22# “但愿恩典、平安归与你们”表示真理和良善的快乐。这从“恩典”和“平安”的含义清楚可知：“恩典”是指真理的快乐，对此，稍后会有详述；“平安”是指纯真和爱之良善的快乐(对此，参看《天堂与地狱》，284–290节，那里论述了天堂里的平安状态)。“恩典”表示真理的快乐，是因为有两样事物从主发出，并在它们的起源上合一，但在那些接受它们的人身上分离。事实上，有些人接受神性真理胜过接受神性良善；有些人接受神性良善胜过接受神性真理。那些接受神性真理胜过接受神性良善的人在主的属灵国度，因此被称为属灵的；而那些接受神性良善胜过接受神性真理的人在主的属天国度，因此被称为属天的(关于在天堂和教会里的这两个国度，可参看《天堂与地狱》，20–28节)。主恩准那些在属灵国度的人处于为了真理而对真理的情感；这种神性的恩赐就是那被称为恩典的；因此，任何人处于这种情感到何等程度，就在主的神性恩典中到何等程度；世人、灵人或天使没有被赋予任何其它神性恩典，只被赋予被真理打动，因为这是真理的恩典，他们在这种情感中拥有天堂及其一切祝福(参看《新耶路撒冷及其属天教义》，232, 236, 238节；《天堂与地狱》，395–414节)。无论你说对真理的情感，还是说真理的快乐，都是一样的；因为没有快乐，就没有情感。
这一点尤其是圣言中的“恩典”所表示的；如在约翰福音：
圣言成了肉身，住在我们中间，我们也见过祂的荣耀，正是父独生子的荣耀，充满了恩典和真理。从祂的丰满里我们都领受了，而且恩上加恩。因为律法是藉着摩西赐下的；恩典和真理却是由耶稣基督而来的。(约翰福音1:14, 16–17)
经上之所以说“恩典和真理”，是因为恩典是真理的情感和快乐。在路加福音，主在犹太教堂解释了以赛亚指着祂自己，也就是指着神性真理所发的预言之后，经上说：
众人都希奇祂口中所出恩典的话。(路加福音4:22)
主所说的神性真理被称为“祂口中所出恩典的话”，是因为它们是可接受，有恩典和令人快乐的。一般来说，神性恩典就是从主那里赐下的一切；由于被如此赐下的一切都与信和爱有关，而信是对源于良善的真理的情感，所以这一点尤其由神性恩典来表示；事实上，被赋予信和爱，或对源于良善的真理的情感，就是被赋予天堂，因而被赋予永恒的祝福。
22. Grace be unto you and peace. That this signifies the delight of truth and of good, is evident from the signification of grace, as being the delight of truth, of which more will be said in what follows; and from the signification of peace, as being the delight of the good of innocence and love (respecting which see the work, Heaven and Hell, where the State of Peace in heaven is treated of, n. 1:14, 16, 17).
As grace is the affection and delight of truth, therefore mention is made of both grace and truth.
And in Luke, after the Lord had explained in the synagogue the prophetic declaration of Isaiah concerning Himself, thus concerning Divine truth, it is said,
"And all wondered at the words of grace which proceeded out of his mouth" (4:22).
The Divine truths which the Lord spoke are called words of grace proceeding out of His mouth, because they were acceptable, grateful, and delightful. In general, Divine grace is everything given by the Lord; and as every such thing given has reference to faith and love, and faith is the affection of truth from good, therefore, this is specifically meant by Divine grace; for to be gifted with faith and love, or with the affection of truth from good, is to be gifted with heaven, thus with eternal blessedness.
22. Grace to you and peace, signifies the delight of truth and good. This is evident from the signification of "grace" as being the delight of truth (about which more presently); and from the signification of "peace," as being the delight of the good of innocence and love (on which see in the work on Heaven and Hell, where the State of Peace in Heaven is treated of, n. 284-290). "Grace" means the delight of truth, because there are two things that proceed from the Lord, united in their origin, but separated with those that receive them. For there are those that receive more the Divine truth than the Divine good, and those that receive more the Divine good than the Divine truth. Those that receive more the Divine truth than the Divine good are in the Lord's spiritual kingdom, and are therefore called spiritual; but those that receive more the Divine good than the Divine truth are in the Lord's celestial kingdom, and are therefore called celestial (On these two kingdoms in heaven and in the church, see in the work on Heaven and Hell 20-28.) To those in the spiritual kingdom it is granted by the Lord to be in the affection of truth for the sake of truth; and this Divine is what is called grace; so far, therefore, as anyone is in that affection is he in the Lord's Divine grace; nor is there any other Divine grace with man, spirit, or angel, than to be affected by truth, because it is truth, since in that affection there is heaven and blessedness for them (See in The New Jerusalem and Its Heavenly Doctrine, n. 232, 236, 238; and Heaven and Hell 395-414). Whether we say the affection of truth or the delight of truth it is the same; for there is no affection without delight.
