228# “这些事是阿们，忠信真实的见证人说的”表示一切真理和信的一切都来自祂。这从“阿们”和“忠信真实的见证人”的含义清楚可知：“阿们”是指真实或真理(对此，我们很快就会谈到)；“忠信真实的见证人”当论及主时，是指来自祂的信的一切；“见证”当论及主时，表示来自祂的神性真理，因而表示信的一切，因为信属于真理，真理属于信。从主发出的神性真理被称为“见证人”，是因为它就是主在天堂和教会里的神性，祂就在这神性中，这神性就是那里的祂自己；事实上，这神性从祂的神性人身发出，充满整个天堂，形成并构成它；这就是为何天堂整体上类似一个人。神性真理因在源头和品质上是这种情况，故在此被称为“见证人”，因为它为主的神性人身作见证，并把它显明给所有从主接受神性真理的人。正因如此，高层天堂的天使对其它任何神性都没有感知，也不可能有任何感知，只对主的神性人身有感知；这是由于整个天堂进入他们心智的流注。由此可见为何当论及主时，“见证人”表示在天堂和教会里的神性真理方面的主；又为何当论及那些从主接受神性真理的人时，“作见证”表示从心里承认主在其人身中的神性(参看AE27节)。天堂无论整体还是每个部分都类似一个人，这是由于主的神性人身(参看《天堂与地狱》，59–86等节，101节)；从主发出的神性形成天堂，并将天使塑造成天堂的形像；这神性就是神性真理(HH13, 133, 138–140节)。
这神性真理被主称为“保惠师，真理的灵”；对此，经上说它要“为祂作见证”，它来自祂；它为祂作见证，这一点在约翰福音已经声明了：
当保惠师，真理的灵来到时，祂要为我作见证。(约翰福音15:26)
它从祂发出，这一点也在约翰福音声明了：
保惠师，真理的灵要引导你们进入一切的真理；因为祂不是凭自己说的，乃是把祂所听见的都说出来。祂要荣耀我，因为祂必从我领受，而传告你们。凡父所有的，都是我的，所以我说，祂要将受于我的，传告你们。(约翰福音16:13–15)
“祂不是凭自己说的，祂必从我领受，而传告你们”表示神性真理来自主；“凡父所有的，都是我的，所以我说，祂要将受于我的，传告你们”表示神性真理来自主的神性人身；“祂要荣耀我”表示神性真理显明主的神性人身；“荣耀”是指使主的神性人身被认识。当论及主时，“荣耀”就是这个意思(参看《新耶路撒冷及其属天教义》，294节)。
主的这些话所表相同：
我将真理告诉你们；我去是与你们有益的；我若去，就差保惠师，就是真理的灵，到你们这里来。(约翰福音16:7)
由此清楚可知，神性真理来自主的神性人身。主自称“阿们”，是因为“阿们”表示真实，因而表示主自己；祂在世时就是神性真实本身，或神性真理本身；这也是为何祂经常说“阿们”，和“阿们，阿们，或实实在在”(如在马太福音5:18, 26; 6:16; 10:23, 42; 17:20; 18:3, 13, 18; 24:2; 28:20; 约翰福音1:51; 3:11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21; 21:18, 25)。
主在世时就是神性真理本身，祂在约翰福音教导了这一点：
我就是道路，真理，生命。(约翰福音14:6)
同一福音书：
我为他们的缘故，使自己分别为圣，叫他们也因真理成圣。(约翰福音17:19)
在圣言中，“圣”论及神性真理，“分别为圣，或成圣”论及那些接受神性真理的人(参看AE204节)；因此，主使自己分别为圣，或成圣是指使祂的人身或人性成为神性。关于这些事，详情可参看《属天的奥秘》一书的说明，以及《新耶路撒冷及其属天教义》(303–306节)从《属天的奥秘》摘录的相关内容。此外，“阿们”表示神性确认(参看AE34节)；在旧约也是(申命记27:15–26; 列王纪上1:36; 以赛亚书65:16; 耶利米书11:5; 28:6; 诗篇41:13; 72:19; 89:52; 106:48)。
228. These things saith the Amen, the faithful and true witness. That this signifies from whom is all truth and the all of faith is evident from the signification of amen, as being verity and truth, which will be explained in what follows; and from the signification of the faithful and true witness, when said of the Lord, as being the all of faith from him; for witness, when said of the Lord, signifies Divine truth which is from Him, and hence the all of faith, for faith belongs to truth, and truth to faith. Divine truth proceeding from the Lord is called the witness, because it is His Divine in heaven and in the church, in which He is, and which is Himself there; for this proceeds from his Divine Human, and fills the whole heaven and forms it; this is why heaven in its whole extent has reference to one man. Such being the case with respect to Divine truth, its origin and quality, it is therefore here called the witness; for it bears witness concerning the Divine Human of the Lord, and manifests it to all who receive Divine truths from Him. It is from this fact that the angels of the higher heavens have no perception of any other Divine, nor can have, than that of the Lord's Divine Human; this arises from the influx of the whole heaven into their minds. It is therefore evident why "witness," when said of the Lord, signifies the Lord Himself as to Divine truth in heaven and in the church; and that to bear witness, when said of those who receive Divine truth from the Lord, signifies to acknowledge in heart the Lord's Divine in His Human (see above n. 27). That heaven in whole and in part has reference to one man, and that this is from the Lord's Divine Human, may be seen in the work, Heaven and Hell 59-86, and the following, and n. 101; and that the Divine proceeding from the Lord, which forms heaven, and the angels to the image of heaven, is Divine truth, ibid., n. 13, 133, 139-140).
