1259、此外，关于民族表示敬拜中的良善和邪恶，情况是这样：如前所述（470-471，483:2，1159:3，1238:2，1246节），在上古时代，人们分为民族、宗族和家庭，以便地上的教会可以代表主的国；在主的国度，所有人都分为各个社群，这些社群组成较大的社群，较大的社群又组成更大的社群，这些划分的依据都是爱和信的差别，无论总体还是具体（对此，参看684，685节）。因此，主的国可以说同样如此分为家庭、宗族和民族。这就是为何在圣言中，“家庭、宗族和民族”表示爱和由此衍生之信的良善；并且圣言也对“民族”和“人民（译注：经上或译为百姓）”作了仔细区分。“民族”表示良善或邪恶，而“人民”表示真理或虚假。这种区别始终如此，永不改变，这从下列经文可以看出来。
以赛亚书：
到那日，耶西的根立作万民的大旗，列族必寻求祂，祂安息之所大有荣耀。到那日，主必二次伸手救回自己百姓中所余剩的，就是从亚述、埃及、巴忒罗、古实、以拦、示拿、哈马并众海岛所剩下的。祂必向列族竖立大旗，聚集以色列被赶散的人，又聚集分散的犹大人。（以赛亚书11:10-12）
此处“万民”表示教会的真理，“列族”表示它的良善；它们之间有明显的区别。此处论述的主题是主的国度和教会，在普遍意义上则是每一个重生的人。提到的名字表示前面（1163-1165，1183，1185-1186，1196，1205，1228节）所描述的事物；“以色列”表示教会的属灵事物，“犹大”表示它的属天事物。同一先知书：
在黑暗中行走的百姓，看见了大光。你使这民族繁多，加增它的喜乐。（以赛亚书9:2-3）
此处“百姓（译注：即人民）”表示真理，所以经上说他们“在黑暗中行走，看见了大光”；“民族”表示良善。
又：
可怎样回答这个民族的使者呢？耶和华建立了锡安，祂百姓中的困苦人必倚靠她。（以赛亚书14:32）
此处“民族”同样表示良善，“百姓”表示真理。又：
万军之耶和华必在这山上吞灭那遮盖万民的遮巾之面和那蒙蔽列族的帕子。（以赛亚书25:7）
这论及一个新教会，或列族的教会；“万民”表示它的真理，“列族”表示它的良善。又：
你们打开城门，使守信的义族得以进入。（以赛亚书26:2）
此处“民族”明显表示良善。又：
任凭列族聚集，任凭众民会合。（以赛亚书43:9）
这也论及列族的教会；“列族”表示它的良善，“众民”表示它的真理。这两者因彼此有别，且相互分离，故都被论述了；否则，这将是一个毫无意义的重复。又：
主耶和华如此说，看哪，我必向列族举手，向万民竖起大旗；他们必将你的众子怀中抱来，将你的众女肩上扛来。（以赛亚书49:22）
这论及主的国度；“列族”同样表示良善，“万民”表示真理。
又：
你要向右向左突破，你的种必得列族为业，他们要住在荒凉的城邑。（以赛亚书54:3）
这论及主的国度和被称为列族的教会的教会。“列族”表示仁之良善，或也可说，那些有仁之良善在其中的人，这一点从他们的“种”或信“必得列族为业”的应许清楚看出来；“城邑”表示真理。又：
看，我已立祂作万民的见证，为万民的领袖和立法者；看哪，你素不认识的民族，你也必召来；素不认识你的民族，也必奔向你。（以赛亚书55:4-5）
这论及主的国度；“万民”表示真理；“民族”表示良善。在教会中，那些被赋予仁之良善的人是“列族”，而那些被赋予信之真理的人则是“万民”；因为良善和真理是它们所适用的对象的属性。又：
列族要来就你的光，列王要来就你升现的光辉。那时，你必看见，一同归向他们，你的心又惊讶又宽畅，因为大海的丰盛必转来归你，列族的军队也必来归你。（以赛亚书60:3，5）
这论及主的国度和列族的教会。“列族”在此表示良善；而属于万民的“列王”表示真理。
西番雅书：
我百姓所剩下的，必掳掠他们，我民族中所余剩的，必得着他们以为业。（西番雅书2:9）
撒迦利亚书：
必有许多人民和众多民族要前来，在耶路撒冷寻求万军之耶和华。（撒迦利亚书8:22）
“耶路撒冷”表示主的国度和教会；“人民”表示那些处于信之真理的人；“民族”表示那些处于仁之良善的人；因此，经上分别提到他们。诗篇：
你救我脱离百姓的争竞，立我作列族的元首。我素不认识的民必服侍我。（诗篇18:43）
此处“百姓”同样表示那些处于真理的人；“列族”表示那些处于良善的人；经上之所以都提到他们，是因为他们构成教会成员。又：
神啊，愿万民称谢你，愿众民都称谢你；愿列族都快乐欢呼，因为你必按公正审判万民，把列族引到陆地。（诗篇67:3-4）
此处“万民”明显表示那些处于信之真理的人；“列族”表示那些处于仁之良善的人。
摩西五经：
你当追想古时之日，思念代代之年。问你的父亲，他必指示你；问你的长者，他必告诉你。至高者将地业赐给列族的时候，就是将世人分开的时候，就照着以色列人的数目，立定万民的疆界。（申命记32:7-8）
这论及上古教会和古教会，它们分别是“古时之日”和“代代之年”；其中，那些处于仁之良善的人称作被赐给地业的“列族”；“世人”和下面的“万民”表示那些处于源于仁的信之真理的人。正因“民族”表示教会的良善，“人民或百姓”表示它的真理，所以经上论到尚在子宫中的以扫和雅各说：
两族在你子宫里，两民要从你腹中分立。（创世记25:23）
上述经文清楚表明何为真正意义上列族的教会。上古教会是列族的一个真正教会，后来的古教会也是。
由于那些处于仁的人被称为“列族”，那些处于信的人被称为“万民”，所以主的祭司职位因论及属天事物，也就是良善，故论及列族；而祂的王权因论及属灵事物，也就是真理，故论及万民。这种区别也体现在犹太教会，在那里，他们在有君王之前是一个“民族”，但接受君王之后就变成一个“人民或百姓”。
New Century Edition
Cooper(2008,2013)
