297# 启5:1.“我看见坐宝座的右手中”表示全能和全知方面的主。这从“右手”和“坐宝座的”的含义清楚可知：“右手”当论及主时，是指全能，以及全知(对此，我们很快就会谈到)；“坐宝座的”是指天上神性良善方面的主。因为“宝座”一般表示天堂，具体表示属灵天堂，抽象地表示发出的神性真理，天堂就来自这神性真理，审判也通过神性真理实现(参看AE 253节)。“坐宝座的”和从坐宝座的那里拿书卷的“羔羊”表示主，是因为“坐宝座的”表示神性良善方面的主，“羔羊”表示神性真理方面的主。有两样事物从显为天堂太阳的主发出，即神性良善和神性真理。来自主的神性良善被称为“在天上的父”，在此由“坐宝座的”来表示；来自主的神性真理被称为“人子”，但在此被称为“羔羊”。由于神性良善不审判任何人，审判的，是神性真理，所以此处经上说：“羔羊从坐宝座的那里拿了书卷。”神性良善不审判任何人，审判的，是神性真理，这一点由主在约翰福音中的话来表示：
父不审判什么人，乃将一切审判都交给子；因为祂是人子。(约翰福音5:22, 27)
“父”表示神性良善方面的主；“人子”表示神性真理方面的主。神性良善“不审判什么人”，因为它不探究任何人；审判的，是神性真理，因为它探究每个人。然而，要知道，主自己并不根据从祂发出的神性真理审判任何人，因为这神性真理与神性良善如此合一，以至于它们为一；而是人–灵审判自己；因为审判他的，是他自己所接受的神性真理；但由于表面上看，好像主审判他，所以圣言上说，主审判所有人。主在约翰福音中也教导了这一点：
耶稣说，若有人听见我的话不相信，我不审判他；我来本不是要审判世界，乃是要拯救世界。弃绝我，不领受我话的人，有审判他的；就是我所说的话，这话在末日要审判他。(约翰福音12:47–48)
就审判而言，情况是这样：主与所有人同在，并出于神性之爱愿意拯救所有人，也将所有人都转向并引导到祂自己这里。那些处于良善和由此而来的真理之人会跟随，因为他们在努力；而那些处于邪恶和由此而来的虚假之人不会跟随，而是背离主，背离主就是从天堂转向地狱；因为每个人–灵要么是他自己的良善和由此而来的真理，要么是他自己的邪恶和由此而来的虚假。处于良善和由此而来的真理之人允许自己被主引导；而处于邪恶和由此而来的虚假之人不允许自己被引导。后者尽一切力量和努力抵制，因为他的意愿是朝向他自己的爱；这爱就是他的呼吸和生命；因此，他的渴望是朝向那些处于相似的对邪恶的爱之人。由此可见，主不审判什么人，而是所接受的神性真理将那些从心里，也就是在爱中接受神性真理的人判入天堂，将那些不从心里接受神性真理，并否认它的人判入地狱。由此清楚可知，主说“一切审判都交给子，因为祂是人子”，以及在别处说“我来本不是要审判世界，乃是要拯救世界。祂所说的话要审判人”是什么意思。
然而，这些事都是不会落入人的自我聪明的真理，因为它们属于天使智慧的奥秘。但《天堂与地狱》(545–551节)在某种程度上阐明了这个主题，那里论述了这一事实：主不将任何人投入地狱，而是这个灵人自己将自己投入地狱。“坐宝座的”是指主，而不是有些人将其与祂区别开来，并称其为父神的另一个人，谁都能从以下考虑看出这一点，即：被主称为父的神性不是别的，正是祂自己的神性；因为这神性取得人身或人性；因此，它是这人身或人性的父；这神性是无限，永恒，非受造，全能，神，主，与一些人将其与祂区别开来，并称其为父的神性本身没有任何不同，这一点从被称为《亚他那修信经》的所接受的信可以看出来，那里也说：此三位无分大小、先后，乃均同等；这一个如何，那一个如何，无限，永恒，非受造，全能，神，主；然而，非三无限者，乃一无限者；非三永恒者，乃一永恒者；非三不受造者，乃一不受造者；非三全能者，乃一全能者；非三神，乃一神；非三主，乃一主。提及这些事，是为了让人们知道，“坐宝座的”和“羔羊”，以及下文“神”和“羔羊”并不是指两种不同的存在；相反，这一个表示神性良善，而那一个表示天上的神性真理，两者都从主发出。“坐宝座的”是指主，这一点从前面第4章的所有细节也清楚看出来，那里论述了宝座和坐在宝座上的那一位(可参看那里的解释，AE 258–295节)，此外，这一点也可见于马太福音：
当人子在祂的荣耀里，众圣天使同祂降临的时候，祂要坐在祂荣耀的宝座上。(马太福音25:31; 19:28–29)
以及以西结书：
在基路伯头以上的穹苍之上有宝座的形像，仿佛蓝宝石的样子，在宝座形像以上有一个形像，仿佛人的样子在它上头。(以西结书1:26; 10:1)
以赛亚书：
我见主坐在高高举起的宝座上，祂的衣襟遮满殿。(以赛亚书6:1)
由于“宝座”表示天堂，“坐在宝座上的”表示就其在天上的神性而言的主，所以前面说，“得胜的，我要赐他在我宝座上与我同坐”(启示录3:21)，以此表示他将在主所在的天堂中(参看AE253b节)；因此，在本章的下面，经上说：
我又观看，看哪，在宝座中间，有羔羊站立。(启示录5:6)
在22章：
他指示我一道生命水的河，从神和羔羊的宝座流出来。(启示录22:1)
“神和羔羊的宝座”表示天堂，以及那里神性良善和神性真理方面的主；“神”表示神性良善方面的主；“羔羊”表示神性真理方面的主。此处之所以在两者之间作出区分，是因为有些人接受这一个多于那一个。那些在良善中接受神性真理的人会得救；但那些不在良善中接受神性真理(也就是圣言)的人不会得救，因为一切神性真理都在良善中，不在别处；因此，那些不在良善中接受神性真理的人就弃绝并否认它，即便不公开如此行，也会暗中如此行，即便口头上不如此行，也会在心里如此行；因为这种人的心是恶的，恶会弃绝。在良善中接受神性真理就是在仁之良善中接受它；因为那些处于这种良善的人会接受。
297. (5:1) And I saw in the right hand of him that sat upon the throne. That this signifies the Lord as to omnipotence and as to omniscience, is evident from the signification of the right hand when said of the Lord, as denoting omnipotence and also omniscience (concerning which we shall speak presently): and from the signification of Him that sat upon the throne, as denoting the Lord as to Divine good in heaven. For throne signifies heaven in general, specifically the spiritual heaven, and, in the abstract, the Divine truth proceeding, from which heaven is, and by which judgment is effected (as may be seen above, n. 5:22, 27).
