294#“因为你创造了万物”表示一切存在和生命，以及属于那接受者的天堂都来自祂。这从“创造”的含义清楚可知，“创造”不仅是指一切事物都靠主存在，还指一切生命都来自祂。圣言的灵义只论述天堂和教会，故“创造”在此主要表示改造，因而表示将天堂赐给那些接受的人，因为这就是改造。一切事物的存在都来自主(参看《天堂与地狱》7–12, 137节)；一切生命都来自主(HH9节；《新耶路撒冷及其属天教义》，278节)。但此处“创造”不是指属世的存在和生命，而是指属灵的存在和生命；后者就是圣言中“创造”在各处所表示的；原因在于，天地的存在不是创造的目的，而是达到目的的手段；创造的目的是人类可以存在，以便有一个来自人类的天使天堂；由于这就是目的，所以“创造”表示改造，也就是将天堂赐给那些接受的人。就圣言的灵义而言，所指的是目的；但就字义而言，所论述的，仅仅是涉及目的的手段；属灵之物以这种方式隐藏在圣言的文字中。
294b.“创造(或受造、造)”表示改造和重生，因而表示建立教会，这一点从圣言中提到这个词的经文可以看出来，如以下经文。以赛亚书：
我要在旷野种上什亭的香柏树、桃金娘和橄榄树；好叫他们看见，知道，思想，明白，这是耶和华的手所作的，是以色列的圣者创造了它。(以赛亚书41:19, 20)
此处论述的主题是教会在外邦人或列族当中的建立；“旷野”表示他们因不知道真理而缺乏良善，因为人被改造所进入的一切良善都只通过真理被赐予；“什亭的香柏树”表示纯正真理；“桃金娘和橄榄树”表示属灵良善和属天良善。由此清楚可知，当论述因处于对真理的无知而未处于天堂和教会的良善的外邦人或列族时，“我要在旷野种上什亭的香柏树、桃金娘和橄榄树”表示什么。“好叫他们看见，知道，思想，明白”表示属于对良善和真理之爱的知识，理解，感知和情感；从这些含义清楚可知，“以色列的圣者创造了它”表示改造，因此“创造”就是改造。
同一先知书：
雅各啊，那创造你的，以色列啊，那形成你的，耶和华如此说；因为我救赎了你；我曾提你的名呼召你，你是我的。将我的众子从远方带来，将我的众女从地极领回，就是凡称为我名下的人，是我为自己的荣耀创造的，是我所形成、所作成的。我是耶和华你们的圣者，是以色列的创造者，你们的王。(以赛亚书43:1, 6, 7, 15)
此处论述的主题也是教会在外邦人或列族当中的建立；当论及他们的改造时，耶和华就被称为“创造者”和“形成者”；故经上说：“我救赎了你；我曾提你的名呼召你，你是我的。”“将我的众子从远方带来，将我的众女从地极领回”表示在教会之外，但从主接受教会的真理和良善的外邦人或列族；“从远方”和“从地极”表示那些在教会之外的人，“地”表示教会，“众子”表示那些接受真理的人，“众女”表示那些接受良善的人。经上说这些人为荣耀被创造、形成和作成。“荣耀”是指他们所接受的神性真理。
诗篇：
神啊，求你为我创造清洁的心，在我中间重新有坚定的灵。(诗篇51:10)
“创造清洁的心”表示在爱之良善方面改造；“在我中间重新有坚定的灵”表示在信之真理方面改造；因为“心”表示爱之良善，“灵”表示遵行神性真理，也就是信之真理的生活。
又：
为什么你徒然地创造人子呢？主啊，你从前的怜悯在哪里呢？(诗篇89:47, 49)
“创造人子”表示通过神性真理改造；“人子”是指那些处于神性真理的人，因而抽象地表示神性真理本身。
又：
列族要敬畏耶和华的名，地上的众王都敬畏你的荣耀，因为耶和华建造了锡安。要为后代记下这一切；将来受造的民，要赞美耶。(诗篇102:15, 16, 18)
这段经文论述了改造。要敬畏耶和华之名的“列族”表示那些处于良善的人；“地上的众王”表示那些处于源于良善的真理之人；“建造锡安”表示建立教会，“锡安”表示教会；将来受造，要赞美耶的“民”表示所有被改造的人。
又：
你给它们，它们便拾起来；你张手，它们就充满美物。你发出你的灵，它们便被创造；你使地面更新。(诗篇104:28, 30)
显然，此处“创造”表示改造；因为耶和华“给它们，它们便拾起来”表示他们接受主所赐予的真理；“你张手，它们就充满美物”表示他们接受从主流入的良善；“你发出你的灵，它们便被创造”表示他们在生活上照着神性真理被改造；“你使地面更新”表示教会的建立。
以赛亚书：
你们举目向高处观看，谁创造这些事物，按数目领其万象而出？祂一一称其名。永在的神耶和华，创造地极的主，并不疲倦。(以赛亚书40:26, 28)
此处也论述“创造”所表示的改造；耶和华所领出的“万象”表示一切真理和良善；“一一称其名”表示照各人的品质接受；“创造地极”表示建立教会，从而改造那些在教会里的人。
以西结书：
你曾在伊甸神的园中；各样宝石是你的遮盖；它们都是在你受造之日预备的。在你受造的那一日，你在路上就都完善，直到在你中间发现了乖僻。(以西结书28:13, 15)
这些话论及推罗王，推罗王表示那些处于真理，并通过真理处于良善的人；论到这些人，经上说，他们“曾在伊甸神的园中；各样宝石是他们的遮盖”；“神的园”表示聪明，此处提到的“宝石”表示真理和良善的知识或认知；这些知识或认知被称为“遮盖”，是因为它们在属世人中，属世人遮盖属灵人。经上说这些都是在他们受造之日，也就是他们被改造之日预备的。这清楚表明，“在你受造的那一日，你在路上就都完善”表示什么。
以赛亚书：
耶和华必在锡安山的一切居所和她的会众以上，白天创造云，黑夜创造火焰的光亮；因为在一切荣耀之上必有遮盖。(以赛亚书4:5)
“锡安”表示圣言方面的教会；它的“居所”表示良善方面的圣言的内义或灵义；白天的“云”表示真理方面的外在意义或字义，黑夜“火焰的光亮”表示良善方面的外在意义或字义。这层意义因遮盖并隐藏着灵义，故被称为“一切荣耀之上的遮盖”，“荣耀”表示灵义；经上还说这些被创造，因为它们是天堂和教会的真理。
玛拉基书：
岂不是一位神创造了我们吗？为什么我们行事诡诈？( 玛拉基书2:10)
此处“创造了我们”表示已经改造了，好叫他们可以是一个教会；因此，经上说：“为什么我们行事诡诈？”
以赛亚书：
耶和华神如此说，祂创造诸天，把它们展开；祂将地铺开，赐气息给地上的民，又赐灵给行在其上的。(以赛亚书42:5)
“创造诸天，把它们展开”、“将地铺开”表示改造；“诸天”既表示天堂，也表示教会的内在；因为教会的内在就是那些处于教会内在之人里面的天堂；“地”表示教会的外在，当源于良善的真理增多时，经上就说这些外在被“展开”、“铺开”。显然，由此所表示的是藉由真理的改造，因为经上说：“祂赐气息给地上的民，又赐灵给行在其上的。”
同一先知书：
创造诸天、 形成大地、作成它的耶和华；祂并非创造它为空虚。祂形成大地，是要给人居住。(以赛亚书45:12, 18)
“诸天”、“大地”和“创造”在此和前面所引用经文中的具有同样的含义；“祂并非创造它为空虚”表示它并非没有真理和良善，那些已经被改造的人处于真理和良善；这些的缺乏就是空虚。“祂形成大地，是要给人居住”表示他们要照着良善和真理，并出于它们生活，因为“居住”表示生活。
又：
看哪，我创造新天新地。你们当因我所创造的永远欢喜快乐；因为看哪，我要创造耶路撒冷为欢欣，创造她的人民为喜乐。(以赛亚书65:17, 18)