[2] This in particular is what is meant by "grace" in the Word; as in John:
And the Word became flesh, and dwelt in us, and we beheld His glory, a glory as of the only-begotten from the Father, full of grace and truth, of His fullness we all received, and grace for grace. For the law was given through Moses; grace and truth came through Jesus Christ (John 1:14, 16-17).
It is said "grace and truth," because grace is the affection and the delight of truth. And in Luke, after the Lord had explained in the synagogue the prophesy of Isaiah respecting Himself, that is, the Divine truth, it is said:
All wondered at the words of grace proceeding out of His mouth (Luke 4:22).
the Divine truths that the Lord spoke are called "words of grace proceeding out of His mouth," because they are acceptable, grateful, and delightful. In general, Divine grace is all that is given from the Lord; and as all that is so given has relation to faith and love, and faith is the affection of truth from good, this is meant in particular by Divine grace: for to be gifted with faith and love, or with the affection of truth from good, is to be gifted with heaven, thus with eternal blessedness.
22. "Gratia vobis et pax." - Quod significet jucundum veri et boni, constat ex significatione "gratiae", quod sit jucundum veri, de qua sequitur; et ex significatione "pacis", quod sit jucundum boni innocentiae et amoris (de qua in opere De Caelo et Inferno, ubi agitur De Statu Pacis in Caelo, n. 284-290).
Quod "gratia" sit jucundum veri, est quia bina sunt quae procedunt a Domino, utrumque in origine unitum; at apud illos qui recipiunt distinguitur, nam sunt qui recipiunt Divinum Verum plus quam Divinum Bonum, et sunt qui recipiunt Divinum Bonum plus quam Divinum Verum; illi qui recipiunt Divinum Verum plus quam Divinum Bonum sunt in regno spirituali Domini, et inde vocantur spirituales; illi autem qui recipiunt Divinum Bonum plus quam Divinum Verum, sunt in regno caelesti Domini, et inde vocantur caelestes. (De binis illis Regnis in Caelo et Ecclesia, videatur in opere De Caelo et Inferno 20-28.) Illis qui in regno spirituali sunt, donatur a Domino ut sint in affectione veri propter Verum, et hoc Divinum est quod dicitur gratia; inde est, quod quantum quis in illa affectione est, tantum in Divina Domini gratia sit; nec alia gratia Divina apud hominem, spiritum et angelum datur, quam affici vero quia est verum, quoniam in illa affectione est caelum et beatitudo illis (videatur in Doctrina Novae Hierosolymae, n. 232, 236, 238; et De Caelo et Inferno 395-414). Sive affectionem veri dicas, sive jucundum veri, idem est: nam affectio absque jucundo non datur.
[2] Hoc est quod per "gratiam" in specie intelligitur in Verbo:
- Ut apud Johannem,
"Et Verbum Caro factum est, et habitavit in nobis, et vidimus gloriam Ipsius, ut gloriam Unigeniti a Patre, plenus gratia et veritate:... ex plenitudine Ipsius nos omnes recepimus gratiam pro gratia; quia Lex per Mosen data est, gratia et veritas per Jesum Christum facta est" ( 1
Johannem 1:14, 16, 17);
quia gratia est affectio et jucundum veri, ideo dicitur "gratia et veritas." Et apud Lucam, postquam Dominus explicuit propheticum Esaiae in synagoga de Se Ipso, ita Divinum Verum,
"Mirabantur omnes super verbis gratiae exeuntibus ex ore Ipsius" (Johannem 4:22);
Divina vera, quae Dominus locutus, dicuntur "verba gratiae exeuntia ex ore Ipsius", quia accepta, grata et jucunda. In genere Divina gratia est omne id quod donatur a Domino; et quia omne id se refert ad fidem et amorem, et fides est affectio veri ex bono, ideo illa per Divinam gratiam in specie intelligitur; nam donari fide et amore, aut affectione veri ex bono, est donari caelo, ita beatitudine aeterna.
Footnotes:
1. The editors made a correction or note here.