295#“并且它们都是因你的旨意而存在，被创造的”表示它们通过神性良善拥有存在，通过神性真理拥有实存或显现。这从“旨意”、“存在”或实体、“它们被创造”或“受造”的含义清楚可知：“旨意”(即意愿)当论及主时，是指神性之爱；“存在”或实体是指爱之良善，在此是指被接受的神性之爱的神性良善(对此，我们很快就会谈到)；“它们被创造”或“受造”是指也被接受的神性真理，因而是指那些通过神性真理被改造的人。“被创造”或受造表示拥有存在，是因为唯有那些被改造的人才可以说拥有存在，因为生命在他们里面，他们拥有聪明和智慧；而那些没有被改造的人没有生命在自己里面，而是有属灵的死亡，他们也没有聪明和智慧，而是有疯狂和愚蠢，所以他们不能说拥有存在。诚然，凡显现给任何感官的东西，都可以说拥有存在，但这种东西不能属灵地论及人，除非他处于良善和真理；因为人被创造，是为了他可以是活的，聪明而智慧；因此，当他是死的，疯狂而愚蠢时，只要是这种情形，他就不作为人而存在。有两样事物构成人或使得人成为人，即良善和真理，这两者都来自主；良善是他生命的存在或实体，而真理是由此而来的生命的显现或实存，因为一切真理都从良善存在，真理是良善的形式，因而是良善的品质；由于良善是生命的存在或实体，真理是由此而来的生命的显现或实存，“被创造”表示存在，或拥有存在，所以经上说：“它们都是因你的旨意而存在，被创造的。”这就是这些话的属灵内容。
295b.“旨意”(即意愿)当论及主时，表示神性之爱，是因为一切事物都从神性本身存在，这神性本身就是神性之爱。因此，主在天使面前显为一轮如火焰般熊熊燃烧的火红太阳，这是因为在灵界，爱显为火；这就是为何在圣言中，当论及主，天堂和教会时，“火”表示爱。热和光从天堂里的太阳发出；那里的热是发出的神性良善，光是发出的神性真理。《天堂与地狱》一书的相关章节更充分地说明了这些事，如天堂的太阳(HH116–125节),天堂里的热和光(HH126–140节)。由于一切事物都从神性本身存在，这神性本身就是神性之爱，所以“旨意”(即意愿)当论及主时，是指神性之爱，爱本身所意愿的，就是爱的良善；被称为信之真理的真理只是一种手段，使得良善可以存在，并且后来信之真理可以从良善存在。人的意愿和理解力就来自这个源头，意愿是与人同在的爱之良善的容器，理解力是与人同在的信之真理的容器。理解力是方法或手段，藉着它，意愿可以被改造，以后则以形式出现，就是诸如它通过理解力出现的样子。由此清楚可知，意愿是人生命的存在或实体，理解力是由此而来的生命的显现或实存。不过，这些事在《新耶路撒冷及其属天教义》(28–35节)一书有更充分的说明，那里论述了意愿和理解力。
由于人的意愿就是他的爱，神的意愿或旨意是神性之爱，所以显而易见，遵行神的旨意和父的旨意在灵义上表示什么，即遵行神的旨意和父的旨意就是爱神胜过一切，并爱邻如己。爱因是意愿，故也是实行，因为一个人所爱的，他就会意愿；他所意愿的，也会实行。因此，“遵行神或父的旨意”表示遵行祂的诫命，或出于爱或仁之情感而照祂的诫命生活。这就是在以下经文中，“神和父的旨意或意愿”所表示的。约翰福音：
神不听罪人，但若有人敬拜神，又遵行祂的旨意，神就听他。(约翰福音9:31)
在马太福音(遵行在天上的父的旨意的人必进入天国)：
凡称呼我主啊，主啊的人，不能都进天国；惟独遵行我天上的父的旨意的人，才能进去。(马太福音7:21)
同一福音书：
愿你的国降临，愿你的旨意行在地上，如同行在天上。(马太福音6:10)
又：
这些小子中的一个丧亡，也不是你们在天上的父的意愿。(马太福音18:14)
“这些小子中的一个丧亡，也不是祂的意愿”明显表示爱。经上说“父的意愿或旨意”，是因为“父”表示神性良善。约翰福音：
你们若住在我里面，我的话也住在你们里面，凡你们所愿意的，祈求就给你们成就。(约翰福音15:7)
经上之所以说“凡那些住在主里面，祂的话也住在他们里面的人所愿意的，祈求就给他们成就”，是因为在这种情况下，他们只意愿主让他们所意愿的东西，这就是良善，良善来自祂自己。
295c.在旧约，主的意愿被称为祂的“美意”，同样表示神性之爱；遵行祂的美意或旨意、意愿，表示爱神和邻舍，因而照主的诫命生活，因为这就是爱神和邻舍。这也是从主的爱降下来的，因为若不从主那里，没有人能爱主和邻舍；这是属于人的真正本质的良善，一切良善都来自主。“美意”就具有这种含义，这一点从以下经文清楚看出来。以赛亚书：
我曾在震怒中击打了你，现在我却以我的美意怜悯你。(以赛亚书60:10)
“在震怒中击打”表示试探；“以美意怜悯”表示出于爱拯救；“怜悯”是指出于爱向贫乏的人行善。
诗篇：
耶和华啊，在美意的时候，我的祈祷是向你发的；神啊，求你按你伟大的怜悯，以你拯救的真理应允我。(诗篇69:13)
“耶和华美意的时候”表示出于爱接纳；“时候”当论及人时，表示存在的状态，但当论及耶和华时，表示永恒的存在，因而表示祂的爱，因为这爱是永恒的。“按你伟大的怜悯，以你拯救的真理应允我”表示源于爱、通过发出的神性，也就是神性真理来听和帮助。
以赛亚书：
耶和华说，在我美意的时候，我应允了你；在拯救的日子，我帮助了你。(以赛亚书49:8)
此处“美意的时候”也表示神性之爱：“应允”(即答应)表示带来帮助，使人受益。
同一先知书：
宣告耶和华美意之年，安慰一切悲哀的人。(以赛亚书61:2)
此处论述的主题是主的降临，“耶和华美意之年”表示当教会成员必须从爱那里得到帮助时，他们的时间和状态；故经上又说：“安慰一切悲哀的人。”
诗篇：
你必赐福给义人；你必用你的美意如同盾牌围护他。(诗篇5:12)
此处“美意”明显表示神性之爱，主出于这爱保护每个人；“你必如同用盾牌围护他”表示主出于爱的保护。
又：
耶和华张开手，以祂的美意使一切活物饱足。(诗篇145:16)
此处“张开手”表示赋予良善；“以美意使一切活物饱足”表示出于爱使所有从祂接受生命的人富有神性真理。
摩西五经：
得地的宝物和其中所充满的，得住在荆棘中者的美意，愿它们都临到约瑟头上，临到他弟兄的拿细耳人头顶上。拿弗他利啊，你饱享美意和耶和华的赐福。(申命记33:16, 23)
“约瑟”在至高意义上表示属灵神性方面的主；在内在意义上表示属灵国度，在外在意义上表示拯救，良善的结实和真理的增多(参看《属天的奥秘》，3969, 3971, 4669, 6417节)。这清楚表明约瑟“得地的宝物和其中所充满的，得住在荆棘中者的美意”表示什么。“地的宝物”是指属于教会的属灵良善和真理；“地”是指教会；“得住在荆棘中者的美意”是指主对真理的神性之爱；主在摩西面前显现所在的“荆棘”也表示这神性之爱；“约瑟的头”表示内在人的智慧；“他弟兄的拿细耳人的头顶”表示外在人的聪明和知识；因相争而得名的“拿弗他利”表示试探，以及试探之后来自神性之爱的安慰和祝福，这由“饱享美意和耶和华的赐福”来表示。