[NCE]1259. To continue with the concept that nations symbolize the good and bad in a way of worshiping: As already noted [470-471, 483:2, 1159:3, 1238:2, 1246], humankind in the earliest times lived divided into nations, clans, and households. The purpose behind this was for the church on earth to represent the Lord's kingdom, where all the inhabitants are marked off into separate communities and the communities into larger communities and these again into still larger ones. It is differences in love and faith, both general and specific, that determine those divisions. (For more on this, see 684, 685.) So the inhabitants are likewise divided into something like households, clans, and nations.
As a result, different kinds of goodness associated with love and so with faith are symbolized by households, clans, and nations in the Word, which carefully distinguishes between nations and peoples. A nation symbolizes goodness or evil, but a people symbolizes truth or falsity. This is consistently true, without exception, as the following passages illustrate.
[2] In Isaiah, for instance:
It will happen on that day that Jesse's root will be what is standing as a banner of the peoples; it will be what the nations seek, and its resting place will be glorious. On that day, the Lord will apply his hand another, second time to secure the remnant of his people who were left behind by Assyria and by Egypt and by Pathros and by Cush and by Elam and by Shinar and by Hamath and by the islands of the sea. And he will lift up a banner for the nations and gather the exiles of Israel, and the scattered elements of Judah he will assemble. (Isaiah 11:10-11, 12)
The peoples stand for the church's true ideas, while the nations{*1} stand for its good qualities, and the two are obviously distinct. The theme is the Lord's kingdom, the church, and (to speak universally) every individual who has been reborn. The names symbolize the same things as before [1163-1165, 1183, 1185-1186, 1196, 1205, 1228]. Israel symbolizes the church's spiritual attributes; Judah, its heavenly attributes. In the same author:
This people, walking in shadow, have seen great light. You have multiplied the nation; you have enlarged the gladness in it. (Isaiah 9:2-3)
The people in this passage stand for truth, so they are said to walk in shadow and to see light.{*2} The nation stands for goodness.