“创造新天新地”不是指一个可见的天和一个可居的地，而是指一个新教会，包括内在和外在；“天”表示教会的内在，“地”表示教会的外在。至于教会的内在是什么，外在是什么，可参看《新耶路撒冷及其属天教义》(246节)。因此，经上说：“看哪，我要创造耶路撒冷为欢欣，创造她的人民为喜乐。”“耶路撒冷”是指教会，“欢欣”是指它那来自良善的快乐，“喜乐”是指它那来自真理的快乐。
294c.以赛亚书(66:22)中的“新天新地”和启示录(21:1)中的具有同样的含义；以下创世记第一章中的经文也是：
起初，耶和华创造天地。地是空虚混沌，渊面黑暗。神的灵运行在水面上。神说，要有光，就有了光。神就照着自己的形像创造人，乃是照着神的形像创造他；祂创造了他们，有男有女。(创世记1:1–3, 27)
这段经文论述的是这个地球上第一个教会的建立；本章天地的创造表示该教会成员在其内在和外在方面的改造。“地是空虚混沌”表示以前没有教会，是因为人们没有良善和真理；“渊面黑暗”表示他们以前处于极度的无知，也处于虚假；“神的灵运行在水面上。神说，要有光，就有了光”表示他们的第一次光照；“神的灵”表示从主发出的神性真理，“运行在水面上”表示光照；“光”所表相同；“就有了光”表示对神性真理的接受；“神就照着自己的形像创造人”表示好叫人处于对良善和真理的爱，并对应于天堂，作为它的样式，因为对良善和真理的爱就是“神的形像”；因此，天使天堂也是“神的形像”；故在主的眼里，天使天堂如同一个人(参看《天堂与地狱》，59–67, 68–72, 73–77, 78–86, 87–102节)。“祂创造了他们，有男有女”表示祂在真理和良善方面改造了他们；在圣言中，“男”表示真理，“女”表示良善。这清楚表明，这一章和接下来的几章描述的不是天地的创造，而是那些构成第一个教会之人的新造或改造；刚才所引用的经文中的“新天新地”及其创造表示类似事物。
294d.在圣言中，“创造”表示改造和教会的建立，这一切通过从主发出的神性真理实现，这一点从以下经文明显看出来；约翰福音：
起初有圣言，圣言与神同在，神就是圣言。万物都是藉着祂造的；凡被造的，没有一样不是藉着祂造的。生命在祂里头，这生命就是人的光。光照在黑暗里，黑暗却不领会光。那是真光，照亮一切来到世上的人。世界是藉着祂造的，世界却不认识祂。圣言成了肉身，住在我们中间，我们也见过祂的荣耀。(约翰福音1:1–5, 9, 10, 14)
此处“圣言”表示神性真理方面的主；“万物都是藉着祂造的；凡被造的，没有一样不是藉着祂造的”，以及“世界是藉着祂造的”表示一切事物都是通过神性真理被创造的。由于“圣言”表示神性真理方面的主，所以经上说：“生命在祂里头，这生命就是人的光；那是真光。”“光”表示神性真理，“生命”表示来自神性真理的一切聪明和智慧；因为这神性真理构成人的真生命，或本质的生命，永生也是按着它。“光照在黑暗里，照亮一切来到世上的人”表示主作为神性真理与每个人同在，生命和光就来自这神性真理；“黑暗却不领会光，世界却不认识祂”表示但那些处于邪恶之虚假的人却不理解它，从而不接受它；因为“黑暗”表示邪恶之虚假。很明显，此处“圣言”就表示神性人身方面的主，因为经上说，“圣言成了肉身，住在我们中间，我们也见过祂的荣耀”，“荣耀”也表示神性真理。一切事物都是通过从主发出、在此由“圣言”来表示的神性真理被创造的(参看《天堂与地狱》，137, 139节；《新耶路撒冷及其属天教义》，263节)。这也清楚表明，此处“造”或“创造”也表示使人成为新的，或改造他；因为在此处和在创世记一样，经上直接提到“光”，这“光”表示发出的神性真理，所有人都通过这神性真理被改造(参看《天堂与地狱》，126–140节；《新耶路撒冷及其属天教义》，49节)。
294. Because thou hast created all things. That this signifies that from Him is all existence and life, and heaven for those who receive is evident from the signification of creating, as denoting not only that all things exist from the Lord, but also that all life is from Him. And because the spiritual sense of the Word treats only of heaven and the church, therefore by creating is here primarily signified to reform, thus to give heaven to those who receive, for this is to reform. (That the existence of all things is from the Lord, may be seen in the work, Heaven and Hell 7-12 137; and that all life is from the Heaven and Hell 9, in the same work, and in The Doctrine of the New Jerusalem 278). But by creating, in this passage, is not signified natural existence and life, but spiritual existence and life; this latter is everywhere signified by creating, when mentioned in the Word; the reason is that the existence of heaven and earth is not the end of creation, but a means to the end. The end of creation is, that the human race may exist and that from it there may be an angelic heaven; this therefore being the end, to create signifies to reform, which is to give heaven to those who receive. Ends are what are meant in the spiritual sense of the Word, but, in the sense of the letter, only the means which involve ends are mentioned; in this manner does what is spiritual lie hidden in the letter of the Word.
