140# “你有执守巴兰教义的人在那里；这巴兰曾教导巴勒将绊脚石放在以色列人面前”表示那些在理解力上被光照，并教导真理，却喜欢用诡计毁灭属教会者的人。这从论述巴兰和巴勒，并照灵义来理解的圣言历史部分清楚可知，故此处必须首先论述这些部分。巴兰是来自美索不达米亚毗夺的一个术士，因此被摩押王巴勒召来咒诅以色列人；但耶和华阻止了，并叫他说预言；然而，后来他仍与巴勒商议如何用诡计毁灭以色列人，把他们引离对耶和华的敬拜，转向对巴力·毗珥的敬拜。故此处“巴兰”表示那些在理解力上被光照，并教导真理，却喜欢用诡计毁灭属教会者的人。巴兰是一个术士，这一点从摩西五经中的这些话明显看出来：
摩押的长老和米甸的长老手里拿着卦金到了巴兰那里。(民数记22:7)
民数记：
巴兰见赐福与以色列在耶和华眼中是好的，就不像前两次去求法术。(民数记24:1)
约书亚记：
以色列人在用剑所杀的人中，也有比珥的儿子术士巴兰。(约书亚记13:22)
他被摩押王巴勒召来咒诅以色列人(参看民数记22:5, 6, 16, 17; 申命记23:3, 4)；但耶和华阻止了，并叫他说预言(民数记22:9, 10, 12, 20; 23:5, 16)；他所说的预言(民数记23:7–15, 18–24; 24:5–9, 16–19, 20–24)；所有这些话都是真理，因为经上说：
耶和华把话放在巴兰口中。(民数记23:5, 12, 16)
后来他与巴勒商议用诡计毁灭以色列人，把他们引离对耶和华的敬拜，转向对巴力·毗珥的敬拜，这一点从摩西五经中的这些话清楚看出来：
百姓开始在什亭与摩押的女儿行淫。她们叫叫百姓来给她们的神献祭；百姓就吃了，跪拜她们的神。尤其是以色列与巴力·毗珥联合。因此，以色列被杀的有二万四千人。(民数记25:1–3, 9)
民数记：
在米甸人中，他们杀了巴兰；以色列人掳了米甸人的所有妇女；这是巴兰的计谋，叫他们在毗珥的事上得罪耶和华。(民数记31:8, 9, 16)
“巴兰”表示那些在理解力上被光照，并教导真理的人，这一点从前面的说明可推知，因为他预言性地说了关于以色列，以及主的真理；他也说了关于主的真理，这一点可见于他的预言(民数记24:17)。预言性地说关于以色列的话，并不是说关于以色列人的话，而是说关于“以色列”所表示的主之教会的话。他自己以这些话描述了他的理解力被光照：
比珥的儿子巴兰说，眼目睁开的人说， 听见神的话语，俯伏而眼目开着的人说。(民数记24:3–4, 15–16)
“眼目睁开”或“眼目开着”是指在理解力上被光照，因为在圣言中，“眼”表示理解力(可参看《属天的奥秘》，2701, 4410–4421, 4523–4534, 9051, 10569节)。
“巴兰”也表示那些喜欢用诡计毁灭属教会者的人，这一点从前面的说明也明显看出来；此外，他骑在驴上不断思想用法术来毁灭以色列人；当他不能利用咒诅做到这一点时，就与巴勒商议通过叫他们向他的神献祭，并与摩押的女儿行淫而毁灭他们；他想毁灭的以色列人表示教会，因为教会在他们当中建立(参看《属天的奥秘》，6426, 8805, 9340节)。
我要在此简要解释关于巴兰所骑的母驴的奥秘，这母驴因看见拿着拔出来的剑的使者而三次偏离路，并对巴兰说话。巴兰骑在驴上不断思想反对以色列人的法术；他心里想着他要得到的财富，这一点从论到他的话清楚看出来：
巴兰不像前两次去求法术。(民数记24:1)
他心里也是一个术士，所以当他独自思想时，不想别的东西。他所骑的“母驴”在圣言的灵义上表示被光照的理解力；因此，骑母驴或骡子是士师或王的标志(参看AE31b节； 《属天的奥秘》，2781, 5741, 9212节)。拿着拔出来的剑的使者或天使表示光照并与虚假争战的神性真理(参看AE131a节)。因此，驴三次偏离路表示被光照的理解力不同意术士的想法；这也是使者对巴兰所说的话的意思：
看哪，我出来阻挡你，因为你的路在我面前是恶的。(民数记22:32)
“路”在圣言的灵义上表示一个人出于意图所思想的(参看《天堂与地狱》，479, 534, 590节；《最后的审判》，48节)。他因对死亡的惧怕而停止利用法术的想法和意图，这一点从使者对他所说的话清楚看出来：
驴若没有从我面前偏过去，我早把你杀了。(民数记22:33)
在巴兰听来，好像是驴向他说话；尽管驴并没有说话，而是这话听上去像是从驴发出的。情况就是这样，我经常通过活生生的经历看到这一点。我蒙允许听见马似乎说话，而事实上，这话不是来自它们，而是似乎来自它们。这种情况实际发生在巴兰身上，目的是为了在圣言每个细节中的内义，这个故事可以在圣言中被如此描述。内义描述了主如何保护那些处于真理和良善的人，免得他们被那些似乎出于光照来说话，却有引入歧途的倾向和意图的人伤害。人若以为巴兰能利用法术伤害以色列人，就大大受骗了；因为这些法术对他们没有任何作用；当巴兰说下面这句话时，亲自承认了这一点：
断没有法术可以害雅各；也没有占卜可以害以色列。(民数记23:23)
巴兰之所以能用诡计把那百姓引入歧途，是因为那百姓心里是这样：他们只是嘴上拜耶和华，心里却拜巴力·毗珥；由于他们具有这种性质，所以这事被允许了。