[3] In the same author:
What answer will the messengers of the nation receive? That Jehovah has founded Zion, and the wretched of his people will trust in it. (Isaiah 14:32)
The nation again stands for goodness and the people for truth. In the same author:
Jehovah Sabaoth will swallow up on this mountain the enveloping layers enveloping all the peoples, and the mantle veiling all the nations.{*3} (Isaiah 25:7)
This is about a new church — a church among gentile, or non-Jewish, nations. The people stand for its true ideas, and the nations, for its good qualities. In the same author:
Open the gates, so that an upright nation keeping faith may walk in. (Isaiah 26:2)
The nation explicitly stands for goodness. In the same author:
All the nations will assemble together, and the peoples will gather. (Isaiah 43:9)
This too is about a church among non-Jewish nations. The nations stand for its good qualities and the people for its true ideas, and because the two are distinctly different from each other, both are addressed. Otherwise it would be pointlessly repetitive. In the same author:
The Lord Jehovih has said, "Look, now, I will lift my hand to the nations, and for the peoples I will raise my signal. And they will bring your sons in their embrace, and your daughters they will carry here on their shoulder." (Isaiah 49:22)
This is about the Lord's kingdom. The nations again stand for goodness and the peoples for truth.
[4] In the same author:
To the right and left will you burst out, and your seed will inherit the nations, and deserted cities they will inhabit. (Isaiah 54:3)
The subject is the Lord's kingdom and the church called the church of the Gentiles. The nations stand for charitable goodness, or (what is the same) for individuals who display charitable goodness, as can be seen from the fact that the "seed" (faith) will inherit them. The cities stand for truth. In the same author:
Look, now, I have made him a witness to the peoples, a chieftain and lawgiver for the peoples. Look, now, you will call a nation you do not recognize, and a nation that has not known you will run to you. (Isaiah 55:4-5)
The subject here is the Lord's kingdom. The peoples stand for truth, the nations for goodness. In the church, those who are endowed with the good impulses of neighborly love are the nations, while those who are endowed with religious truth are the peoples. Goodness and truth are predicated of the individuals in whom they exist. In the same author:
The nations will walk toward your light, and monarchs toward the radiance of your dawn. Then you will see and flow toward them, and your heart will be struck with awe and expand, because the abundance of the sea will be steered toward you; the armies of the nations will come to you. (Isaiah 60:3, 5)
This passage is about the Lord's kingdom and the church of the Gentiles. In it, the nations stand for goodness, and the monarchs, who are monarchs of the peoples, stand for truth.
[5] In Zephaniah:
The remnant of my people will plunder them, and those remaining of my nation will inherit them. (Zephaniah 2:9)
In Zechariah:
Many peoples and numerous nations will come to seek Jehovah of the Legions in Jerusalem. (Zechariah 8:22)
Jerusalem stands for the Lord's kingdom and for the church. The peoples stand for those who possess religious truth, and the nations for those who exhibit the good impulses of neighborly love, which is why they are mentioned separately. In David:
You will free me from the quarrels of the people; you will put me at the head of the nations. A people I have not known will serve me. (Psalms 18:43)
Again the people stand for those who have true concepts, and nations for those who have goodness. Since these entities go to make up an individual in the church, both are mentioned. In the same author:
The peoples will acclaim you, God. The peoples will acclaim you — all of them; the nations will rejoice and exult, because you will judge the peoples with uprightness, and the nations you will lead into the land. (Psalms 67:3-4)
The peoples obviously stand for those who have religious truth, and the nations for those who possess charitable goodness.
[6] In Moses:
Remember the days of old; understand the years of generation after generation. Ask your father and he will point out to you; your elders and they will tell you: when the Highest One gave an inheritance to the nations and divided the children of humankind, he set the boundaries of the peoples by the number of the children of Israel. (Deuteronomy 32:7-8)
The theme here is the earliest church and the ancient churches, which are the days of old and the years of generation after generation. In those churches, the members who exhibited charitable goodness were called nations, to whom an inheritance was given. The children of humankind and then the peoples were members possessing religious truth that grew out of charity.