[2] That to create signifies to reform and regenerate men, and so to establish the church, is evident from those passages in the Word where the term occurs; as in the following: In Isaiah:
"I will give in the wilderness the cedar of shittah, and the myrtle and the oil tree. That they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it" (41:19, 20).
The subject here treated of is the establishment of the church among the nations; the wilderness signifies their not being in good because in ignorance of truth, for all good into which man is reformed is imparted only by truths. The cedar of shittah signifies genuine truths; the myrtle and the oil tree signify spiritual good and celestial good. It is evident therefore what is signified by giving in the wilderness the cedar of shittah, the myrtle and the oil tree, when treating of the nations who are not in the good of heaven and of the church, because in ignorance of truths. That they may see, and know, and consider and understand together, signifies the knowledges, understanding, perception and affection of the love of good and truth; from these significations it is evident that by the Holy One of Israel creating this is signified reformation; consequently, that to create is to reform.
[3] In the same:
"Thus saith Jehovah, thy Creator, O Jacob, and thy Former, O Israel; for I have redeemed thee; I have called thee by thy name; thou art mine. Bring my sons from far, and my daughters from the end of the earth; even every one that is called by my name I have created for my glory, I have formed and made. I, Jehovah, your Holy One, the Creator of Israel, your King" (43:1, 6, 7, 15).
The subject here treated of is also the establishment of the church among the nations; and from their reformation, Jehovah, is called creator and former; therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art mine." Bring my sons from far, and my daughters from the end of the earth, signifies the nations that are out of the church but which receive its truths and goods from the Lord; from far, and from the end of the earth, signifying those who are out of the church, earth denoting the church, sons those who receive truths, and daughters those who receive goods; these are said to be created, formed and made for glory. Glory is the Divine truth which they receive.
[4] In David:
"Create in me a clean heart, O God, and renew a firm spirit in the midst of me" (Psalms 51:10).
To create a clean heart signifies to reform as to the good of love; to renew a firm spirit in the midst of me, signifies to reform as to the truth of faith; for heart signifies the good of love, and spirit a life according to Divine truth, which is the faith of truth.
[5] Again:
"Wherefore hast thou created the sons of man in vain? Lord, where are thy former mercies?" (Psalms 89:47, 49).
To create the sons of man signifies to reform by means of Divine truth; the sons of man are all those who are in Divine truths, thus in the abstract Divine truths themselves.
[6] Again:
"The nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because Jehovah hath built up Zion; it shall be written for the generation to come; and the people which shall be created shall praise Jah" (Psalms 102:15, 16, 18).
This passage treats of reformation. By the nations which shall fear the name of Jehovah are meant those who are in good; and by the kings of the earth, those who are in truths from good. By building Zion is signified to establish the church, Zion denoting the church; by the people which shall be created and shall praise Jah, are signified all those who are reformed.
[7] Again:
"Thou givest to them, they gather; thou openest thine hand, they are filled with good. Thou sendest forth thy spirit, they are created; and thou renewest the faces of the earth" (Psalms 104:28, 30).
That to create here denotes to reform is evident; for by giving, and their gathering is signified that they receive the truths which are given by the Lord. By thou openest thine hand, they are filled with good is signified that they receive the good that flows from the Lord; by thou sendest forth thy spirit, they are created, is signified that they are reformed as to life according to Divine truth; and by thou renewest the faces of the earth, is signified the establishment of the church.
[8] In Isaiah:
"Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number; he calleth them all by name; God from eternity; Jehovah, the creator of the ends of the earth, is not weary" (40:26, 28).
Here also reformation is treated of, which is signified by creating; by the host which Jehovah bringeth out are signified all truths and goods; by calling them all by name is signified reception according to the quality of every one; by creating the ends of the earth is signified the establishment of the church, thus the reformation of those who are therein.
[9] In Ezekiel:
"Thou hast been in Eden the garden of God, every precious stone was thy covering, in the days in which thou wast created, they were prepared. Thou wast perfect in thy ways from the day in which thou wast created, until perversity was found in thee" (28:13, 15).
