215.圣言字义里的真理有一部分并非裸露的真理，而是真理的表象。它们就像取自尘世表象的比喻和类比，以迁就并适合简单人，甚至孩子的理解能力和水平。不过，它们同时又是对应，故而是纯正真理的容器和居所，是容纳它的器皿，如同盛美酒的水晶杯，或盛美食的银盘子；或像我们穿的衣服，无论是婴儿的襁褓，还是少女的漂亮裙子。它们还像存储在属世人记忆里的知识，这知识包含他对属灵真理的领悟和情感。被包裹、容纳、覆盖和领悟的裸露真理本身存在于圣言的属灵之义中；而裸露的良善则存在于圣言的属天之义中。不过，这一点必须通过圣言来说明。
耶稣说：
文士和法利赛人哪，你们有祸了！因为你们洗净杯盘的外面，里面却盛满了勒索和放荡。你这瞎眼的法利赛人，先洗净杯盘的里面，好叫外面也干净了。（马太福音23:25－26）
主说这话时用了比喻和类比，它们同时也是对应。当祂说“杯盘”时，“杯”不仅表示、还代表圣言的真理，因为“杯”表示葡萄酒，而“葡萄酒”代表真理。但“盘”表示食物，而“食物”代表良善。因此，“洗净杯盘的里面”表示用圣言洁净属于意愿和思维的心智内层。“好叫外面也干净了”则表示我们的言行所在的外层也要洁净，因为外层的本质源于内层。
耶稣又说：
有一个富人，穿着紫色袍和细麻衣，天天奢华宴乐。又有一个穷人，名叫拉撒路，浑身生疮，躺在他的大门口。（路加福音16:19，20）
此处主也是以比喻和类比来说话的，它们是对应，并且包含属灵之物。财主表示犹太民族。该民族之所以被认为富有，是因为它拥有含有属灵财富的圣言。他所穿的紫色袍和细麻衣表示圣言的良善与真理，紫色袍表示它的良善，细麻衣表示它的真理。天天奢华宴乐表示他们以拥有圣言，并在圣殿和会堂中从圣言听到许多事为乐趣。穷人拉撒路表示没有圣言的外邦人。他“躺在富人的大门口”表示这些外邦人遭到犹太人的蔑视和拒绝。浑身生疮表示外邦人因不知道真理而被许多谬念困扰。
拉撒路表示外邦人，是因为主爱外邦人。如：祂爱从死里复活的拉散路（约翰福音11:3，5，36）；他被称为主的朋友（约翰福音11:11）；与主一同坐席（约翰福音12:2）。从以上两处经文明显看出，圣言字义上的真理和良善就像器皿，或包裹裸露良善与真理的衣服，这二者就藏在圣言的属灵和属天之义中。
就字义而言，圣言就具有这样的性质。由此可知，那些拥有神圣真理，相信圣言的核心是神圣的神性之人，尤其那些相信圣言因其属灵和属天之义而具有这种性质之人，在阅读圣言、从主接受启示时，就会在属世之光中看到神圣真理。因为属灵之义所在的天堂之光会流入到圣言字义所在的属世之光中，照亮世人的智性（intellectual它被认为是人类心智中所具备的一种能分辨对与错的直觉能力，有人认为它是一种在人类心智中运作的知觉能力，位阶高于感官），也就是其所谓的理性，使它看到并承认神圣真理，无论是在它们显明的地方，还是在它们隐藏的地方。对有些人来说，这些真理与天堂之光同时流入，有时甚至在他们不知不觉的情况下流入。
215. 在聖言文字意義中的真理, 一部分並非赤裸的真理, 而是真理的外表。它們就像取自物質世界某些事物的比喻與類比, 因此能適應並降低到某個水準, 以至於能被簡單的人,甚至孩子們理解。不過, 因為聖言的文字意義同時又是對應, 它們用來接收並成為純正真理的棲息之地。它們作為容器, 好比水晶杯作為佳釀的容器, 白銀託盤作為美食的容器。又或像我們穿著的衣物, 無論是嬰孩的圍巾還是少女的紗裙。它們也還像貯存在屬世之人記憶中的事實, 包含著他對屬靈真理的感知和喜愛。被包裹,容納,覆蓋和領會的赤裸真理, 存在於聖言的屬靈意義之中; 而赤裸之善則存在於聖言的屬天意義之中。
不過, 這需要通過聖言來說明。[2]耶穌說:"你們這假冒為善的文士和法利賽人有禍了！因為你們洗淨杯盤的外面, 裡面卻盛滿了勒索和放蕩。你這瞎眼的法利賽人, 先洗淨杯盤的裡面, 好叫外面也乾淨了"(馬太福音23:25-26)。