以赛亚书：
难道你要把这称为禁食，为耶和华美意的日子吗？不是要把你的饼分给饥饿的人；见赤身的就遮盖他吗？(以赛亚书58:5, 7)
“耶和华的美意”当论及人时，表示照祂的诫命，也就是爱神和邻舍(如前所述)生活，这是显而易见的；因为经上说：“祂的美意就是把饼分给饥饿的人，遮盖赤身的。”“把饼分给饥饿的人”表示出于爱向渴望良善的人行善；“遮盖赤身的”表示在真理上教导那渴望被教导的人。
诗篇：
我的神啊，我以行你的美意(也就是你的旨意)为乐，你的律法在我深处。(诗篇40:8)
又：
求你指教我行你的美意；你的善灵必引导我到正直之地。(诗篇143:10)
又：
你们作祂的万象，作祂的用人、行祂美意的，都要称颂耶和华。(诗篇103:21)
“行耶和华神的美意”表示照祂的诫命生活；这就是祂的美意或旨意、意愿，因为祂出于神性之爱意愿所有人都得救，并且他们由此而得救。此外，在希伯来语，“美意”也表示意愿；因为凡照意愿所行的，都是可喜悦的，神性之爱只意愿来自它自己的爱可以与天使和人同在，当他们喜欢照祂的诫命生活时，祂的爱就与他们同在。这就是爱主，祂自己在约翰福音(14:15, 21, 23, 24; 15:10, 14; 21:15, 16)教导了这一点。
295d.“意愿或旨意”表示反面意义上的爱，即对邪恶的爱和对虚假的爱，这一点从约翰福音明显看出来：
凡接待祂的，就是信祂名的人，祂就赐他们权柄，作神的儿子。这等人不是从血生的，不是从肉欲生的，也不是从人意生的，乃是从神生的。(约翰福音1:12, 13)
“信主的名”表示照祂教导的诫命生活；“主的名”表示敬拜祂所藉由的一切事物，因而表示爱与信的一切事物(参看AE102a, 135节)。“不是从血生的”表示未处于违背良善和真理的生命；“不是从肉欲生的”表示未处于对邪恶的爱；“不是从人意生的”表示未处于对虚假的爱。“肉”当论及人时，表示人自愿的自我，或说人自己的自愿性，因而表示邪恶(参看《属天的奥秘》，148, 149, 780, 999, 3813, 8409, 10283节)；人(vir)表示人的理解力自我，或人自己的理解力，也就是虚假(参看4823节)。
295. And by thy will they are, and were created. That this signifies that by means of the Divine good they are, and by means of the Divine truth they exist, is evident from the signification of will, when said of the Lord, as being Divine love; and from the signification of are, or being (esse), as being the good of love, in this case, the Divine good of the Divine love received (concerning which we shall speak presently); and from the signification of they were created, or being created, as being the Divine truth also received, thus those who are reformed by it. The reason why to be created signifies to exist is that those alone are said to exist who are reformed, for in them is life, and they have intelligence and wisdom; whereas those who are not reformed have not life in them but spiritual death, neither have they intelligence and wisdom, but insanity and folly, hence they cannot be said to exist. Everything which appears to any of the senses may indeed be said to exist, but it cannot be said of man spiritually, unless he be in good and truth; for man was created that he might be alive, intelligent and wise; consequently, when he is dead, he is insane and foolish, and so far as this is the case with him, he does not exist. There are two things which constitute man, namely good and truth, and both are from the Lord; good is the being (esse) of life, but truth is the manifestation (existere) of life therefrom, for all truth exists from good, because it is the form of good, and hence the quality of good; and whereas good is the being (esse) of life, and truth is the manifestation (existere) of life therefrom, and by being created is signified to exist, it is therefore said, "by thy will they are, and were created." This, then, is the spiritual content of these words.