[2] This Divine truth is called by the Lord, the Comforter, the Spirit of truth, concerning which it is said that he should testify of Him, and that he is from Him. That he does testify, or bear witness of Him is declared in John:
"When the Comforter, the Spirit of truth, is come, he shall testify of me" (The Doctrine of the New Jerusalem 294.)
[3] The same is signified by these words of the Lord:
"I tell you the truth; it is expedient that I go away; if I go not away," the Comforter, the Spirit of truth, will not come "unto you" (John 16:7).
Hence it is clear that Divine truth is from the Lord's Divine Human. The reason why the Lord calls Himself the Amen is, that Amen signifies verity, thus the Lord Himself, because when He was in the world He was Divine verity itself, or Divine truth itself; which was also the reason why He so often said
"Amen," and "Amen, Amen;" as in Matthew 5:18, 26; 6:16; 10:23, 42; 17:20; 18:3, 13, 18; 24:2; 28:20; John 1:51; 3:11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21; 21:18, 25.
[4] That the Lord, when He was in the world, was the Divine truth itself, He teaches in John:
"I am the way, the truth, and the life" (14:6).
And again:
"For their sakes I sanctify myself, that they also may be sanctified in the truth" (17:19).
That holiness in the Word is said of Divine truth, and to be sanctified of those who receive holiness, may be seen above (n. Deuteronomy 27:15-26; 1 Kings 1:36; Isaiah 65:16; Jeremiah 11:5; 28:6; Psalms 41:13; 72:19; 89:52; 106:48).
228. These things saith the Amen, the faithful and the Witness, signifies from whom is every truth and everything of faith. This is evident from the signification of "amen," as being verity or truth (of which presently); also from the signification of "the faithful and true Witness," as being, in reference to the Lord, everything of faith from Him; "for witness," in reference to the Lord signifies Divine truth which is from Him, and therefore everything of faith, for faith is of truth and truth is of faith. Divine truth proceeding from the Lord is called "a witness," because it is His Divine in heaven and in the church in which He is, and which is Himself there; for this proceeds from His Divine Human and fills the whole heaven and forms and makes it; and from this it is that heaven in the whole complex resembles one man. Because Divine truth is from that source and is such, it is called "a witness;" for it bears witness respecting the Lord's Divine Human, and makes it clear with all who receive the Divine truth from Him. From this it is that the angels of the higher heavens do not and cannot perceive any other Divine than the Lord's Divine Human, and this from the influx of the whole heaven into their minds. From this it can be seen why, in reference to the Lord, "witness" signifies the Lord in respect to Divine truth in heaven and in the church; and why "to bear witness," in reference to those who receive Divine truth from the Lord, signifies to acknowledge in heart the Lord's Divine in His Human (See above, n. 27). That heaven as a whole and in every part resembles one man, and that this is from the Lord's Divine Human, see in the work on Heaven and Hell 59-86, seq., 101; and that the Divine that proceeds from the Lord, which forms heaven, and forms angels into the image of heaven, is Divine truth, n. 13, 133, 139-140).
[2] This Divine truth is called by the Lord "the Comforter, the Spirit of truth," about which it is said that it should "bear Witness of Him," and that it is "from Him;" that it bears witness of Him, in John :
When the Comforter is come, the Spirit of truth, He shall bear witness of Me (The Doctrine of the New Jerusalem 294.)
[3] The like is signified by these words of the Lord:
I tell you the truth; it is expedient that I go away; if I go, I will send the Comforter, the Spirit of truth, unto you (John 16:7, 8).
From this it is clear that Divine truth is from the Lord's Divine Human. The Lord calls Himself the "Amen," because "amen" signifies verity, thus the Lord Himself, because when He was in the world He was Divine verity itself, or Divine truth itself. It was for this reason that He so often said "Amen," and "amen, amen [verily, verily]" (as in Matthew 5:18, 26; 6:16; 10:23, 42; 17:20; 18:3, 13, 18; 24:2, 28:20; John 1:51; 3:11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21; 21:18, 25).
[4] That the Lord was Divine truth itself when He was in the world, He teaches in John:
I am the way, the truth, and the life (John 14:6).
In the same:
For their sakes I sanctify Myself, that they also may be sanctified in truth (John 17:19).
That "holy" in the Word is predicated of Divine truth, and "to be sanctified [made holy]" is predicated of those who receive Divine truth, see above n. Deuteronomy 27:15-26; 1 Kings 1:36; Isaiah 65:16; Jeremiah 11:5; 28:6; Psalms 41:13; 72:19; 89:52; 106:48).