此外，值得注意的是，人的理解力能被光照，尽管他的意愿处于邪恶；因为对所有没有重生的人来说，理解力官能与意愿官能是分离的；这两种官能只在那些重生的人身上行如一体；因为理解力的功能是认识、思考并说出真理，而意愿的功能是意愿所理解的事，并出于意愿或爱实行它们。这两种官能的分离在恶灵身上看得很清楚；因为当这些恶灵转向善灵时，他们甚至理解真理，也承认它们，几乎像是被光照了；可一旦转身离开善灵，他们就回到自己的意愿之爱，看不见真理，甚至否认他们所听来的话(参看《天堂与地狱》，153, 424, 455节)。
人被赋予能拥有被光照的理解力是为了改造；因为各种邪恶都住在人的意愿里，这些邪恶既包括他生在其中的邪恶，还包括他把自己所引入的邪恶；意愿无法得到纠正，除非人知道，并因理解而承认真理和良善，以及邪恶和虚假；他无法以其它方式离开后者，并喜欢前者。关于意愿和理解力，详情可参看《新耶路撒冷及其属天教义》(28–35节)。
140. Because thou hast there them, that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel. That this signifies those whose understanding is enlightened, and who teach truths, but still love to destroy by guile those who belong to the church is evident from the historical parts of the Word which treat of Balaam and Balak, understood according to the spiritual sense, which shall therefore here be first treated of.
[2] Balaam was a soothsayer from Pethor of Mesopotamia, and was therefore called by Balak, king of Moab, to curse the people of Israel; but Jehovah prevented this, and caused him to speak prophetically; notwithstanding, he afterwards consulted with Balak how he might destroy that people by guile, by withdrawing them from the worship of Jehovah to the worship of Baal-peor. By Balaam, therefore, are meant those whose understanding is enlightened and who teach truths, but still love to destroy by guile those who belong to the church.
That Balaam was a soothsayer is evident from these words in Moses:
"The elders of Moab and the elders of Midian departed with the rewards of divination in their hand, and they came unto Balaam" (Arcana Coelestia 2701, 4410-4421, 4523-4534, 9051, 10569).
[3] That by Balaam are also meant those who love to destroy by guile those who belong to the church is also evident from what has been shown above; and moreover, that when he rode upon the ass, he continually meditated the use of divinations, to destroy the sons of Israel. When he could not accomplish this by curses, he consulted with Balak to destroy them by calling them to the sacrifices of his gods, and to commit whoredom with the daughters of Moab; by the sons of Israel whom he wished to destroy, is signified the church, because the church was instituted amongst them (see Arcana Coelestia 6426, 8805, 9340).