耶穌這樣用比喻與類比的方式說話, 同時也是以對應的方式。當祂說"杯盤"時, 不僅表示杯盤, 還代表聖言的真理, 因為杯的含義指向(杯中)葡萄酒, 而葡糖酒代表真理。盤的意思指(盤中)食物, 而食物代表良善。因此"洗淨杯盤的裡面"表示藉著聖言來潔淨思想內在部分——意志與認知的座席之地。而"好叫外面也乾淨了"表示外在的部分——就是我們的言行, 也就潔淨了, 因為它們的本質源自於內在。
[3]耶穌還說:"有一個財主, 穿著紫色袍和細麻布衣服, 天天奢華宴樂。又有一個討飯的, 名叫拉撒路, 渾身生瘡, 被人放在財主門口"(路加福音16:19-20)。
同樣, 主也是用比喻與類比的方式說話, 同樣有對應的關係, 有其屬靈的含意。財主表示猶太民族, 有財是因為他們擁有的聖言屬靈的財富。他穿的紫色袍和細麻衣表示聖言的良善與真理, 紫色表示其良善,細麻表示其真理。天天奢華宴樂表示因擁有聖言,並能在聖殿和會堂聽到其中許多內容而快樂。討飯的窮人拉撒路表示沒有聖言的外邦人。被猶太人蔑視與拒絕, 以拉撒路被放在財主門口來表示。渾身生瘡表示外邦人因不知道真理而遭受眾多錯誤觀念的侵擾。
[4]以拉撒路來表示外邦人。外邦人被主所愛, 正如死後復活的拉散路受主所愛(約翰福音11:3, 5, 36)。他還被稱為主的朋友(約翰福音11:11)。他還與耶穌一同坐席(約翰福音12:2)。從以上兩處經文明顯看出, 聖言文字意義上的真理和良善就像容器和衣裳, 用來包裝赤裸的良善和真理——二者都藏在聖言屬靈和屬天意義中。
聖言的文字意義就是如此, 這樣也就得知:那些領受神性真理,相信聖言內在有其神聖與神性之處的人們, 特別是那些相信聖言會如此,乃是因其屬靈和屬天含義的人們, 當他們閱讀聖言,從主領受光照時, 能在屬世之光下看到神性之真理。因為天國之光, 就是照亮聖言屬靈意義之光, 會對照亮聖言文字含義的屬世之光施加影響, 並光照人的智力, 也可以說光照人的理性, 使其看見並接受神性真理, 無論是顯現的還是隱藏的。天國之光在人身上的如此影響力, 有時甚至不為人所察覺。
215. Some of the truths in the Word's literal meaning are apparent truths rather than naked truths. They are like similes or comparisons taken from earthly situations, which are therefore accommodated and adapted to the grasp of people who are simple or young. Nevertheless, because they are correspondences they are still vessels and dwelling places for genuine truth. They are vessels that contain genuine truth the way a crystal goblet contains fine wine or a silver plate holds palatable food. They are like garments that clothe, like a baby's swaddling cloths or a young woman's beautiful clothing. They are like facts our earthly selves know that also involve our awareness and love of spiritual truth. The naked truths that are enclosed, contained, clothed, and involved are in the Word's spiritual meaning. There is also naked goodness in the Word's heavenly meaning.