Because nations symbolize the church's good qualities and peoples symbolize its true ideas, when Esau and Jacob were still in the womb it was said that:
Two nations are in your womb, and two peoples will divide from your belly. (Genesis 25:23)
This evidence now establishes what the term church of the Gentiles (or of the nations) really means; the earliest church was the real church of the Gentiles, and after it, the ancient church was.{*4} [7] Because those who have charity are called nations, while those who possess faith are called peoples, the Lord's role as priest is assigned to the nations (since it involves heavenly attributes, which are different kinds of goodness), while his role as monarch is assigned to the peoples (since it involves spiritual entities, which are true concepts). This was represented in the Jewish religion, whose adherents formed a nation during the time before they had monarchs but became a people after they acquired monarchs.{*5}
Footnotes:
{*1} Throughout this section the Hebrew word and the Latin word for "nations" also mean "Gentiles," or non-Jews. See note 1 in 231. [LHC]
{*2} Truth is connected with light in the Bible (Psalms 43:3; John 3:21) and in many passages in Swedenborg's works (see, for example, 22, 402, 519, 854, 893, 896). Here the absence of truth is symbolized by shadow; its presence, by light. [LHC, SS]
{*3} The "enveloping layers" are layers of cloth in which people wrapped their faces when mourning. The mantle too is a sign of mourning. [LHC]
{*4} Swedenborg usually associates the term "church of the Gentiles" (ecclesia gentium in Latin) with the very early Christian church; see, for instance, 231, 367:2, 931:2. The term was an established one, perhaps ultimately based on Romans 16:4, where Paul refers to "the churches of the Gentiles." Swedenborg acknowledges this traditional use in subsection 4 ("the church called the church of the Gentiles"), but here he redefines the term for the purposes of his exposition. On the term "Gentiles," see note 1 in 231. [LHC, SS]
{*5} The assumption underlying this discussion seems to be that after the Jewish people sought kings they lost what might be termed their own "popular sovereignty" and became subject to an imposed political authority. Before doing so, they lived as one nation directly under God; after doing so, as subjects under the yoke of kings. The term people, by this way of thinking, carries the implication of "people as distinguished from rulers;" it practically means "subjects." To put it another way, "nations" are subject only to the Lord, and thus "the Lord's role as priest" is assigned correspondentially to nations; whereas "peoples" are subject to kings, and thus it is the Lord's "role as monarch" that is assigned correspondentially to them. See 1672 for a discussion of Israel's symbolic descent from a "nation," representing goodness, to a "people," representing truth, and in the latter phase ruled by kings. See also 2069:1. [SS, RS]
Potts(1905-1910) 1259
1259. Further, as regards nations signifying the goods and evils in worship, the case is this. In the most ancient times, as has been stated before, men lived distinguished into nations, families, and households, in order that the church on earth might represent the Lord's kingdom, wherein all are distinguished into societies, and these societies into greater ones, and these again into still greater societies, and this according to the differences of love and of faith, in general and in particular, concerning which see n. 684, 685. Thus these in like manner are distinguished as it were into households, families, and nations. And hence it is that in the Word "houses, families, and nations" signify the goods of love and of the derivative faith; and an accurate distinction is there made between "nations" and "people." A "nation" signifies good or evil, and a "people" truth or falsity, and this so constantly as never to vary, as may be seen from the following passages. [2] In Isaiah:
In that day there shall be a root of Jesse, which standeth for an ensign of the peoples, unto it shall the nations seek, and His rest shall be a glory. In that day the Lord shall set His hand again the second time to acquire the remnant of His people, which shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah (Isa. 11:10-12). Here "peoples" denote the truths, and "nations" the goods, of the church; and there is a manifest distinction made between them. The subject treated of is the Lord's kingdom and the church, and in a universal sense every regenerate man. The signification of the names is as stated above; and by "Israel" is signified the spiritual things of the church, and by "Judah" its celestial things. Again:
The people that walked in darkness have seen a great light; Thou hast multiplied the nation, Thou hast magnified gladness for it (Isa. 9:2-3). The "people" here denote truths, and therefore are said to "walk in darkness," and to "see light;" the "nation" denotes goods. [3] And again:
What answer shall be made to the messengers of the nation? That Jehovah hath founded Zion, and in her shall the wretched ones of His people confide (Isa. 14:32). Here likewise the "nation" denotes good, and "people" truth. And again:
Jehovah Zebaoth will swallow up in this mountain the faces of the covering, of the covering over all peoples, and the veil that is spread over all nations (Isa. 25:7). Here a new church is spoken of, or the church of the nations; "peoples" denote its truths, and "nations" its goods. Again:
Open ye the gates, that the righteous nation that keepeth faithfulnesses may enter in (Isa. 26:2), where "nation" manifestly denotes goods. Again: All the nations shall be gathered together, and the peoples shall be assembled (Isa. 43:9). This also is said of the church of the nations; "nations" denoting its goods, and "peoples" its truths. And because they are distinct from each other, both are treated of; otherwise there would be a vain repetition. Again:
Thus saith the Lord Jehovih, Behold I will lift up Mine hand to the nations, and will exalt My ensign to the peoples; and they shall bring thy sons in their bosom, and shall carry thy daughters upon their shoulder (Isa. 49:22). This is said of the Lord's kingdom; and the "nations" in like manner denote goods, and the "peoples" truths. [4] Again:
Thou shalt break forth on the right hand and on the left, and thy seed shall inherit the nations, and they shall inhabit the desolate cities (Isa. 54:3);
treating of the Lord's kingdom, and of the church which is called the church of the nations. That the "nations" denote the goods of charity, or, what is the same, those in whom there are goods of charity, is evident from its being said that the "seed"- or faith-"shall inherit" them; "cities" denote truths. Again:
Behold I have given Him for a witness to the peoples, a prince and lawgiver to the peoples. Behold, thou shalt call a nation that thou knewest not, and a nation that knew not thee shall run unto thee (Isa. 55:4-5). This is said of the Lord's kingdom; "peoples" denote truths; "nations" goods. Those in the church who are endowed with the good of charity are "nations," and those who are endowed with the truths of faith are "peoples;" for goods and truths are predicated according to the subjects in whom they are. Again:
Nations shall walk to thy light, and kings to the brightness of thy rising. Then thou shalt see and flow together, and thine heart shall be amazed and be enlarged; because the multitude of the sea shall be converted unto thee, the army of the nations shall come unto thee (Isa. 60:3, 5);
treating of the Lord's kingdom, and of the church of the nations. "Nations" here denote goods; "kings," who belong to peoples, truths. [5] In Zephaniah:
The remains of My people shall spoil them, and the residue of My nation shall inherit them (Zeph. 2:9). In Zechariah:
Many peoples and numerous nations shall come to seek Jehovah of Armies in Jerusalem (Zech. 8:22). "Jerusalem" denotes the Lord's kingdom, and the church; "peoples" those who are in the truths of faith; "nations" those who are in the good of charity; and therefore they are mentioned distinctively. In David:
Thou wilt deliver Me from the contentions of the people; Thou wilt set Me for the head of the nations; a people whom I have not known shall serve Me (Ps. 18:43). Here likewise the "people" denote those who are in truths; and the "nations" those who are in good; and they are both mentioned because they constitute the man of the church. Again:
The peoples shall confess Thee, O God, all the peoples shall confess Thee, the nations shall be glad and shall exult, because Thou shalt judge the peoples in uprightness, and shalt lead the nations into the land (Ps. 67:4-5). Here "peoples" manifestly denote those who are in the truths of faith; and "nations" those who are in the good of charity. [6] In Moses:
Remember the days of eternity, understand the years of generation and generation; ask thy father, and he will show thee; thine elders, and they will tell thee. When the Most High gave to the nations their inheritance, and separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel (Deut. 32:7-8). This is said of the Most Ancient Church, and of the Ancient Churches, which are "the days of eternity, and the years of generation and generation;" and in which they who were in the good of charity were called "nations," to whom an inheritance was given; and they who were in the derivative truths of faith were called "sons of man," and afterwards "peoples." It was because the goods of the church are signified by "nations," and its truths by "peoples," that it was said concerning Esau and Jacob, while they were yet in the womb, Two nations are in thy womb, and two peoples shall be separated from thy bowels (Gen. 25:23). From these passages it may now be seen what the church of the nations is, in its genuine sense. The Most Ancient Church was a true church of the nations, and so afterwards was the Ancient Church. [7] Because those who are in charity are called "nations," and those who are in faith "peoples," the priesthood of the Lord is predicated of nations-because of things celestial, which are goods-and His royalty of peoples-because of spiritual things, which are truths. This was also represented in the Jewish Church, where before they had kings they were a nation, but after they received kings they became a people.
Elliott(1983-1999) 1259
1259. There is something further to be said about 'nations' meaning goods and evils within worship: In most ancient times people dwelt distinguished into separate nations, families, and houses, as stated already, in order that the Church on earth might represent the Lord's kingdom where all people are distinguished into communities, those communities into larger ones, and these into still larger, all these distinctions existing according to general and specific differences of love and faith, about which see 684, 685. Thus the Lord's kingdom is similarly distinguished so to speak into houses, families, and nations. This is why 'houses, families, and nations' in the Word means the goods that stem from love and its derivative faith, where also a careful distinction is made between nations and people. 'Nation' means good or evil, but 'people' truth or falsity. And this distinction is preserved so consistently as never to vary, as becomes clear from the following places:
[2] In Isaiah,
There will be on that day the root of Jesse which is standing as an ensign of the peoples; towards that root the nations will seek to go, and his rest will be glory. On that day the Lord will extend His hand a second time to acquire the remnants of His people, who remain from Asshur, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And He will raise an ensign for the nations, and will assemble the outcasts of Israel, and will gather the dispersed of Judah. Isa 11:10-12.