[2] The reason why will, when said of the Lord, denotes Divine love is, that the essential Divine, from which all things exist, is the Divine love; hence the Lord appears before the angels as a Sun, fiery and flaming, the ground and reason of which is, that love, in the spiritual world, appears as fire; this is why fire in the Word, when said of the Lord, of heaven, or of the church, signifies love. From that Sun in the heavens proceed heat and light; and the heat there is Divine good proceeding, and the light is Divine truth proceeding. (These things are more fully shown in the work, Heaven and Hell, concerning the Sun of heaven, n. 116-125; and concerning heat and light in heaven, n. 126-140). And because the essential Divine from which all things exist is Divine love, therefore will also, when said of the Lord, denotes Divine love, for what love itself wills is the good of love; the truth which is called the truth of faith being only a means that good may exist, and that the truth of faith may afterwards exist from good. From this origin man possesses will and understanding; the will is the receptacle of the good of love with him, and the understanding is the receptacle of the truth of faith with him; the understanding is the means by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. Hence also it is evident that the will is the being (esse) of man's life, and the understanding is the manifestation (existere) of life therefrom. (But these things may also, be seen more fully shown in The Doctrine of the New Jerusalem, where the will and understanding are treated of, n. 28-35).
[3] Because the will of man is his love, and the will of God is the Divine love, it is plain what is meant in the spiritual sense by doing the will of God, and the will of the Father, viz., that it is to love God above all things and the neighbour as oneself. And because to love is to will, so also it is to do, for what a man loves that he wills, and what he wills he also does. Hence, by doing the will of God, or of the Father is meant to do His precepts, or to live according to them, from the affection of love or charity.
This is what is meant by the will of God and of the Father in the following passages.
In John:
"God heareth not sinners; but if any man worshippeth God, and doeth his will, him he heareth" (9:31).
In Matthew (that he who does the will of the Father who is in the heavens, shall enter into the kingdom of the heavens):
"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of my Father who is in the heavens" (7:21).
Again:
"Thy kingdom come. Thy will be done, as in heaven so upon the earth" (6:10).
And again:
"It is not the will of the Father that one of the little ones should perish" (18:14).
That it's not being His will that one of the little ones should perish, denotes love, is evident. It is said "The will of your Father" because the Father denotes the Divine good. In John:
"If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you" (15:7),
The reason why it is said that whatsoever they should will and ask, should be done to those who abide in the Lord, and in whom His words abide, is that in such case they will nothing but what the Lord gives them to will, and this is good, and good is from Himself.
[4] The will of the Lord is called His good pleasure in the Old Testament, and in like manner signifies the Divine love; and to do His good pleasure, or His will, signifies to love God and the neighbour, thus to live according to the Lord's precepts, because this is to love God and the neighbour. And this also descends from the Lord's love; for no one can love the Lord and the neighbour, except from the Lord, for this is the very essential good pertaining to man, and all good is from the Lord. That good pleasure has this signification is clear from the following passages. In Isaiah:
"In mine anger I smote thee, but in my good pleasure have I had mercy on thee" (60:10).
By smiting in anger is signified temptation; and by having mercy in good pleasure is signified deliverance, from love (having mercy, is doing good to the needy from love).
[5] In David:
"My prayer is unto thee, O Jehovah, in the time of thy good pleasure; O God, in the greatness of thy mercy answer me, in the truth of thy salvation" (Psalms 69:13).
The time of the good pleasure of Jehovah signifies acceptance from love; time signifies the existing state when said of men, but perpetually existing when said of Jehovah, thus His love, because this is perpetual. Hearing and help springing from love by the proceeding Divine which is Divine truth is signified by in the greatness of thy mercy answer me, in the truth of thy salvation.