Let me illustrate this from the Word:
[2] Jesus said, "Woe to you, scribes and Pharisees, because you clean the outside of your cup and plate, but the insides are full of plundering and self-indulgence. Blind Pharisee! First clean the inside of your cup and plate, so that the outside may be clean as well. " (Matthew 23:25-26)
In saying this the Lord used similes and comparisons that are also correspondences. He mentioned a cup and a plate. A cup does not just relate to the truth in the Word; it also means that truth. A cup relates to wine, and wine means truth. A plate relates to food, and food means goodness. Therefore cleaning the inside of their cup and plate means using the Word to purify the inner things in their mind related to their will and thought. "So that the outside may be clean as well" means that by doing this, their outer aspects - their actions and conversations - would be purified, because the essence of actions and conversations comes from within.
[3] For another example,
Jesus said, "There was a rich person who wore purple and fine linen and indulged himself splendidly every day. And there was a poor person named Lazarus, covered with sores, who was put on his porch. " (Luke 16:19-20)
Here again, in saying this the Lord used similes and comparisons that were correspondences with spiritual content. The rich person means the Jewish nation. He is called rich because the Jewish nation had the Word, and the Word contains spiritual wealth. The purple and fine linen he wore mean the goodness and truth of the Word: the purple means the Word's goodness; the fine linen means its truth. "Indulging himself splendidly every day" refers to the delight that the Jews felt because they had the Word and heard many things from it in their temples and synagogues. Lazarus, the poor person, means the people outside the Jewish church, because they did not have the Word. Lazarus being put on the rich person's porch means that people outside the Jewish church were despised and rejected by the Jews. Lazarus's sores mean that people outside the church had many false beliefs because they did not know the truth.
[4] Lazarus means the people outside the Jewish church because the Lord loved the people outside the church just as he loved Lazarus (John 11:3, 5, 36), raised him from the dead, called him his friend (John 11:11), and gave him a place at his table (John 12:2).
As the two passages quoted just above make clear, things that are good and true in the Word's literal meaning are like vessels or clothing for the naked goodness and truth that lie hidden in the Word's spiritual and heavenly meanings.
[5] Since this is the nature of the Word in its literal meaning, it follows that if we have divine truths and we have faith that the Word is divinely holy at heart, and better still if we have faith that the Word is divinely holy because of its spiritual and heavenly meanings, then as we read the Word in enlightenment from the Lord we see divine truths in earthly light. The light of heaven in which the Word's spiritual meaning exists then flows into the earthly light in which the Word's literal meaning exists and lights up the intellectual faculty in us that is called rationality. It causes our rationality to see and acknowledge divine truths both where they stand out and where they are hidden. For some people, divine truths flow in with heavens light even when they are not aware of it.
215. The truths in the literal sense of the Word are in part not bare truths, but appearances of truth. They are like similes and comparative analogies taken from appearances in the natural world. Thus they are adapted and brought down to the level at which they may be understood by simple people and even children. But because they are at the same time correspondences, they serve to receive and make a home for genuine truth. They are containers in the sense that a crystal cup is a container of vintage wine, a silver salver of tempting foods; or like the clothes which we wear, whether a baby's shawls or the pretty dresses of a girl. They are also like the facts stored in the memory of the natural man, which include his perception of and affections for spiritual truth. The bare truths themselves which are wrapped, contained, clothed and grasped, exist in the spiritual sense of the Word; the bare forms of good exist in its celestial sense. But illustrations must be given from the Word.
[2] Jesus said:
Woe to you, scribes and Pharisees, because you clean the outside of the cup and dish, but the insides are full of robbery and intemperence. You blind Pharisee, clean first the inside of the cup and dish, so that the outside too may be clean, Matthew 23:25-26.
In saying this the Lord spoke in similes and comparisons which are at the same time correspondences. When He said 'the cup and dish', cup not only means but stands for the truth of the Word, since cup implies wine and wine stands for truth. Dish, however, implies food, and food stands for good. Therefore cleaning the inside of the cup and dish means purifying the interior parts of the mind, the seats of will and thought, by means of the Word. 'So that the outside may be clean' means that in this way the exterior things too, what we do and say, are purified, for their essence is drawn from the interior.
[3] Again Jesus said:
There was a certain rich man who dressed in purple and fine linen, and feasted magnificently every day; and there was a poor man named Lazarus, who lay in his entrance porch full of sores, Luke 16:19-20.