228. "Haec dicit Amen, Testis fidelis et verus." - Quod significet a quo omne verum, et omne fidei, constat ex significatione "amen", quod sit veritas seu verum (de qua sequitur); et ex significatione "Testis fidelis et veri", cum de Domino, quod sit omne fidei ab Ipso; "testis enim", cum de Domino, significat Divinum Verum quod ab Ipso, et inde omne fidei, nam fides est veri et verum est fidei. Divinum Verum procedens a Domino dicitur "testis", quia est Divinum Ipsius in caelo et in ecclesia, in quo Ipse est, et quod Ipse est ibi; hoc enim procedit ex Divino Humano Ipsius, et implet totum caelum, ac format et facit illud; inde est quod caelum in toto complexu referat unum hominem. Quia Divinum Verum inde est, et tale est, ideo dicitur "testis"; testatur enim de Divino Humano Domini, ac manifestat illud apud omnes qui recipiunt Divinum Verum ab Ipso. Ex hoc est quod angeli superiorum caelorum non aliud Divinum percipiant, et percipere possint, quam Divinum Humanum Domini, (et) hoc ex influxu totius caeli in mentes eorum. Inde constare potest unde est quod "testis", cum de Domino, significet Ipsum quoad Divinum Verum in caelo et in ecclesia; et quod "testari", cum de illis qui recipiunt Divinum Verum a Domino, significet agnoscere corde Divinum Domini in Humano Ipsius (videatur supra, n. 27). (Quod caelum in toto et in parte referat unum Hominem, et quod hoc sit ex Divino Humano Domini, videatur in opere De Caelo et Inferno 59-86, seq., et n. 101; et quod Divinum procedens a Domino, quod format caelum, et angelos ad imaginem caeli, sit Divinum Verum, n. 13, 133, 138-140.)
[2] Divinum hoc Verum vocatur a Domino "Paracletus, Spiritus veritatis", de quo dicitur quod "testetur de Ipso" et quod "sit ab Ipso": quod testetur de Ipso, apud Johannem,
"Quando venerit Paracletus Spiritus veritatis Ille testabitur de Me" (15:26);
et quod sit ab Ipso, apud eundem,
Paracletus, "Spiritus veritatis, ducet vos in omnem veritatem; non enim loquetur a semet, sed quaecunque audiverit loquetur:... Ille Me glorificabit, quia ex meo accipiet et annuntiabit vobis: omnia quaecunque Pater habet, mea sunt; propter hoc dixi, quod a meo accepturus sit et annuntiaturus vobis" (16:13-15);
quod Divinum Verum sit ex Domino, intelligitur per quod "non loquetur ex semet", sed quod "ex meo accipiet et annuntiabit vobis"; quod sit ex Divino Humano Domini, per haec, "Omnia quaecunque Pater habet, mea sunt; propter hoc dixi, quod ex meo accepturus sit et annuntiaturus vobis"; et quod illud Divinum Humanum Domini manifestet, per haec, "Ille Me glorificabit": "glorificare" est Divinum Humanum Domini notum facere. (Quod id sit "glorificare", cum de Domino, videatur in Doctrina Hierosolymae, n. De 294.)
[3] Simile significatur per haec Domini verba,
"Ego veritatem vobis dico, prodest ut abeam:... si abivero mittam" Paracletum, Spiritum veritatis "ad vos" (Johannes 16:7, 8);
inde patet quod sit ex Divino Humano Ipsius. Quod Dominus Se dicat "Amen", est quia "amen" significat veritatem; ita Ipsum Dominum, quia cum in mundo fuit, erat ipsa Divina Veritas, seu ipsum Divinum Verum: quae etiam causa erat,
quod Dominus toties dixerit "Amen", et "Amen, amen" (Ut Matthaeus 5:18, 26; 6:16; 10:23, 42; 17:20; 18:3, 13, 18; 24:2; 28:20: Johannes 1:52 [B.A. 51); cap. 3:11; 5:19, 24, 25; cap. 1
6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21; 21:18, 25).
[4] Quod Dominus fuerit ipsum Divinum Verum cum erat in mundo, Ipse docet apud Johannem,
"Ego sum via, veritas, et vita" (14:6):
et apud eundem,
"Pro illis Ego sanctifico Me Ipsum, ut etiam illi sint sanctificati in veritate" (17:19);
quod "sanctum" in Verbo dicatur de Divino Vero, ac "sanctificari" de illis qui recipiunt illud, videatur supra (n. 204); inde "sanctificare Se Ipsum", est Humanum suum Divinum facere. (Sed de his plura videantur quae in Arcanis Caelestibus ostensa sunt, in locis inde citatis in Doctrina Novae Hierosolymae, n. 303-306.)
Praeterea quod "amen" significet confirmationem Divinam, videatur supra (n. 34); ut quoque in Veteri Testamento (Deutr. 27 2
1526: 1 Regnum 1:36; Esaias 65:16; Jeremias 11:5; 28:6; Psalm 41:14 [B.A. 13); Psalms 72:19; Psalms 89:53 [B.A. 52); Psalms 106:48).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.