[4] The arcanum concerning the ass upon which Balaam rode, which turned three times out of the way on seeing an angel with a sword drawn, and the fact of its speaking to Balaam, shall be here briefly explained. Balaam, when he rode upon the ass, continually meditated divinations against the sons of Israel; the gain with which he should be honoured was in his mind, as is clear from these words concerning him,
"He went not as at other times to seek for divinations" (Numbers 24:1).
He was also a soothsayer in heart, therefore he thought of nothing else, when he thought in himself. By the ass upon which he rode is signified, in the spiritual sense of the Word, an enlightened Intellectual; therefore to ride upon an ass or mule was amongst the distinctions of a chief judge and of king (as may be seen above, n. Numbers 22:32).
By way, in the spiritual sense of the Word, is signified that which a man thinks from intention (as may be seen in the work, Numbers 22:33).
[5] It sounded in the ears of Balaam as if the ass spoke to him, although she did not speak, but the speech was heard as if proceeding from her. That this is the case, has often been shown me by actual experience. It has been granted me to hear horses, as it were, speaking, although the speech was not from them, but as it were from them. This was actually the case with Balaam, to the intent that this history might be described in the Word for the sake of the internal sense in detail. In the internal sense is described how the Lord defends those who are in truths and goods, lest they should be hurt by those who speak as from enlightenment, and yet have the disposition and intention to lead astray. He who believes that Balaam could do injury to the sons of Israel by divinations is much deceived; for these could avail nothing, against them; this Balaam also confessed when he said:
"Divination avails not against Jacob, nor soothsayings against Israel" (Numbers 23:23).
The reason why Balaam could lead that people astray by guile was because they were such in heart that they worshipped Jehovah with the mouth only, but Baal-peor with the heart; and because they were of such a nature, this was permitted.
[6] Moreover it is to be noted that man's understanding can be enlightened, although his will is in evil; for the intellectual faculty is separated from the voluntary faculty in the case of all those who are not regenerated; but these two faculties act as one only in those who are regenerated; for it is the office of the understanding to know, to think, and to speak truths, but that of the will, to will the things that are understood, and from the will or love to do them. The disagreement between these faculties is quite manifest with evil spirits; for when such are turned towards good spirits they even understand truths, and also acknowledge them, almost as if they were enlightened; but as soon as they turn themselves from them, they return to the love of their will, and see nothing of truth; indeed, they even deny the things that they had heard (as may be seen in the work, Heaven and Hell 153, 424, 455).
[7] The possibility of having his understanding enlightened has been granted to man for the sake of reformation. For in man's will dwells every kind of evil, both that into which he is born, and that into which he comes of himself; and the will cannot be amended unless man knows, and by the understanding acknowledges, truths and goods, and also evils and falsities, otherwise he cannot turn away from the latter and love the former. (More may be seen concerning the will and the understanding in The Doctrine of the New Jerusalem 28-35.)
140. That thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the sons of Israel, signifies those who have been illustrated in respect to the understanding, and who teach truths, and yet love to destroy by craft those who are of the church. This is evident from the historicals of the Word respecting Balaam and Balak, understood in the spiritual sense; and these must first be told. Balaam was a soothsayer from Pethor of Mesopotamia, and was therefore called by Balak, king of Moab, to curse the Israelitish people; but this Jehovah prevented, and granted him to speak prophetically, yet he afterwards counseled with Balak how to destroy that people by craft, by leading them away from the worship of Jehovah to the worship of Baal-peor. Here, therefore, by "Balaam" those are meant who have been illuminated in respect to the understanding, and who teach truths, and yet love to destroy by craft those who are of the church. That Balaam was a soothsayer is evident from these words in Moses:
The elders of Moab and the elders of Midian went to Balaam with the rewards of enchantment in their hand (Numbers 22:7).
When Balaam saw that it was good in the eyes of Jehovah to bless Israel, he went not as in former times to meet with divinations (Numbers 24:1).
And in Joshua:
Balaam also, the son of Beor, the diviner, did the sons of Israel slay with the sword upon their slain (Joshua 13:22).