Here too the Lord spoke in similes and comparisons which were correspondences and had a spiritual content. The rich man means the Jewish nation, which is called rich, because it possessed the Word containing spiritual riches. The purple and fine linen which he wore mean the good and truth of the Word, purple its good and fine linen its truth. Feasting magnificently every day means taking pleasure in having the Word, and hearing many things from it in their temples and synagogues. The poor man Lazarus means the gentiles who did not possess the Word. The contempt and rejection they suffered at the hands of the Jews are meant by Lazarus lying in the entrance porch of the rich man. Full of sores means that the gentiles were plagued by many false notions due to their ignorance of truth.
[4] The reason the gentiles were meant by Lazarus was that the gentiles were loved by the Lord, just as Lazarus, who was revived after being dead, was loved by the Lord (John 11:3, 5, 36). He is also called the Lord's friend (John 11:11), and he reclined at table with the Lord (John 12:2). These two passages show plainly that the truths and kinds of good in the literal sense of the Word are like vessels and garments serving to clothe bare good and truth, which both lie hidden in the spiritual and celestial senses of the Word.
The Word being like this in the literal sense, it follows that those who possess Divine truths, and believe that the Word inwardly in its depths is something holy and Divine, and more so those who believe that the Word is like this because of its spiritual and celestial senses, these people, when they read the Word and receive enlightenment from the Lord, see Divine truths by natural light. For the light of heaven, which illuminates the spiritual sense of the Word, exerts an influence on the natural light which illuminates its literal sense, and enlightens man's intellectual, also called rational, faculty, enabling it to see and recognise Divine truths, whether plain to view or hidden. The light of heaven has this effect upon people, sometimes even without their knowing it.
215. In part the truths of the sense of the letter of the Word are not naked truths, but are appearances of truth, and are like similitudes and comparisons which are taken from such things as exist in nature, and are therefore accommodated and adapted to the capacity of the simple and also of children. But as these are at the same time correspondences, they are receptacles and abodes of genuine truth, and are vessels containing it, as a crystal cup contains noble wine, or a silver dish good food; they are also like garments for clothing the body, as swaddling clothes for an infant, or becoming garments for a maiden; they are also like the knowledges of the natural man, which comprise within them the perceptions and affections of spiritual truth. The naked truths themselves, which are included, contained, clothed, and comprised, are in the spiritual sense of the Word, and the naked goods in its celestial sense. But this shall be illustrated from the Word.
[2] Jesus said:
Woe unto you, scribes and Pharisees, for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside may be clean also (Matthew 23:25, 26).
Here the Lord spoke by similitudes and comparisons that are also correspondences, using the terms "cup" and "platter," "cup" not only meaning but also signifying the truth of the Word, for by the "cup" wine is meant, and "wine" signifies truth. But by "platter" food is meant, and food signifies good; therefore "to cleanse the inside of the cup and platter" signifies to purify by means of the Word the interiors of the mind, which pertain to the will and thought. "That the outside may thus be clean" signifies that the exteriors, which are the things done and said, are thus purified; for these derive their essence from the former.
[3] Again Jesus said:
There was a certain rich man who was clothed in purple and fine linen, and fared sumptuously every day; and there was a certain beggar named Lazarus, who was laid at his gate, full of sores (Luke 16:19, 20).
Here, too, the Lord spoke by similitudes and comparisons that were correspondences and that contained spiritual things. The "rich man" means the Jewish nation, which is called "rich" because it had the Word, which contains spiritual riches; the "purple and fine linen" with which he was clothed, signify the good and truth of the Word, "purple" its good, and "fine linen" its truth; his "faring sumptuously every day" signifies their satisfaction in having the Word and in hearing many things from it in their temples and synagogues; "the beggar Lazarus" means the Gentiles, because they did not have the Word; that these were despised and rejected by the Jews is meant by his being "laid at the rich man's gate;" and his being "full of sores" signifies that owing to their ignorance of truth the Gentiles were in many falsities.
[4] The Gentiles were meant by Lazarus, because the Lord loved the Gentiles. As:
He loved the Lazarus who was raised from the dead (John 11:3, 5, 36); and who is called the Lord's friend (John 11:11); and reclined at the table with the Lord (John 12:2).
From the above two passages it is clear that the truths and goods of the sense of the letter of the Word are like vessels, or like clothing for the naked good and truth, both of which lie hidden in the spiritual and celestial senses of the Word.