By the Father is meant the Lord as to Divine good; and by the Son of man, the Lord as to Divine truth. The reason why Divine good judges no one, is, because it explores no one: but Divine truth [judges], for this explores every one. But still it must be known that the Lord Himself does not judge any one from the Divine truth that proceeds from Him, for this is united to the Divine good, so that they are one, but that a man-spirit judges himself: for it is the Divine truth received by him that judges him; and because it appears as if the Lord judges him, it is therefore said in the Word that all are judged by the Lord. This also the Lord teaches in John:
Jesus said, "And if any man hear my words, and believe not, I judge him not; for I came not to judge the world, but to save the world. He that rejected me, and receiveth not my words, hath one that judgeth him; the Word that I have spoken, it shall judge him in the last day" (12:47, 48).
[2] For with respect to judgment, the case is this: the Lord is present with all, and from Divine love wills to save all and also turns and leads all to Himself. Those who are in good, and thence in truths, follow, for they apply themselves; but those who are in evil, and thence in falsities, do not follow, but turn themselves away from the Lord, and to turn themselves away from the Lord is [to turn] from heaven to hell; for every man spirit is either his own good and the truth thence, or he is his own evil and the falsity thence. He who is in good and the truth therefrom, suffers himself to be led by the Lord; but he who is in evil and the falsity thence, does not suffer himself to be led. The latter resists with all his might and effort; for he wills according to his own love, which inspires and animates him; therefore his desire is to those who are in a similar love of evil. Hence it is evident that the Lord judges no one, but that the Divine truth received judges to heaven those who have received Divine truth in the heart, that is, in the love: and to hell those who have not received Divine truth in the heart, and have denied it. From these considerations it is evident how the Lord's words must be understood. "All judgment is [given] to the Son, because he is the Son of man." And elsewhere, that "he came not to judge the world but to save the world, and that the Word which he has spoken will judge him."