That he was called by Balak, king of Moab, to curse the people of Israel, see Numbers 22:5, 6, 16, 17; Deuteronomy 23:3, 4; but that Jehovah prevented this, and granted him to speak prophetically, Numbers 22:9, 10, 12, 20; 23:5, 16; the prophecies which he uttered may be seen Numbers 23:7-15, 18-24; 24:5-9, 16-19, 20-24; all which things are truths, because it is said that:
Jehovah put a word into his mouth (Numbers 23:5, 6, 12, 16).
[2] That afterwards he counseled with Balak to destroy the people of Israel by craft, by leading them away from the worship of Jehovah to the worship of Baal-peor, is evident from these words in Moses:
In Shittim the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods; and the people did eat and bowed down to their gods. Especially did Israel join himself unto Baal-peor. Therefore there were killed of Israel twenty and four thousand (2701, 4410-4421, 4523-4534, 9051, 10569).
[3] That "Balaam" also means those who love to destroy by craft those who are of the church is evident also from what has been shown above; moreover, when he rode upon the ass, he continually thought upon the use of enchantments for destroying the sons of Israel; and when he was not able to do this by curses, he counseled Balak to destroy them by calling them to the sacrifices of his gods, and by their committing whoredom with the daughters of Moab. By the "sons of Israel," whom he wished to destroy, is signified the church, because the church was instituted among them (See Arcana Coelestia 6426, 8805, 9340).
[4] The arcanum respecting the she-ass on which Balaam rode, which turned aside three times out of the way from the angel seen with a drawn sword, and its speaking to Balaam, I will here briefly explain. When Balaam rode upon the ass he continually meditated enchantments against the sons of Israel; the riches with which he should be honored were in his mind, as is evident from what is said of him:
He went not as in former times to meet with divinations (Numbers 24:1).
In heart, he was also a soothsayer, therefore when left to himself, he thought of nothing else. By the "she-ass" upon which he rides is signified, in the spiritual sense of the Word, the intellectual illustrated; consequently to ride on a she-ass or a mule was the distinction of a chief judge or a king (See above, n. Numbers 22:32).
By "way," in the spiritual sense of the Word, is signified that which a man thinks from intention (See in the work on Numbers 22:33).
[5] It sounded to Balaam as if the ass spoke to him, yet she did not speak, but the speech was heard as if from her. That such was the case has often been shown me by living experience; it has been granted me to hear horses seemingly speaking, when yet the speech was not from them, but was seemingly from them. This actually occurred in Balaam's case, that the story might be so related in the Word for the sake of the internal sense in every particular of it. That sense describes how the Lord protects those who are in truths and goods, that they may not be harmed by those who speak from seeming illustration, and yet have the disposition and intention to lead astray. He who believes that Balaam could harm the sons of Israel by enchantments is much deceived; for enchantments could have availed nothing against them; this Balaam himself confessed when he said:
Divination avails not against Jacob, nor enchantments against Israel (Numbers 23:23).
Balaam could lead that people astray by craft, because that people were such in heart; with the mouth only they worshiped Jehovah, but in heart they worshiped Baal-peor, and because they were such this was permitted.
[6] It is to be noted, moreover, that a man can be in illustration in respect to the understanding, and yet in evil in respect to the will; for the intellectual faculty is separated from the voluntary with all who are not regenerated, and only with those who are regenerated do they act as one; for it is the office of the understanding to know, to think, and to speak truths, but of the will to will the things that are understood, and from the will, or from the love, to do them. The divorcement of the two is clearly manifest with evil spirits; when these turn themselves towards good spirits, they, too, understand truths, and also acknowledge them, almost as if they were illustrated; but as soon as they turn themselves away from good spirits, they return to the love of their will and see nothing of truth, and even deny the things they have heard (See in the work on Heaven and Hell 153, 424, 455).
[7] To be able to have the understanding illustrated is granted to man, for the sake of reformation; for in man's will every evil resides, both that into which he is born and that into which he introduces himself; and the will cannot be corrected unless man knows, and by the understanding acknowledges, truths and goods, and also falsities and evils; in no other way can he turn away from the latter and love the former. (More may be seen on the will and the understanding in The Doctrine of the New Jerusalem 28-35.)