[6] In Isaiah:
"Jehovah said, In the time of good pleasure have I heard thee, and in the day of salvation have I helped thee" (49:8).
By the time of good pleasure, or will, also here is signified the Divine love; and to answer signifies to bring aid, and to benefit.
[7] In the same:
"To proclaim the year of the good pleasure of Jehovah, to comfort all that mourn" (61:2).
Here the subject is the advent of the Lord, and by the year of his good pleasure is signified the time and state of the members of the church, when they must be aided from love; therefore it is also said, to comfort all that mourn.
[8] In David:
"Thou wilt bless the just; with good pleasure wilt thou compass him as with a shield" (Psalms 5:12).
Here good pleasure manifestly means the Divine love, from which the Lord protects every one; His protection from love is signified by, thou wilt compass him as with a shield.
[9] Again:
Jehovah "opening his hand and satisfying every living thing with good pleasure" (Psalms 145:16).
Here by opening the hand is signified to gift with good; and by satisfying every living thing with good pleasure is signified, from love to enrich with Divine truth all who receive life from Him.
[10] In Moses:
"Of the precious things of the earth and of the fulness thereof, and for the good pleasure of him who dwelleth in the bush, let them come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren; of Naphtali, satisfied with the good of pleasure and the blessing of Jehovah " (Arcana Coelestia 3969, 3971, 4669, 6417). Hence it is evident what is signified by the precious things of the earth and the fulness thereof, and the good pleasure of him that dwelleth in the bush, belonging to Joseph. The precious things of the earth denote the spiritual goods and truths pertaining to the church, the earth denoting the church; the good pleasure of him that dwelleth in the bush is the Lord's Divine love of truth, the bush in which the Lord also appeared before Moses signifies that Divine love. The head of Joseph signifies the wisdom pertaining to the internal man, and the crown of the head of the Nazarite of his brethren signifies the intelligence and knowledge (scientia) belonging to the external man. Naphtali, so called from strugglings, signifies temptations, and consolation and benediction from the Divine love after them, which are meant by being satisfied with the good pleasure and the blessing of Jehovah.
[11] In Isaiah:
"Wilt thou call this a fast, and a day of the good pleasure of Jehovah? Is it not to break thy bread to the hungry, and when thou seest the naked that thou cover him?" (58:5, 7).
That by the good pleasure of Jehovah, when said of men, is signified to live according to His precepts, which is to love God and the neighbour (as said above), is evident; for it is said that His good pleasure is that they should break their bread to the hungry and cover the naked. By breaking bread to the hungry is signified from love to do good to the neighbour who desires good; and by covering the naked is signified to instruct in truths him who desires to be instructed.
[12] In David:
"I have desired to do thy good pleasure (or thy will), my God, and thy law is in my bowels" (Psalms 40:8).
Again:
"Teach me to do thy good pleasure; let thy good spirit lead me in the land of uprightness" (Psalms 143:10).
And again:
"Bless ye Jehovah, all ye his hosts; ye his ministers who do his good pleasure" (Psalms 103:21).
To do the good pleasure of Jehovah God signifies to live according to His precepts; this is His good pleasure, or will, because from Divine love He wills that all may be saved, and by this they are saved. The word good pleasure, in the Hebrew tongue, also signifies will; for whatever is done according to the will is well pleasing, and the Divine love wills no other than that the love which is from Himself may be with angels and men, and His love is with them, when they love to live according to His precepts. That this is to love the Lord, He himself teaches in John (14:15, 21, 23, 24; 15:10, 14; 21:15, 16).
[13] That will signifies love in the opposite sense, namely, the love of evil and the love of falsity, is evident in John:
As many as received Jesus, "to them gave he power to become the sons of God, to them that believe in his name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God" (102, 135.) Who are not [born] of bloods signifies those who are not in a life contrary to good and truth; nor of the will of the flesh signifies those who are not in the love of evil; who are not [born] of the will of man (vir) signifies those who are not in the love of falsity. (That flesh, when said of man, denotes his voluntary proprium, consequently evil, may be seen, Arcana Coelestia 148, 149, 780, 999, 3813, 8409, 10283; and that man (vir) denotes the intellectual proprium of man, which is falsity, may be seen, n. 4823).
295. And by Thy will they are, and they were created, signifies that through Divine good they have being, and through Divine truth they have existence. This is evident from the signification of "will," as being, in reference to the Lord, the Divine love; also from the signification of "are" [sunt] or "being" [esse], as the good of love, here the Divine good of the Divine love received (of which presently), also from the signification of "they were created," or "being created," as being Divine truth also received, thus those reformed by it. "To be created" signifies to have existence, because only those who have been reformed are said to have existence; for in them is life, and they have intelligence and wisdom; while those who are not reformed have no life in them, but spiritual death, neither have they intelligence and wisdom, but insanity and folly, therefore they are not said to have existence. Everything indeed, that appears to any of the senses is said to have existence, but this cannot be said of man spiritually unless he is in good and truth; for man is created that he may be living, intelligent, and wise; consequently when he is dead, insane, and foolish, to that extent he does not exist as a man. There are two things that cause man to be a man, namely, good and truth, both from the Lord; good is the esse of his life, but truth is the existere of life therefrom; for all truth has existence from good, since it is the form and therefore the quality of good; and since good is the esse of life, and truth is the existere of life therefrom, and "to be created" signifies to have existence, it is said, "by Thy will they are, and they were created." This, then, is the spiritual in these words.