[5] The Word in the sense of the letter being such, it follows that those who are in Divine truths, and in the belief that the Word inwardly in its bosom is the holy Divine and still more those who are in the belief that the Word is such because of its spiritual and celestial senses, when they read the Word in states of enlightenment from the Lord, see Divine truths in natural light. For the light of heaven, in which the spiritual sense is, flows into the natural light in which the sense of the letter of the Word is, and illuminates the intellectual faculty of man which is called his rational, causing it to see and acknowledge Divine truths, both where they stand forth and where they lie hidden. With some these truths flow in at the same time with the light of heaven, sometimes even when they are unconscious of it.
215. The truths of the sense of the Letter of the Word are, in some cases, not naked truths, but appearances of truth, being, as it were, similitudes and comparisons, taken from such things as are in nature, accommodated and adequate to the apprehension of simple people and children; but because they are at the same time correspondences, they are the receptacles and abodes of genuine truth. They are the vessels that contain it, as a crystal cup contains good wine, or a silver dish nourishing food. They are like garments which serve as clothing, like swaddling clothes for an infant, and comely robes for a maiden. They are also like the knowledge of the natural man, which comprises the perceptions and affections of spiritual truth. The truths themselves unveiled, which are included, contained, clothed, and comprised, are in the spiritual sense of the Word, and goods unveiled are in its celestial sense.
[2] This, however, may be illustrated from the Word. Jesus said:
"Woe unto you Scribes and Pharisees... for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and the platter (A.V., that which is within the cup and the platter) that the outside of them may be clean also" Matthew 23:25-26.
In this passage the Lord spoke by similitudes and comparisons, which at the same time are correspondences. He used the words "cup and platter;" and a cup not only means but also signifies the truth of the Word; for by the cup is meant wine, and wine signifies truth; by the platter however is meant food, and food signifies good. Therefore to cleanse the inside of the cup and the platter signifies to purify the interiors of the mind, which relate to the will and thought, by means of the Word. "That the outside may be clean also" signifies that thus the exteriors may be purified; and the exteriors are deeds and words, for these derive their essence from the interiors.
[3] Again, Jesus said:
"There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar, named Lazarus, which was laid at his gate, full of sores" Luke 16:19-20.
In this passage also the Lord spoke by similitudes and comparisons, which were correspondences and contained spiritual things. By the rich man is meant the Jewish nation, called rich because they possessed the Word, which contains spiritual riches. By the purple and fine linen with which the rich man was clothed are signified the good and truth of the Word, by the purple its good, and by the fine linen its truth. By faring sumptuously every day is signified the delight of the Jewish nation in having the Word, and in hearing many passages from it read in their temples and synagogues. By the beggar Lazarus are meant the Gentiles, because they did not possess the Word. By Lazarus lying at the gate of the rich man is meant that the Gentiles were despised and rejected by the Jews; and his being full of sores signifies that the Gentiles from their ignorance of truth were in many falsities.
[4] The Gentiles are meant by Lazarus, because the Lord loved the Gentiles as He loved Lazarus, whom He raised from the dead, John 11:3, 5, 36; who is called His friend, John 11:11 and who sat with Him at table, John 12:2. From these two passages it is evident that the truths and goods of the sense of the letter of the Word are like vessels, and like the clothing of unveiled good and truth, which lie concealed in the spiritual and celestial senses of the Word.
[5] Since this is the nature of the Word in the sense of the Letter, it follows that those who are principled in Divine truths, and who believe that the Word is interiorly holy and Divine, and especially those who believe that the Word is of this nature by virtue of its spiritual and celestial senses, see Divine truths in natural light, while they read the Word in a state of enlightenment from the Lord. For the light of heaven, in which is the spiritual sense of the Word, flows into the natural light in which is the sense of the Letter of the Word, and enlightens man's intellectual faculty, called the rational, enabling him to see and acknowledge Divine truths, both when they are manifest and when they lie concealed. These truths, together with the light of heaven, flow into the minds of some men, even when they are unconscious of the fact.