140. "Quod habeas illic tenentes doctrinam Balaam, qui docebat Balacum objicere scandalum coram illis Israelis. - Quod significet illos qui quoad intellectum illustrati sunt et docent vera, sed usque amant dolo perdere illos qui ab ecclesia, constat ex historicis Verbi de Bileamo et Balaco in sensu spirituali intellectis, quae prius memoranda sunt. Bileamus ex Pethor Mesopotamiae erat praestigiator, et ideo vocatus a Balaco rege Moabi ut malediceret populo Israelitico; sed hoc inhibuit Jehovah, et dedit ei loqui prophetice: sed usque postea consuluit Balaco perdere illum populum dolo, abducendo illum a cultu Jehovae ad cultum Baalpeoris. Inde nunc per "Bileamum" intelliguntur illi qui quoad intellectum illustrati sunt et docent vera, sed usque amant dolo perdere illos qui ab ecclesia. Quod Bileamus praestigiator fuerit, constat ex his apud Mosen,
"Iverunt seniores Moabi et seniores Midianis ad Bileamum, et praestigiae in manu eorum" (Numeri 22:7);
"Cum videret Bileamus quod bonum in oculis Jehovae benedicere Israeli, non ivit sicut prioribus vicibus obviam divinationibus" (Numeri 24:1);
et apud Josuam,
"Bileamum filium Beoris praestigiatorem occiderunt filii Israelis gladio super confossos eorum" (13:22).
Quod vocatus sit a Balaco rege Moabi ad maledicendum populo Israelitico, videatur Numeri 22:5, 6, 16, 17; Deuteronomius 23:4, 5 [B.A. 3, 4);
sed quod Jehovah hoc inhibuerit, ac dederit ei loqui prophetice, Numeri 22:9, 10, 12, 20; 23:5, 16.
Prophetica quae locutus est, videantur Numeri 23:7-15, 18-24; 24:5-9, 16-19, 20-24;
quae omnia sunt vera, quia dicitur quod
"Jehovah posuerit verbum in "ejus" ( 1
[2] Quod postea consuluerit Balaco perdere populum Israeliticum dolo, abducendo a cultu Jehovae ad cultum Baalpeoris, patet ab his apud Mosen,
"In Schittim coepit populus scortari cum filiabus Moabi, et Vocarunt populum ad sacrificia deorum suorum; comedit populus et incurvavit se diis 2
earum, imprimis adjunxit se (Israel) Baalpeori;... ideo occisi sunt" ab Israele "viginti quatuor millia" (Numeri 25:1, (-3), 9, 18);
Occiderunt Bileamum inter Midianitas; et filii Israelis captivas duxerunt omnes feminas ex Midianitis, quod erat "ex consilio Bileami ad tradendum illos praevaricationi contra Jehovam per negotium Peoris" (Num. 31:8, 9, 16).
Quod per "Bileamum" intelligantur qui quoad intellectum illustrati sunt et docent vera, sequitur ex nunc ostensis; nam locutus est prophetice vera de Israele et quoque de Domino: quod quoque de Domino, videatur in prophetia ejus, Numeri 24:17; loqui prophetice de Israele, non est de populo Israelitico, sed de ecclesia Domini quae per "Israelem" significatur. Illustrationem intellectus sui etiam ipse describit his verbis,
"Dictum Bileami filii Beoris, dictum Viri aperti oculos, dictum audientis verba Dei, ... qui procidit et revelatus oculos" (Numeri 24:3, 4, 15, 16);
"apertus oculis" et "revelatus oculos" est illustratus quoad intellectum; "oculi" enim in Verbo significant intellectum (videatur n. 2701, 4410-4421, 4523-4534, 9051, 10569).
[3] Quod per "bileamum" simul intelligantur qui amant dolo perdere illos qui ab ecclesia, etiam patet ex supra ostensis; et praeterea continue, cum equitavit super asina, meditatus est praestigiis uti ad perdendum filios Israelis; et cum hoc non potuit aggredi per maledictiones, consuluit Balaco perdere illos vocando ad sacrificia deorum ejus, et scortando cum filiabus Moabi; per "filios Israelis", quos perdere voluit, significatur ecclesia, quoniam apud illos ecclesia instituta fuit (videatur n. 6426, 8805, 9340).