These things are spoken of the king of Tyre, by whom are signified those who are in truths and thence in good; concerning whom it is said that they had been in the garden of God, and that every precious stone was their covering. By the garden of God is signified intelligence, and by the precious stones which are also named in the passage are signified the knowledges (cognitiones) of truth and good; these are called a covering, became they are in the natural man, and the natural man covers the spiritual. These are said to have been prepared in the day in which they were created, that is in the day in which they were reformed: hence it is evident what is meant by thou wast perfect in thy ways from the day that thou wast created.
[10] In Isaiah:
"Jehovah will create upon every dwelling of Zion, and upon her assemblies, a cloud by day and the shining of a flame of fire by night; for upon all the glory shall be a covering" (4:5).
By Zion is signified the church as to the Word; the internal or spiritual sense of the Word, as to good, is meant by the dwelling thereof; the external or literal sense, as to truths, is meant by the cloud by day, and as to good, by the shining of a flame of fire by night. This sense, because it covers, and is the repository of, the spiritual sense, is called a covering upon all the glory, glory denoting the spiritual sense; these are also said to be created, because they are the truths of heaven and the church.
[11] In Malachi:
"Hath not one God created us? wherefore do we act perfidiously?" (2:10).
Because by created us is signified reformed, that they might be a church, it is therefore said, "wherefore do we act perfidiously?"
[12] In Isaiah:
"Thus saith God, Jehovah, he that createth the heavens, and stretcheth them out; he that spreadeth forth the earth, giveth breath to the people upon it, and spirit to them that walk therein" (42:5).
By creating the heavens and stretching them out, and by spreading forth the earth, is signified to reform; by the heavens are signified both the heavens and the internals of the church - the internals of the church also are heavens with those who are in them; the earth signifies the externals of the church, which are said to be spread forth when truths from good are multiplied: that reformation by truths is hereby signified is evident, for it is said, "he that giveth breath unto the people upon it, and spirit to them that walk therein."
[13] In the same:
"Jehovah, creating the heavens, forming the earth and making it. He hath not created it an emptiness, he formed it to be inhabited" (45:12, 18).
By heavens and by earth, and by creating, are signified similar things as in the passage adduced above. By not creating it an emptiness is signified that it is not without truth and good, in which they are who are reformed; the lack of these is emptiness. By he hath formed it to be inhabited, is signified that they should live according to good and truth, and from them; for to inhabit signifies to live.
[14] Again:
"Behold, I create a new heaven and a new earth. Be ye glad and rejoice for ever in that which I create; for, behold, I am about to create Jerusalem a rejoicing, and her people gladness" (65:17, 18).
By creating a new heaven and a new earth are not meant the visible heaven and the habitable earth, but a new church, internal and external, heaven denoting the internal of the church, and earth its external (what the internal of the church is, and what the external, may be seen in 66:22), and by the new heaven and the new earth in the Apocalypse (21:1).
[15] And similarly by the things in the first chapter of Genesis:
"In the beginning Jehovah created the heaven and the earth; and the earth was void and empty, and darkness was upon the faces of the abyss. And the spirit of God moved upon the faces of the waters. And God said, Let there be light, and there was light. And God created man into his own image, into the image of God created he him; male and female created he them" (Heaven and Hell 59-67, 68-72, 73-77, 78-86, 87-102). That He created them male and female signifies that He reformed them as to truth and as to good; male, in the Word, denotes truth, and female denotes good. From these considerations it is evident that it is not the creation of heaven and earth, but the new creation and reformation of those who composed the first church, which is described in this chapter and in the following chapters; and that similar things are there meant by the creation of heaven and earth as by the creation of the new heaven and new earth in the passages above adduced.
[16] That creation in the Word signifies reformation and the establishment of the church, which is effected by the Divine truth proceeding from the Lord is also evident from these words in John:
"In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. That was the true light, which lighteth every man that cometh into the world. And the world was made by him, and the world knew him not. And the Word was made flesh and dwelt among us, and we beheld his glory" (Heaven and Hell 137, 139; and in The Doctrine of the New Jerusalem 263). Hence also it is clear that to make or create here also signifies to make man new or to reform him; for here, as in the book of Genesis, mention is immediately made of light. (That by light is signified that proceeding Divine truth whereby all are reformed, may be seen in the work, Heaven and Hell 126-140, and in The Doctrine of the New Jerusalem 49).
294. For Thou hast created all things, signifies that from Him are all existence and life, and heaven also for those who receive. This is evident from the signification of "to create," as being not only that all things came into existence from the Lord, but also that all life is from Him; and as the spiritual sense of the Word treats only of heaven and the church, therefore "to create" signifies primarily here to reform, thus to give heaven to those who receive, for this is to reform. That the existence of all things is from the Lord, see in the work on Heaven and Hell 7-12, 137); and that all life is from the Lord (n. 9); and in The Doctrine of the New Jerusalem 278). But here "to create" does not signify natural existence and life, but spiritual existence and life; and this is what is everywhere signified in the Word by "creating;" and for the reason that the existence of heaven and earth is not the end of creation, but a means to the end; the end of creation is that the human race may exist so that from it there may be an angelic heaven; and as this is the end, "to create" signifies to reform, which is to give heaven to those who receive. In the spiritual sense of the Word ends are meant, but in the sense of the letter only the means that involve the ends are spoken of; in this way the spiritual lies hid in the letter of the Word.
[2] That "to create" signifies to reform and regenerate men, and thus to establish the church, can be seen from the passages in the Word where this term occurs, as in the following. In Isaiah:
I will give in the wilderness the cedar of Shittah, and the myrtle, and the oil tree; that they may see and know, and consider and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it (Isaiah 41:19, 20).
This treats of the establishment of the church among the Gentiles; "wilderness" signifies the absence of good, because of the ignorance of truth, for every good into which man is reformed is given only through truths; "the cedar of shittah" signifies genuine truth; "the myrtle and the oil tree" signify spiritual good and celestial good; whence it is clear what is signified by, "I will give in the wilderness the cedar of shittah, and the myrtle, and the oil tree," when the Gentiles that are not in the good of heaven and of the church, because in ignorance of the truth, are treated of; "that they may see and know, and consider and understand together," signifies the knowledges, understanding, perception, and affection, that are of the love of good and truth; from this signification it is clear that "the Holy One of Israel hath created it" signifies reformation, the that "to create" is to reform.