215. Vera Sensus literae Verbi quoad partem non sunt nuda vera, sed sunt apparentiae veri, ac sicut similitudines et comparationes, desumptae ex talibus quae in natura sunt, ita quae accommodata et adaequata sunt captui simplicium et quoque puerorum; sed quia simul sunt Correspondentiae, sunt genuini veri receptacula et habitacula; et sunt vasa quae continent, quemadmodum Poculum crystallinum continet nobile Vinum, Patina argentea edules cibos, et quemadmodum Vestes quae amiciunt, ut fasciae infantem, et decori amictus virginem; sunt etiam sicut scientifica naturalis hominis, quae in se comprehendunt perceptiones et affectiones veri spiritualis. Ipsa nuda vera, quae includuntur, continentur, investiuntur et comprehenduntur, sunt in Verbi Sensu spirituali, et nuda bona sunt in ejus Sensu coelesti. Sed hoc e Verbo illustretur,
[2]"Jesus dixit, vae vobis Scribae et Pharisaei, quia purgatis exterius poculi et patinae, interiora vero sunt plena rapina et intemperantia; Pharisaee caece, purga prius interius poculi et patinae, ut sit etiam exterius mundum," Matthaeus 23:25-26: hic loquutus est Dominus per similitudines et comparationes, quae simul sunt correspondentiae, et dixit poculum et patinam, et per Poculum non modo intelligitur sed etiam significatur Verum Verbi, per poculum enim intelligitur Vinum, et per vinum significatur verum; per Patinam autem intelligitur cibus, et per cibum significatur bonum; quare per purgare interius poculi et patinae, significatur purificare interiora mentis, quae sunt voluntatis et cogitationis, per Verbum; per ut sic exterius mundum sit, significatur quod sic exteriora purificata sint, quae sunt opera et sermones, nam haec ab illis trahunt suam essentiam.
[3] Adhuc; Jesus dixit, homo quidam erat dives, qui induebatur purpura et bysso, et oblectabat se quotidie splendide: et pauper quidam erat nomine Lazarus, qui projectus ad vestibulum ejus ulcerosus, Luca 16:19-20; hic etiam Dominus loquutus est per similitudines et comparationes, quae erant correspondentiae, et continebant spiritualia; per hominem divitem intelligitur Gens Judaica, quae 1 dives vocatur, quia habebat Verbum, in quo sunt divitiae spirituales; per purpuram et byssum, quibus indutus erat, significatur bonum et verum Verbi, per purpuram bonum ejus, et per byssum verum ejus; per oblectare se quotidie splendide, significatur oblectatio quod illud haberent, et ex illo audirent plura in Templis et Synagogis; per Lazarum pauperem intelliguntur Gentes, quia non habebant Verbum; quod illae contemtae et rejectae a Judaeis essent, intelligitur per quod Lazarus ad vestibulum divitis esset projectus; per ulcerosum significatur, quod gentes ex ignorantia veri in multis falsis essent.
[4] Quod Gentes per Lazarum intelligantur, fuit quia 2 Gentes amabantur a Domino; sicut Lazarus, qui a mortuis resuscitatus est, amabatur a Domino, Johannes 11:3, 5, 36, et vocatur Ipsius amicus, Johannes 11:11 et accumbebat ad mensam cum Domino, Johannes 12:2. Ex his binis locis patet, quod vera et bona Sensus literae Verbi, sint sicut vasa, et sicut vestes nudi boni et veri, quae duo in Sensu spirituali et coelesti Verbi latent.
[5] Quoniam Verbum in Sensu literae tale est, sequitur, quod illi, qui in Divinis veris sunt, et in fide, quod Verbum intus in suo sinu Sanctum Divinum sit, et magis illi, qui in fide sunt quod Verbum tale sit ex Sensu Spirituali et Coelesti ejus, dum in illustratione a Domino legunt Verbum, videant Divina vera in luce naturali; nam Lux Coeli, in qua est Sensus spiritualis Verbi, influit in Lucem naturalem, in qua est Sensus literae Verbi, ac hominis Intellectuale, quod vocatur Rationale, illuminat, et facit ut videat et agnoscat Divina vera ubi exstant et ubi latent: haec cum Luce Coeli influunt apud quosdam, quandoque etiam cum nesciunt.
Footnotes: