365# “它被赐给了那骑马的，要从地上夺去和平”表示因此，不被理解的圣言，由此在教会中产生纷争。这从“骑红马的”、“夺去太平”和“地”的含义清楚可知：“骑红马的”是指在良善方面不被理解的圣言；因为“骑马的”表示圣言，如前所示(AE 355a,c, 356节)，“马”表示对它的理解(AE 355节)，“红马”表示在良善方面被毁的理解(AE 364节)；故“骑红马的”表示因此不被理解的圣言。“夺去太平”是指由此产生纷争，对此，我们很就会谈到。“地”是指教会。“地”表示教会(参看AE 29, 304节)。
在解释“和平或平安”表示什么之前，先说一说这一事实：当对圣言的理解被摧毁时，在教会就会产生纷争。良善是指对主之爱的良善和对邻之爱的良善，因为一切良善都属于爱。当这些良善不存在于教会之人那里时，圣言就不被理解；因为主与教会之人的结合，以及天堂与教会之人的结合，都是通过良善实现的；因此，如果他那里没有良善，光照就无法被赐予；因为当圣言被阅读时，一切光照都由主那里从天堂而出；当没有光照时，圣言中的真理就处于模糊之中，纷争由此产生。如果人不处于良善，圣言就不被理解，这一点也可从以下事实看出来：圣言的细节里面有天堂的婚姻，也就是良善与真理的结合；因此，如果良善不与一个阅读圣言的人同在，那么真理就不会显现，因为真理从良善显现，良善通过真理显现。圣言的细节里面有良善与真理的结合(参看AE 238e, 288b节)。
情况是这样：人处于良善到何等程度，主就在何等程度上流入，并赐予对真理的情感，因而赐予理解；因为内层人类心智完全以天堂的形像形成，而整个天堂照着对良善和源于良善的真理的情感而形成；因此，除非良善与人同在，否则该心智不能打开，更不能为天堂而形成；它通过良善与真理的结合而形成。由此也明显可知，除非人处于良善，否则真理没有可以接受它们的任何土地，也没有使它们可以成长的任何热；因为与处于良善的人同在的真理就像春天地里的种子；而与未处于良善的人同在的真理就像冬天冻地里的种子，那时没有青草，也没有鲜花、树木，更没有果实。
天堂和教会的一切真理，事实上天堂天使所拥有的智慧的一切秘密，都在圣言中；但没有人看到这些事物，除非他处于对主之爱的良善和对邻之爱的良善。那些未处于良善的人到处看到真理，却不明白；他们对真理的感知和观念，完全不同于属于这些真理本身的；因此，尽管他们看见或知道真理，但真理对他们来说仍不是真理；因为真理之所以为真理，凭的不是他们的声音或话语，而是对它们的观念和感知。当真理被植入良善时，它就不同了；那时真理以自己的形式显现，因为真理是良善的形式。由此可以推断出，对圣言的理解在那些将唯信当成得救的唯一手段，将生活的良善，或仁之良善抛在身后的人那里是何性质。已经发现的是，那些以这种方式既在教义上，也在生活上确认的人甚至没有对真理的一个正确观念。这也是为何他们不知道什么是良善，什么是仁和爱，什么是邻舍，什么是天堂和地狱，以及他们死后仍作为人活着；事实上，他们也不知道什么是重生，什么是洗礼，以及其它许多事；他们对于神自己如此盲目，以至于在思维上拜三神，只在口头上敬拜一神，不知道主的父就是祂里面的神性，圣灵是来自祂的神性。提这些事是为了让人们知道，没有良善的地方，就没有对圣言的理解。此处之所以说“它被赐给了那骑红马的，要从地上夺去和平”，是因为“和平(或平安)”表示来自良善与真理的结合的较高心智(mens)的一种平安状态和较低心智(animus)的宁静；因此，“夺去和平”表示来自良善与真理的分离的一种不平安和不宁静的状态，这种分离是内在纷争的原因；因为当良善与真理分离时，邪恶就会取而代之；邪恶不爱真理，而是爱虚假；由于一切虚假都属于邪恶，正如一切真理都属于良善，所以当这样一个人在圣言中看到一个真理，或从别人那里听到它时，属于他的爱、因而属于他意愿的邪恶就与真理作斗争，然后他要么弃绝真理，要么扭曲它，要么通过来自邪恶的观念如此模糊它，以至于最终在真理中看不到真理的任何东西，无论当他说出真理时，它听上去多么像真理。这就是教会里的一切纷争、争论和异端的起源。由此可见，“从地上夺去和平”在此表示什么。
365b. 不过，《天堂与地狱》一书充分说明了平安在其最初起源上是什么，那里(HH 284–290节)论述了天堂的平安状态，即：它在最初起源上来自主；它从神性本身与神性人身的合一而在祂里面，凭祂与天堂并教会的结合而来自祂，尤其来自每个人里面良善与真理的结合。由此可知，“平安”在至高意义上表示主，在相对意义上表示总体上的天堂和教会，以及具体的每个人里面的天堂和教会。
圣言中的“平安”表示这些事物，这一点可从其中的许多经文清楚看出来，对此，我将引用以下经文来证实。约翰福音：
耶稣说，我留下平安给你们，我把我的平安赐给你们。我所给你们的，不像世界所给的。你们心里不要忧愁，也不要害怕。(约翰福音14:27)
此处论述了主与父的合一，也就是祂的神性人身与自成孕时就在祂里面的神性本身的合一，因而论述了主与那些处于源于良善的真理之人的结合。因此，“平安”表示来自这结合的心智的宁静；由于这样的人被该结合保护，免受来自地狱的邪恶和虚假的伤害，并且主保护那些与祂结合的人，所以祂说：“你们心里不要忧愁，也不要害怕。”这神性平安在人里面，由于天堂与它联系在一起，所以“平安”在此也表示天堂，在至高意义上表示主。但世界的平安来自世界上的成功，因而来自与世界的结合，由于这种平安仅仅是外在的，主不在其中，因而天堂也不在其中，所以它会随着一个人在世上生命的结束而消亡，并变成不平安。因此，主说：“我把我的平安赐给你们。我所给你们的，不像世界所给的。”
同一福音书：
耶稣说，我将这些事告诉你们，是要叫你们在我里面有平安。在世上你们有苦难。但你们可以放心，我已经胜了世界。(约翰福音16:33)
此处“平安”也表示来自与主的结合的内在快乐，天堂和永恒的内在喜乐由此而来。“平安”在此与苦难对立，因为“苦难”表示邪恶和虚假的侵扰，那些处于神性平安的人只要活在世上，就会经历这些侵扰；因为那时他们所披的肉体贪恋世界上的东西，苦难由此而来；故主说：“要叫你们在我里面有平安。在世上你们有苦难。”由于主在其人身方面为自己获得了胜过地狱，因而胜过从地狱升上来进入肉体与每个人同在，并侵扰的邪恶和虚假的能力，所以祂说：“你们可以放心，我已经胜了世界。”
路加福音：
耶稣对祂打发出去的七十个人说，无论进哪一家，先说，愿平安归与这家。那里若有平安之子，你们的平安就必临到那家，不然，就归还你们。(路加福音10:5–6)
马太福音：
你们进了一家，要请它的安。那家若配得，你们的平安就必临到它；若不配得，你们的平安仍归还你们。凡不接待你们、不听你们话的人，你们离开那家，或是那城的时候，要跺掉你们脚上的尘土。(马太福音10:12–14)
他们要说，“愿平安归与这家”，表示他们要了解那些在其中的人是否会接受主；他们正在传关于主、因而关于天堂、永恒的喜乐和永生的好消息或福音；因为所有这些事都由“平安”来表示。平安所要临到的“平安之子”就表示那些接受的人，但如果他们不承认主，从而不接受属于主或平安的事，那么这平安就会从他们那里被夺走，这就是“若那家或那城不配得，你们的平安仍归还你们”所表示的。在这种情况下，为叫他们不受那家或那城的邪恶和虚假的伤害，经上吩咐：“他们离开的时候，要跺掉脚上的尘土。”这表示免得受到诅咒的东西从那里粘附在他们身上，因为“脚上的尘土”表示受到诅咒的东西；事实上，人里面的终级之物，也就是感官–属世层，就对应于脚底；由于邪恶粘附于它，所以对那些处于教会的代表之人，如那时的绝多大数人来说，当教义的真理不被接受时，他们就跺掉脚上的尘土。因为在灵界，当有善人来到恶人那里时，邪恶就从后者流入，并造成些许干扰，但它只干扰对应于脚底的终端；因此，当他们转身离去时，看上去就好像他们把脚上的尘土跺在身后；这是一个标志，表明他们被释放或解救了，邪恶粘附在那些处于邪恶的人身上。“脚底”对应于最低级的属世事物，因而在圣言中表示这些事物(参看《属天的奥秘》，2162, 3147, 3761, 3986, 4280, 4938–4952节)；要跺掉的“尘土”表示受到诅咒的东西(AC 249, 7418, 7522节)。
路加福音：
耶稣为城哭泣，说，巴不得你在这日子知道关系你平安的事！但现在这事在你眼前是隐藏的。(路加福音19:41–42)
那些因看不到其它意义而只从字义来思想这些话和接下来的话之人，以为主的这些话是指着耶路撒冷的毁灭来说的；但主所说的一切话都来自神性，故与尘世和世俗的事物无关，只与天上的永恒事物有关。因此，主为之哭泣的“耶路撒冷”在此和在别处一样，表示教会，那时教会完全荒废了，以至于真理、因而良善都不复存在，因此他们将永远灭亡。为此，祂说：“巴不得你在这日子知道关系你平安的事！”也就是关系永恒的生命和幸福的事，这些事唯独来自主；因为如前所述，“平安”表示通过与主的结合而来的天堂和天堂的喜乐。
同一福音书：
撒迦利亚预言说，春日从高处照亮坐在黑暗中死荫里的人，把我们的脚引到平安的路上。(路加福音1:78–79)
这些话论及即将降世的主，以及那时对那些在教会之外，因没有圣言而不知道神性真理之人的光照。从高处照亮的“春日”表示主；“坐在黑暗中死荫里的人”表示那些在教会之外的人；“平安的路”表示他们通过接受主，并与祂结合(天堂和永恒的幸福由此而来)而在神性真理上所受的光照；“把我们的脚引到平安的路上”表示教导。
又：
门徒们赞美神，说，奉主名来的王，是应当受到祝福的；在天上有平安，在至高之处有荣耀。(路加福音19:37–38)
当主将近耶路撒冷时，门徒们说了这些话；主去耶路撒冷是为了可以在那里通过十字架受难，也就是祂的最后试探，将祂的人身与祂的神性完全合一，也可以完全征服地狱；由于那时一切神性良善和真理都将从祂发出，所以他们说：“奉主名来的王，是应当受到祝福的。”这句话表示对这些事物来自祂的承认、赞颂和感恩(参看AE 340a,b节)。“在天上有平安，在至高之处有荣耀”表示“平安”所表示的事物来自神性本身与神性人身的合一，天使和世人从那里通过与主结合而拥有它们；因为当主征服了地狱时，平安就在天堂建立，然后那些在那里的人从主拥有神性真理，也就是“至高之处的荣耀”。“荣耀”表示从主发出的神性真理(参看AE 33, 288, 345节)。
365c. 由于在圣言的内义中，“平安”表示主，因而表示天堂和永生，尤表由与主的结合产生的天堂的快乐，所以主复活之后向门徒显现时，对他们说：愿平安归于你们(路加福音24:36; 约翰福音20:19, 21, 26)。
摩西五经：
愿耶和华赐福给你，保护你；愿耶和华使祂的脸光照你，施恩给你；愿耶和华向你仰脸，赐你平安。(民数记6:24–26)
“愿耶和华使祂的脸光照你”表示神性真理，一切聪明和智慧都来自神性真理，主也以神性真理流入；“施恩给你”表示由此免受虚假伤害的保护；“愿耶和华向你仰脸”表示神性良善，一切爱和仁都来自神性良善，主以神性良善流入；“赐你平安”表示由此免受邪恶伤害的保护，因而表示天堂和永恒的幸福；因为当邪恶和虚假被移除，不再侵扰时，主就以平安流入，天堂，以及使心智的内层充满祝福，因而充满天堂喜乐的快乐就在这平安中，并来自它。这种祝福也可参看前面的解释(AE 340b节)。诗篇中的“平安”具有同样的含义：
耶和华必赐平安的福给祂的百姓。(诗篇29:11)
又：
谁能指示我们良善呢？耶和华啊，求你仰起你脸上的光来光照我们。你赐给我心中的喜乐，胜过他们在丰收五谷新酒时的。同时我又平安躺下睡觉，因为耶和华啊，独有你使我安然居住。(诗篇4:6–8)
此处描述了那些通过接受来自主的神性良善和神性真理而与主结合的人所拥有的平安，天堂的喜乐就在这平安之中，并来自它；“谁能指示我们良善呢”表示神性良善，“求你仰起你脸上的光来光照我们”表示神性真理，“主脸上的光”是指从在天使天堂显为太阳的主发出的神性之光，这光本质上是神性真理(这一点可参看《天堂与地狱》，126–140节)。“你赐给心中的喜乐”表示由此而来的天堂喜乐；“他们丰收五谷新酒”表示良善和真理的增多，“五谷”表示良善，“新酒”表示真理。由于平安在这些里面并来自它们，所以经上说：“同时我又平安躺下睡觉，因为耶和华啊，独有你使我安然居住。”“平安”表示天堂的内在快乐；“安然”表示外在快乐，“躺下睡觉”和“居住”表示生活。
摩西五经：
如果你们行在我的律例中，谨守我的诫命，实行它们，我就赐平安在地上，好叫你们可以安然躺卧，无人惊吓；我要使邪恶的野兽从地上息灭，剑必不穿越这地。(利未记26:3, 6)
这描述了平安的源头，也就是天堂和天堂喜乐的源头。就本身而言，平安不是天堂和天堂的喜乐，但这些却在平安里面，并来自平安；因为平安就像世上的黎明或春天，使人类心智从出现在眼前的物体中获得内心的快乐和愉悦，因为那就是使他们感到快乐和愉悦的；由于天堂和天堂喜乐的一切事物以同样的方式来自神性平安，所以“平安”也表示这些。由于人从照着诫命生活中拥有天堂，因他从那里拥有与主的结合，所以经上说：“如果你们行在我的律例中，谨守我的诫命，实行它们，我就赐平安在地上。”那时他们不会被邪恶和虚假侵扰，这一点由“他们可以安然躺卧，无人惊吓”、“耶和华要使你们邪恶的野兽从地上息灭，剑必不穿越这地”来表示，“邪恶的野兽”表示恶欲，“剑”表示由此而来的虚假；这两者都毁灭来自平安的良善和真理；“地”表示教会。“邪恶的野兽”表示恶欲，以及良善因恶欲的毁灭(参看《属天的奥秘》，4725, 7102, 9335节)；“剑”表示虚假，以及真理因虚假的毁灭(参看AE 131b节)；“地”表示教会(也可参看AE 29, 304节)。一个不上升到圣言字义之上的人什么都看不见，只看到照着律例和诫命生活的人必平安生活，也就是说，必没有仇敌或敌人，因而必安然躺卧；以及邪恶的野兽不会伤害他，他不会因剑灭亡；但这不是圣言的属灵层；然而，圣言在一切细节上都是属灵的，这一点隐藏在它的字义中，而字义是属世的；它的属灵层就是现在所解释的。
诗篇：
困苦人必承受地土，以丰盛的平安为乐。你要细察那完全人，观看那正直人，因为那人的结局是平安。(诗篇37:11, 37)
“困苦人”在此表示那些在世上处于试探的人；他们以之为乐的“丰盛的平安”表示试探之后的快乐；因为试探之后，主就从那时良善与真理的结合，以及随之而来的与主的结合中赐下快乐。“你要细察那完全人，观看那正直人，因为那人的结局是平安”表示人从良善与真理的结合中拥有平安的快乐。在圣言中，要被细察的完全人论及良善，要被观看的正直人论及真理；“结局”表示当平安来临时的结束。
又：
大山要给人民带来平安，小山要带来公义。在祂的日子，义人要发旺，大有平安，直到月亮不再重现。(诗篇72:3, 7)
此处论述了主的降临和祂的国度；“要给人民带来平安的大山”表示对主之爱，“要带来公义的小山”表示对邻之仁。这就是圣言中“大山”的含义(参看《属天的奥秘》，795, 6435, 10438节)，因为在天堂，那些处于对主之爱的人住在大山上，那些处于对邻之仁的人住在小山上(AC 10438节；《天堂与地狱》，188节)。这清楚表明，“平安”表示来自通过爱而与主的结合的天堂喜乐；“在祂的日子，义人要发旺”表示一个处于爱之良善的人；故经上说：“大有平安。”因为如前所述，平安只来自主，以及祂与那些处于爱之良善之人的结合，不来自其它任何源头。经上说“直到月亮不再重现”，这句话表示真理必不与良善分离，而是两者必须如此结合，以至于成为一体，也就是说，真理也是良善；事实上，一切真理都属于良善，因为真理来自良善，因而本质上就是良善；这就是真理在那些处于来自主的对主之爱，在此由“义人”来表示的人中间的性质。“日”表示爱之良善，“月”表示由此而来的真理(参看《属天的奥秘》，1521, 1531, 2495, 4060, 4696, 7083节)。
以赛亚书：
有一婴孩为我们而生，有一子赐给我们，政权必担在祂的肩头上；祂名称为奇妙、策士、神、英雄、永在的父、和平的君！祂的政权与平安必加增无穷。(以赛亚书9:6–7)
这些话论及主的降临，论到主，经上说，“有一婴孩为我们而生，有一子赐给我们”，因为在圣言中，“婴孩”表示良善，在此表示神性良善，“子”表示真理，在此表示神性真理。经上这样说是由于在圣言每个细节中的良善与真理的婚姻；由于神性良善和神性真理都来自主，所以祂被称为“和平的君”，经上说：“祂的政权与平安必加增无穷。”“政权”论及神性真理，“平安”论及与神性真理结合的神性良善，所以祂被称为“和平的君”。“君(即首领)”论及真理，它表示主要真理(参看《属天的奥秘》，1482, 2089, 5044节；AE 29节)；“平安或和平”论及良善与真理的结合，可参看前文。
365d. 但由于圣言的许多经文提到“平安或和平”，而解释必须适合所论述的事物，或它所论及的主题，因而它的含义显得各不相同，所以我想简要说明“平安(或和平)”表示什么，以便对于它，心智不会被带到不同方向上。平安(或和平)是由主与天堂并教会的结合产生的一种内心和灵魂的祝福或幸福，这源于其中之人的良善与真理的结合，由此不再有邪恶和虚假与良善和真理的争战，或灵义上的任何纷争或战争；平安由此而来，良善的一切结实和真理的一切增多都在平安中发生，因而一切智慧和聪明都来自平安。由于这平安唯独来自主，来自与天使同在天堂、与世人同在教会的祂，所以“平安(或和平)”在至高意义上表示主，在相对意义上表示天堂和教会，因而表示在那些在那里的人中间的与真理结合的良善。
从这些话可以对以下经文中的“平安(或和平)”的含义形成一个概念。诗篇：
要离恶行善，寻求平安，追赶它。(诗篇34:14)
“平安”表示属于天堂和教会的一切事物，永生的幸福来自这些事物；由于只有那些处于良善的人才拥有这平安，所以经上说：“要离恶行善，寻求平安，追赶它。”
又：
爱你律法的人有大平安；什么都不能绊倒他们。耶和华啊，我等候你的拯救，遵行你的诫命。(诗篇119:165–166)
“平安”表示天堂的祝福、幸福和快乐，由于这些只赐给那些喜欢遵行主诫命的人，所以经上说：“爱你律法的人有大平安；耶和华啊，我等候你的拯救，遵行你的诫命。”“拯救”表示永生；“什么都不能绊倒他们”表示这些人不受邪恶和虚假侵扰。
以赛亚书：
耶和华啊，你必为我们命定平安，因为我们所做的一切，都是你为我们成就的。(以赛亚书26:12)
由于平安唯独来自耶和华，也就是来自主，并且就在从祂那里实行良善中，所以经上说：“耶和华啊，你必为我们命定平安，因为我们所做的一切，都是你为我们成就的。”
同一先知书：
和平的使者在苦痛地哭泣；大路荒废，过路人止息。(以赛亚书33:7–8)
由于和平(或平安)来自主，并从祂那里而在天堂中，所以天使在此被称为“和平的使者”；还由于地上那些处于邪恶和由此而来的虚假之人没有平安或和平，所以经上说他们“苦痛地哭泣”，因为“大路荒废，过路人止息”；“大路”和“路”表示生活的良善和信仰的真理；因此，“大路荒废”表示不再有生活的良善，“过路人止息”表示不再有信仰的真理。
又：
巴不得你素来留心我的诫命！那么你的平安就如江河，你的公义就如海浪。耶和华说，恶人没有平安。(以赛亚书48:18, 22)
由于那些照主的诫命生活的人有平安，那些不如此生活的人没有平安，所以经上说：“巴不得你素来留心我的诫命！那么你的平安就如江河；恶人没有平安。”“平安就如江河”表示丰富；“公义就如海浪”表示良善通过真理的结实；在圣言中，“公义”论及良善，“海”论及真理。
又：
大山可以挪开，小山可以迁移；但我的怜悯必不离开你，我平安的约也不迁移。你所有的儿子都必受耶和华的教导；你的儿子们必大享平安。(以赛亚书54:10, 13)
此处论述了一个新天堂和一个新教会。“大山可以挪开，小山可以迁移”表示先前的天堂和先前的教会要灭亡；那些在新天堂和新教会的人将处于来自主的良善，并通过与主结合而拥有天堂的喜乐，直到永远，这一点由“我的怜悯必不离开你，我平安的约也不迁移”来表示，“怜悯”表示来自主的良善，“平安的约”表示来自与主的结合的天堂喜乐，“约”表示结合；“必受耶和华的教导，必大享平安的儿子”表示那些在新天堂和新教会的人将处于来自主的源于良善的真理，他们将拥有永恒的祝福和幸福；在圣言中，“儿子”表示那些处于源于良善的真理之人；他们“受耶和华的教导”表示他们处于来自主的源于良善的真理；“大享平安”表示永恒的祝福和幸福。
以西结书：
大卫必作他们的首领，直到永远；并且我要与他们立平安的约，作为与他们所立的永约；我必赐予他们，使他们增多，又在他们中间设立我的圣所，直到永远。(以西结书37:25–26)
此处论述了主，以及来自祂的一个新天堂和一个教会的创造。“必作他们的首领，直到永远的大卫”表示主；“与他们立平安的约”表示对那些与主结合的人来说，天堂的喜乐和永生；“平安的约”在此和前面一样，表示来自与主的结合的天堂喜乐和永生；“我必赐予他们，使他们增多”表示良善的结实和由此而来的真理的增多；由于天堂和教会由此而来，所以经上补充说“又在他们中间设立我的圣所，直到永远”，“圣所”表示天堂和教会。
玛拉基书：
使我与利未立约；我曾与他立生命和平安的约。真理的律法在他口中，他嘴里没有乖僻；他以平安和正直与我同行。(玛拉基书2: 4-6)
“利未”表示所有处于对邻之仁的良善之人，在至高意义上表示主自己，因为这良善来自祂；在此所指的是主自己。“生命和平安的约”表示祂的神性与祂的神性人身的合一，一切生命和平安都来自这合一。“真理的律法在他口中，他嘴里没有乖僻”表示神性真理来自祂；“他以平安和正直与我同行”表示在世上所实现的合一本身。在圣言中，“利未”表示属灵之爱或仁爱(参看《属天的奥秘》，4497, 4502, 4503节)；他在至高意义上表示主(AC 3875, 3877节)。
365e. 以西结书：
我必与他们立平安的约，使邪恶的野兽从地上灭绝，他们就必在旷野中安居，在森林中安眠。那时，田野的树必结果，地也必有出产，就是我折断他们所负的轭，救他们脱离那以他们为奴之人的手的时候。(以西结书34:25, 27)
此处也论述主降临并建立一个新教会。那时祂必与他们所立的“平安的约”表示那些属于教会的人与主的结合；随之而来的防止邪恶和虚假的保护和安全由“我必使邪恶的野兽从地上灭绝，他们就必在旷野中安居，在林中安眠”来表示，“邪恶的野兽”表示各种邪恶，他们必安居的“旷野”表示必不侵扰的恶欲，他们安眠的“森林”表示必不侵扰的由此而来的虚假。良善通过真理的结实和真理从良善的增多由“那时，田野的树必结果，地也必有出产”来表示，“田野的树”表示真理的知识，“果”表示由此而来的良善，“地”表示良善方面的教会，因而也表示教会的良善，“它的出产”表示随之而来的真理的增多。“我折断他们所负的轭，救他们脱离那以他们为奴之人的手的时候”表示当主移除属于他们的邪恶和虚假时，这些事就发生在他们身上；“所负的轭”表示来自对自我和世界的爱的邪恶之快乐，这些快乐捆绑他们；“以他们为奴之人”表示虚假，因为这些使他们为这些邪恶服务。
撒迦利亚书：
他们必是平安之种；葡萄树必结果子，地土必有出产，天也必降甘露。你们各人要与同伴说真理，在你们的城门口判断真理，作出和平的判断。你们要喜爱真理与和平。(撒迦利亚书8:12, 16, 19)
那些拥有良善与真理的结合之人被称为“平安之种”；由于“平安之种”表示他们，所以经上说“葡萄树必结果子，地土必有出产”，“葡萄树必结果子”表示真理必产生良善，“地土必有出产”表示良善必产生真理；因为“葡萄树”表示真理方面的教会，也就是教会的真理，“地土”表示良善方面的教会，或教会的良善，“出产”表示真理的产生；“必降甘露的天”表示良善的结实和真理的增多。“你们各人要与同伴说真理，在你们的城门口判断真理，作出和平的判断。你们要喜爱真理与和平”进一步描述了真理与良善的结合，“真理”表示真实的东西；“和平的判断”与“和平”表示真理与良善的结合。
诗篇：
耶和华要向祂的百姓和祂的圣民讲和平，使他们不可再转向愚昧。怜悯和真理一起相遇，公义和平安彼此亲吻。(诗篇85:8, 10)
“耶和华要向祂的百姓和祂的圣民讲和平”表示祂将教导他们，并通过他们里面良善与真理的结合而赐予他们与祂自己的结合；“和平”表示这两种结合，“百姓”表示那些处于源于良善的真理之人，“圣民”表示那些通过真理处于良善的人；“使他们不可再转向愚昧”表示自此以后，这些人将没有源于虚假的邪恶或源于邪恶的虚假。“怜悯和真理一起相遇，公义和平安彼此亲吻”进一步描述了这两种结合，“怜悯”在此表示虚假的移除和随之而来的对真理的接受，这清楚表明了“怜悯和真理一起相遇”的含义，“公义”表示邪恶的移除和随之而来的对良善的接受，这清楚表明了“公义和平安彼此亲吻”的含义。
以赛亚书：
那报好信息，使人听见平安，报美好的好信息，使人听见救恩的，对锡安说，你的王掌权了，他的脚在山上何等佳美。(以赛亚书52:7)
这些话论及主，“平安”在此表示主自己，因而对那些与祂结合的人来说，表示天堂；“报好信息”表示传讲这些事；由于这种结合通过爱实现，所以经上说“在山上报好信息”、“对锡安说”；“山”在此和前面一样，表示对主之爱的良善，“锡安”表示处于这良善的教会，“掌权的你的王”表示主。由于“平安”表示来自与主的结合的真理与良善的结合，所以经上说：“使人听见平安，报美好的好信息，使人听见救恩。”“报美好的好信息”表示通过良善与主的结合，“使人听见救恩”表示通过真理和照之的生活与主的结合，因为由此才有救恩。
同一先知书：
但祂却为我们的过犯被刺透，为我们的罪孽被压伤；我们得平安的惩罚加在祂身上，因祂的伤，医治赐给了我们。(以赛亚书53:5)
这些话论及主，这一章明显论述祂，这些话描述了祂在世上所经历的试探，以便祂可以征服众地狱，使地狱和天堂里的一切都恢复秩序。“祂为我们的过犯被刺透，为我们的罪孽被压伤；我们得平安的惩罚加在祂身上”表示这些严厉的试探；“因祂的伤，医治赐给了我们”表示通过这种方式得救。因此，“平安”在此表示对那些与祂结合的人来说，天堂和永生；因为如果主不将地狱和天堂里的一切都恢复秩序，同时荣耀祂的人身(这些通过被允许加到祂人身上的试探实现)，人类决不能得救。
耶利米书：
看哪，我要使痊愈康复上到他们那里去；我要医治他们，又将丰盛的平安和真理显明与他们。地上所有的民族都必听见我即将向他们所行的一切良善；使他们因我即将向他们所行的一切良善和一切平安而惧怕战兢。(耶利米书33:6, 9)
这些话也论及主，祂将把那些与祂结合的人从邪恶和虚假中救出来。“我要使痊愈康复上到他们那里去；我要医治他们”表示从邪恶和虚假中解救出来；因为按灵意，“医治”是指从邪恶和虚假中解救出来，由于主通过真理成就这事，所以经上说：“我要将丰盛的平安和真理显明与他们。”“地上的民族”表示那些处于邪恶和虚假的人，论到他们，经上说：“使他们因我即将向他们所行的一切良善和一切平安而惧怕战兢。”
诗篇：
祂救赎我的灵魂得平安，免得他们接近我。(诗篇55:18)
“救赎我的灵魂得平安”表示通过与主结合而得救，“免得他们接近我”表示随之而来的对邪恶和虚假的移除。
哈该书：
这后来的家的荣耀必大过先前的，因为在这地方我必赐平安。(哈该书2:9)
“神的家”表示教会；“先前的家”表示主降临之前的教会；“后来的家”表示主降临之后的教会；“荣耀”表示在前者和后者中的神性真理；祂在这地方，也就是在教会必赐的“平安”表示所有那些由“平安”所表示的事物(我们在前面论述了它们，可参看前文)。
365f. 诗篇：
你们要为耶路撒冷求平安；愿爱你的人安宁；愿你的城墙内有平安，愿你宫殿内安宁；因我弟兄和同伴的缘故，我要说，愿平安在你中间；为耶和华我们神家的缘故，我要为你求良善！(诗篇122:6–9)
“耶路撒冷”不是指耶路撒冷，而是指教义和敬拜方面的教会；“平安”表示教义和敬拜的一切，因为当这些来自一个天堂的源头，也就是由主那里从天堂而出时，它们就来自平安，并在平安之中，由此明显可知，“为耶路撒冷求平安”是什么意思；由于那些处于这种平安的人被称为安宁，或“安息的民”，所以经上还说“愿爱你的人安宁”，也就是说，爱教会的教义和敬拜。“愿你的城墙内有平安，愿你宫殿内安宁”表示外层人和内层人；外层人和其中的事物是属世知识和快乐，就像内层人的城墙或堡垒，因为外层人在它外面或前面，并保护它；内层人和其中的事物是属灵的真理和良善，就像宫殿或房屋，因为它在外层人的里面；因此，“城墙”表示一个人的外层事物，“宫殿”表示他的内层事物；这也同样适用于圣言的其它地方；“因我弟兄和同伴的缘故”表示为那些处于良善和由此而来的真理之人的缘故，在从人抽象出来的意义上表示良善和真理。在圣言中，“弟兄”和“同伴”表示这些(参看《属天的奥秘》，10490节；AE 47节)。“耶和华我们神的家”表示这些事物所在的教会。
又：
耶路撒冷啊，要颂赞耶和华！锡安哪，要赞美你的名！祂使你的边界平安，用肥美的麦子使你满足。(诗篇147:12, 14)
“耶路撒冷”和“锡安”表示教会，“耶路撒冷”表示教义之真理方面的教会，“锡安”表示爱之良善方面的教会；“锡安要赞美的耶和华的名”表示出于爱之良善敬拜的一切；“祂使你的边界平安”表示天堂和教会的一切事物，“边界”表示这些的一切事物，因为整体上的一切事物都在边界，或最外层、终端之内(参看《属天的奥秘》，634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548节)。“用肥美的麦子使你满足”表示用一切爱之良善和智慧，因为“肥美(即脂肪)”表示爱之良善(参看《属天的奥秘》，5943, 6409, 10033节)，“麦子”表示来自爱之良善的一切事物，尤表天堂的真理和由此而来的智慧(AC 3941, 7605节)。
又：
愿耶和华从锡安赐福给你；使你尽你一生的日子可以看见耶路撒冷的好处；使你可以看见你儿子的儿子，看见平安归于以色列。(诗篇128:5–6)
“锡安”和“耶路撒冷”在此和前面一样，表示爱之良善和教义之真理方面的教会；“愿耶和华从锡安赐福给你”这句话表示来自爱之良善的祝福，因为“锡安”表示爱之良善方面的教会；由于教义的一切良善和真理都从这良善发出并存在，所以经上说：“使你可以看见耶路撒冷的好处，看见你儿子的儿子。”“儿子的儿子”表示教义之真理，以及这些真理的增多，直到永远。由于一切事物都来自主，并通过来自祂的平安而来，所以结束语是“看见平安归于以色列”，“以色列”表示那些有教会在其中的人。
又：
神的帐幕在撒冷，祂的居所在锡安。祂在那里折断弓上的火箭，并盾牌、剑和战争。(诗篇76:2–3)
耶路撒冷在此被称为撒冷，因为“撒冷”表示平安，耶路撒冷也从平安得名。它之所以如此得名，是因为“平安”表示所有那些前面简要提到、可以参考的事物。神在其中的“帐幕”表示来自这些事物的教会；“祂在锡安的居所”表示爱之良善，因为主就住在这良善中，并从它赐下真理，使它们结果并增多；由于“平安”还表示不再有邪恶和虚假与良善和真理的争战，也就是不再有灵义上的纷争或战争，所以经上说：“祂在那里折断弓上的火箭，并盾牌、剑和战争。”这句话表示驱散教义之虚假与良善和真理的一切争战，一般表示驱散一切纷争。此外，耶路撒冷也因“平安”而被称为“撒罗曼(音译，Shalomim，希伯来语，意为“和平”、“安宁”或“完好”)”(耶利米书13:19)，并因此被称为麦基洗德，麦基洗德是至高神的祭司，撒冷(平安)王(创世记14:18)；他代表主；这一点明显可见于诗篇，在那里，经上记着：
你是照着麦基洗德的等次永远为祭司。(诗篇110:4)
365g. 以赛亚书：
你们所有爱慕耶路撒冷的，都要与她一同欢喜，为她高兴；使你们从她安慰的乳房中吃奶得饱，使你们可以挤出，以她荣耀的辉煌为乐。看哪，我延伸她的平安，好像江河，使列族的荣耀，如同涨溢的溪流，使你们可以吸吮；你们必被带到她身旁，抚弄在她膝上。(以赛亚书66:10–12)
“耶路撒冷”在此和前面一样，表示教义方面的教会，或也可说，教会的教义；论到后者，经上说：“你们所有爱慕耶路撒冷的，都要与她一同欢喜，为她高兴。”论到教义，经上进一步说，“使你们从她安慰的乳房中吃奶得饱，可以挤出，以她荣耀的辉煌为乐”，“安慰的乳房”表示神性良善，“荣耀的辉煌”表示教会所来自的神性真理。“看哪，我延伸她的平安，好像江河，使列族的荣耀，如同涨溢的溪流，使你们可以吸吮”表示所有这些事物都必因与主的结合而丰富；“平安”表示与主的结合；“列族的荣耀”表示由此而来的良善与真理的结合；“吸吮”表示来自主的流注；“好像江河”和“如同涨溢的溪流”表示丰富。属灵之爱和属天之爱由此而来，与主的结合通过这两种爱实现，这一点由“你们必被带到她身旁，抚弄在她膝上”来表示，“身旁”表示属灵之爱，“膝”表示属天之爱，“被带到和抚弄”表示来自结合的永恒幸福。“乳房”表示属灵之爱，“身旁”或“怀抱”也是(参看AE 65节)；“膝”表示婚姻之爱，因而表示属天之爱(参看《属天的奥秘》，3021, 4280, 5050–5062节)。“荣耀”表示神性真理，以及由此而来的聪明和智慧(可参看AE 33, 288, 345节)；“列族”表示那些处于爱之良善的人，在从人抽象出来的意义上表示爱之良善(也可参看AE 175a, 331节)；因此，“列族的荣耀”表示来自爱之良善的纯正真理，因而表示它们的结合。
同一先知书：
耶和华的工作是平安；公义的劳碌是平静和永远的安稳；我的百姓必住在平安的居所，安稳的帐幕，平静的安歇所。(以赛亚书32:17–18)
“平安”被称为“耶和华的工作”，因为它只来自主；从来自主的平安出来，并和那些与主结合的人同在的一切都被称为“耶和华的工作”；因此，经上说：“耶和华的工作是平安。”“公义的劳碌”表示与真理结合的良善，平安就在于这良善；因为在圣言中，“劳碌”论及真理，“公义”论及良善，“平静”论及其中的平安。“永远的安稳”表示因而不会有来自邪恶和虚假的侵扰或惧怕。这清楚表明“我的百姓必住在平安的居所，安稳的帐幕，平静的安歇所”表示什么，即：使他们可以在主所在的天堂中，并由此处于爱与敬拜的良善，没有来自地狱的侵扰，因而处于良善的快乐和真理的愉悦。“平安的居所”表示主所在的天堂，“安稳的帐幕”表示由此而来的爱与敬拜的良善，没有来自地狱的邪恶与虚假的侵扰；“平静的安歇所”表示良善的快乐和真理的愉悦。“帐棚”表示爱与敬拜的良善(参看《属天的奥秘》，414, 1102, 2145, 2152, 3312, 4391, 10545节)。
又：
我要拿金子代替铜，拿银子代替铁，拿铁代替石头；还要以和平为你的官长，以公义为你的税吏。你地上不再听见强暴的事，你境内不再有荒废和毁灭的事。(以赛亚书60:17–18)
本章论述的主题是主的降临，以及那时一个新天堂和一个新教会；这些话表示他们必属灵，而不是像以前那样属世，即那些通过爱之良善与主结合的人；并且内在人或属灵人与外在人或属世人之间必不再有分离或纷争。“我要拿金子代替铜，拿银子代替铁，拿铁代替石头”表示他们必属灵，而不是像以前那样属世；“铜”、“铁”和“石头”表示属世事物，取而代之的“金”、“银”和“铁”表示属灵事物；“金”表示属灵良善，“银”表示该良善的真理，“铁”表示属灵–属世的真理。“我要以和平为你的官长，以公义为你的税吏”表示主将通过爱之良善掌权；“官长”表示国度，“平安”表示主，“公义”表示来自祂的良善。“你地上不再听见强暴的事，你境内不再有荒废和毁灭的事”表示属灵人与属世人之间不再有分离或纷争，“强暴的事”表示分离或纷争，“地”表示内在属灵人，因为教会在那里，教会一般由“地”来表示；“不再有荒废和毁灭的事”表示必不再有邪恶和虚假，“你境内”表示在属世人里面，因为属灵事物就终止于属世人中的事物里面；“荒废和毁灭的事”表示邪恶和虚假，因为邪恶使属世人荒废，虚假则毁灭它。
365h. 由于那些处于来自主的良善与真理的结合之人拥有平安，还由于邪恶摧毁良善，真理摧毁虚假，所以这些也摧毁平安。由此可知，那些处于邪恶和虚假的人没有平安。表面上看，当他们在世上取得成功时，似乎拥有平安，在这种时候，他们甚至觉得自己心满意足；但这种表面的平安只在他们最外在的部分，而它内在不是平安，因为他们没完没了地想着名誉和利益，心怀狡诈、欺骗、敌意、仇恨、报复，以及许多类似事物；这些东西在他们不知不觉的情况下，撕裂和吞噬了他们心智的内层，从而也撕裂和吞噬了他们身体的内层。他们的情况就是这样，这一点等到死后他们进入自己的内层时，是显而易见的；那时，他们心智的这些快乐就变成它们的反面，这从《天堂与地狱》(485–490节)的说明清楚看出来。
那些处于良善和由此而来的真理之人拥有平安，那些处于邪恶和由此而来的虚假之人没有平安，这一点可从以下经文明显看出来。以赛亚书：
恶人却像翻腾的海，不能平静，其中的水常涌出污秽和淤泥；我的神说，恶人没有平安。(以赛亚书57:20–21)
同一先知书：
他们的脚奔向邪恶，他们急速流纯真的血；他们的思想都是罪孽的思想；在他们的路上都是毁灭和破坏。平安的路，他们不知道；在他们的辙迹上都没有公平；他们为自己使路径邪曲；凡踏于其上的，都不知道平安。(以赛亚书59:7–8)
诗篇：
我的灵魂与那恨恶和平的人许久同住。我愿和平，当我发言，他们却要战争。(诗篇120:6–7)
以西结书：
先知诱惑我的百姓，说，平安！其实没有平安；就像有人立起墙壁，看哪，他们倒用未泡透的灰涂抹它。以色列的先知看见平安的异象，其实没有平安。(以西结书13:10, 16)
耶利米书：
所有人，从最小的到最大的，都追求利益；从先知到祭司，人人都行虚谎。他们用无足轻重的一句话，就医治我人民女子的伤口，说，平安了！平安了！其实没有平安。(耶利米书8:10–11)
同一先知书：
有牧人呼喊的声音，羊群的有权势者的哀号，因为耶和华毁坏他们的牧场，因耶和华怒气的灼热，平安的羊圈就荒废了。(耶利米书25:36–37)
诗篇：
因你的恼怒，我的肉无一完全；因我的罪，我的骨头也没有平安。(诗篇38:3)
耶利米哀歌：
他用苦楚充满我，使我饱饮茵陈；我的灵魂远离平安，我忘记良善。(耶利米哀歌3:15, 17)
此外还有其它经文。
由于平安在其最初起源上来自主里面神性本身与神性人身的合一，因而从主而在祂与天堂并教会的结合，以及其中每个人里面良善与真理的结合中，所以安息日作为教会最神圣的代表，因安息或平安而被如此称呼；因此，经上还吩咐了被称为平安祭的祭物(对此，参看出埃及记24:5; 32:6; 利未记3:3; 4:20, 26, 31, 35; 6:12; 7:11; 14:20–21, 33; 17:5; 19:5; 民数记6:17; 以西结书 45:15; 阿摩司书5:22, 以及别处)。故经上论到耶和华说，从燔祭中闻到了安息的气味(出埃及记29:18, 25, 41; 利未记1:9, 13, 17; 2:2, 9; 6:15, 21; 23:12–13, 18; 民数记15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36)；“安息的气味”表示对平安的感知。
365. And it was given to him that sat thereon to take peace from the earth. That this signifies the Word thence not understood, whence arise dissensions in the church, is manifest from the signification of him that sat upon the red horse, as denoting the Word not understood as to good; for by him that sat upon the horse, is signified the Word, as was shown above (n. 355, 356). By the horse is signified the understanding thereof (n. 355), and by the red horse the understanding destroyed as to good (n. 364); therefore, by him that sat upon the red horse is signified the Word thence not understood. From the signification of taking away peace, as denoting that thence arise dissensions, concerning which we shall speak presently; and from the signification of the earth, as denoting the church. That the earth signifies the church may be seen above, n. 29, 304.
