有时被称为神(天国的奥秘 4295, 4402, 7873, 8192, 8301节). 理解力是真理的接受者, 意愿是良善的接受者(天国的奥秘 3623, 6125, 7503, 9300, 9930节). 所以, 理解力中的一切事物都与真理有关, 即它们是否是真正的真理, 或是否被人认为是真理; 意愿中的一切事物以同样的方式与良善有关(天国的奥秘 803, 10122节). 从主发出的神性真理是唯一真实的事物(天国的奥秘 6880, 7004, 8200节). 万物都是藉着神性真理而被创造和制成的(天国的奥秘 2803, 2884, 5272, 7678节).

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（思想者译本，2015）

137. 約翰福音有言:"太初有道, 道與上帝同在, 道就是上帝。萬物都是借著祂造的。凡被造的, 沒有一樣不是借著祂造的。生命在祂裡面, 這生命就是人的光。祂在世界, 世界也是借著祂造的。道成了肉體, 住在我們中間, 我們也見過祂的榮光"(約翰福音1:1, 3-4, 10, 14)。顯然, 此處"道"指的是主, 因為經文說"道成了肉身"。只是"道"的具體內涵如何, 人們尚不得而知, 故有必要加以解釋。在這段經文中,"道"指的是在主之中並源於主的聖理, 故也被稱為"光"。如前文所說, 天國之光就是聖理。下面我要解釋萬物是如何藉聖理而被創造的。在天國, 具備一切能力的是聖理;離開聖理, 就無能力可言。

天人因接受聖理而被稱為"能力,"說他們是能力是在於他們是接受聖理的容器或器皿。他們藉此勝過地獄和一切敵對者。成千上萬的敵對者承受不了天國的一線光明(也就是聖理)。由於天人是因接受聖理而成為天人, 所以整個天國是從聖理而生, 因為天國是由天人所組成。

有些人將真理僅僅理解為想法或話語, 認為除非順服地遵行它們, 這些想法和話語本身並無任何能力, 這些人無法相信這種大能是聖理所固有的。然而聖理確實蘊含大能, 乃至天國, 世界以及它們之中的萬有都是通過它產生的。

可用兩個對比來說明聖理的固有大能:一是理與善在人裡面的能力, 一是我們這個世界的太陽所發出的光與熱的能力。

理與善在人裡面的能力:人的言行舉止無不出於認知和意志, 出於意志, 我們因善而行;出於認知, 我們因理而明。事實上, 關於意志的一切因素皆與善相關, 關於認知的一切因素皆與理相關。在此基礎上, 人調動其身體, 所有組織器官各就各位, 服從指令。由此可見, 身體的形成就是為善與理服務的, 說到底, 它就是從善和理所形成的。

我們這個世界的太陽所發出的光與熱的能力:世間生長的萬物, 諸如樹木, 花草, 果實, 種子等等, 無不藉太陽的光與熱而生。由此可知它的光與熱含有何等的生產能力, 更何況在天國顯為光的聖理和顯為熱的聖善呢？天國從其而生, 人間也從其而生, 因為正如前面所說, 人間是藉天國而生。

由此可知當如何理解聖言所說萬物都是借著祂造的, 凡被造的沒有一樣不是借著祂造的, 世界也是借著祂造的。其意思是, 這一切都是借著主的聖理而成就的。

這就是為何創世記先說光, 再說從光所起的萬物(創世記1:3-4)。天國與人間的萬物都與善和理相關, 並且必須有兩者的結合才得以存在, 原因也在此。

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Heaven and Hell #137 (NCE, 2000)

137. It says in John,

In the beginning was the Word, and the Word was with God, and God was the Word: all things were made by means of him, and without him nothing was made that was made. In him was life, and the life was the light of humankind. He was in the world, and the world was made by means of him. And the Word was made flesh, and dwelt among us, and we saw his glory. (John 1:1, 3-4, 10, 14)

It is clear that the Lord is the one who is meant by "the Word," since it says that the Word was made flesh. Precisely what is meant by "the Word," though, is not yet known and must therefore be stated. The Word in this passage is the divine truth that is in the Lord and from the Lord, ¹so here it is also called the light, which is divine truth, as has been shown earlier in this chapter. Now we need to explain the statement that all things were made and created by means of divine truth.

[2] In heaven, it is divine truth that possesses all power, and apart from it there is no power whatever. ²All angels are called "powers" because of divine truth, and are powers to the extent that they are recipients or vessels of it. Through it they prevail over the hells and over all who oppose them. A thousand enemies there cannot bear one ray of heavenly light, which is divine truth. Since angels are angels because of their acceptance of divine truth, it follows that all heaven is from this source and no other, since heaven is made up of angels.

[3] People cannot believe that this kind of power is inherent in divine truth if the only concept of truth they have has to do with thought or speech, which have no power in them except to the extent that other people concede it by being obedient. There is an intrinsic power within divine truth, though, power of such nature that by means of it heaven, the world, and everything in them was created.

We can illustrate the fact that this kind of power is inherent in divine truth by two comparisons - by the power of what is true and good in us, and by the power of light and warmth from the sun in our world.