Here 'peoples' stands for the truths of the Church, 'nations' for its goods, between which a clear distinction is made. The subject here is the Lord's kingdom and the Church, and in the universal sense every regenerate person. The names mentioned mean the things that have been described already. 'Israel' means the spiritual things of the Church, 'Judah' its celestial things. In the same prophet,
This people walking in darkness have seen a great light. You have multiplied the nation, You have increased its joy. Isa 9:2, 3.
Here 'people' stands for truths, hence the reference to 'their walking in darkness and seeing a [great] light'. 'Nation' stands for goods.
[3] In the same prophet,
What will one answer the messengers of the nation? That Jehovah has founded Zion, and in her the wretched members of His people will put their trust. Isa 14:32.
Here likewise 'nation' stands for good, 'people' for truth. In the same prophet,
Jehovah Zebaoth will swallow up on this mountain the facea of the covering, of the covering over all peoples, and the veil that is spread over all nations. Isa 25:7.
This refers to a new Church, that is, the Church of the nations 'People' stands for its truths, 'nations' for its goods. In the same prophet,
Open the gates that the righteous nation that keeps faith may enter in. Isa 26:2.
Here 'nation' plainly stands for goods. In the same prophet,
All the nations will be gathered together, and the peoples will be assembled. Isa 43:9
This too refers to the Church of the nations. 'Nations' stands for its goods, and 'peoples' for its truths. And since the two are distinct and separate from each other, both are dealt with; otherwise it would be a pointless repetition. In the same prophet,
The Lord Jehovih said, Behold, I will lift up My hand to the nations and raise My ensign to the peoples; and they will bung your sons in their bosom and carry your daughters on their shoulder. Isa 49:22.
This refers to the Lord's kingdom, 'nations' again standing for goods, and 'peoples' for truths.
[4] In the same prophet,
You will break out to the right and to the left, and your seed will inherit the nations, and they will dwell in the desolate cities. Isa 54:3.
This refers to the Lord's kingdom and to the Church called the Church of the nations. That 'the nations' stands for goods that stem from charity, or what amounts to the same, for people with whom the goods of charity exist, is clear from the promise that their 'seed', or faith, 'will inherit them'. 'Cities' stands for truths. In the same prophet,
Lo, I have given Him as a witness to the peoples, a Prince and Lawgiver to the peoples Lo, you will call a nation you do not know, and a nation that knew you not will run to you. Isa 55:4, 5.
This refers to the Lord's kingdom. 'Peoples' stands for truths, 'nations' for goods. In the Church those who are endowed with goods that stem from charity are 'nations' while those who are endowed with truths of faith are 'peoples'. For goods and truths are attributes of the subjects to which they apply. In the same prophet,
Nations will walk to your light, and kings to the brightness of your rising. Then you will see and overflow, and your heart will be astounded and enlarged, because the abundance of the sea will be turned to you, the armies of the nations will come to you. Isa 60:3, 5.
This refers to the Lord's kingdom and the Church of the nations. 'Nations' stands for goods, while 'kings', who go together with 'peoples', stands for truths.
[5] In Zephaniah,
The remnants of My people will plunder them, and the residue of My nation will inherit them. Zeph 2:9.
In Zechariah,
Many peoples and numerous nations will come to seek Jehovah of hosts in Jerusalem. Zech 8:22.
'Jerusalem' stands for the Lord's kingdom and for the Church, 'peoples' those with whom the truths of faith predominate, 'nations' for those with whom the goods of charity do so, and therefore they are mentioned separately. In David,
You will deliver me from the strivings of the people; You will set me as the head of nations. A people whom I have not known will serve me. Ps 18:43.
Here similarly 'people' stands for those with whom truths predominate, 'nations' for those with whom good does so. And because these are what constitute the member of the Church, both are mentioned. In the same author,
The peoples will confess You, O God, all the peoples will confess You; the nations will be glad and exultant, for You will judge the peoples with uprightness, and You will guide the nations into the land. Ps 67:3, 4.
