252#“我与他，他与我一同坐席”表示将天堂的幸福分享给他们。这从“坐席”的含义清楚可知，“坐席”是指天堂良善的共享。“坐席”之所以表示共享，是因为在圣言中，筵席，节期，午餐和晚餐都表示因爱而联合，因而表示爱之快乐的共享，因为一切快乐皆源于爱。这些事物从饼和酒，以及一起吃的含义中获得自己的含义：饼和酒表示爱之良善，无论属天的还是属灵的；一起吃表示共享和归给。这一点以前由逾越节的晚餐来表示，如今由“圣餐”来表示(参看AE146节；以及《新耶路撒冷及其属天教义》，210–222节)。经上提到“坐席”，是因为婚礼是在晚餐时分举行的；结婚表示良善与真理的结合，以及由此而来的快乐的共享；因此，启示录上说：
凡被召赴羔羊之婚筵的有福了。(启示录19:9)
又：
你们聚集来赴大神的晚餐。(启示录19:17)
由于晚餐表示因爱而联合，以及由此而来的快乐的共享，所以主将教会和天堂比作“晚餐”，还比作“婚礼”；在路加福音比作“晚餐”：
家主摆大晚餐，请了许多人；被请的众人都推辞。于是家主动怒，吩咐他的仆人领那贫穷的、残废的、瘸腿的、瞎眼的来；论到那些被请的人，说，他们没有一个得尝晚餐。(路加福音14:16–24)
被邀所赴的婚筵或婚礼(马太福音22:1–15)几乎所表相同。此处“晚餐”表示天堂和教会；“那些被请推辞的人”表示犹太人，那时教会在他们中间；因为教会尤其在圣言所在的地方，以及主通过圣言为人所知的地方。“贫穷的、残废的、瘸腿的、瞎眼的”表示那些灵性上如此，那时在教会之外的人。天堂和教会在此被比作“晚餐”和“婚筵或婚礼”，是因为天堂是天使通过爱与主的结合，以及他们通过仁爱彼此的联合，和由此而来的各种快乐、幸福的共享；这同样适用于教会，因为教会是主在地上的天堂。天堂是天使通过爱与主的结合，以及他们通过仁爱相互的联合(参看《天堂与地狱》，13–19节)，以及由此而来的一切快乐、幸福的共享(HH396–400节)。
在圣言中，许多地方都说，那些被准许进入天堂的人一起吃饭，这在灵义上表示他们要享受祝福和幸福。因此，在那里一起吃饭与“坐席”所表相同，如在路加福音：
从东、从西、从北、从南将有人来，在神的国里坐席。(路加福音13:29)
马太福音：
从东从西，将有许多人来，在天国里与亚伯拉罕，以撒，雅各，一同坐席。(马太福音8:11)
那些将“从东、西、北、南”而来的人是指所有处于爱之良善，由此处于信之真理的人。在圣言中，四个方位就具有这种含义(可参看《天堂与地狱》，141–153)；“亚伯拉罕，以撒和雅各”表示神性本身和神性人身方面的主(《属天的奥秘》，1893, 4615, 6098, 6185, 6276, 6804, 6847节)；因此，“与他们同一坐席”表示与主结合，并通过爱彼此联合，通过这种结合和联合享受永恒的祝福和幸福，这一切唯独来自主。
路加福音：
耶稣说，你们腰里要束上带，灯也要点着；自己好像人等候从婚筵上回来的主人；他来敲门时，他们就给他开门。主人来了，发现这些仆人警醒，他们就有福了；我实在告诉你们，主人必自己束上带，叫他们坐席，进前伺候他们。(路加福音12:35等)
束上带的“腰”表示爱之良善(参看《属天的奥秘》，3021, 4280, 9961节)；点着的“灯”表示源于爱之良善的信之真理(《属天的奥秘》,9548, 9551, 9783节)；“自己束上带，叫他们坐席，伺候他们”表示赋予他们各种良善。
同一福音书：
我在试炼之中，你们是始终同我在一起的； 我将国委派给你们，正如我父委派给我一样，叫你们在神国里，在我的席上吃喝。(路加福音22:28–30)
“在神国里，在主的席上吃喝”是指通过爱和信与主结合，并享受天上的祝福。
马太福音：
耶稣说，我告诉你们，从今以后，我必不喝这葡萄树的产物，直到我在我父的国里，同你们喝新的那日子。(马太福音26:29)
这番话是主在设立圣餐之后说的；“葡萄树的产物”表示源于神性良善的神性真理，以及由此而来的祝福和幸福。
在圣言中，“筵席”与“晚餐”所表相同，如以赛亚书：
在这山上，万军之耶和华必为所有人民用肥甘设摆筵席，用精酿的酒设摆筵席。(以赛亚书25:6)
此处论述的是主的降临，“肥甘的筵席”表示良善的归给和共享，“精酿的酒的筵席”，或最好的酒表示真理的归给。“肥甘”表示爱之良善(参看《属天的奥秘》，353, 5943, 10033节)；也表示爱之快乐(6409节)；“酒”表示仁之良善，这良善本质上是真理(1071, 1798, 6377节)。