[2] "Will" in reference to the Lord means Divine love; because the Divine Itself, from which are all things, is the Divine love. The Lord, therefore, appears before the angels as a Sun, fiery and flaming, and this for the reason that in the spiritual world love appears as fire, consequently in reference to the Lord, heaven, and the church, "fire" in the Word signifies love. From that sun in the heavens heat and light proceed; and heat there is Divine good proceeding, and light is Divine truth proceeding. (This is more fully shown in the work on Heaven and Hell, On the Sun of Heaven, n 116-125; and On Heat and Light in Heaven, n 126-140) And since the Divine Itself from which are all things is the Divine love, so "will" in reference to the Lord is Divine love, for what love itself wills, that is the good of love; the truth which is said to be of faith is merely a means that good may have existence, and that truth may afterwards exist from good. Will and understanding with man are from this origin, the will is the receptacle of the good of love with man, and the understanding is the receptacle of the truth of faith with him. The understanding is the medium by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. From this it is clear that the will is the esse of man's life, and the understanding is the existere of life therefrom. (But this is also more fully shown in The Doctrine of the New Jerusalem, where the Will and Understanding are treated of, n 28-35.)
[3] Because man's will is his love, and God's will is the Divine love, it can be seen what is meant in the spiritual sense by "doing the will of God" and "the will of the Father," namely, that it is to love God above all things, and the neighbor as oneself. And as to love is to will, so it is also to do; for what a man loves, that he wills, and what he wills he also does. Therefore "doing the will of God" or "of the Father" means doing His commandments, or living according to them from the affection of love or charity. This is what is meant by "the will of God" and "of the Father" in the following passages. In John:
God heareth not sinners; but if anyone worship God and do His will, him He heareth (John 9:31).
In Matthew (that the one who does the will of the Father who is in the heavens shall enter into the kingdom of the heavens):
Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but He that doeth the will of My Father that is in the heavens (Matthew 7:21).
In the same:
Thy kingdom come; Thy will be done, as in heaven so upon the earth (Matthew 6:10).
In the same:
It is not the will of the Father that one of these little ones should perish (Matthew 18:14).
"It is not His will that one of these little ones should perish" means evidently love. It is said "the will of the Father," because "Father" means Divine good. In John:
If ye abide in Me, and My words abide in you, you may ask whatsoever ye will, and it shall be done unto you (John 15:7).
Whatsoever they will and ask shall be done for those who abide in the Lord and in whom His words abide, because they then will nothing except what the Lord gives them to will, and that is good, and good is from Him.
[4] The Lord's will in the Old Testament is called His "good pleasure," and this likewise means the Divine love; and to do His good pleasure or His will signifies to love God and the neighbor, thus to live according to the commandments of the Lord, since this is to love God and the neighbor, and this comes down from the Lord's love. For no one can love the Lord and the neighbor except from the Lord; for this is the veriest good for man, and all good is from the Lord. That "good pleasure" has this signification is clear from the following passages. In Isaiah:
In My wrath I smote thee, but in My good pleasure have I had mercy on thee (Isaiah 60:10).
"To smite in anger" signifies temptation; "in good pleasure to have mercy" signifies deliverance from love; "to have mercy" is to do good to the needy from love.
[5] In David:
My prayer is unto thee, O Jehovah, in the time of good pleasure; O God, for the greatness of Thy mercy answer me, in the truth of Thy salvation (Psalms 69:13).
"The time of Jehovah's good pleasure" signifies acceptance from love; "time," when said of men, signifies the existing state, but in reference to Jehovah, perpetual existing, thus His love, because this is perpetual. Hearing and help from love through the proceeding Divine which is the Divine truth, is signified by "for the greatness of Thy mercy answer me, in the truth of Thy salvation. "
[6] In Isaiah:
Jehovah said, In the time of My good pleasure have I answered thee, and in the day of salvation have I helped thee (Isaiah 49:8).
Here also "the time of good pleasure," that is, of will, signifies the Divine love; and "to answer" signifies to bring aid, and to benefit.
[7] In the same:
To proclaim the year of Jehovah's good pleasure, to comfort all that mourn (Isaiah 61:2).
This is said of the coming of the Lord; and "the year of Jehovah's good pleasure" signifies the time and state of the men of the church, when from love they are to be succored, therefore it is also said, "to comfort all that mourn. "
[8] In David:
Thou dost bless the righteous; Thou wilt compass him with Thy good pleasure as with a shield (Psalms 5:12).
Here "good pleasure" stands plainly for the Divine love, from which the Lord protects everyone; protection by the Lord from love is signified by "Thou wilt compass him as with a shield."