[3] But these things are such as do not fall into man's own intelligence, for they are amongst the arcana of the wisdom of the angels. This subject, however, is in some measure elucidated in the work concerning 25:31:19:28, 29).
Again in Ezekiel:
"And above the expanse that was over the head of the cherubim was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a man sitting upon it" (1:26; 10:1)
And in Isaiah:
"I saw the Lord sitting upon a throne, high and lifted up, and his borders filled the temple" (6:1).
[4] Because by a throne is signified heaven, and by one sitting upon a throne, the Lord as to His Divine in heaven, therefore it is said above (in chap. iii.), "To him that overcometh, I will give to sit with me on my throne," by which is signified that he shall be in heaven where the Lord is (as may be seen above, n. 5:6).
And in chapter 12,
"He shewed me a river of the water of life, proceeding out of the throne of God and of the Lamb" (Revelation 1:12).
By the throne of God and of the Lamb, is meant heaven and the Lord there, as to Divine good, and as to Divine truth; God there denoting the Lord as to Divine good; and the Lamb, as to Divine truth. There is a distinction made here between them, because there are those who receive one more than the other; those who receive the Divine truth in good are saved; but those who receive the Divine truth, which is the Word, not in good, are not saved, because all Divine truth is in good, and nowhere else. Therefore those who do not receive it in good, reject and deny it, if not openly yet tacitly, and if not with the mouth yet with the heart; for the heart of such is evil, and evil rejects. To receive Divine truth in good, is to receive it in the good of charity; for those who are in that good receive.
297. Verse 1. And I saw in the right hand of Him that sat upon the throne, signifies the Lord in respect to omnipotence and omniscience. This is evident from the signification of "right hand," as being, in reference to the Lord, omnipotence and also omniscience (of which presently); also from the signification of "Him that sat upon the throne," as being the Lord in respect to Divine good in heaven; for in general "throne" signifies heaven, in particular the spiritual heaven, and abstractly Divine truth proceeding, from which heaven is, and by which judgment is effected (See above, n. John 5:22, 27).
"Father" means the Lord in respect to Divine good; "the Son of man," the Lord in respect to Divine truth. Divine good "doth not judge anyone," because it explores no one; but Divine truth judges, for it explores everyone. Yet it should be known, that neither does the Lord Himself judge anyone from the Divine truth that proceeds from Him, for this is so united to Divine good that they are one; but the man-spirit judges himself; for it is the Divine truth received by himself that judges him; but because the appearance is that the Lord judges, therefore it is said in the Word that all are judged by the Lord. This the Lord also teaches in John:
Jesus said, If any man hear My words and yet believe not, I judge him not; for I have not come to judge the world but to save the world. He that rejecteth Me and receiveth not My words hath one that judgeth him; the word that I have spoken, the same shall judge him in the last day (John 12:47-48).
[2] For in respect to judgment, the case is this: The Lord is present with all, and from Divine Love He wills to save all, and He turns and leads all towards Himself. Those who are in good and in truths therefrom follow, for they apply themselves, but those who are in evil and in falsities therefrom do not follow, but turn backwards from the Lord, and to turn themselves backwards from the Lord is to turn from heaven to hell; for every man-spirit is either his own good and the truth therefrom, or his own evil and the falsity therefrom. He who is a good and the truth therefrom permits himself to be led by the Lord; but he who is an evil and the falsity therefrom does not permit himself to be led; he resists with all his strength and endeavor, for his will is toward his own love; for this love is his breath and life; therefore his desire is toward those who are in a like love of evil. From this it can be seen that the Lord does not judge anyone, but that Divine truth received judges to heaven those who have received Divine truth in the heart, that is, in love; and it judges to hell those who have not received Divine truth in the heart, and who have denied it. Thence it is clear what is meant by the Lord's saying that "all judgment is given to the Son, because He is the Son of man," and elsewhere, that "He came not to judge the world but to save the world," and that the Word which He has spoken is to judge man. "
[3] These, however, are truths that do not fall into man's self-intelligence, for they are among the arcana of the wisdom of angels. (But the matter is somewhat elucidated in the work on Matthew 25:31; 19:28-29).
Also in Ezekiel:
Above the expanse that was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne a likeness as the appearance of a man sitting upon it (Ezekiel 1:26; 10:1).
And in Isaiah:
I saw the Lord sitting upon a throne, high and lifted up, and His train filling the temple (Isaiah 6:1).