[3] In the same:
Thus said Jehovah thy Creator, O Jacob, and thy Former, O Israel, for I have redeemed thee, I have called thee by thy name; thou art Mine. Bring My sons from far, and My daughters from the end of the earth, everyone that is called by My name; into My glory I have created, I have formed, and I have made him. I am Jehovah your Holy One, the Creator of Israel, your King (Isaiah 43:1, 6, 7, 15).
This also treats of the establishment of a church among the Gentiles; and with reference to their reformation Jehovah is called "Creator" and "Former;" therefore it is said, "I have redeemed thee, I have called thee by thy name, thou art Mine." "Bring My sons from far, and My daughters from the end of the earth," signifies the Gentiles that are outside of the church, but that receive the truths and goods of the church from the Lord; "from far" and "from the end of the earth" signify those who are outside of the church, "earth (or land)" meaning the church, "sons" those who receive truths, and "daughters" those who receive goods. These are said to be "created, formed, and made into glory," "glory" meaning the Divine truth that they receive.
[4] In David:
Create for me a clean heart, O God, and renew a firm spirit in the midst of me (Psalms 51:10).
"To create a clean heart" signifies to reform in respect to the good of love; "to renew a firm spirit in the midst of me" signifies to reform in respect to the truth of faith; for "heart" signifies the good of love, and "spirit" a life according to the Divine truth, which is the faith of truth.
[5] In the same:
Wherefore hast Thou created in vain the sons of man? where are Thy former mercies? (Psalms 89:47, 49).
"To create the sons of man" signifies to reform through Divine truth; "the sons of man" are those who are in Divine truths, thus, abstractly, Divine truths.
[6] In the same:
The nations shall fear the name of Jehovah, and all the kings of the earth Thy glory, because Jehovah hath built up Zion. This shall be written for the generation to come; and a people that shall be created shall praise Jah (Psalms 102:15, 16, 18). This treats of reformation; "the nations that shall fear the name of Jehovah" mean those who are in good; and "the kings of the earth" those who are in truths from good; "to build up Zion" signifies to establish the church, "Zion" meaning the church "the people that shall be created and shall praise Jah" signifies all those who are reformed.
[7] In the same:
Thou givest to them, they gather; Thou openest Thine hand, they are satisfied with good. Thou sendest forth Thy spirit, they are created; and Thou renewest the faces of the earth (Psalms 104:28, 30).
It is plain here that "to create" means to reform; for "Jehovah giveth to them, they gather," signifies that they receive the truths that are given by the Lord; "Thou openest Thine hand, they are filled with good," signifies that they receive the good that flows in from the Lord; "Thou sendest forth Thy spirit, they are created," signifies that in respect to the life they are reformed according to Divine truth; "and Thou renewest the faces of the earth" signifies the establishment of the church.
[8] In Isaiah:
Lift up your eyes on high, and see; who hath created these? He that bringeth out their host in number, that calleth them all by name: God from eternity; Jehovah, the Creator of the ends of the earth, wearieth not (Isaiah 40:26, 28).
This also treats of reformation, which is signified by "creating;" "the host that Jehovah doth bring out" signifies all truths and goods; "to call by name" signifies reception according to each one's quality; "to create the ends of the earth" signifies to establish the church, thus to reform those who are therein.
[9] In Ezekiel:
Thou hast been in Eden, the garden of God; every precious stone was thy covering; in the day that thou wast created they were prepared. Thou wast perfect in thy ways in 1the day that thou wast created, until perversity was found in thee (Ezekiel 28:13, 15).
This is said of the king of Tyre, by whom those who are in truths and through truths are in good are signified; of such it is said that they "have been in the garden of God, and that every precious stone was their covering;" "garden of God" signifies intelligence, and the "precious stones" here named signify the knowledges of truth and good; these are called a "covering" because they are in the natural man, and the natural man covers the spiritual; these are said to have "been prepared in the day that they were created," that is, in the day that they were reformed. This makes clear what is signified by "thou wast perfect in thy ways from the day thou wast created."
[10] In Isaiah:
Jehovah will create over every dwelling place of Mount Zion, and over her assemblies, a cloud by day, and the brightness of a flame of fire by night; for over all the glory shall be a covering (Isaiah 4:5).
"Zion" signifies the church in respect to the Word; the internal or spiritual sense of the Word in respect to good is meant by its "dwelling place;" the external or literal sense in respect to truths is meant by "the cloud by day," and in respect to good by "the brightness of the flame of fire by night." Because this sense covers and hides the spiritual sense it is called "a covering over all the glory," "glory" meaning the spiritual sense; these are said to be "created" because they are the truths of heaven and the church.
[11] In Malachi:
Hath not one God created us? wherefore do we act perfidiously? (Malachi 2:10).
Here "hath created us" signifies hath reformed that they might be a church; therefore it is said, "wherefore do we act perfidiously?"
[12] In Isaiah:
Thus said God Jehovah, He hath created the heavens, and spreadeth them out; He that stretcheth out the earth; He that giveth breath unto the people upon it, and spirit to them that walk therein (Isaiah 42:5).
"Creating the heavens and spreading them out" and "stretching out the earth" signifies to reform; "the heavens" signify both the heavens and the internals of the church; for the internals of the church are the heavens with the men that are in them; "the earth" signifies the external of the church, which is said to be "spread out" and "stretched out" when truths from good are multiplied. It is plain that reformation by truths is signified, for it is said, "He that giveth breath unto the people upon it, and spirit to them that walk therein. "
[13] In the same:
Jehovah, creating the heavens, forming the earth and making it; He hath not created it a void. He formed it to be inhabited (Isaiah 45:12, 18).