[9] In the same:
Jehovah openeth the hand and satisfieth every living thing with His good pleasure (Psalms 145:16);
"to open the hand" signifies to gift with good; and "to satisfy every living thing with good pleasure" signifies from love to enrich with Divine truth all who receive life from Him.
[10] In Moses:
Of the precious things of the earth and the fullness thereof and the good pleasure of Him that dwelleth in the thorn-bush, let them come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren. O Naphtali, satisfied with the good pleasure and the blessings of Jehovah (Arcana Coelestia 3969, 3971, 4669, 6417) estia, n. 3969, 3971, 4669, 6417). This makes clear what is signified by Joseph's having "of the precious things of the earth and the fullness thereof, and the good pleasure of Him that dwelleth in the thornbush;" "the precious things of the earth" are spiritual goods and truths therefrom belonging to the church; "the earth" is the church; the "good pleasure of Him that dwelleth in the thorn-bush" is the Lord's Divine love of truth; the "thorn-bush" in which the Lord appeared to Moses signifies that Divine love; "the head of Joseph" signifies the wisdom of the internal man; and "the crown of the head of the Nazarite of his brethren" signifies the intelligence and knowledge [scientia] of the external man; "Naphtali" (named from wrestlings) signifies temptations and after them consolation and blessing from the Divine love, which is meant by "satisfied with the good pleasure and the blessing of Jehovah."
[11] In Isaiah:
Wilt thou call this a fast, and the day of Jehovah's good pleasure? Is it not to break thy bread to the hungry; and when thou seest the naked that thou cover him? (Isaiah 58:5, 7).
That "Jehovah's good pleasure," in reference to men, signifies to live according to His commandments, which is to love God and the neighbor (as was said above) is evident; for it is said that "His good pleasure is to break the bread to the hungry, and to cover the naked;" "to break bread to the hungry" signifies from love to do good to the neighbor who desires good; and "to cover the naked" signifies to instruct in truths him who desires to be instructed.
[12] In David:
I delight in doing Thy good pleasure (that is, Thy will) O my God; and Thy law is in my bowels (Psalms 40:8).
In the same:
Teach me to do Thy good pleasure; Thy good spirit shall lead me into the land of uprightness (Psalms 143:10).
In the same:
Bless ye Jehovah, all His hosts; ye ministers of His that do His good pleasure (Psalms 103:21).
To "do the good pleasure of Jehovah God" signifies to live according to His commandments; this is His good pleasure or His will, because from Divine love He wills that all should be saved, and by it they are saved. Moreover, in the Hebrew expression "good pleasure" also means will; for whatever is done according to the will is well pleasing, and the Divine love wills nothing else than that love from itself may be with angels and men, and His love is with them when they love to live according to His commandments. That this is to love the Lord He teaches in John 14:15, 21, 23, 24; 15:10, 14; 21:15-17).
[13] That "will" signifies love in a contrary sense, namely, the love of evil and the love of falsity, is evident in John:
As many as received Jesus, to them gave He the power to become the sons of God, to them that believe in His name; who were born, not of bloods nor of the will of the flesh nor of the will of man, but from God (102, 135). "Not of bloods" signifies not in a life contrary to good and truth; "not of the will of the flesh" signifies not in a love of evil; "not of the will of man" [vir] signifies not in the love of falsity. (That "flesh," in reference to man, means the voluntary that is man's own [proprium voluntarium], thus evil, see Arcana Coelestia 148, 149, 780, 999, 3813, 8409, 10283; and that man [vir] means the intellectual that is man's own [proprium intellectuale], which is falsity, see n. 4823.)
295. "Et per voluntatem tuam sunt et creata sunt." Quod significet quod per Divinum Bonum sint et per Divinum Verum existant, constat ex significatione "voluntatis", cum de Domino, quod sit Divinus Amor; ex significatione "sunt" seu "esse", quod sit bonum amoris, hic Divinum Bonum Divini Amoris receptum (de qua sequitur); et ex significatione "creata sunt" seu "creari", quod sit Divinum Verum etiam receptum, ita per id reformati.
Quod "creari" significet existere, est quia illi solum dicuntur existere qui reformati sunt; in illis enim vita est, et illis intelligentia et sapientia est: at qui non reformati sunt, in illis non vita est sed mors spiritualis, nec illis intelligentia et sapientia est, sed insania et stultitia; inde nec dicuntur existere. De omni re quae apparet ad aliquem sensum, quidem dicitur existere; at non de homine spiritualiter, nisi in bono et vero sit: creatus enim est homo ut sit vivus, intelligens et sapiens; quare cum est mortuus, insanus et stultus, tunc non quatenus homo existit. Sunt duo quae faciunt ut homo sit homo, nempe bonum et verum, utrumque a Domino; bonum est esse vitae ejus, verum autem est existere vitae inde; nam omne verum existit ex bono, est enim forma boni et inde quale boni; et quia bonum est esse vitae, et verum est existere vitae inde, et per "creari" significatur existere, inde est quod dicatur, quod "per voluntatem tuam sint et creata sint." Hoc nunc est spirituale in his verbis.