252b.十个童女被邀所赴的“婚筵或婚礼”具有同样的含义，对此，马太福音上如此记着说：
天国好比十个童女，拿着灯，出去迎接新郎。其中有五个是谨慎的，五个是愚拙的。愚拙的拿着灯，却没有随身带油；谨慎的拿着灯，又带着油在器皿里。新郎迟延的时候，她们都打盹、睡着了。半夜有喊叫，看，新郎来了，你们出来迎接他。那时那些童女就都起来收拾灯。愚拙的对谨慎的说，请分点油给我们；因为我们的灯要灭了。但谨慎的回答说，恐怕不够你我用的；不如你们到卖油的那里为自己买吧。她们去买的时候，新郎到了；那预备好了的，同他进去赴婚筵，门就关了。其余的童女随后也来了，说，主啊，主啊，给我们开门。祂却回答说，我实在对你们说，我不认识你们。(马太福音25:1–12)
此处论述的主题是通过爱和信与主的结合；“婚筵或婚礼”表示这结合；“油”表示爱之良善，“灯”表示信之真理。为清楚说明主在那里所说的每句话都有一个灵义在里面，我想更具体地展开这个比喻的灵义。好比十个童女的“天国”表示天堂和教会；“十个童女”表示所有属于教会的人，“十”表示所有或全部，“童女”表示那些处于对属灵真理和良善的情感之人，这种情感构成教会。这就是为何在圣言中，表示教会的“锡安”和“耶路撒冷”被称为“童女或处女”，如锡安的童女或处女，耶路撒冷的童女或处女；启示录说：“童女跟随羔羊。”她们出去迎接新郎所带的“灯”表示信之真理；“新郎”表示在通过爱和信与天堂和教会结合方面的主；因为论述的主题是一种婚姻，该婚姻表示这种结合。“五个谨慎的童女”和“五个愚拙的童女”表示那些处于源于爱之信的教会之人，和那些处于与爱分离之信的人，与马太福音(7:24, 26)提到的“谨慎的”和“愚拙的”所表相同。有喊叫的“半夜”表示最后的审判，一般表示人生命的最后状态，就是他被判定要么上天堂，要么下地狱的时候；“那时愚拙的童女对谨慎的说，请分点油给我们，谨慎的回答说，她们应到卖油的那里买”，表示所有人死后的状态，那时，那些信里面没有爱之良善，或没有源于爱之良善的信之真理的人渴望为自己获得它，但却是徒劳，因为人在世上的生命如何，他仍旧如何。由此清楚可知，“进去赴婚筵”的“谨慎童女”表示什么， “说，主啊，主啊，给我们开门”，得到的回答却是，“我实在对你们说，我不认识你们”的“愚拙童女”表示什么。“我不认识你们”表示主不与他们结合，因为进行结合的，是属灵之爱，而不是没有爱的信；事实上，主与那些处于爱，由此处于信的人同住，祂认识这些人，因为祂自己就是在那里。
252. And will sup with him, and he with me. That this signifies communicating to them the happiness of heaven is evident from the signification of supping, as being to communicate the goods of heaven. The reason why supping denotes to communicate those goods is, that by banquets, feasts, dinners and suppers in the Word are signified association by love, and hence the communication of the delights of love; for all delights spring from love. Those things derive their signification from bread and wine, which signify the good of love celestial and spiritual; and from eating together, which signifies communication and appropriation. This was formerly signified by the paschal supper, and is at this day signified by the Holy Supper (as may be seen above, n. 19:9);
and afterwards,
"Come and gather yourselves together unto the supper of the great God" (ver. 17).