"The heavens," "the earth," and "to create" have a like signification here as in the passage adduced above; "He hath not created it a void" signifies that it is not without truth and good, in which those are that have been reformed; lack of these is a void; "He hath formed it to be inhabited" signifies that they should live according to good and truth and from them, for "to inhabit" signifies to live.
[14] In the same:
Behold, I create a new heaven and a new earth. Rejoice and exult for ever in that which I create; behold, I will create Jerusalem an exultation, and her people a joy (The Doctrine of the New Jerusalem 246.) It is therefore said, "Behold, I will create Jerusalem an exultation, and her people a joy;" "Jerusalem" is the church, "exultation" its delight from good, and "joy" its delight from truth.
[15] "The new heavens and the new earth" in the same prophet (Isaiah 66:22), and in Revelation (Revelation 21:1) have a like signification; also the following in the first chapter of Genesis:
In the beginning Jehovah created heaven and earth. And the earth was void and empty; and darkness was upon the faces of the deep. And the spirit of God moved upon the faces of the earth. 2And God said, Let there be light; and there was light. And God created man in His own image, in the image of God created He him; male and female created He them (Heaven and Hell 59-67, 68-72, 73-77, 78-86, 87-102).
"Male and female created He them" signifies that He reformed them in respect to truth and good, "male" means truth, and "female" good. This makes clear that this and the following chapter describe not the creation of heaven and earth, but the new creation or reformation of the men of the first church, and that like things are meant by "the new heaven and the new earth" and their "creation" in the passages cited just above.
[16] That "creation" in the Word signifies the reformation and establishment of the church, which is effected by means of the Divine truth that proceeds from the Lord, is plain from the following. In John:
In the beginning was the Word, and the Word was with God, and God was the Word. All things were made by Him, and without Him was not anything made that hath been made. In Him was life; and the life was the light of men. And the light shineth in the darkness, and the darkness apprehended it not. That was the true Light, which lighteth every man coming into the world. The world was made by Him, and the world knew Him not. And the Word became flesh and dwelt among us, and we beheld His glory (Heaven and Hell 137 Heaven and Hell 137[1-4], 139; and in The Doctrine of the New Jerusalem 263.) This also makes clear that "to make" or "to create" here also signifies to make man new, or to reform him; for here, like as in the book of Genesis, "light" is immediately mentioned, which signifies Divine truth proceeding, by which all are reformed (See in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49).
Footnotes:
1. For "in the day" the Hebrew has "from the day," as found in Arcana Coelestia 114.
2. For "earth" the Hebrew has "waters," as found in Arcana Coelestia 17, etc.
294. "Quia Tu creasti omnia." Quod significet quod ab Ipso omnis existentia et vita sit, ac caelum illis qui recipiunt, constat ex significatione "creare", quod sit quod omnia non solum a Domino exstiterint, sed etiam quod ab Ipso omnis vita sit; et quia in spirituali sensu Verbi non nisi quam de caelo et ecclesia agitur, ideo per "creare" hic primario significatur reformare, ita caelum dare illis qui recipiunt, hoc enim est reformare. Quod omnium existentia a Domino sit, videatur in opere De Caelo et Inferno (n. 7-12, et 137 1
); et quod omnis vita (n. 9 ibi; et in Doctrina Novae Hierosolymae, n. 278): sed hic per "creare" non significatur existentia et vita naturalis, sed existentia et vita spiritualis; haec per "creare" in Verbo ubivis significatur. Causa est quia existentia caeli et terrae non est finis creationis, sed est medium ad finem; finis creationis est ut humanum genus existat, ut ex eo sit caelum angelicum; et quia hoc finis est, ideo per "creare" significatur reformare, quod est caelum dare illis qui recipiunt. Fines sunt qui in sensu spirituali Verbi intelliguntur, sed in sensu litterae dicuntur modo media quae involvunt fines; hoc modo spirituale reconditum latet in littera Verbi.
[2] Quod "creare" significet reformare et regenerare homines et sic instaurare ecclesiam, constare potest ex locis in Verbo ubi dicitur, ut in sequentibus: Apud Esaiam,
"Dabo in deserto cedrum schittae, et myrtum et lignum olei, ...ut videant et cognoscant et attendant et intelligant una, quod manus Jehovae fecerit hoc, et Sanctus Israelis creaverit hoc" (41:19, 20);
agitur ibi de instauratione ecclesiae apud gentes; "desertum" significat non bonum quia in ignorantia veri, omne enim bonum, in quod reformatur homo, non datur nisi per vera; "cedrus schittae" significat genuinum verum; "myrtus et lignum olei" significant bonum spirituale et bonum caeleste; inde patet cum de gentibus qui non in bono ecclesiae aut caeli sunt quia in ignorantia veri, quid significat "Dabo in deserto cedrum schittae, et myrtum et lignum olei": "ut videant, cognoscant, attendant et intelligant una", significat cognitiones, intellectum, perceptionem et affectionem quae amoris boni et veri; haec quia significantur, patet quod "Sanctus Israelis creaverit hoc" significet reformationem, ita quod "creare" sit reformare.
[3] Apud eundem,
"Sic dixit Jehovah Creator tuus, Jacob, et Formator tuus, Israel, ...nam redemi te, vocavi nomine tuo, Mihi tu; ...adduc filios meos e longinquo, et filias meas ab extremitate terrae; omnem vocatum a nomine meo, in gloriam meam creavi, formavi, et feci; ...Ego Jehovah Sanctus vester, Creator Israelis, Rex vester" (43:1, 6, 7, 15);
agitur etiam ibi de instauratione ecclesiae apud gentes; ex reformatione eorum Jehovah dicitur "Creator et Formator"; quare dicitur "Redemi te, vocavi nomine tuo, Mihi tu." "Adduc filios meos e longinquo et filias meas ab extremitate terrae", significat gentes quae extra ecclesiam, quae recipiunt vera et bona ecclesiae a Domino; "longinquum" et "extremitas terrae" significat qui extra ecclesiam, "terra" est ecclesia; "filii" sunt qui recipiunt vera, et "filiae" qui recipiunt bona: hi dicuntur "creati, formati et facti in gloriam"; "gloria" est Divinum Verum quod recipiunt.