[4] Arcanum de asina super qua Bileamus equitavit, quae ter deflexit e via ex viso angelo cum ense evaginato, et quod locuta sit ad Bileamum, velim hic paucis explicare. Bileamus cum equitavit super asina, continuo meditatus est praestigias contra filios Israelis; lucrum quo honoraretur in animo ejus erat; quod etiam patet ex his ejus verbis,
"Non ivit sicut prioribus vicibus obviam divinationibus" (Numeri 24:1):
corde etiam praestigiator erat; quare cum ex se, non aliud cogitavit. Per "asinam" super qua equitatur, in sensu spirituali Verbi significatur intellectuale illustratum; quapropter equitare super asina seu mula erat insigne summi judicis et regis (videatur supra, n. 31(b), et in Arcanis Caelestibus, n 2781, 5741, 9212). Angelus cum ense evaginato significat Divinum Verum illustrans et pugnans contra falsum (videatur etiam, supra, n. 131(a)). Inde per quod "asina ter deflexerit e via", significatur quod intellectus illustratus non concordaret cum cogitatione praestigiatoris, quod etiam intelligitur per quod angelus dixit ad Bileamum,
"Ecce ego exivi in adversum, quia mala est via coram me" (Num. 22:32 3
);
per "viam" in sensu spirituali Verbi significatur id quod homo ex intentione cogitat (videatur in opere De Caelo et Inferno 479, 534, 590: et in opusculo De Ultimo Judicio 48); quod detentus sit a cogitatione et intentione praestigiis utendi per timorem mortis, patet ab angeli dictis ad illum,
"Nisi asina declinasset coram me, utique etiam nunc te occidissem" (Numeri 22:33).
[5] Auditum a Bileamo sicut asina locuta sit ad illum; sed usque non illa locuta est, verum audita est loquela sicut ab illa: quod ita sit, per vivam experientiam mihi saepius ostensum est; datum est audire equos sicut loquentes, quod tamen non erat ab illis sed sicut ab illis: cum Bileamo actualiter ita factum est, ob causam ut describeretur historia illa in Verbo propter sensum internum in singulis, in quo describitur quomodo Dominus tutatur illos qui in veris et bonis sunt, ne laedantur a talibus qui loquuntur quasi ex illustratione, et tamen animum et intentionem seducendi gerunt. Qui credit quod Bileamus potuisset laedere filios Israelis per praestigias, multum fallitur; nam praestigiae nihil quicquam valuissent contra illos; quod etiam ipse Bileamus fatetur, dicendo,
"Non valet divinatio contra Jacobum, nec praestigiae contra Israelem" (Numeri 23:23).
Quod Bileamus seducere potuisset illum populum dolo, erat causa quia populus ille talis fuit corde; Jehovam modo ore colebant sed Baalpeorem corde; et quia tales erant, ideo hoc permissum fuit.
[6] Praeterea sciendum est quod homo possit in illustratione esse quoad intellectum, tametsi in malo est quoad voluntatem; facultas enim intellectualis separata est a facultate voluntaria apud omnes qui non regenerati sunt, at solum apud illos qui regenerati sunt unum agunt: intellectus enim est scire, cogitare, et loqui vera; voluntatis autem est velle illa quae intelligit, et ex voluntate seu amore facere illa: dissidentia utriusque apparet manifeste apud spiritus malos; quando illi convertuntur ad bonos spiritus, etiam intelligunt vera et quoque agnoscunt illa, paene sicut illustrati forent; ast ut primum se convertunt ab illis, redeunt ad voluntatis suae amorem, et nihil veri vident, immo negant illa quae audiverunt (videatur in opere De Caelo et Inferno 153, 424, 455).
[7] Quod intellectus in illustratione possit esse, datum est homini propter reformationem: in voluntate enim hominis residet omne malum, tam in quod nascitur, quam in quod semet introducit; et voluntas non emendari potest, nisi homo sciat et per intellectum agnoscat vera et bona, et quoque falsa et mala; alioquin non potest haec aversari et illa amare. (Plura de Voluntate et Intellectu videantur in Doctrina Novae Hierosolymae, n. 4
2835.)
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