[2] Because suppers signify association by love, and the communication of delights thence, therefore the Lord compared the church and heaven to a supper, and also to a marriage; to a supper, in Luke:
A man made a great supper, and bade many; but they all with one consent began to make excuse. Therefore the master of the house, being angry, ordered to bring in the poor, the maimed, the halt, and the blind, saying of the first that none of those men should taste the supper (Heaven and Hell 13-19, and that thence there is a communication of every kind of delight and happiness, n. 396-400.)
[3] In the Word throughout it is said, that those who are admitted into heaven are to eat together, by which, in the spiritual sense, is meant the fruition of blessedness and felicity. Thus the same is signified by eating there as by supping, as in Luke:
"They shall come from the east and from the west, and from the north and from the south, and shall recline in the kingdom of God" (Heaven and Hell 141-153; and that by Abraham, Isaac and Jacob, the Lord is meant as to the Divine Itself, and the Divine Human, in Arcana Coelestia 1893, 4615, 6098, 6185, 6276, 6804, 6847. Hence to recline with them denotes to be conjoined with the Lord, and to associate together by love, and by such conjunction and association, to enjoy eternal blessedness and felicity, and this from the Lord alone.)
[4] In Luke:
Jesus said, "Let your loins be girded about, and your lights shining, and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants whom the lord when he cometh shall find watching; verily, I say unto you that he will gird himself, and make them recline, and will come forth and serve them" (Arcana Coelestia 3021, 4280, 9961). By lights shining are signified the truths of faith from the good of love (see Arcana Coelestia 9548, 9551, 9783). By girding himself, making them to recline, and serving them, is signified to impart to them every kind of good.
[5] Again:
"Ye are they that have continued with me in my temptations. I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in the kingdom" (22:28-30).
To eat and drink at the table of the Lord in His kingdom, is to be conjoined with Him by love and faith, and to enjoy heavenly blessedness.
[6] In Matthew:
Jesus said, "I say unto you, I will not drink henceforth of this product of the vine, until that day when I drink it new with you in my Father's kingdom" (26:29).
These words were spoken by the Lord after He Instituted the Holy Supper. By the product of the vine is signified Divine truth from Divine good, and blessedness and felicity therefrom.
[7] Similar to this is the signification of a feast, in the Word, as in Isaiah:
"In this mountain shall Jehovah of hosts make unto all peoples a feast of fat things, a feast of lees" (Arcana Coelestia 353, 5943, 10033, and also the delights of love, n. 6409; and that wine signifies the good of charity, which in its essence is truth, n. 1071, 1798, 6377.)
[8] The like is signified by the marriage to which the ten virgins were invited, of whom it is thus written in Matthew:
"The kingdom of heaven is likened unto ten virgins, which took their lamps and went forth to meet the bridegroom. Five of them were wise, and five were foolish. They that were foolish took their lamps and took no oil with them; but the wise took oil in their vessels with their lamps. But while the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. And the wise answered, saying, Lest perchance there be not enough for us and you; but go ye rather to them that sell, and buy for yourselves. While therefore they went to buy, the bridegroom came; and they that were ready went in with him to the marriage; and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily, I say unto you, I know you not" (128), but in this case in a state of faith from charity, because that is the subject treated of. The reason why to overcome has such a signification is that a man, so long as he lives in the world, fights against the evils and falsities therefrom which pertain to him; and he who so fights, and remains in the faith of charity, even to the end of life, overcomes; and he who overcomes in the world overcomes to eternity, because a man is such after death as was his life in the world. And from the signification of to sit with me in My throne, as being to be conjoined with heaven where the Lord is; for by throne is signified heaven, and by sitting with the Lord is signified to be together with Him, thus to be conjoined to Him.