[4] Since by "throne" heaven is signified, and by "Him that sat upon the throne" the Lord in respect to His Divine in heaven, it is said above, in chapter 3:
He that overcometh, I will give to him to sit with Me on My throne (Revelation 3:21);
signifying that he shall be in heaven where the Lord is (See above, n. Revelation 3:6);
and in chapter 22:
He showed me a river of water of life, going forth out of the throne of God and of the Lamb (Revelation 22:1).
"The throne of God and of the Lamb" means heaven and the Lord there in respect to Divine good and as to Divine truth; "God" meaning the Lord in respect to Divine good; and "the Lamb," the Lord in respect to Divine truth. A distinction is here made between the two, because there are those that receive the one more than the other. Those that receive Divine truth in good are saved; but those that receive Divine truth (which is the Word) not in good are not saved, since all Divine truth is in good and not elsewhere; consequently those that do not receive it in good reject it and deny it, if not openly yet tacitly, and if not with the mouth yet with the heart; for the heart of such is evil, and evil rejects. To receive Divine truth in good is to receive it in the good of charity; for those who are in that good receive.
297. [Vers. 1.] "Et vidi in dextra Sedentis super throno." Quod significet Dominum quoad omnipotentiam et quoad omniscientiam, constat ex significatione "dextrae", cum de Domino, quod sit omnipotentia et quoque omniscientia (de qua sequitur); et ex significatione "Sedentis super throno", quod sit Dominus quoad Divinum Bonum in caelo, "thronus" enim significat in genere caelum, in specie caelum spirituale, et abstracte Divinum Verum procedens, ex quo caelum et per quod judicium (videatur supra, n. 253). Quod Dominus intelligatur per "Sedentem super throno", et quoque per "Agnum" qui ex Sedente super throno accepit librum, est quia per "Sedentem super throno" intelligitur Dominus quoad Divinum Bonum, et per "Agnum" Dominus quoad Divinus Verum: sunt enim duo quae procedunt a Domino ut Sole caeli, nempe Divinum Bonum ac Divinum Verum; Divinum Bonum a Domino vocatur "Pater in caelis", et hic intelligitur per "Sedentem super throno", ac Divinum Verum a Domino vocatur "Filius hominis", hic autem "Agnus "; et quia Divinum Bonum neminem judicat, sed Divinum Verum, ideo hic dicitur quod "Agnus acceperit librum a Sedente super throno." Quod Divinum Bonum neminem judicet sed Divinum Verum, intelligitur per Domini verba apud Johannem,
"Non Pater judicat quemquam, sed omne judicium dedit Filio, .... quia Filius hominis est" (5:22, 27);
per "Patrem" intelligitur Dominus quoad Divinum Bonum, et per "Filium hominis" Dominus quoad Divinum Verum. Quod Divinum Bonum non judicet quemquam, est quia illud explorat neminem; sed Divinum Verum, hoc enim explorat unumquemvis. At usque sciendum est quod Ipse Dominus nec judicet aliquem ex Divino Vero quod procedit ab Ipso, hoc enim unitum est Divino Bono ita ut sint unum, sed quod homo spiritus se ipsum judicet; est enim Divinum Verum ab ipso receptum quod illum judicat; et hoc quia apparet sicut Dominus judicet, ideo in Verbo dicitur quod omnes judicentur a Domino: hoc quoque docet Dominus apud Johannem,
Jesus dixit, "Si quis audiverit mea verba, non tamen crediderit, Ego non judico illum, non enim veni ut judicem mundum, sed ut salvem mundum; qui spernit Me, et non accipit verba mea, habet judicantem se, verbum quod locutus sum, illud judicabit illum in extremo die" (12:47, 48).
[2] Cum Judicio enim ita fit :-Dominus praesens est apud omnes, et ex Divino Amore vult salvare omnes, et quoque vertit et adducit ad Se omnes. Qui in bono sunt et inde veris, illi sequuntur, nam applicant se; at qui in malo sunt et inde falsis, non sequuntur, sed vertunt se retro a Domino, et vertere se retro a Domino est a caelo ad infernum: omnis enim homo spiritus est vel suum bonum et inde verum, vel est suum malum et inde falsum; qui est bonum et inde verum, ille se adduci patitur a Domino; at qui est malum et inde falsum, ille non se adduci patitur, hic omni vi et conatu renititur, vult enim ad suum amorem, hunc spirat et animat; quare ad illos cupit qui in simili amore mali sunt. Exinde constare potest quod non Dominus judicet aliquem, sed quod Divinum Verum receptum judicet ad caelum illos qui receperunt Divinum Verum corde, hoc est, amore; et ad infernum illos qui non receperunt Divinum Verum corde, et qui negaverunt illud. Ex his constare potest quomodo intelligendum quod Dominus dixerit, quod "omne judicium sit Filio quia Filius hominis est", et alibi, quod "non venerit ut judicet mundum, sed ut salvet mundum", et quod "Verbum quod locutus est judicaturum sit illum."
[3] Sed haec talia sunt quae non cadunt in intelligentiam propriam hominis, sunt enim inter arcana sapientiae angelorum. (Sed usque de hac re aliquid elucidatum est in opere De Caelo et Inferno 545-551, ubi actum est de eo, Quod Dominus neminem in Infernum conjiciat, sed quod ipse spiritus semet.) Quod Dominus sit qui intelligitur per "Sedentem super throno", et non alius quem distinguunt ab Ipso et vocant "Deum Patrem", constare unicuivis potest ex eo, quod non aliud Divinum fuerit quod Dominus vocavit "Patrem" quam suum Divinum; hoc enim assumpsit Humanum, quare hoc fuit Pater Ipsius; et quod hoc sit infinitum, aeternum, increatum, omnipotens, Deus, Dominus, et prorsus nihil differens ab ipso Divino quod distinguunt ab Ipso et vocant "Patrem", constare potest a recepta Fide quae Athanasiana vocatur: ubi etiam dicitur
Quod nemo Eorum maximus et minimus et nemo Eorum primus et ultimus, sed prorsus aequales; et quod sicut unus ita alter infinitus, aeternus, increatus, omnipotens, Deus, Dominus, et tamen non tres infiniti sed unus, non tres aeterni sed unus, non tres increati sed unus non tres omnipotentes sed unus, non tres Dii et Domini sed unus.
Haec dicta sunt, ut sciatur quod non duo distincti intelligantur per "Sedentem super throno" et "Agnum", ac in sequentibus per "Deum" et "Agnum", sed quod per unum intelligatur Divinum Bonum et per alterum Divinum Verum in caelo, utrumque procedens a Domino. Quod Dominus intelligatur per "Sedentem super throno", constat etiam ex singulis in capite praecedente 4, ubi agitur de Throno et de Sedente super illo (quae videantur explicata a n. 258 ad 295): et praeterea apud Matthaeum,
"Quando venerit Filius hominis in gloria sua, et omnes sancti angelicum Ipso, tunc sedebit super throno gloriae suae" (25:31; cap.19:28, 29);
tum apud Ezechielem,
"Super expansum quod super capite" cheruborum "quasi aspectus lapidis sapphiri, similitudo throni, et super similitudine throni similitudo aspectus Hominis super illo sedentis" (1:26; 10:1);
et apud Esaiam,
"Vidi Dominum sedentem super throno alto et elato, et fimbriae Ipsius implentes templum" (6:1).
[4] Quia per "thronum" significatur caelum, et per "Sedentem super throno" Dominus quoad Divinum Ipsius in caelo, ideo dictum est supra, in capite iii.,
"Vincens, dabo ei sedere Mecum in throno meo" ([vers. 3:21]);
per quod significatur, quod erit in caelo ubi Dominus (videatur supra, n. 235 [b]); ac ideo infra in hoc capite dicitur
"Vidi, et ecce in medio throni Agnum stantem" (vers. 3:6);
et in capite 1
xxii.,
"Ostendit mihi fluvium aquae 2
vitae ... exeuntem ex throno Dei et Agni" (vers. 22:1);
per "thronum Dei et Agni" intelligitur caelum et Dominus ibi quoad Divinum Bonum et quoad Divinum Verum; "Deus" ibi est Dominus quoad Divinum Bonum, et "Agnus" quoad Divinum Verum: distinguitur hic inter utrumque, quia sunt qui recipiunt plus unum quam alterum; qui recipiunt Divinum Verum in bono illi salvantur, qui autem recipiunt Divinum Verum, quod est Verbum, non in bono, illi non salvantur, quoniam omne Divinum Verum est in Bono et non alibi; quare qui non recipiunt illud in bono, illi rejiciunt illud et negant illud, si non palam usque tacite, et si non ore usque corde; nam cor eorum est malum, et malum rejicit. Recipere Divinum Verum in bono, est in bono charitatis; nam qui in illo sunt, ii recipiunt.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.