By the power of what is true and good in us: Everything we do, we do out of our discernment and intent. Out of our intent, we act by means of what is good, and out of our discernment by means of what is true. In fact, all the elements of our volition are related to what is good, and all the elements of our discernment are related to what is true. ³On this basis, then, we set our whole body in motion and a thousand things there rush to do our bidding of their own accord. We can see from this that our whole body is formed for obedience to what is good and true and therefore from what is good and true.

[4] By the power of light and warmth from the sun in our world: Everything that grows in our world - things like trees, shrubs, flowers, grasses, fruits, and seeds - arises only by means of the warmth and light of the sun. So we can see what kind of productive power is inherent in that warmth and light. What about the divine light that is divine truth, then, and the divine warmth that is divine good, the source from which heaven comes into being and consequently the world as well, since as we have shown above, it is through heaven that the world comes into being?

This enables us to determine how to understand the statement that all things were made by means of the Word, and that without him nothing was made that was made, and further that the world was made by means of him, namely that this was accomplished by means of divine truth from the Lord. ⁴

This is also why in the book of creation it first mentions light and then the things that arise from light (Genesis 1:3-4). It is also why everything in all heaven and earth has to do with what is good and true and to their union if it is

to be anything at all. ⁵

Footnotes:

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Heaven and Hell #137 (Harley, 1958)

137. It is said in John,

In the beginning was the Word, and the Word was with God and the Word was God.. . . All things were made by Him and without Him was not anything made that was made. In Him was life and the life was the light of men. . . . He was in the world and the world was made by Him. . . . And the Word was made flesh and dwelt among us, and we beheld His glory. John 1:1, 3-4, 10, 14.

It is evident that the Lord is meant by the "Word", for it is said that the Word was made flesh, but what is specifically meant by the Word has not yet been known and will therefore be explained. In this passage, the Word is the Divine Truth which is in the Lord and from the Lord. ¹That is why the Lord is also called the Light, which is the Divine Truth, as has already been shown in this section. That by the Divine Truth all things were made and created will now be explained.

[2] In heaven Divine Truth has all power, and apart from it there is no power whatever. ²From the Divine Truth all angels are called powers, and are powers to the extent that they are receptions or receptacles of it. By means of it, they prevail over the hells and over all that oppose them. A thousand enemies there cannot endure a single ray of the light of heaven which is Divine Truth. Since angels are angels from their reception of Divine Truth, it follows that the entire heaven is from no other source, for heaven consists of angels.

[3] That there is such power latent in Divine Truth is incredible to those who have no other idea of truth than that it is thought or speech, which have no power in themselves except as others do them from obedience. But Divine Truth has power in itself, and such power that, by means of it, heaven was created and the world with all things therein. That there is such power latent in Divine Truth may be illustrated by two comparisons, namely, by the power of truth and good in man, and by the power of light and heat from the sun in the world.

By the Power of Good and Truth in Man

Everything that a man does, he does from his understanding and will, from his will by means of good and from his understanding by means of truth. For all things in the will have relation to good, and all things in the understanding, to truth. ³Therefore, it is from good and truth that man moves his whole body, and a thousand things therein rush with one accord to do their will and pleasure. This makes it clear that the whole body has been formed for subservience to good and truth, consequently formed from good and truth.

[4] By the Power of Heat and Light from the Sun in the World

All things that grow in the world, such as trees, cereals, flowers, grasses, fruits and seeds, come into existence by no other means than by the heat and light of the sun, which shows what power of production there is in them. What, then, must be the power in Divine light which is Divine Truth, and in Divine heat which is Divine Good? For from these, heaven comes into existence and the world also, since the world comes into existence by means of heaven, as has already been shown. From these facts can be established how it is to be understood that "all things were made by the Word", and that "without Him was not anything made that was made", and that "the world was made by Him", namely, by means of Divine Truth from the Lord. ⁴For the same reason, in the Book of Creation, Light is first spoken of, and then the things that are from Light (Genesis 1:3-4). For this reason also, all things in the universe, both in heaven and the world, have relation to Good and Truth and to their conjunction, in order to be anything.

Footnotes:

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Heaven and Hell #137 (Ager, 1900)

137. It is said in John:

In the beginning was the Word, and the Word was with God, and God was the Word. All things were made through Him, and without Him was not any thing made that hath been made. In Him was life, and the life was the light of men. He was in the world, and the world was made through Him. And the Word became flesh and dwelt among us, and we beheld His glory (John 1:1-14).

Evidently the Lord is here meant by "the Word," for it is said that "the Word became flesh." But what is specifically meant by "the Word" is not known and shall therefore be explained. Here "the Word" means the Divine truth which is in the Lord and from the Lord; ¹and this is why it is also called "the Light," which is the Divine truth, as has been already shown in this chapter. That it was by means of Divine truth that all things were created and made shall now be explained.

[2] In heaven Divine truth has all power, and apart from it there is no power whatever. ²From the Divine truth angels are called powers, and are powers to the extent that they are recipients or receptacles of it. By means of it they prevail over the hells and over all that oppose them. A thousand enemies there cannot stand against a single ray of the light of heaven, which is Divine truth. As angels are angels by their reception of Divine truth it follows that the entire heaven is from no other source, since heaven consists of angels.