[2] In the Word mention is frequently made of a throne, and by it, when said of the Lord, is signified in general heaven, specifically the spiritual heaven, and in the abstract the Divine truth proceeding from the Lord, because this constitutes heaven. Hence also a throne is predicated of judgment, since all judgment is effected from truths. That such is the signification of a throne in the Word is evident from the following passage. In Isaiah:
"Jehovah said, the heavens are my throne" (220).
[3] In Ezekiel:
Above the expanse which was over the head of the cherubs, "as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne, a likeness as it were the appearance of a man upon it above" (Arcana Coelestia 9407, 9873). Thus the throne in this case signifies the whole heaven; for heaven is heaven from the Divine truth. (What cherubs signify, may be seen, n. 9277, end, 9673.)
[4] In the Apocalypse:
"Behold, a throne set in heaven, and one sat on the throne; there was a rainbow round about the throne, in sight like unto an emerald. And out of the throne proceeded lightnings and thunderings and voices; before the throne, there was a sea of glass like unto crystal; round about the throne, were four animals full of eyes before and behind" (Revelation 4:2-6, 9, 10).
That heaven is here described as to Divine truth will be seen in the explanation of those words in the following chapter. The same is also signified in this passage:
"A pure river, clear as crystal, proceeded out of the throne of God and of the Lamb" (Revelation 22:1).
The reason why a pure river clear as crystal was seen proceeding out of the throne was that a river signifies Divine truth so also does crystal.
[5] The same is signified in the Word by the throne of David, because by David in the prophetical parts of the Word is not meant David, but the Lord as to His royalty which is the Divine truth in the spiritual heaven, which is the second heaven.
Thus in Luke:
The angel said to Mary, "He shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his father David" (Luke 1:32).
And in Isaiah:
"Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it in judgment and in justice, henceforth and even to eternity" (Isaiah 9:6, 7).
That David is not here meant, nor his throne upon which the Lord should sit, is plain, for the Lord's kingdom was not on earth but in heaven; therefore by the throne of David is meant heaven as to the Divine truth (as may be seen above, n. Matthew 25:31).
(That glory signifies the Divine truth in heaven, may be seen, Jeremiah 14:21, and Jeremiah 17:12); by which is signified that Divine truth should not be disgraced. The same is meant by Jerusalem being called the throne of Jehovah; for by Jerusalem is signified the church as to doctrine, and doctrine is Divine truth. Hence it is also clear how these words in Jeremiah are to be understood:
"At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered together unto it" (Jeremiah 3:17).
In David:
"Jerusalem is builded; whither the tribes go up. And there are set the thrones for judgment, the thrones of the house of David" (Psalms 122:3-5).
In Ezekiel:
"The glory of Jehovah came into the house by the way of the gate whose face was toward the east; he said unto me, Son of man, behold the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the sons of Israel for ever" (Ezekiel 43:4, 7).
(That Jerusalem signifies the church as to doctrine, thus the Divine truth in the heavens and on earth, for this makes the church, may be seen, 25:31), and in David (Psalms 122:3-5); and moreover in David:
"O Jehovah, thou hast executed my judgment; thou sattest on the throne, a judge of justice; thou hast rebuked the nations, thou hast destroyed the wicked: Jehovah shall sit for ever; he will prepare his throne for judgment" (Psalms 9:4, 5, 7).
[6] It is also said in the Word throughout, that others shall sit upon thrones as well as the Lord; but still by such thrones are not meant thrones, but Divine truths. Thus in the first book of Samuel:
"He raiseth up the depressed out of the dust, and lifteth up the needy out of the dunghill, to set them among princes, and he will make them inherit the throne of glory" (Arcana Coelestia 577, 2089, 2129, 2130, 3272, 3858, 3913; that the same is signified by twenty-four, because that number is double the number twelve, and arises thence by multiplication, n. 5291, 5335, 5708, 7973. That by the elders of Israel are signified all those in the church who are in truths from good, n. 6524, 6525, 6890, 7912, 8578, 8585, 9376, 9404: similarly by the twelve disciples of the n. 2129, 3354, 3488, 3858, 6397; also by the twelve tribes, n. 3858, 3926, 4060, 6335, 7836, 7891).