[2] Quod "voluntas", cum de Domino, sit Divinus Amor, est quia ipsum Divinum, ex quo omnia, est Divinus Amor. Inde apparet Dominus coram angelis ut Sol igneus et flammans, et hoc ex causa quia amor in spirituali mundo apparet ut ignis: unde est quod "ignis" in Verbo, cum de Domino, de caelo et de ecclesia, significet amorem. Ex illo Sole in caelis procedit calor et lux; et calor ibi est Divinum Bonum procedens, ac lux est Divinum Verum procedens. (Sed haec plenius ostensa videantur in opere De Caelo et Inferno, De Sole Caeli, n. 116-125; De Calore Luce in Caelo 126-140.) Et quia Ipsum Divinum, a quo omnia, est Divinus Amor, ideo quoque "voluntas", cum de Ipso, est Divinus Amor, quod enim ipse Amor vult, hoc est bonum Amoris; verum quod vocatur fidei, est modo medium ut existat bonum, et dein ut existat ex bono. Ex hac origine est apud hominem voluntas et intellectus: voluntas est receptaculum boni amoris apud illum, et intellectus est receptaculum veri fidei apud illum. Intellectus est medium ut reformetur voluntas, et dein ut voluntas appareat in forma qualis est per intellectum. Inde etiam patet quod voluntas sit esse vitae hominis, et intellectus existere vitae inde. (Sed haec etiam plenius ostensa videantur in Doctrina Novae Hierosolymae, ubi agitur De Voluntate et Intellectu, n. 28-35.)
[3] Quia voluntas hominis est amor ejus, et voluntas Dei est Divinus Amor, constare potest quid in spirituali sensu intelligitur per "facere voluntatem Dei" et "voluntatem Patris"; quod nempe sit amare Deum supra omnia et proximum sicut se ipsum; et quia amare est velle, ita quoque est facere; quod enim homo amat hoc vult, et quod vult etiam facit; inde per "facere voluntatem Dei" seu "Patris", intelligitur facere praecepta seu vivere secundum illa ex affectione amoris seu charitatis. Haec intelliguntur per "voluntatem Dei" et "Patris" in sequentibus his locis: Apud 1
Johannem,
"Deus peccatores non audit, sed si quis colit Deum, et voluntatem Ipsius facit, hunc audit" (9:31):
apud 2
Matthaeum, (faciens voluntatem Patris qui est in caelis, intrabit in regnum caelorum, )
"Non omnis dicens Mihi, Domine, Domine, intrabit in regnum caelorum, sed qui facit voluntatem Patris qui est in caelis" (7:21):
apud eundem,
"Veniat regnum tuum; fiat voluntas tua, sicut in caelo ita in terra" (6:10):
apud eundem,
"Non est voluntas coram Patre, ut pereat unus de pusillis" (18:14);
quod "voluntas" Ipsius ne pereat unus de pusillis, sit amor, patet: "voluntas Patris" dicitur, quia per "Patrem" intelligitur Divinum Bonum.
Apud 3
Johannem,
"Si manseritis in Me, et verba mea in vobis manserint, quicquid volueritis, petatis, et fiet vobis" (15:7);
quod fiet illis quicquid volunt et petunt, qui manent in Domino, et in quibus verba Ipsius manent, est quia tunc non aliud volunt quam quod Dominus dat illis velle, et hoc est bonum, et bonum est ab Ipso.
[4] Voluntas Domini vocatur "beneplacitum" Ipsius in Veteri Testamento, et pariter significat Divinum Amorem; et facere illud seu voluntatem Ipsius significat amare Deum et proximum, ita vivere secundum praecepta Domini, quoniam hoc est amare Deum et proximum, et quoniam hoc descendit ex amore Domini; nemo enim potest amare Dominum et proximum nisi ex Domino, est enim id ipsum bonum homini, et omne bonum est a Domino.
Quod "beneplacitum" illa significet, patet ab his locis: Apud Esaiam,
"In ira mea percussi te, sed in beneplacito meo misertus sum tui" (60:10);
"in ira percutere", significat tentationem; "in beneplacito misereri", significat liberationem, ex amore ("misereri" est ex amore benefacere egentibus).
[5] Apud Davidem,
"Precatio mea erga Te, Jehovah, tempore beneplaciti; Deus, propter magnitudinem misericordiae responde mihi in veritate salutis tuae" (Psalms 69:14 [B.A. 13]);
"tempus beneplaciti Jehovae" significat acceptationem ex amore; "tempus" significat statum existentem cum dicitur de hominibus, at perpetuum existens cum de Jehovah, ita Amorem Ipsius, quia hic perpetuus est; auditio et adjuvatio ex Amore per Divinum procedens, quod est Divinum Verum, significatur per "propter magnitudinem misericordiae responde mihi in veritate salutis tuae."
[6] Apud 4
Esaiam,
"Dixit Jehovah, In tempore beneplaciti respondi tibi, et in die salutis adjuvi te" (cap. 49:8);
"tempus beneplaciti" seu voluntatis etiam hic significat Divinum Amorem; "respondere" significat opem ferre et benefacere.
