293# 启4:11. “说，主啊，你是配得荣耀，尊贵，权柄的”表示属于主的神性人身的功德和公义，一切神性真理和神性良善，以及拯救都来自这神性人身。这从“主啊，你是配得的”、“荣耀，尊贵”，以及“权柄”的含义清楚可知：“主啊，你是配得的”是指属于主的神性人身的功德和公义(对此，我们很快就会谈到)；“荣耀，尊贵”当论及主时，是指来自祂的神性真理和神性良善(参看AE288节)；“权柄”或能力是指拯救。此处“权柄”或能力表示拯救，是因为一切神性能力或权柄都视拯救为目的；事实上，人凭神性能力或权柄被改造，后来被引入天堂，在那里躲避邪恶和虚假，并被保持在良善和真理中；唯独主能做到这一切。那些为自己索取这种能力或权柄的人完全不知道拯救是什么意思，因为他们不知道什么是改造，也不知道是什么构成人里面的天堂。为自己索取主的权柄，就是索取凌驾于主自己之上的权柄，这种权柄被称为“黑暗的权势”(路加福音22:53)。
论及主的权柄或能力主要关注拯救，这一点从以下经文明显看出来，约翰福音：
耶稣说，父啊，你曾赐给子权柄，管理所有肉体，叫祂将永生赐给一切你所赐给祂的人。(约翰福音17:2)
同一福音书：
凡接待祂的，就是信祂名的人，祂就赐他们权柄，作神的儿子。(约翰福音1:12)
又：
我是葡萄树，你们是枝子；住在我里面的，我也住在他里面，这人就多结果子；因为离了我，你们就不能做什么。(约翰福音15:5)
马可福音：
他们对祂的教义感到很惊奇，因为祂教导他们，正像有权柄的人。(马可福音1:22)
路加福音：
祂用权柄和能力吩咐污灵，污灵就出来。(路加福音4:36)
这一点也可见于其它许多经文。此外，主拥有管理一切的权柄，因为祂是独一神；但人类的拯救是权柄的首要目标，因为众天堂和世界都是为人类而被造的；拯救就是对发出的神性的接受。
“主啊，你是配得的”表示属于主的神性人身的功德和公义，是因为“你是配得的”表示祂拥有功德。主的功德在于，祂在世时征服地狱，将天堂里的一切都纳入秩序，并荣耀祂的人身或人性，这一切都是凭祂自己的能力。通过这种方式，祂拯救了人类中所有信祂的人，也就是所有遵行祂诫命的人(约翰福音1:12, 13)。此外，在圣言中，这种功德被称为“公义”，神性人身方面的主由此被称为“耶和华我们的义”(耶利米书23:5, 6; 33:15, 16)。关于这种功德，或主的这种公义，详情可参看《新耶路撒冷及其属天教义》(293, 294节)，以及该书(300–306节)从《属天的奥秘》中所引用的内容。
293. (Verse 11) Saying, Thou art worthy, O Lord, to receive glory and honour and power. That this signifies merit and justice pertaining to the Divine Human of the Lord, and that from it is all Divine truth, Divine good and salvation, is evident from the signification of thou art worthy, O Lord, as being the merit and justice pertaining to the Lord's Divine Human, concerning which we shall speak presently; and from the signification of glory and honour, when said of the Lord, as being Divine truth and Divine good which are from Him (concerning which see above, n. Luke 22:53).
[2] That power, when said of the Lord, has chiefly respect to salvation, is evident from the following passages, as in John:
Jesus said, "Father thou hast given" to the Son "power over all flesh, that he should give eternal life to as many as thou hast given him" (17:2).
Again:
"As many as received him, to them gave he power to become the sons of God, even to them that believe on his name" (1:12).
Again:
"I am the vine, ye are the branches; he that abideth in me and I in him, the same bringeth forth much fruit; for without me ye can do nothing" (15:5).
In Mark:
"They were astonished at his doctrine; for he taught them as one having authority" (1:22).
And in Luke:
"With authority and power he commandeth the unclean Spirits, and they come out" (4:36).
The same may be seen in many other passages.
The Lord also has power over all things, because He is God alone; but the salvation of the human race is the principal object of power, because for the sake of that the heavens and all worlds were created, and salvation is the reception of the Divine proceeding.
[3] The reason why by thou art worthy, O Lord, is signified the merit and justice which pertain to the Lord's Divine Human is that the words signify that He merited; and the merit of the Lord consists in the circumstance that when He was in the world He subjugated the hells and reduced to order all things in the heavens, and that He glorified His Human, and this from His own power, and thus saved all the human race who believe in Him, that is, who love to do His precepts (see The Doctrine of the New Jerusalem 293, 294; and in the references to Arcana Coelestia there, n. 300-306).