[7] From these considerations it is evident what was represented by the throne built by Solomon, concerning which it is thus written in the first book of the Kings:
"Solomon made a great throne of ivory, and overlaid it with pure gold. The throne had six steps, and the head of the throne was round; and behind it were hands on the one side and on the other near the place of the seat, and two lions standing near the hands; and there were twelve lions standing upon the six steps, on the one side and on the other: there was not the like made in any kingdom" (1 Kings 10:18-20).
Here by ivory is signified the Divine truth in ultimates: by the head being round, the correspondent good; by the gold with which it was overlaid is signified Divine good from which is Divine truth. By the six steps are signified all things from first to last; by the hands is signified all power; by the lions are signified the truths of the church in their power: by twelve, all. Because throne, where it is said of the Lord, signifies heaven as to all Divine truth, so in an opposite sense it signifies hell as to all falsity. In this opposite sense, it is mentioned above (2:13; Isaiah 14:9, 13:47:1; Hagg. 2:22; Dan. 7:9; Luke 1:52; and elsewhere).
252. And will sup with him, and he with Me, signifies communicating to them the felicities of heaven. This is evident from the signification of "supping," as being to communicate the goods of heaven. "To sup" means to communicate, because "banquets," "feasts," "dinners," and "suppers" in the Word signify consociations by love, and thus a communication of love's delights, for all delights are of love. These things derive their signification from that of bread and of wine, which signify the good of love, celestial and spiritual; and from that of eating together, which signifies communication and appropriation. This was formerly signified by the paschal supper, and is at this day signified by the holy supper (See above, n. Revelation 19:9);
and afterwards:
Come and be gathered together unto the supper of the great God (Revelation 19:17).
[2] As suppers signify consociations by love, and consequent communication of delights, therefore the Lord compared the church and heaven to a "supper," and also to a "wedding;" to a "supper" in Luke:
The master of the house made a great supper, and bade many; but all those that were called excused themselves. Therefore, being angry, he ordered his servant to bring in the poor, the maimed, the halt, and the blind; saying of those called, that none of them should taste of the supper (Heaven and Hell 13-19, and a consequent communication of all delights and felicities, n. 396-400)
[3] In the Word it is said in many places that in heaven they will "eat together;" and this means in the spiritual sense that they are to enjoy blessedness and felicity; thus "eating together" has here a like significance as "supping." Thus in Luke:
They shall come from the east and the west, and from the north and the south, and shall recline to eat in the kingdom of God (141-153: that "Abraham. Isaac, and Jacob," mean the Lord in respect to the Divine Itself and the Divine Human, Arcana Coelestia 1893, 4615, 6098, 6185, 6276, 6804, 6847; consequently "to recline to eat with them" means to be conjoined with the Lord, and to be consociated one to another by love, and by such conjunction and consociation to enjoy eternal blessedness and felicity, and this from the Lord alone.)
[4] In Luke:
Jesus said, Let your loins be girded about, and your lamps burning, and be ye yourselves like unto men waiting for their Lord when He shall return from the wedding, that when He cometh and knocketh they may open unto Him. Blessed are those servants whom the Lord when He cometh shall find watching; verily I say unto you, that He shall gird Himself, and make them to recline to eat, and drawing near, He will minister to them (Arcana Coelestia 3021 Arcana Coelestia 3021[1-8], 4280, 9961); "the lamps that are to be burning" signify the truths of faith from the good of love (Arcana Coelestia 9548, 9551, 9783); "girding Himself, making them to recline to eat, and ministering to them," signifies to bestow upon them every good.
[5] In the same:
Ye are they which have continued with Me in My temptations; I appoint unto you, even as My Father hath appointed unto Me, a kingdom, that ye may eat and drink at My table in the kingdom (Luke 22:28-30).
"To eat and drink at the Lord's table in the kingdom of God" is to be conjoined to the Lord by love and faith, and to enjoy heavenly blessedness.
[6] In Matthew:
Jesus said, I say unto you, I will not drink henceforth of this product of the vine, until that day when I will drink it new with you in My Father's kingdom (Matthew 26:29).
These words were spoken by the Lord after He instituted the Holy Supper; and "the product of the vine" signifies Divine truth from Divine good, and blessedness and felicity therefrom.