'Peoples' clearly stands for those with whom truths of faith predominate, and 'nations' for those with whom the good of charity predominates.
[6] In Moses,
Remember the days of old, understand the years of generation after generation; ask your father and he will show you, and your elders and they will tell you, When the Most High gave to the nations an inheritance and separated the sons of man, He fixed the boundaries of the peoples according to the number of the sons of Israel. Deut 32:7, 8.
This refers to the Most Ancient Church and the Ancient Churches, which are respectively 'the days of old' and 'the years of generation after generation'. Those with whom the good of charity predominated were called 'the nations' to whom an inheritance was given. 'The sons of man' and in the next sentence 'the peoples' mean those with whom the truths of faith deriving from charity predominated. Since 'the nations' means the goods of the Church and 'the peoples' its truths, it was therefore said of Esau and Jacob when they were still in the womb,
Two nations are in your womb, and two peoples will be separated from your bowels. Gen 25:23.
These places now make clear what the Church of the nations is in the genuine sense. The Most Ancient Church was the true Church of the nations, as was the Ancient Church after that.
[7] Since those governed by charity are called 'nations' and those governed by faith are called 'peoples', the Lord's priesthood is therefore associated with 'nations' because it has reference to celestial things, which are goods, while His kingship is associated with 'peoples' because it has reference to spiritual things, which are truths This distinction was also represented in the Jewish Church in which they were 'a nation' before they had kings, but became 'a people' after they received them.
Latin(1748-1756) 1259
1259. Porro quod 'gentes' significent bona et mala in cultu, ita se habet: antiquissimis temporibus habitarunt distincti in gentes, familias et domos, ut prius dictum, ex causa ut Ecclesia in terris repraesentaret regnum Domini, ubi omnes distincti sunt in societates, et societates in majores, et hae iterum in majores, et quidem secundum differentias amoris et fidei, in genere et in specie, de quibus videatur n. 684, 685; ita similiter quasi in domos, familias et gentes; inde 'domus, familiae et gentes' in Verbo significant bona amoris et inde fidei, ubi accurate distinguitur inter gentes et populum; per 'gentem' significatur bonum aut malum, at per 'populum' verum aut falsum, et hoc ita constanter ut nusquam aliter, sicut constare potest a sequentibus locis; [2] ut apud Esaiam, Erit in die illo, radix Jishaii, quae stans in signum populorum, ad illam gentes quaerent, et erit quies illius gloria. In die illo addet Dominus secundo manum Suam, ad acquirendum reliquias populi Sui, qui relictus ab Asshure, et ab Aegypto, et a Pathros, et a Cush, et ab Elam, et a Shinar, et a Hamath, et ab insulis maris: et tollet signum gentibus, et colliget expulsos Israelis, et dispersa Jehudae congregabit, xi [10,] 11, 12;ubi 'populi' pro veris Ecclesiae, et 'gentes' pro bonis, inter quos manifeste distinguitur; agitur ibi de regno Domini, et de Ecclesia, tum in universali de unoquoque homine regenerato; per nomina significantur illa, de quibus prius; tum per 'Israelem' Ecclesiae spiritualia, per 'Jehudam' ejusdem caelestia: apud eundem, Populus hic ambulantes in tenebris viderunt lucem magnam, ...multiplicasti gentem, illi magnificasti laetitiam, ix 2, 3;
ubi 'populi' pro veris, quare de eo praedicatur 'ambulare in tenebris, et videre lucem'; [3]'gens' pro bonis: apud eundem, Quid respondebitur nuntiis gentis? quod Jehovah fundavit Zionem, et in illa confident miseri populi Ipsius, xiv 32; similiter 'gens' pro bono, 'populus' pro vero: apud eundem, Jehovah Zebaoth absorbebit in monte hoc facies obvolutionis, obvolutionis super omnibus populis, et velamen obtectum super omnibus gentibus, xxv 7;@ubi de Ecclesia nova seu gentium; 'populus' pro veris ejus; gentes'$pro bonis: apud eundem,@Aperite portas, ut ingrediatur gens justa custodiens fidelitates, xxvi 2;