[4] Apud Davidem,
"Cor mundum crea mihi Deus, et spiritum firmum innova in medio mei" (Psalms 51:12 [B.A. 10]);
"cor mundum creare" significat reformare quoad bonum amoris; "spiritum firmum innovare in medio mei" significat reformare quoad verum fidei; "cor" enim significat bonum amoris, et "spiritus" vitam secundum Divinum Verum, quae est fides veri.
[5] Apud eundem,
"Quare frustra creasti filios hominis? ...Ubi misericordiae tuae priores?" (Psalms 89:48, 50 [B.A. 47, 49] ;)
"creare filios hominis" significat reformare per Divinum Verum; "filii hominis" sunt illi qui in Divinis veris, ita abstracte Divina vera.
[6] Apud eundem,
"Timebunt gentes nomen Jehovae, et omnes reges terrae gloriam tuam, quod aedificaverit Jehovah Zionem: ...scribetur hoc in generationem (posteriorem), et populus qui creabitur laudabit Jah" (Psalms 102:16, 17, 19 [B.A. 15, 16, [18]);
agitur ibi de reformatione; per "gentes quae timebunt nomen Jehovae" intelliguntur qui in bono sunt; et per "reges terrae", qui in veris ex bono sunt; per "aedificare Zionem" significatur instaurare ecclesiam ("Zion" est ecclesia); per "populum qui creabitur et laudabit Jah" significantur omnes illi qui reformantur.
[7] Apud eundem,
"Das illis, colligunt, aperis manum tuam, saturantur bono; ...emittis spiritum tuum, creantur, et renovas facies terrae" (Psalms 104:28, 30);
quod hic "creare" sit reformare, patet; nam per "dare illis, colligunt", significatur quod recipiant vera quae dantur a Domino; per "aperis manum, saturantur bono", significatur quod recipiant bonum quod a Domino influit; per "emittere spiritum, creantur", significatur quod quoad vitam secundum Divinum Verum reformentur; et per "renovas facies terrae" significatur instauratio ecclesiae.
[8] Apud Esaiam,
"Tollite in altum oculos, et videte, quis creavit haec? qui educit in numerum exercitum eorum, omnes nomine vocat: ...Deus ab aeterno, Jehovah creans fines terrae non fatigatur" (40:26, 28);
agitur etiam hic de reformatione, quae significatur per "creare"; per "exercitum" quem educet, significantur omnia vera et bona; per "nomine vocare", significatur receptio secundum quale cujusvis; per "creare fines terrae", significatur instaurare ecclesiam, ita reformare illos qui ibi.
[9] Apud Ezechielem,
"In Eden horto Dei fuisti, omnis lapis pretiosus tegumentum tuum, ...in die quo creatus es praeparata sunt: ...perfectus tu in viis tuis 2
a die quo creatus es, donec inventa est perversitas in te" (28:13, 15);
haec dicta sunt de rege Tyri, per quem significantur illi qui in veris sunt et per illa in bono; de illis dicitur quod "in horto Dei fuerint", et quod "omnis lapis pretiosus tegumentum eorum"; per "hortum Dei" significatur intelligentia, et per "lapides pretiosos", qui ibi etiam nominantur, significantur cognitiones veri et boni; hae dicuntur "tegumentum" quia in naturali homine sunt, ac naturalis homo tegit spiritualem: haec dicuntur "praeparata in die quo creati sunt", hoc est, in die quo reformati: inde patet quid significatur per "Perfectus tu in viis tuis a die quo creatus es."
[10] Apud Esaiam,
"Creabit Jehovah super omne habitaculum (montis) Zionis, et super convocationes ejus, nubem interdiu, ...et splendorem ignis flammae noctu; nam super omni gloria obtegumentum" (4:5);
per "Zionem significatur ecclesia quoad Verbum; sensus Verbi internus seu spiritualis quoad bonum intelligitur per "habitaculum ejus"; sensus externus seu litteralis quoad vera intelligitur per "nubem interdiu", et quoad bonum per "splendorem ignis flammae noctu"; hic sensus, quia tegit et recondit spiritualem, vocatur "tegumentum super omni gloria" ("gloria" est sensus spiritualis): haec quoque dicuntur "creata", quia sunt vera caeli et ecclesiae.
[11] Apud Malachiam,
"Nonne Deus unus creavit nos? Quare perfide agimus?" (2:10);
quia per "creavit nos" significatur reformavit ut essent ecclesia, ideo dicitur "Quare perfide agimus?"
[12] Apud Esaiam,
"Sic dixit Deus Jehovah, creans caelos et expandens illos, extendens terram, ...dans animam populo super illa, et spiritum ambulantibus in illa" (42:5);
per "creare caelos, et expandere illos", et per "extendere terram" significatur reformare; per "caelos" significantur et caeli et interna ecclesiae, interna etiam ecclesiae sunt caeli apud homines ibi; et per "terram" significatur externum ecclesiae; quae "expandi et extendi" dicuntur cum multiplicantur vera ex bono; quod reformatio per illa significetur, patet, nam dicitur "dans animam populo super illa, et spiritum ambulantibus in illa."
[13] Apud eundem,
"Jehovah creans caelos, ...formans terram et faciens illam, ...non inanitatem creavit eam, ad habitandum formavit eam" (45:12, 18);
per "caelos" et per "terram" et per "creare" hic similia quae in loco supra allato significantur; per "non inanitatem creavit eam" significatur quod non sit absque vero et bono, in quibus sunt reformati; carentia eorum est "inanitas"; per "ad habitandum formavit eam" significatur quod ad vivendum secundum illa et ex illis, "habitare" enim significat vivere.