[7] The signification of "feast" is like that of "supper," in Isaiah:
In this mountain shall Jehovah make unto all peoples a feast of fat things, a feast of wines on the lees (Arcana Coelestia 353, 5943, 10033; and also the delights of love, n. 6409; and that "wine" signifies the good of charity, which in its essence is truth, n. 1071, 1798, 6377)
[8] The "wedding to which the ten virgins were invited" has a like meaning, of which in Matthew:
The kingdom of the heavens is like unto ten virgins, who took their lamps and went forth to meet the bridegroom. And five of them were prudent, and five were foolish. The foolish, when they took their lamps, took no oil with them; but the prudent took oil in their vessels with their lamps. Now while the bridegroom tarried they all slumbered and slept. But at midnight a cry arose, Behold the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the prudent, Give us of your oil; for our lamps are going out. But the prudent answered, saying, Peradventure there will not be enough for us and you; go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the wedding, and the door was shut. Afterward came the other virgins, saying, lord, lord, open to us. But he answered and said, Verily I say to you, I know you not (Matthew 25:1-12).
This treats of conjunction with the Lord by love and faith; this the "wedding" moreover signifies; "oil" signifies the good of love, and "lamps" the truth of faith. To make clear that in every particular that the Lord spoke there is a spiritual sense, I will lay open the particulars of the spiritual sense of this parable. "The kingdom of the heavens," to which the ten virgins are likened, means heaven and the church; "the ten virgins" signify all who are of the church ("ten" all, and "virgins" those who are in the affection of spiritual truth and good, which affection constitutes the church), therefore "Zion" and "Jerusalem," by which the church is signified, are called in the Word "virgins," as "the virgin Zion," and "the virgin Jerusalem," and in Revelation it is said that "virgins follow the Lamb." "The lamps that they took to go forth to meet the bridegroom" signify the truths of faith; "the bridegroom" means the Lord in respect to conjunction with heaven and the church by love and faith; for "a wedding" is treated of, which signifies that conjunction. "The five prudent virgins" and "the five foolish" signify those of the church who are in faith from love, and those who are in faith apart from love (the same as "the prudent and foolish" in Matthew 7:24, 26). "Midnight, when the cry arose," signifies the Last Judgment, and in general the end of man's life, when he will be adjudged either to heaven or to hell; "the foolish virgins then saying to the prudent, Give us of your oil, and the prudent answering that they should go to them who sell," signifies the state of all after death-that those who have not the good of love in faith, or the truth of faith from the good of love, then wish to acquire it for themselves, but in vain, since such as man's life has been in the world such he remains. From this it is clear what is signified by "the prudent virgins" going in to the marriage, and that the foolish who said, "Lord, Lord, open to us," received for answer, "Verily I say unto you, I know you not." "I know you not" signifies that the Lord was not conjoined to them, since spiritual love conjoins, and not faith without love; for the Lord has His abode with those who are in love, and in faith therefrom, and these He knows because He Himself is there.
252. "Et cenabo cum illo, et illis Mecum." - Quod significet communicationem cum eis felicitatum caeli, constat ex significatione "cenare", quod sit communicare bona caeli.
Quod "cenare" sit illa communicare, est quia "comessationes", "convivia", "prandia" et "cenae" in Verbo significant consociationes per amorem, et inde communicationem jucundorum quae amoris, nam omnia jucunda sunt amoris. Trahunt illa significationem ex pane et vino, quae significant bonum amoris caelestis et spiritualis, et ex comedere, quod significat communicationem et appropriationem; haec significaverat olim Cena Paschalis, et haec hodie significat Sancta Cena (videatur supra, n. 146; et in Doctrina Novae Hierosolymae, n 210-222).
Quod "cenare" dicatur, est quia nuptiae fiebant quando cena, et per "nuptias" significatur conjunctio boni et veri, et tunc communicatio jucundorum. Inde dicitur in Apocalypsi,
"Beati qui ad cenam nuptiarum Agni vocati sunt" (19:9);
et dein,
"Venite et congregamini ad cenam magni Dei" (vers. 17).