ubi 'gens' manifeste pro bonis: apud eundem, Omnes gentes congregabuntur una, et colligentur populi, xliii 9;
etiam de Ecclesia gentium; 'gentes' pro bonis ejus, et '(x)populi' pro veris, quae quia distincta sunt inter se, de utrisque agitur, aliter foret repetitio inanis: apud eundem, Dixit Dominus Jehovih, Ecce tollam ad gentes manum Meam, et ad populos exaltabo signum Meum, et adferent filios tuos in sinu, et filias tuas super humero apportabunt, xlix 22;
ibi de regno Domini; similiter 'gentes' pro bonis, et 'populi' pro veris: apud eundem, [4] Ad dextram et sinistram erumpes, et semen tuum gentes hereditabit, et urbes desolatas habitabunt, liv 3;
de regno Domini, et Ecclesia quae gentium appellatur; quod 'gentes' pro bonis charitatis, seu quod idem est, pro illis apud quos bona charitatis, constat inde quod 'semen' seu fides 'hereditabit eos'; 'urbes' pro veris: apud eundem, En testem populis dedi Ipsum, Principem et Legislatorem populis; en gentem, non novisti, vocabis, et gens, non noverat Te, ad Te current, lv 4, 5;
ibi de regno Domini; 'populi' pro veris, 'gentes' pro bonis; in Ecclesia, bono charitatis praediti sunt 'gentes,' qui veris fidei, sunt 'populi,' nam bona et vera praedicantur ex subjectis apud quae sunt: apud eundem, Ambulabunt gentes ad lucem tuam, et reges ad splendorem ortus tui; ...tunc videbis et afflues, et stupebit, et dilatabit se cor tuum; quod convertetur ad te multitudo maris, exercitus gentium venient tibi, lx 3, 5;
de regno Domini et Ecclesia gentium, ubi 'gentes' pro bonis, 'reges, qui sunt populorum,' pro veris: [5] apud Zephaniam, Reliquiae populi Mei depraedabuntur eos, et residui gentis Meae hereditabunt eos, ii 9:
apud Zachariam, Venient populi multi, et gentes numerosae, ad quaerendum Jehovam exercituum in Hierosolyma, viii 22;
'Hierosolyma' pro regno Domini, et pro Ecclesia, 'populi' pro illis qui in veris fidei, 'gentes' pro illis qui in bono charitatis, quare distincte nominantur: apud Davidem, Liberabis me a contentionibus populi, pones me in caput gentium; populus non noveram, servient mihi, Ps. xviii 44 [A.V. 43];
similiter 'populus' pro illis qui in veris, 'gentes' pro illis qui in bono, quae quia constituunt hominem Ecclesiae, utrumque dicitur: apud eundum, Confitebuntur Te populi, Deus; confitebuntur Te populi omnes illi, laetabuntur et ovabunt gentes, quia judicabis populos rectitudine, et gentes in terram duces, Ps. lxvii 4, 5 [A.V. 3, 4];
manifeste 'populi' pro illis qui in veris fidei, et 'gentes' pro illis qui in bono charitatis: [6] apud Mosen, Memento dierum aeternitatis; intelligite annos generationis et generationis, interroga patrem tuum, et indicabit tibi, seniores tuos et dicent tibi, cum hereditatem dedit Altissimus gentibus, et separavit filios hominis, constituit terminos populorum, ad numerum filiorum Israelis, Deut. xxxii 7, 8; ubi de Antiquissima Ecclesia et de Antiquis Ecclesiis, quae sunt 'dies aeternitatis' et 'anni generationis et generationis,' ubi 'gentes' dicebantur illi qui in bono charitatis quibus 'dabatur hereditas'; et 'filii hominis' et dein 'populi,' qui in veris fidei inde. Quia per 'gentes' significantur bona Ecclesiae et per 'populos' vera, ideo de Esavo et Jacobo dictum, cum in utero adhuc essent, Duae gentes in utero tuo, et duo populi ex visceribus tuis separabuntur, Gen. xxv 23. Ex his nunc constare potest quid Ecclesia gentium in genuino suo sensu: Ecclesia Antiquissima fuit vera Ecclesia gentium, dein Ecclesia Antiqua. [7] Quia 'gentes' dicuntur illi qui in charitate, 'populi' qui in fide, sacerdotium Domini praedicatur de 'gentibus' quia de caelestibus quae sunt bona; regium Ipsius de 'populis' quia de spiritualibus quae sunt vera: quod etiam repraesentatum fuit in Ecclesia Judaica, ibi 'gens' fuerunt antequam reges habebant, sed postquam reges acceperunt, facti sunt 'populus.'