[14] Apud eundem,
"Ecce Ego creans caelum novum et terram novam; ...laetamini et exultate in aeternum quae Ego creans: ecce Ego creaturus Hierosolymam exultationem, et populum ejus laetitiam" (65:17, 18);
per "creare caelum novum et terram novam" non intelligitur caelum aspectabile et terra habitabilis, sed nova ecclesia interna et externa; "caelum" est internum ecclesiae, et "terra" est externum ejus; (quid internum ecclesiae et quid externum ejus, videatur in Doctrina Novae Hierosolymae, n. 246); ideo dicitur, "Ecce Ego creaturus Hierosolymam exultationem et populum ejus laetitiam"; "Hierosolyma" est ecclesia, "exultatio" est jucundum ejus ex bono, et "laetitia" est jucundum ejus ex vero.
[15] Simile per "caelum novum et terram novam" significatur apud eundem prophetam, cap. 66:22; et simile per "caelum novum et terram novam" in Apocalypsi 21:1; et simile per illa in capite primo Geneseos,
In principio creavit Jehovah caelum et terram; "et terra erat vacua et inanis, et tenebrae super faciebus abyssi; et Spiritus Dei se movebat super faciebus 3
aquarum: et dixit Deus, Fiat lux, et facta est lux; ...et creavit Deus hominem in imaginem suam, in imaginem Dei creavit eum: masculum et feminam creavit eos" (1:1-3, 27);
agitur ibi de instauratione Ecclesiae Primae in hac Tellure; reformatio hominum illius ecclesiae quoad internum et quoad externum eorum, intelligitur per creationem caeli et terrae, in eo capite; quod prius nulla ecclesia, quia homines absque bono et vero erant, significatur per quod "terra esset vacua et inanis"; et quod in densa ignorantia et quoque in falsis prius fuerint, significatur per quod "tenebrae super faciebus abyssi"; prima eorum illuminatio significatur per quod "Spiritus Dei se moverit super faciebus 4
aquarum; et dixerit Deus, Fiat lux, et facta est lux": per "Spiritum Dei" significatur Divinum Verum procedens a Domino, et per "movere se super faciebus 5
aquarum" significatur illustratio; simile per "lucem" significatur, et per "facta est lux" significatur receptio Divini Veri.
Quod "Deus creaverit hominem in imaginem suam", significat ut esset in amore boni et veri, et corresponderet caelo ut ejus instar; amor enim boni et veri est "imago Dei", et inde quoque caelum angelicum est imago Dei; quare etiam caelum angelicum in conspectu Domini est sicut unus Homo (videatur in opere De Caelo et Inferno 59-67, 68-72, 73-77, 78-86, 87-102); quod "masculum et feminam creaverit eos", significat quod reformaverit quoad verum et bonum; "masculus" est verum et "femina" est bonum. Ex his patet quod non creatio caeli et terrae, sed quod nova creatio seu reformatio hominum Ecclesiae Primae, in eo capite et sequente describatur; et quod similia ibi intelligantur per "novum caelum et novam terram" et per creationem eorum, quae in locis mox supra allatis.
[16] Quod "creatio" in Verbo significet reformationem et instaurationem ecclesiae, quae fit per Divinum Verum quod procedit a Domino, etiam patet ex his apud Johannem,
"In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. ...Omnia per Ipsum facta sunt, et sine Ipso factum est nihil quod factum est. In Ipso vita erat, et vita erat lux hominum; et lux in tenebris lucet, et tenebrae non comprehenderunt: ...erat lux vera quae illuminat omnem hominem venientem in mundum; ...et mundus per Ipsum factus est; et mundus Ipsum non cognovit; ...et Verbum Caro factum est, et habitavit in nobis et vidimus gloriam Ipsius" (1:1-5, 9, 10, 14);
per "Verbum" ibi intelligitur Dominus quoad Divinum Verum; quod omnia per illud creata sint, intelligitur per quod "omnia per Ipsum facta sint, et sine Ipso factum sit nihil quod factum est", et quod "mundus per Ipsum factus sit"; quia per "Verbum" intelligitur Dominus quoad Divinum Verum, ideo dicitur, "In Ipso vita erat, et vita erat lux hominem, ...erat lux vera"; "lux" significat Divinum Verum, ac "vita" omnem ex Divino Vero intelligentiam et sapientiam, nam haec facit ipsam vitam hominis, et quoque secundum illam est vita aeterna: praesentia Domini apud unumquemvis cum Divino suo Vero, ex quo vita et lux, intelligitur per "Lux in tenebris lucet, ...et illuminat omnem hominem venientem in mundum": sed quod illi qui in falsis mali sunt non percipiant ita nec recipiant illud, intelligitur per quod "tenebrae non comprehenderint", et quod "mundus Ipsum non cognoverit"; "tenebrae" significant falsa mali. Quod sit Dominus quoad Divinum Humanum, qui hic per "Verbum" intelligitur, patet clare, nam dicitur, "Et Verbum Caro factum est, et habitavit in nobis, et vidimus gloriam Ipsius"; "gloria" etiam significat Divinum Verum. (Quod omnia per Divinum Verum procedens a Domino, quod hic intelligitur per "Verbum", creata sint, videatur in opere De Caelo et Inferno 137, 139; et in Doctrina Novae Hierosolymae, n. 263.) Inde quoque patet quod "facere" aut "creare" hic quoque significet facere hominem novum seu reformare; nam similiter hic ut in Libro Geneseos dicitur statim de "Luce", quae quod significet Divinum Verum procedens, per quod omnes reformantur, videatur in opere De Caelo et Inferno (n. 126-140), et in Doctrina Novae Hierosolymae (n. 49).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.