[2] Quia "cenae" significant consociationes per amorem, et tunc communicationem jucundorum, ideo Dominus comparavit ecclesiam et caelum cenae et quoque nuptiis; cenae apud Lucam,
Quod Paterfamilias fecerit magnam cenam et vocaverit multos, sed quod excusaverint se omnes qui vocati: quare indignatus jussit ut introducerent pauperes, mancos, claudos, caecos: de prioribus dicendo, quod nemo eorum gustaturus sit cenam (14:16-24).
(Paene similiter de nuptiis ad quas invitati sunt, Matthaeus 22:1-15.) Per "cenam" ibi intelligitur ecclesia et caelum; per "invitatos qui se excusaverunt" intelliguntur Judaei apud quos ecclesia tunc erat, ecclesia enim in specie est ubi Verbum et per Verbum Dominus notus; per "pauperes", "mancos", "claudos", "caecos", intelliguntur qui tales spiritualiter sunt, et qui tunc extra ecclesiam. Quod caelum et ecclesia assimiletur ibi cenae et nuptiis, est quia caelum est conjunctio angelorum cum Domino per amorem, et consociatio illorum inter se per charitatem, et inde communicatio omnium jucundorum et felicitatum; similiter ecclesia, quia ecclesia est caelum Domini in terris. (Quod caelum sit conjunctio angelorum cum Domino per amorem, et quoque consociatio illorum mutua per charitatem, videatur in opere De Caelo et Inferno 13-19, et inde communicatio omnium jucundorum et felicitatum, n. 396-400.)
[3] In Verbo passim dicitur quod "comesturi sint" in caelo; et per illud in sensu spirituali intelligitur quod fruituri sint beatitudine et felicitate; ita simile significatur per "comedere" ibi quod per " 1
cenare":
-Ut apud Lucam,
"Venient ab oriente et occidente et a septentrione et meridie, et discumbent in regno Dei" (13:29);
et apud Matthaeum,
"Multi venient ab oriente et occidente, et accumbent cum Abrahamo, Isaco et Jacobo in regno caelorum" (8:11):
qui "venturi ab oriente, occidente, septentrione et meridie", sunt omnes qui in bono amoris et inde veris fidei sunt. (Quod quatuor plagae in Verbo illos significent, videatur in opere De Caelo et Inferno 141-153; et quod per "Abrahamum, Isacum et Jacobum" intelligatur Dominus quoad Ipsum Divinum ac Divinum Humanum, in Arcanis Caelestibus, n. 1893, 4615, 6098, 6185, 6276, 6804, 6847; inde "discumbere cum illis", est conjungi Domino, et consociari inter se per amorem, et per conjunctionem illam et per consociationem hanc frui beatitudine et felicitate aeterna, et illa ex solo Domino.)
[4] Apud Lucam,
Jesus dixit, "Sunto lumbi vestri cincti, et candelae lucentes, vosque similes estote hominibus exspectantibus Dominum suum, quando reversurus est a nuptiis, ut cum venerit et pulsaverit, aperiant Ipsi: beati servi hi, quos veniens Dominus invenerit vigilantes; amen dico vobis quod cincturus sit Se, et accumbere facturus eos, Ipseque accedens ministraturus illis" (12:35, seq.):
per "lumbos", qui erunt cincti, intelligitur bonum amoris (n. 3021, 4280, 9961); per "candelas", quae erunt lucentes, significantur vera fidei ex bono amoris (n. 9548, 9551, 9783); per "cingere Se, accumbere facere eos, et ministrare illis", significatur donare illos omni bono.
[5] Apud eundem,
"Vos estis qui permansistis Mecum in tentationibus meis; Ego dispono vobis prout disposuit Mihi Pater regnum, ut edatis et bibatis super mensa mea in regno" Dei (22:28-30):
"edere et bibere super mensa Domini" in regno Dei, est conjungi Domino per amorem et fidem, ac frui beatitudine caelesti.
[6] Apud Matthaeum,
Jesus dixit, "Dico vobis quod non bibiturus sim a nunc ex hoc genimine vitis, usque ad diem illum quando id bibero vobiscum novum in regno Patris mei" (26:29):
haec a Domino dicta sunt, postquam instituit Sanctam Cenam; et per "genimen vitis" significatur Divinum Verum ex Divino Bono, et inde beatitudo et felicitas.