[7] Apud 5
eundem,
"Ad proclamandum annum beneplaciti Jehovae, ...ad consolandum omnes lugentes" (61:2);
haec de adventu Domini; et per "annum beneplaciti" significatur tempus et status hominum ecclesiae quando ex amore opitulandi; quare etiam dicitur "ad consolandum omnes lugentes."
[8] Apud Davidem,
"Tu benedicis justo, sicut clipeo beneplacito circumdabis eos" (Psalms 5:13 [B.A. Psalms 5bbccc[12]);
hic "beneplacitum" manifeste pro Divino Amore, ex quo Dominus omnes tutatur; tutela Ipsius ex Amore significatur per "sicut clipeo circumdabis eos."
[9] Apud eundem,
Jehovah "aperiens manum, et satians omne vivens beneplacito" ( 6
per "aperire manum" significatur donare bono; et per "satiare omne vivens beneplacito" significatur locupletare Divino Vero ex Amore omnes qui recipiunt vitam ab Ipso.
[10] Apud Mosen,
"De pretiosis terrae et de plenitudine ejus, et beneplacitum Habitantis in rubo, veniant capiti Josephi, et vertici Naziraei fratrum ejus. ...Naphthali satur beneplacito et benedictione Jehovae" (Deuteronomius 33:16 [, 23]);
per "Josephum" in supremo sensu significatur Dominus quoad Divinum spirituale, in sensu interno regnum spirituale, et in externo salvatio, fructificatio boni et multiplicatio veri (videatur n. 3969, 3971, 4669, 6417); exinde constare potest quid significatur per quod Josepho "de pretiosis terrae et plenitudine ejus, et beneplacitum Habitantis in rubo": "pretiosa terrae" sunt bona spiritualia et inde vera quae ecclesiae; "terra" est ecclesia, "beneplacitum Habitantis in rubo" est Divinus Amor Veri Domini; "rubus" in qua etiam Dominus apparuit coram Mose, significat Divinum illum Amorem: "caput Joseph"; significat sapientiam quae interni hominis, et "vertex Naziraei fratrum ejus" significat intelligentiam et scientiam quae externi hominis: "Naphthali", a luctationibus dictus, significat tentationes, ac consolationem et benedictionem ex Divino Amore post illas, quae intelligitur per "satur beneplacito et benedictione Jehovae."
[11] Apud Esaiam,
"Num hoc vocabis jejunium, et diem beneplaciti Jehovae? ...Nonne frangere famelico panem tuum, et, ...quum videris nudum obtexeris eum?" (58:5 [, 7] ;)
quod per "beneplacitum Jehovae", cum de hominibus significetur vivere secundum praecepta Ipsius, quod est amare Deum et proximum (ut supra dictum est) patet, nam dicitur quod "beneplacitum Ipsius sit frangere famelico panem, et obtegere nudum"; per "frangere famelico panem" significatur ex amore bonum facere proximo qui desiderat bonum, et per "obtegere nudum" significatur instruere veris eum qui desiderat instrui.
[12] Apud Davidem,
"Facere beneplacitum tuum" (seu voluntatem tuam), "Deus mi, desideravi, et lex tua in visceribus meis" (Psalms 40:9 [B.A. 8]);
apud eundem,
"Doce me facere beneplacitum tuum; ...Spiritus tuus bonus ducat me in terra rectitudinis" (Psalms 143:10):
apud eundem,
"Benedicite Jehovae omnes exercitus Ipsius, ministri Ipsius facientes beneplacitum Ipsius" (Psalms 103:21);
"facere beneplacitum" Jehovae Dei, significat vivere secundum praecepta Ipsius; hoc beneplacitum seu voluntas Ipsius est, quia ex Divino Amore vult ut omnes salventur, et per id salvantur. Vox "beneplaciti" in lingua Hebraea etiam significat voluntatem; nam quicquid secundum voluntatem fit, hoc beneplacet; ac Divinus Amor non aliud vult quam ut Amor ex Ipso sit apud angelos et homines, et tunc Amor Ipsius apud illos est quando amant vivere secundum praecepta Ipsius. Quod hoc sit amare Dominum, docet Ipse apud Johannem (14:15, 21, 23, 24; 15:10, 14; 21:15-17).
[13] Quod "voluntas" significet amorem in opposito sensu, nempe amorem mali et amorem falsi, constat apud Johannem,
Quotquot Jesum receperunt, "dedit eis potestatem ut filii Dei essent, credentibus in nomen Ipsius, qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt" (1:12, 13);
"credere in nomen" Domini significat vivere secundum praecepta doctrinae Ipsius.
Quod "nomen" Domini significet omnia per quae colitur, ita omnia amoris et fidei, videatur supra (n. 102 [a] , 135); "qui non ex sanguinibus" significat qui non in vita contra bonum et verum; "non ex voluntate carnis" significat qui non in amore mali; qui "non ex voluntate viri" significat qui non in amore falsi.
(Quod "caro", cum de homine, sit ejus proprium voluntarium, ita malum, videatur n. 148, 149, 780, 999, 3813, 8409, 10283; et quod "vir" sit hominis proprium intellectuale, quod est falsum, n. 4823.)
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