293. Verse 11. Saying, Thou art worthy, O Lord, to receive the glory, and the honor, and the power, signifies merit and righteousness belonging to the Lord's Divine Human, that from it is all Divine truth and Divine good and salvation. This is evident from the signification of "Thou art worthy, O Lord," as being merit and righteousness belonging to the Lord's Divine Human (of which presently); also from the signification of "glory and honor," as being in reference to the Lord's Divine truth and Divine good which are from Him, see above, n. Luke 22:53).
[2] That the power predicated of the Lord has regard chiefly to salvation is evident from the following passages. In John:
Jesus said, Father, Thou hast given (to the Son) power over all flesh, that to all whom Thou hast given Him to them He should give eternal life (John 17:2).
In the same:
As many as received Him, to them gave He power to become sons of God, to them that believe in His name (John 1:12).
In the same:
I am the vine, ye are the branches; he that abideth in Me, and I in him, the same beareth much fruit; for apart from Me ye cannot do anything (John 15:5).
In Mark:
They were astonished at His doctrine; for He was teaching them as having authority (Mark 1:22).
In Luke:
With authority and power He commands unclean spirits and they go forth (Luke 4:36);
besides other passages. Moreover, the Lord has power over all things because He is God alone; but the salvation of the human race is the principal object of power, since for the sake of that the heavens and the worlds were created; and salvation is the reception of the proceeding Divine.
[3] "Thou art worthy, O Lord," signifies the merit and righteousness pertaining to the Lord's Divine Human, because "Thou art worthy" signifies that He had merit. The Lord's merit is that when He was in the world He subjugated the hells, and brought into order all things in the heavens, and glorified His Human, and this from His own power. By this means He saved all of the human race who believe in Him, that is, who love to do His precepts (The Doctrine of the New Jerusalem 293, 294; and in the quotations there from Arcana Coelestia 300-306.)
293. "Dicentes", [Vers. 11.] "Dignus es, Domine, accipere gloriam et honorem et potestatem." Quod significet meritum et justitiam quae Divino Humano Domini, quod ex eo sit omne Divinum Verum et Divinum Bonum, ac salvatio, constat ex significatione "Dignus es, Domine", quod sit meritum et justitia quae Divino Humano Domini (de qua sequitur); ex significatione "gloriae et honoris", cum de Domino, quod sint Divinum Verum et Divinum Bonum quae ab Ipso (de qua supra, n. 288); et ex significatione "potestatis", quod sit salvatio.
Quod "potestas" hic salvationem significet, est quia omnis potestas Divina illam spectat ut finem; homo enim ex potestate Divina reformatur, et dein introducitur in caelum, et ibi detinetur a malo et falso ac tenetur in bono et vero; hoc nemo potest nisi solus Dominus: qui sibi potestatem illam vindicant, illi prorsus non sciunt quid salvatio, nam non sciunt quid reformatio, nec quid caelum apud hominem. Vindicare sibi potestatem Domini, est potestatem super Ipsum Dominum, quae potestas vocatur
"potestas tenebrarum" ( 1
[2] Quod potestas, cum de Domino, principaliter spectet salvationem, constat ex his locis: Apud Johannem,
Jesus dixit, "Pater, ...dedisti" Filio "potestatem omnis carnis, ut omnes, quos dedisti Ipsi, det illis vitam aeternam" (17:2);
apud eundem,
"Quotquot receperunt dedit iis potestatem ut filii Dei essent, credentibus in nomen Ipsius" (1:12);
apud eundem,
"Ego sum Vitis, vos palmites; manens in Me et Ego in illo, hic fert fructum multum; quia sine Me non potestis facere quicquam" (15:5):
apud Marcum,
"Obstupuerunt super doctrina Ipsius, erat enim docens illos ut potestatem habens" (1:22):
et apud Lucam,
"Cum potestate et potentia praecipit immundis spiritibus, et exeunt" (4:36):
praeter aliis in locis. Est quoque Domino potestas super omnia, quia est solus Deus; sed salvatio humani generis est principale potestatis, quia propter illam caeli et mundi creati sunt, ac illa est receptio Divini procedentis.
[3] Quod per "Dignus es, Domine", significetur meritum et justitia quae Divino Humano Domini, est quia "Dignus es" significat quod meruit. Meritum Domini est, quod cum in mundo fuit subjugaverit inferna, et omnia in caelis in ordinem redegerit, et quod glorificaverit Humanum suum, et hoc ex propria potentia; per hoc salvavit ex genere humano omnes qui credunt in Ipsum, hoc est, qui amant facere praecepta Ipsius (Johannes 1:12, 13). Hoc meritum etiam in Verbo vocatur "justitia", ac Dominus quoad Divinum Humanum ex illo vocatur
Jehovah Justitia" (Jeremias 23:5, 6; 33:15, 16).
(De hoc merito seu de hac justitia Domini videantur plura in Doctrina Novae Hierosolymae, n. 293, 294, et in (collectis ex) Arcanis Caelestibus, n. 300-306.)
Footnotes:
1. The editors made a correction or note here.