[7] Simile quod per "cenam" etiam significatur per "convivium", apud Esaiam:
"Faciet Jehovah omnibus populis in monte hoc convivium pinguedinum, convivium fecum" (25:6):
agitur ibi de adventu Domini, et per "convivium pinguedinum" significatur appropriatio et communicatio bonorum, et per "convivium fecum", seu vini optimi, appropriatio verorum.
(Quod "pinguedines" significent bona amoris, videatur 353, 5943, 2
10033; et quoque jucunda amoris, n. 6409: at quod "vinum" significet bonum charitatis quod in sua essentia est verum, n. 1071, 1798, 6377.)
[8] Simile significatur per "nuptias" ad quas invitatae sunt "decem virgines", de quibus ita apud Matthaeum:
"Simile est regnum caelorum decem virginibus, quae sumptis lampadibus exierunt in occursum Sponsi. Quinque ex eis erant prudentes, et quinque fatuae. Fatuae sumptis lampadibus non acceperunt oleum secum: prudentes autem acceperunt oleum in vasis suis una cum suis lampadibus. Morante autem Sponso, dormiverunt omnes et obdormiverunt: media vero nocte clamor ortus est, Ecce Sponsus venit, exite in occursum Ejus. Tunc surrexerunt omnes illae virgines, et adornarunt lampadas suas. Et fatuae prudentibus dixerunt, Date nobis ex oleo vestro, quia lampades nostrae exstinguuntur. Et responderunt prudentes, dicentes, Ne forte non sufficiat nobis et vobis, ite potius ad eos qui vendunt, et emite vobis. Cum itaque abirent emptum, venit Sponsus; et quae paratae erant, introiverunt cum Illo ad nuptias, et clausa est janua. Postea veniunt reliquae virgines, dicentes, Domine, Domine, aperi nobis; Ipse vero respondens dixit, Amen dico vobis non novi vos" (25:1-12):
agitur ibi de conjunctione cum Domino per amorem et fidem; "nuptiae" etiam significant illam: "oleum" significat bonum amoris, et "lampades" verum fidei. Ut pateat quod in singulis quae Dominus locutus est, sensus spiritualis sit, velim illa quae ibi quoad eum sensum aperire. "Regnum caelorum", cui decem virgines assimilantur, significat caelum et ecclesiam; "decem virgines" significant omnes qui ab ecclesia, "decem" omnes, et "virgines" illos qui sunt in affectione veri et boni spiritualis, quae facit ecclesiam; (inde est quod Zion et Hierosolyma, per quas significatur ecclesia, in Verbo dicatur "virgo", ut "virgo Zion" et "virgo Hierosolyma", et quod in Apocalypsi dicatur quod "virgines" sequantur Agnum;) per "lampadas", quas acceperunt ut exirent in occursum Sponsi, significantur vera fidei; per "Sponsum" intelligitur Dominus quoad conjunctionem cum caelo et ecclesia per amorem et fidem, agitur enim de nuptiis, per quas significatur illa conjunctio; per "quinque virgines prudentes" et per "quinque fatuas" significantur illi ab ecclesia qui in fide sunt ex amore et qui in fide sunt absque amore (similiter ac per "prudentes" et "fatuos", Matthaeus 7:24, 26); per "mediam noctem", qua "clamor ortus est", significatur ultimum judicium, et in genere ultimum vitae hominis, quando judicabitur vel ad caelum vel ad infernum: quod "tunc fatuae dixerint ad prudentes, ut darent illis ex oleo suo", et quod "prudentes responderint quod irent ad illos qui vendunt", significatur status omnium post mortem; quod illi qui non habent bonum amoris in fide seu verum fidei ex bono amoris, tunc velint comparare sibi, sed frustra, quia qualis vita homini fuit in mundo, talis manet: inde nunc patet quid significatur per quod "prudentes introiverint in nuptias", et quod "fatuae", dicentes "Domine, Domine, aperi nobis", responsum tulerint, "Amen dico vobis non novi vos"; per "Non novi vos" significatur quod Dominus illis non conjunctus sit, amor enim spiritualis conjungit, et non fides absque amore; Dominus enim mansionem habet apud illos qui in amore et inde fide sunt, et hos novit quia Ipse ibi est.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.