[3] That there is such power in Divine truth those cannot believe that have no other idea of truth than that it is thought or speech, which has in it no power except as others do it from obedience. But Divine truth has power in itself, and such power that by means of it heaven was created and the world with all things therein. That there is such power in Divine truth may be shown by two comparisons-by the power of truth and good in man, and by the power of light and heat from the sun in the world. By the power of good and truth in man, in that everything that a man does he does from his understanding and will-from his will by means of good and from his understanding by means of truth; for all things in the will have relation to good and all things in the understanding have relation to truth. ³Therefore it is from good and truth that man moves his whole body, and a thousand things therein rush with one accord to do their will and pleasure. This makes clear that the whole body is formed for subservience to good and truth, consequently is formed by good and truth.

[4] By the power of heat and light from the sun in the world, in that all things that grow in the world, as trees, cereals, flowers, grasses, fruits, and seeds, come into existence wholly by means of the heat and light of the sun; which shows what power of producing there is in them. What, then, must be the power in Divine light, which is Divine truth, and in Divine heat, which is Divine good? Because heaven has its existence from these, so does the world have its existence therefrom, since the world has its existence by means of heaven, as has been already shown. From all this the meaning of these words can be seen that "all things were made through the Word, and without the Word was not anything made that has been made;" also that "the world was made through Him," that is, through Divine truth from the Lord. ⁴For the same reason, in the Book of Creation, light is first spoken of, and then the things that are from light (Genesis 1:3, 4). For this reason also all things in the universe, both in heaven and in the world, have relation to good and truth and to their conjunction, in order to be any thing.

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De Coelo et de Inferno #137 (original Latin)

137. Dicitur apud Johannem,

"Principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum... omnia per Ipsum facta sunt, et sine Ipso factum est nihil quod factum. In Ipso vita erat, et vita erat lux hominum... In mundo erat, et mundus per Ipsum factus est... Et Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius," (1:1, 3-4, 10, 14).

Quod Dominus sit qui intelligitur per "Verbum," patet, nam dicitur quod Verbum Caro factum sit: quid autem in specie intelligitur per "Verbum," nondum notum est, dicetur itaque: Verbum ibi est Divinum Verum, quod in Domino et a Domino; ¹quare etiam ibi vocatur Lux, quae quod sit Divinum Verum, in praecedentibus hujus articuli ostensum est. Quod per Divinum Verum omnia facta et creata sint, nunc explicabitur.


[2] In caelo est omnis potentia Divino Vero, et absque illo est prorsus nulla. ²Omnes angeli ex Divino vero vocantur potentiae, et quoque quantum ejus receptiones seu receptacula sunt, tantum potentiae sunt: valent per id super inferna, et super omnes qui se opponunt; mille hostes non sustinent ibi unum radium lucis caeli, quae est Divinum verum. Quia angeli sunt angeli ex receptione Divini veri, sequitur quod totum caelum non aliunde sit, nam caelum est ex angelis.


[3] Quod tanta potentia insit Divino vero, non credere possunt illi, qui de vero non aliam ideam habent quam sicut de cogitatione aut de sermone, quibus non inest potentia in se, nisi quantum alii ex obedientia faciunt sed Divino Vero inest potentia in se, et talis potentia, ut per id creatum sit caelum et creatus sit mundus, cum omnibus quae in illis. Quod talis potentia insit Divino vero, per binas comparationes illustrari potest, nempe per potentiam veri et boni in homine, et per potentiam lucis et caloris e sole in mundo. Per potentiam veri et boni in homine:--Omnia quaecunque homo agit, ex intellectu et voluntate agit; ex voluntate agit per bonum, et ex intellectu per verum; omnia enim quae in voluntate sunt, se referunt ad bonum, et omnia quae in intellectu se referunt ad verum; ³ex illis itaque agit homo totum corpus, ac milia ibi simul ad nutum et lubitum eorum sponte ruunt inde patet, quod totum corpus formatum sit ad obsequia boni et veri, consequenter ex bono et vero.


[4] Per potentiam caloris et lucis e sole in mundo.--Omnia quae in mundo crescunt, sicut arbores, segetes, flores, gramina, fructus et semina, non aliunde existunt, quam per calorem et lucem solis inde qualis potentia producendi inest illis, patet: quid non Divinae Luci quae est Divinum Verum, et Divino Calori qui est Divinum Bonum? ex quibus quia caelum existit, etiam mundus existit; nam per caelum existit mundus, ut in praecedentibus ostensum est. Ex his constare potest, quomodo intelligendum est, quod per Verbum omnia facta sint, et quod absque illo factum sit nihil quod factum est et quod etiam mundus per Ipsum factus sit quod nempe per Divinum Verum a Domino. ⁴Inde quoque est, quod in Libro Creationis primum dicatur de Luce, et in sequentibus de illis quae a Luce (Genesis 1:3-4). Et quoque inde est, quod omnia in universo tam caelo quam mundo se referant ad Bonum et Verum, et ad conjunctionem illorum, ut sint aliquid. ⁵


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