[2] Before it is explained what peace signifies, something shall be said concerning this fact, that when the understanding of the Word is destroyed, dissensions arise in the church. By good is meant the good of love to the Lord, and the good of love towards the neighbour, because all good is of love; when these goods do not exist with the man of the church, then the Word is not understood; for the conjunction of the Lord and the conjunction of heaven with the man of the church is by good; therefore, if there is no good with him, no enlightenment can be given; for all enlightenment, when the Word is read, is out of heaven from the Lord; and when there is no enlightenment, then the truths that are in the Word are in obscurity, [and] hence dissensions arise. That the Word is not understood if man is not in good, is evident from this fact, that in every particular of the Word there is the heavenly marriage, that is, the conjunction of good and truth; therefore, if good is not present to a man reading the Word, neither does truth appear, for truth appears from good, and good by means of truths. (That in the particulars of the Word there is a conjunction of good and truth, see above, n. 238 at the end, 288.)
[3] The state of the case is this: in proportion as man is in good, in the same proportion the Lord flows in, and gives the affection of truth, and understanding thence; for the interior human mind is altogether formed as an image of heaven, and all heaven is formed according to the affections of good, and of truth from good; therefore, unless good is with man, that mind cannot be opened, still less can it be formed for heaven; it is formed by the conjunction of good and truth. Hence also it is evident, that unless man is in good, truths have not any ground in which they may be received, nor heat from which they may grow: for truths with the man who is in good, are like seeds in the ground in the time of spring; whereas truths with the man who is not in good, are like seeds in ground bound by frost in the time of winter, when there is neither grass, nor flower, nor tree, still less fruit.
[4] In the Word are all the truths of heaven and the church, indeed, all the mysteries of the wisdom of the angels of heaven; but no one sees those things except him who is in the good of love to the Lord, and in the good of love towards the neighbour. Those who are not, see truths here and there, but they do not understand them, having an entirely different perception and idea concerning them from that which pertains to the truths considered in themselves; hence although they see or know truths, still the truths are not truths with them, but falsities; for truths are not truths from their sound and utterance, but from the idea held and perception concerning them. It is otherwise when truths are implanted in good; then truths appear in their own form, for truth is the form of good. Hence it may be concluded, what kind of the understanding of the Word those have who make faith alone the sole means of salvation, and put in the background the good of life, or the good of charity. It has been found that those who have confirmed themselves in this manner, as well in doctrine as in life, have not so much as a right idea of truth. This also is the reason why they do not know what good is, what charity and love are, what the neighbour is, what heaven and hell are, that they will live after death as men, nor indeed what regeneration is, what baptism is, and several other things; indeed so blind are they concerning God Himself, that they worship three in thought, and one with the mouth only, not knowing that the Father of the Lord is the Divine in Him, and that the Holy Spirit is the Divine from Him.
These things are mentioned that it may be known that there is no understanding of the Word where good is not. The reason why it is here said that it was given to him that sat upon the red horse to take peace from the earth, is, because peace signifies the peacefulness of the higher mind (mens) and the tranquillity of the lower mind (animi) from the conjunction of good and truth. Hence to take away peace signifies an unpeacefulness and intranquillity from the separation of these, whence arise internal dissensions; for when good is separated from truth, then evil succeeds in its place, and it loves not the truth but falsity, because all falsity is of evil, as all truth is of good; therefore, when such a person sees a truth in the Word, or hears it from another, the evil of his love, and thence of his will, strives against it, and then he either rejects it, or perverts it, or by ideas from evil so obscures it, that at length he sees nothing of truth in the truth, however true it may sound when he utters it; hence is the origin of all dissensions, controversies, and heresies in the church. From these considerations it is evident what is here signified by taking peace from the earth.
[5] But what peace is in its primary origin is amply shown in the work concerning Heaven and Hell, where the state of peace in heaven is treated of (n. 284-290), namely, that in its primary origin it is from the Lord; that it is in Him from the union of the Divine itself and the Divine Human, and from Him by virtue of His conjunction with heaven and the church, and in particular from the conjunction of good and truth with every one; hence it is, that by peace, in the highest sense, is signified the Lord, in a relative sense, heaven and the church in general, and also heaven and the church in particular with every one.
[6] That these things are signified by peace in the Word, is evident from many passages therein, of which I will adduce the following in confirmation. In John:
Jesus said, "Peace I leave with you, my peace I give unto you; not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid" (14:27).
The Lord's union with the Father is here treated of; that is, the union of His Divine Human with the Divine itself which was in Him from conception, and thence concerning the Lord's conjunction with those who are in truths from good. Hence by peace is meant tranquillity of mind from that conjunction; and because thereby they are protected from the evils and falsities from hell - for the Lord protects those who are conjoined with Him - therefore, he says, "Let not your heart be troubled, neither let it be afraid." This Divine peace is in man, and because heaven is associated with it, by peace is also here meant heaven, and, in the highest sense, the Lord; but the peace of the world is from successes there, thus from conjunction with the world, which, because it is only external, and the Lord is not in it, nor, consequently, heaven, perishes with a man's life in the world, and is turned into what is not peace. Therefore, the Lord says, "My peace I give unto you, not as the world giveth, give I unto you."
[7] In the same:
Jesus said, "These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but trust confidently, I have overcome the world" (16:33).
Here also by peace is meant internal delight from conjunction with the Lord, whence [come] heaven and internal joy. Peace is here opposed to tribulation, because by tribulation is signified infestation by evils and falsities, which those experience who are in Divine peace, so long as they live in the world; for the flesh with which they are then clothed lusts after the things of the world, whence comes tribulation; therefore, the Lord says, "That in me ye might have peace, in the world ye shall have tribulation," and because the Lord as to His Human acquired to Himself power over the hells, thus over the evils and the falsities, which thence rise up into the flesh with every one, and infest, therefore, He says, "Trust confidently, I have overcome the world."
[8] In Luke:
Jesus said to the seventy whom he sent forth, "Into whatsoever house ye enter, first say, Peace be to this house. And if the Son of peace be there, your peace shall rest upon it; but if not, it shall return to you again" (2162, 3147, 3761, 3986, 4280, 4938-4952; and that the dust which they should shake off, signifies what is cursed, n. 249, 7418, 7522.)
[9] In Luke:
Jesus wept over the city, saying, "If thou hadst known, and indeed in this day, the things that belong to thy peace! but now it is hid from thine eyes" (19:41, 42).
Those who think of these words and of those which immediately follow from the sense of the letter only, because they see no other, believe that they were spoken by the Lord concerning the destruction of Jerusalem; but all things which the Lord spoke, because from the Divine, regarded not worldly and temporal things, but heavenly and eternal. Therefore by Jerusalem over which the Lord wept, here as elsewhere, is signified the church, which was then entirely vastated, so that truth and consequently good were no longer, and thus that they would perish for ever. On this account He says, "If thou hadst known, and indeed in this day, the things which belong to thy peace," that is which belong to eternal life and happiness, which are from the Lord alone; for by peace, as was said above, heaven and heavenly joy through conjunction with the Lord are meant.
[10] In the same:
"Zacharias prophesying said, The day-spring from on high appeareth to us that sit in darkness and in the shadow of death, to guide our feet into the way of peace" (1:78, 79).
These things were spoken concerning the Lord about to come into the world, and the enlightenment of those at that time who were outside the church, and ignorant of Divine truth, because they had not the Word. The Lord is meant by the day-spring from on high which appeareth; and those who are outside the church, are meant by them that sit in darkness and in the shadow of death; and their enlightenment in Divine truths through the reception of the Lord, and conjunction with Him, whence are heaven and eternal happiness, is meant by the way of peace; by guiding our feet into it, is signified instruction.
[11] In the same:
The disciples praised God, saying, "Blessed be the king that cometh in the name of the Lord; peace in heaven, and glory in the highest" (19:37, 38).
These things were said by the disciples when the Lord went to Jerusalem, that there, by the passion of the cross, which was His last temptation, He might fully unite His Human with His Divine, and also entirely subjugate the hells; and because all Divine good and truth would then proceed from Him, they say, "Blessed be the king that cometh in the name of the Lord," by which was signified acknowledgment, glorification, and thanksgiving, that those things were from Him (see above, n. Luke 24:36; John 20:19, 21, 26).
[12] Moreover, in Moses:
"Jehovah bless thee, and keep thee; Jehovah make his faces shine upon thee, and be merciful unto thee; and Jehovah lift up his faces upon thee, and give thee peace" (Num. 6:24-26).
The Divine truth from which are all intelligence and wisdom, and with which the Lord flows in, is meant by, "Jehovah make his faces shine upon thee," and the protection thereby from falsities is meant by, "be merciful unto thee"; and the Divine good, from which are all love and charity, and with which the Lord flows in, is meant by, "Jehovah lift up his faces upon thee "; and the protection thereby from evils, and thence heaven and eternal happiness, are meant by, "give thee peace"; for when evils and falsities are removed, and no longer infest, then the Lord flows in with peace, in which and from which is heaven, also the delight which fills with blessedness the interiors of the mind, consequently, heavenly joy. This benediction may also be seen explained above (n. Psalms 29:11).
[13] And in the same:
"Who will show us good? Jehovah, lift thou up the light of thy faces upon us. Thou givest joy in my heart, before the time [when] their corn and new wine are multiplied. In peace I lie down and sleep together; for thou, Jehovah, alone makest me to dwell securely" (Heaven and Hell 126-140). The heavenly joy thence is meant by, "Thou givest joy in the heart"; the multiplication of good and truth is meant by, "their corn and new wine are multiplied," corn signifying good, and new wine truth. Because peace is in them and from them, therefore, it is said, "In peace I lie down and sleep together; for thou, Jehovah, alone makest me to dwell securely." By peace is signified the internal delight of heaven; by security, the external delight; and by lying down and sleeping, and also by dwelling, is signified to live.
[14] In Moses:
"If ye walk in my statutes, and observe my precepts, and do them, I will give peace in the land, so that ye shall lie down securely, and none shall make you afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not go through the land" (4729, 7102, 9335. That sword signifies falsities, and the destruction of truth by them, may be seen above, n. 131; and that land signifies the church, see also above, n. 29, 304.) He who is not raised above the sense of the letter of the Word, sees nothing more than that he who lives according to the statutes and precepts shall live in peace, that is, that he shall have no adversaries or enemies, and that thus he shall lie down in safety; also that no evil wild beasts shall hurt him, and that he shall not perish with the sword; but this is not the Spiritual of the Word, yet the Word is in every particular spiritual, and this lies concealed in the sense of its letter which is natural; its Spiritual is what has now been explained above.
[15] In David:
"The afflicted shall possess the earth; and shall be delighted with the abundance of peace. Mark the perfect man, and behold the upright, for the end of that man is peace" (Psalms 37:11, 37).
By the afflicted are here meant those who are in temptations in the world; by the abundance of peace with which they shall be delighted, are signified the delights that follow temptations; for after temptations delights are given by the Lord, from the conjunction of good and truth then, and hence from conjunction with the Lord. That man has the delight of peace from the conjunction of good and truth, is meant by, "Mark the perfect man, and behold the upright, for the end of that man is peace." The perfectness to be marked, is said of good in the Word, and the uprightness to be beheld, is said of truth; the end denotes the termination when peace comes.
[16] In the same:
"The mountains shall bring peace to the people, and the hills, in justice. In his days shall the just man flourish; and abundance of peace until the moon shall be no more" (795, 6435, 10438; the reason why those who are in love to the Lord, dwell in heaven upon mountains, and those who are in charity towards the neighbour, upon hills there, n. 10438, and in the work concerning Heaven and Hell 188.) Hence it is evident, that by peace is meant heavenly joy which is from conjunction with the Lord by love; by, "in his days shall the just man flourish," is signified he who is in the good of love, hence it is also said, "and abundance of peace"; for peace is from no other source than the Lord, and His conjunction with those who are in the good of love, as said above. It is said, "until the moon shall be no more"; by which is signified that truth will not be separated from good, but that they will be conjoined so as to be one, that is that truth will be also good; for all truth is of good, because it is from good, and hence in its essence is good; such is the nature of truth with those who are in the good of love to the Lord from the Lord, who are here meant by the just man. (That the sun signifies the good of love, and the moon the truth thence, may be seen, n. 1521-1531, 2495, 4060, 4696, 7683.)
[17] In Isaiah:
"Unto us a boy is born, unto us a son is given; the government shall be upon his shoulder; his name shall be called Wonderful, Counsellor, God, Hero, The Father of Eternity, The Prince of Peace. Of the increase of his government and peace there shall be no end" (Arcana Coelestia 1482, 2089, 5044, and above, n. 29; and that peace is predicated of the conjunction of good and truth, may be seen above in this article.)
[18] But because peace is mentioned in many passages of the Word, and the explanation should be applied to the thing treated of, or to the subject of which it is predicated, and, consequently, its signification appears different, therefore, I will summarily declare what peace signifies, that the mind may not be led in different directions concerning it: - "Peace is a blessing of the heart and soul arising from the conjunction of the Lord with heaven and with the church, and this from the conjunction of good and truth with those who are therein, whence there is no longer combat of evil and falsity against good and truth, or no dissension or war, in the spiritual sense; hence arises peace, in which result the fructification of good, and all the multiplication of truth, consequently, all wisdom and intelligence; and because that peace is from the Lord alone, and from Him with the angels in heaven, and with men in the church, therefore, by peace, in the highest sense, is meant the Lord, and in a relative sense, heaven and the church, consequently, good conjoined to truth with those who are there."
[19] From these statements an idea may be formed of the signification of peace, in the following passages. In David:
"Depart from evil and do good; seek peace, and pursue it" (Psalms 34:15).
Peace [is used] for all things which belong to heaven and the church, whence the happiness of life eternal; which because it is given only to those who are in good, therefore, it is said, "Depart from evil and do good; seek peace, and pursue it."
[20] In the same:
"Much peace have they who love thy law; and nothing shall offend them. Jehovah, I have hoped for thy salvation, and done thy commandments" (Psalms 119:165, 166).
Peace [is used] for heavenly blessedness, happiness, and delight, which, because they are granted only to those who love to do the Lord's commandments, therefore, it is said, "Much peace have they who love thy law. Jehovah, I have hoped for thy salvation, and done thy commandments." Salvation [is used] for life eternal. That such have no infestation from evils and falsities, is signified by, "nothing shall offend them."
[21] In Isaiah:
"Jehovah, ordain peace for us, for thou hast wrought all our works for us" (26:12).
Because peace is from Jehovah alone, that is, from the Lord, and in doing good from Him, therefore, it is said, "Jehovah, ordain peace for us, for thou hast wrought all our works for us."
[22] In the same:
"The angels of peace weep bitterly. The highways are wasted, the wayfaring man hath ceased" (33:7, 8).
Because peace is from the Lord, and in heaven from Him, therefore, the angels there are called the angels of peace; and because there is no peace to those upon earth, who are in evils and the falsities thence, therefore, it is said that they weep bitterly, because the highways are wasted, the wayfaring man hath ceased; highways and a way signify the goods of life and the truths of faith; wherefore, their highways being wasted signifies that there are no longer goods of life, and the wayfaring man having ceased, signifies that there are no longer truths of faith.
[23] In the same:
"O that thou hadst hearkened to my precepts! and thy peace would have been as a river, and thy justice as the waves of the sea. There is no peace, saith Jehovah, unto the wicked" (48:18, 22).
Because there is peace to those who live according to the Lord's precepts, and not to those who do not so live, therefore, it is said, "O that thou hadst hearkened to my precepts! and thy peace would have been as a river; there is no peace unto the wicked." Peace as a river, signifies in abundance; justice as the waves of the sea, signifies the fructification of good by truths; justice in the Word being said of good, and the sea of truths.
[24] In the same:
"The mountains shall depart, and the hills be removed; but my mercy shall not depart from with thee, the covenant of my peace shall not be removed. All thy sons shall be taught of Jehovah; and great shall be the peace of thy sons" (54:10, 13).
The new heaven and the new church are here treated of. The former heaven and the former church which were to perish, are meant by the mountains which shall depart, and the hills which shall be removed; that those who are in the new heaven and in the new church will be in good from the Lord, and possess heavenly joy to eternity by conjunction with the Lord, is signified by, "My mercy shall not depart from thee, and the covenant of my peace shall not be removed"; mercy signifies good from the Lord, and the covenant of peace signifies heavenly joy from conjunction with the Lord, a covenant denoting conjunction. By the sons who shall be taught of Jehovah, and who shall have great peace, are meant those who, in the new heaven and in the new church, will be in truths from good from the Lord, that they shall have eternal blessedness and happiness; sons in the Word signifying those who are in truths from good; and their being taught of Jehovah, signifying that they are in truths from good from the Lord, and great peace signifying eternal blessedness and happiness.
[25] In Ezekiel:
"David shall be their prince for ever, and I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will give them, and multiply them, and will set my sanctuary in the midst of them to eternity" (37:25, 26).
The Lord, and the creation of a new heaven and a new church from Him, are here treated of. By David, who shall be their prince for ever, is meant the Lord. By making a covenant of peace with them, is signified heavenly joy and eternal life for those who are conjoined to the Lord; a covenant of peace here, as above, denoting heavenly joy, and eternal life from conjunction with the Lord. The fructification of good and the multiplication of truth thence, are signified by, "I will give them, and multiply them"; and because heaven and the church are thence, it is added, "and will set my sanctuary in the midst of them to eternity," the sanctuary denoting heaven and the church.
[26] In Malachi:
"That my covenant may be with Levi. My covenant was with him of life and peace. The law of truth was in his mouth, and perversity was not found in his lips; he walked with me in peace and uprightness" (4497, 4502, 4503; and that by him, in the highest sense, the Lord is meant, n. 3875, 3877.)
[27] In Ezekiel:
"Then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell safely in the wilderness, and sleep in the woods. Then the tree of the field shall yield its fruit, and the earth shall yield its produce, when I have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve" (34:25, 27).
Here also the Lord's advent is treated of, and the establishment of a new church by Him. The conjunction of those who belong to the church with the Lord, is signified by the covenant of peace which He will then make with them; protection and security thence from evils and falsities, is signified by, I will cause the evil wild beast to cease out of the land, that they may dwell safely in the wilderness, and sleep in the woods. The evil wild beast signifies evils of every kind; the wilderness where they shall dwell safely, signifies that the lusts of evil shall not infest; the woods in which they shall sleep, signify the falsities thence which shall not infest. The fructification of good by truths, and the multiplication of truth from good, are signified by, "Then the tree of the field shall yield its fruit, and the earth shall yield its produce"; the tree of the field signifying the knowledges (cognitions) of truth, fruit signifying good thence, the earth signifying the church as to good, thus also the good of the church, and its produce signifying the multiplication of truth thence. That these things shall come to pass with them after the Lord has removed the evils and falsities pertaining to them, is signified by, "when I have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve"; the bonds of the yoke denoting the delights of evil from the love of self and of the world, which keep them bound; and those who make them to serve, denoting falsities, because these cause them to serve those evils.
[28] In Zechariah:
"A seed of peace shall they be; the vine shall give its fruit, and the ground shall give its produce, and the heavens shall give their dew. Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; but love the truth and peace" (8:12, 16, 17, 19).
They are called a seed of peace with whom there is the conjunction of good and truth; and because they are meant by the seed of peace, therefore, it is said the vine shall give its fruit, and the ground its produce. By the vine giving its fruit, is signified that truth shall produce good, and by the earth giving its produce, is signified that good shall produce truths; for a vine signifies the church as to truths, or the truths of the church, and the ground signifies the church as to good, or the good of the church, and produce signifies the production of truth. By the heavens which shall give their dew is signified the fructification of good, and the multiplication of truth. The conjunction of truth and good is further described by, "speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; but love the truth and peace." By the truth is signified truth; by the judgment of peace, and by peace, is signified its conjunction with good.
[29] In David:
"Jehovah will speak peace to his people, and to his saints, that they may not turn again to folly. Mercy and truth shall meet; justice and peace shall kiss each other" (Psalms 85:8, 10).
That Jehovah shall speak peace to His people and to His saints, signifies that He will teach them, and give them conjunction with Himself by the conjunction of good and truth in them; by peace is signified both these conjunctions; by people are signified those who are in truths from good; and by saints those who are in good by means of truths; that such have not, after that, evil from falsity, and falsity from evil, is signified by their not turning again to folly. Both those conjunctions are further described by, "mercy and truth shall meet; justice and peace shall kiss each other"; mercy there signifying the removal of falsities, in consequence of which truths are received by them; and justice the removal of evils, in consequence of which goods are received by them. Hence it is evident what justice and peace shall kiss each other signifies.
[30] In Isaiah:
"How delightful upon the mountains are the feet of him that publisheth good tidings, that causeth to hear peace; that publisheth good tidings of good, that causeth to hear salvation; that saith unto Zion, Thy King reigneth" (52:7).
These things are said concerning the Lord, and by the peace here is signified the Lord Himself, and thence heaven to those who are conjoined with Him. To publish good tidings, signifies to preach those things; and as that conjunction is effected by love, mention is made of publishing good tidings upon the mountains, and of saying unto Zion; mountains signifying here, as above, the good of love to the Lord; and Zion signifying the church which is in that good; and the Lord is meant by thy King who reigneth. Because the conjunction of truth and good from conjunction with the Lord is signified by peace, therefore, it is said that "He causeth to hear peace, publisheth good tidings of good, and causeth to hear salvation." To publish good tidings of good signifies conjunction with Him by good, and to cause to hear salvation signifies conjunction with Him by truths and by a life according to them, for hereby there is salvation.
[31] In the same:
"But he was pierced for our transgressions, bruised for our iniquities; the chastisement of our peace was upon him, and by his wound is healing given to us" (53:5).
These things are said of the Lord, of whom this chapter manifestly treats, and by these words are described the temptations which He underwent in the world that He might subjugate the hells, and reduce all things there and in the heavens into order. Those grievous temptations are meant by His being pierced for our transgressions, and bruised for our iniquities, and the chastisement of our peace being upon Him; salvation thereby is signified by, "His wound is healing given to us." By peace, therefore, is here signified, heaven and life eternal for those who are conjoined with Him; for the human race could by no means have been saved, unless the Lord had brought back all things in the heavens and in the hells into order, and at the same time glorified His Human, which were accomplished by the temptations admitted into His Human.
[32] In Jeremiah:
"Behold I will cause to ascend unto him health and cure, and I will heal them, and will reveal unto them abundance of peace and truth. All the nations of the earth, which shall hear all the good that I am about to do unto them; that they may fear and tremble over all the goodness and over all the peace that I am about to do unto them" (33:6, 9).
These things also are said concerning the Lord, that He would deliver from evils and falsities those who are in conjunction with Him. Freeing from evils and falsities is signified by, "I will cause to ascend unto him health and cure, and I will heal them"; for to be healed spiritually is to be delivered from evils and falsities, and because this is effected by the Lord by means of truths, it is said, "and I will reveal unto them abundance of peace and truth." By the nations of the earth are signified those who are in evils and falsities, concerning whom it is said, "that they shall fear and tremble over all the goodness and over all the peace that I am about to do unto them."
[33] In David:
"He will redeem my soul in peace, lest they come near to me" (55:18).
By redeeming my soul in peace is signified salvation by conjunction with the Lord, and by, "lest they come near to me," is signified the consequent removal of evils and falsities.
[34] In Haggai:
"The glory of this latter house shall be greater than of the former, for in this place will I give peace" (2:9).
By the house of God is signified the church; by the former house, the church which was before the Lord's coming; and by the latter house, the church which was after His coming; by glory is signified the Divine truth which was in the former and the latter; and by the peace which He shall give in this place, or in the church, are meant all those things that are signified by peace, of which we have treated above, and which see.
[35] In David:
"Seek the peace of Jerusalem: let them rest that love thee; peace be in thy bulwark, rest in thy palaces; for the sake of my brethren and companions I will say, peace be in thee, for the sake of the house of Jehovah our God, I will seek good for thee" (10490, and above, n. 47. By the house of Jehovah our God is signified the church in which those things are.)
[36] In the same:
"Praise, Jehovah, O Jerusalem, celebrate thy name, O Zion! Who maketh thy border peace, and filleth thee with the fat of wheat" (Arcana Coelestia 634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548). "He filleth thee with the fat of wheat," signifies with every good of love and with wisdom, for fat signifies the good of love (see n. 5943, 6409, 10033); and wheat signifies all things that are from the good of love, specifically the truths of heaven, and wisdom thence (n. 3941, 7605).
[37] In the same:
"Jehovah bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see the sons of thy sons, peace upon Israel" (128:5, 6).
By Zion and by Jerusalem is signified here, as above, the church as to the goods of love and as to the truths of doctrine; its being said, "Jehovah bless thee out of Zion," denotes [blessing] as from the good of love, for Zion signifies the church as to the good of love; and because from that good exist and proceed every good and truth of doctrine, it is therefore said, "that thou mayest see the good of Jerusalem, and the sons of thy sons"; the sons of sons signifying truths of doctrine, and their multiplication to eternity. Because all these things are from the Lord, and by the peace which is from Him, therefore it concludes with, "that thou mayest see peace upon Israel," Israel denoting those with whom the church is.
[38] In the same:
"In Salem is God's tabernacle, and his dwelling-place in Zion. There brake he the flashes of the bow, the shield, and the sword, and the battle" (Psalms 76:2, 3).
Jerusalem is here called Salem, because by Salem is signified peace, from which also Jerusalem is named. The reason that it is so named is, because peace signifies all those things that have been briefly mentioned above, which may be referred to. By the tabernacle of God which is therein, is signified the church from those things; by His dwelling-place in Zion, is signified the good of love, because the Lord dwells in it, and thence gives truths, and makes them bear fruit and multiply; and because peace also signifies that there are no longer combats of evil and falsity against good and truth, or no dissension or war in a spiritual sense, therefore, it is said, "there brake he the flashes of the bow, the shield, and the sword, and the battle," by which is signified the dispersion of all combat of falsities of doctrine against good and truth, and, in general, the dispersion of all dissension. From peace also Jerusalem was called Schelomim (Jeremiah 13:19), and on that account Melchizedek, who was the priest of God Most High, was king of Salem (Genesis 14:18); and thereby the Lord was represented; as is evident in David, where it is written,
"Thou art a priest for ever after the order of Melchizedek" (Psalms 110:4).
[39] In Isaiah:
"Rejoice ye with Jerusalem, and exult in her, all ye that love her; that ye may suck, and be satisfied from the breast of her consolations; and that ye may press out, and be delighted with, the splendour of her glory. Behold, I spread peace abroad over her like a river, and like an overflowing stream, the glory of the nations, that ye may suck; ye shall be taken up to her side, and upon her knees ye shall be delighted" (65; that the knees signify conjugal love, and hence celestial love, may be seen in the Arcana Coelestia 3021, 4280, 5050-5062. That glory signifies Divine truth, and intelligence and wisdom thence, may be seen above, n. 33, 288, 345; and that the nations signify those who are in the good of love, and, abstractedly from persons, the goods of love, may also be seen above, n. 175, 331; hence the glory of the nations, signifies genuine truth which is from the good of love, thus their conjunction.)
[40] In the same:
"The work of Jehovah is peace; and the labour of justice quietness and security even for ever; that my people may dwell in a habitation of peace, and in tents of securities, and in quiet resting-places" (414, 1102, 2145, 2152, 3321, 3391, 4391, 10545.)
[41] In the same:
"For brass I will bring gold, and for iron I will bring silver, and for stones iron; I will also make thy presidency peace, and thine exactors justice. Violence shall no more be heard in thy land, wasting and destruction within thy borders" (60:17, 18).
The subjects treated of in this chapter are the Lord's coming, and the new heaven and new church then; and by those words is meant that they shall be spiritual and not natural as before, namely, those who are conjoined with the Lord, by the good of love; and that there shall be no more division between the internal or spiritual man and the external or natural. That they shall be spiritual and not natural as before, is signified by, "for brass I will bring gold; for iron, silver; and for stones, iron brass, iron, and stones signifying things natural, and gold, silver, and iron in place thereof, signifying things spiritual; gold spiritual good, silver the truth of that good, and iron spiritual-natural truth. That the Lord will rule by the good of love, is signified by, "I will make thy presidency peace, and thine exactors justice," presidency signifying kingdom, peace the Lord, and justice good from Him. That there shall be no longer disagreement between the spiritual and the natural man, is signified by, "violence shall no more be heard in thy land, wasting, and destruction within thy borders"; by violence is signified dissension, by land the internal spiritual man, because there the church is, which in general is signified by land; by "wasting and destruction which shall be no more," is signified that there shall be no longer any evils and falsities; and by, "within thy borders," is signified in the natural man, for in the things that are there, spiritual things are terminated. The reason why wasting and destruction signify evils and falsities, is, because evils waste the natural man, and falsities destroy it.
[42] Because peace is with those who are in the conjunction of good and truth from the Lord, and because evil destroys good, and falsity truth, thus also peace, hence it follows that there is no peace with those who are in evils and falsities. It appears indeed as if peace were with them, when they succeed in the world, and they also seem to themselves at such times to be of a contented mind; but that peace is apparent only in their most external parts, while inwardly it is not peace, for they think of honour and gain without end, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many similar things, which, unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies. That this is the case appears clearly with them after death, when they come into their interiors; those delights of their minds are then turned into their opposites, as is evident from what has been shown in the work concerning Heaven and Hell 485-490).
[43] That those alone have peace who are in good and the truths thence, and that those have not peace who are in evils and the falsities thence, is evident from the following passages: In Isaiah:
"The wicked are like the troubled sea, when it cannot rest, but its waters cast up mire and dirt" (57:20, 21).
In the same:
"Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; wasting and destruction are in their paths. The way of peace they know not; and there is no judgment in their courses; they have made them crooked paths; every one who treadeth therein knows not peace " (59:7, 8).
In David:
"Too much hath my soul dwelt with the hater of peace. I am for peace; but when I speak, they are for war" (Psalms 120:6, 7).
In Ezekiel:
The prophets "seduce my people, saying, Peace, when there is no peace; and when he buildeth up a wall, lo, they daub it foolishly. The prophets of Israel see a vision of peace, when there is no peace" (13:10, 16).
In Jeremiah:
"From the least unto the greatest they all study usury; from the prophet even unto the priest every one maketh a lie. And they heal the hurt of the daughter of my people by a word of no weight, in saying, Peace, peace; when there is no peace" (8:10, 11).
In the same:
"A voice of the cry of the shepherds, and a wailing of the powerful of the flock, for Jehovah spoileth his pasture, whence the folds of peace are devastated because of the heat of Jehovah's anger" (25:36, 37).
In David:
"There is no soundness in my flesh because of thine anger; there is no peace in my bones because of my sin" (Psalms 38:3).
[44] In Lamentations:
"He hath filled me with bitterness, he hath made me drunk with wormwood; and my soul is removed from peace; I forgot good" (3:15, 17).
Besides in other passages. Because peace in its first origin is from the union of the Divine itself and the Divine Human in the Lord, and thence from the Lord in His conjunction with heaven and with the church, and in the conjunction of good and truth with every one therein, therefore, the Sabbath, which was the most holy representative of the church, was so called from rest or peace; and therefore also the Sacrifices called peace-offerings were commanded.
(Concerning which see Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:12; 7:11; 14:20, 21, 33; 17:5; 19:5; Num. 6:17; Ezekiel 45:15; Amos 5:22; and elsewhere.)
And therefore it is said concerning Jehovah that
From the burnt-offerings, he smelled an odour of rest (Ex. 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; 6:15, 21; 23:13, 18; Num. 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36).
By an odour of rest is signified a perception of peace.
365. And to him that sat upon him, to him it was given to take peace from the earth, signifies the Word consequently not understood, whence there are dissensions in the church. This is evident from the signification of "him that sat upon the red horse," as being the Word not understood in respect to good; for "he that sat upon the horse," signifies the Word, as was shown above (n. 355, 356), "horse" signifying the understanding of it n. 355, and the "red horse" the understanding destroyed in respect to good n. 364; therefore "he that sat upon the red horse" signifies the Word consequently not understood. It is evident also from the signification of "to take peace," as being that there are thence dissensions (of which presently); also from the signification of "earth," as being the church. (That "the earth" signifies the church, see above, n. 29, 301)
[2] Before it is explained what "peace" signifies, let something be said about dissensions arising in the church when the understanding of the Word is destroyed. By good, the good of love to the Lord and the good of love towards the neighbor are meant, since all good is of love. When these goods do not exist with the man of the church, the Word is not understood; for the conjunction of the Lord and the conjunction of heaven with the man of the church is by means of good; therefore if there is no good with him no illustration can be given; for all illustration when the Word is being read is out of heaven from the Lord; and when there is no illustration the truths that are in the Word are in obscurity, thence dissensions spring up. That the Word is not understood if man is not in good can also be seen from this, that in the particulars of the Word there is a heavenly marriage, that is, a conjunction of good and truth; therefore if good is not present with man when he is reading the Word, truth does not appear, for truth is seen from good, and good by means of truth. (That in the particulars of the Word there is a conjunction of good and truth, see above, n. 238 at the end, 288.)
[3] The state of the case is this: so far as man is in good the Lord flows in and gives the affection of truth, and thus understanding; for the interior human mind is formed entirely in the image of heaven, and the whole heaven is formed according to the affections of good and of truth from good; therefore unless there is good with man, that mind cannot be opened, still less can it be formed for heaven; it is formed by the conjunction of good and truth. From this it can also be seen that unless man is in good, truths have no ground in which to be received, nor any heat by which to grow; for truths with the man who is in good are like seeds in the ground in the time of spring; while truths with the man who is not in good are like seeds in ground bound by frost in the time of winter, when there is no grass, nor flower, nor tree, still less fruit.
[4] In the Word are all truths of heaven and the church, yea, all the secrets of wisdom that the angels of heaven possess; but no one sees these unless he is in the good of love to the Lord and in the good of love towards the neighbor; those who are not, see truths here and there, but do not understand them; they have a perception and idea of them wholly different from that which pertains to these same truths in themselves; although, therefore, they see or know truths, still truths are not truths with them, but falsities; for truths are not truths from their sound or utterance, but from an idea and perception of them. When truths are implanted in good it is different; then truths appear in their own form, for truth is the form of good. From this it may be concluded what the nature of the understanding of the Word is with those who make faith alone the sole means of salvation, and cast behind the back the good of life, or the good of charity. It has been found that those who have confirmed themselves in this, both in doctrine and life, have not even a single right idea of truth; this, moreover, is why they do not know what good is, what charity and love are, what the neighbor is, what heaven and hell are, that they are to live after death as men, nor, indeed, what regeneration is, what baptism is, and many other things; yea, they are in such blindness respecting God Himself that they worship three in thought, and not one except merely with the mouth, not knowing that the Father of the Lord is the Divine in Him, and that the Holy Spirit is the Divine from Him. These things are said to make known that there is no understanding of the Word where there is no good. It is here said that to him that sat upon a red horse, it was given "to take peace from the earth," because "peace" signifies a peaceful state of the mind [mens] and tranquillity of the disposition [animus] from the conjunction of good and truth; therefore "to take away peace" signifies an unpeaceful and untranquil state from the disjunction of good and truth, which is the cause of internal dissensions; for when good is separated from truth evil takes its place; and evil loves not truth but falsity; because every falsity belongs to evil, as every truth to good; when, therefore, such a person sees a truth in the Word or hears it from another, the evil of his love, and thus of his will, strives against the truth, and then he either rejects or perverts it, or by ideas from the evil so obscures it that at length he sees nothing of truth in the truth, however much it may sound like truth when he utters it. This is the origin of all dissensions, controversies, and heresies in the church. From this it can be seen what is here signified by "to take peace from the earth."
[5] But what peace is in its first origin is amply shown in the work on Heaven and Hell, where the State of Peace in Heaven is treated of (n. 284-290), namely that in its first origin it is from the Lord; it is in Him from the union of the Divine Itself and the Divine Human, and it is from Him by His conjunction with heaven and the church, and in particular from the conjunction of good and truth in each individual. From this it is that "peace," in the highest sense, signifies the Lord; in a relative sense, heaven and the church in general, and also heaven and the church in particular in each individual.
[6] That these things are signified by "peace" in the Word, can be seen from many passages therein, of which I will present the following by way of confirmation. In John:
Jesus said, Peace I leave with you, My peace I give unto you, not as the world giveth give I unto you. Let not your heart be troubled, neither let it be afraid (John 14:27).
This treats of the Lord's union with the Father, that is, the union of His Divine Human with the Divine Itself which was in Him from conception, and thence of the Lord's conjunction with those who are in truths from goods; therefore "peace" means tranquility of mind from that conjunction; and as such are protected by that conjunction from the evils and falsities that are from hell, for the Lord protects those who are conjoined with Him, therefore He says, "Let not your heart be troubled, neither let it be afraid." This Divine peace is in man, and as heaven is with it, "peace" here also means heaven and in the highest sense, the Lord. But the peace of the world is from successes in the world, thus from conjunction with the world, and as this is only external and the Lord, and consequently heaven are not in it, it perishes with the life of a man in the world and is turned into what is not peace; therefore the Lord says, "My peace I give unto you; not as the world giveth give I unto you."
[7] In the same:
Jesus said, These things I have spoken unto you that in Me ye may have peace. In the world ye have affliction; but have confidence I have overcome the world (John 16:33).
Here, too, "peace" means internal delight from conjunction with the Lord, whence come heaven and eternal joy. "Peace" is here opposed to "affliction," because "affliction" signifies infestation by evils and falsities, which those have who are in Divine peace so long as they live in the world; for the flesh, which they then bear about them, lusts after the things of the world, from which comes affliction; therefore the Lord says, "that in Me ye may have peace; in the world ye have affliction;" and as the Lord in respect to His Human acquired to Himself power over the hells, thus over the evils and the falsities that with everyone rise up from the hells into the flesh and infest, He says, "have confidence, I have overcome the world."
[8] In Luke:
Jesus said to the seventy whom He sent forth, Into whatsoever house ye enter, first say, Peace be to this house. And if a son of peace be there, your peace shall rest upon it; but if not, it shall return to you again (Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952; and that "dust, which should be shaken off" signifies what is damned, n. 249, 7418, 7522)
[9] In Luke:
Jesus wept over the city, saying, If thou hadst known, and indeed in this day, the things that belong to thy peace! but now it is hid from thine eyes (Luke 19:41-42).
Those who think of these words and those that follow immediately there, from the sense of the letter only, because they see no other sense, believe that these words were spoken by the Lord respecting the destruction of Jerusalem; but all things that the Lord spoke since they were from the Divine, did not relate to worldly and temporal things, but to heavenly and eternal things; therefore "Jerusalem, over which the Lord wept" signifies here as elsewhere the church, which was then entirely vastated, so that there was no longer any truth and consequently no good, and thus that they were about to perish forever; therefore He says, "if thou hadst known, and indeed in this day, the things that belong to thy peace," that is, that belong to eternal life and happiness, which are from the Lord alone; for "peace," as was said, means heaven and heavenly joy through conjunction with the Lord.
[10] In the same:
Zacharias prophesying said, The dayspring from on high appeareth to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace (Luke 1:67, 78-79).
This was said of the Lord about to come into the world, and of the illustration at that time of those who were out of the church and in ignorance of Divine truth, from not having the Word. The Lord is meant by "the dayspring from on high which appeareth;" and those who are out of the church are meant by "them that sit in darkness and in the shadow of death;" and their illustration in Divine truths through the reception of the Lord and conjunction with Him, whence are heaven and eternal happiness is meant by "the way of peace;" "guiding our feet into it" signifies instruction.
[11] In the same:
The disciples praised God, saying, Blessed is the King that cometh in the name of the Lord; peace in heaven and glory in the highest (Luke 19:37-38).
These things were said by the disciples when the Lord went to Jerusalem, that
He might there, by the passion of the cross, which was His last temptation, wholly unite His Human to His Divine, and might also entirely subjugate the hells; and as all Divine good and truth would then proceed from Him, they say, "Blessed is the King that cometh in the name of the Lord," which signified acknowledgment, glorification, and thanksgiving that these things were from Him (See above, n. Luke 24:36, 37; John 20:19, 21, 26).
[12] Again in Moses:
Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee, and be gracious unto thee; and Jehovah lift up His faces upon thee, and give thee peace (Numbers 6:24-26).
Divine truth, from which is all intelligence and wisdom, with which the Lord flows in, is meant by "Jehovah makes His faces to shine upon thee;" and protection thereby from falsities is meant by "be gracious unto thee;" and the Divine good, from which is all love and charity, with which the Lord flows in, is meant by "Jehovah lift up His faces upon thee;" and protection thereby from evils, and thence heaven and eternal happiness, are meant by "give thee peace;" for when evils and falsities are removed and no longer infest, the Lord flows in with peace, in which and from which is heaven and the delight that fills with bliss the interiors of the mind, thus heavenly joy. (This benediction may also be seen explained above, n. Psalms 29:11).
[13] And in the same:
Who will show us good? Jehovah, lift Thou up the light of Thy faces upon us. Thou givest joy in my heart more than at the time when their corn and new wine are increased. In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely (n. 126-140). Heavenly joy therefrom is meant by "Thou givest joy in the heart;" multiplication of good and truth is meant by "their corn and new wine are increased," "corn" signifying good, and "new wine" truth. Because peace is in these and from these, it is said, "In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely," "peace" signifying the internal delight of heaven, "security" the external delight, and "to lie down and sleep" and "to dwell" signifying to live.
[14] In Moses:
If ye walk in My statutes, and keep My commandments and do them, I will give peace in the land, so that ye may lie down securely, and none shall make afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through the land (Arcana Coelestia 4729, 7102, 9335; that "the sword" signifies falsities, and the destruction of truth by them, see above, n. 131; and that "land" signifies the church, see also above, n. 29, 304.) One who does not rise above the sense of the letter of the Word sees in this nothing more than that he who lives according to the statutes and commandments shall live in peace, that is, shall have no adversaries or enemies, and that thus he shall lie down securely; also that no evil wild beasts shall harm him, and that he shall not perish by the sword; but this is not the spiritual of the Word, yet the Word in every particular is spiritual, and this lies concealed in the sense of its letter, which is natural; its spiritual is what has here been explained.
[15] In David:
The miserable shall possess the land, and shall be delighted with the multitude of peace. Mark the perfect man, and see the upright, for to that man the latter end is peace (Psalms 37:11, 37).
"The miserable" mean here those who are in temptations in the world; "the multitude of peace with which they shall be delighted" signifies the delights that follow temptations; for after temptations delights are given by the Lord from the conjunction of good and truth that follows temptation, and the consequent conjunction with the Lord. That man has the delight of peace from the conjunction of good and truth is meant by "Mark the perfect man, and behold the upright, for to that man the latter end is peace." The perfection which is to be marked is predicated in the Word of good, and the uprightness which is to be seen is predicated of truth; the "latter end" means the termination when there is peace.
[16] In the same:
The mountains shall bear peace to the people, and the hills in righteousness. In His days shall the righteous flourish, and much peace until the moon be no more (Arcana Coelestia 795, 6435, 10438, for the reason that those who are in love to the Lord dwell in heaven upon mountains, and those who are in charity towards the neighbor upon hills there, n. Arcana Coelestia 10438; and in the work on Heaven and Hell 188.)
This makes clear that "peace" means heavenly joy which is from the conjunction with the Lord by love; "in His days shall the righteous flourish" signifies one who is in the good of love; therefore it is said, "and much peace;" for as was said above, peace is from no other source than from the Lord, and His conjunction with those who are in the good of love. It is said, "until the moon be no more," which signifies that truth must not be separated from good, but the two must be so conjoined as to be a one, that is, so that truth also is good; for all truth is of good because it is from good, and therefore in its essence is good; truth is such with those who are in the good of love to the Lord from the Lord, who are here meant by the "righteous." (That the "sun" signifies the good of love, and the "moon" truth therefrom, see Arcana Coelestia 1521, 1531, 2495, 4060, 4696, 7083.)
[17] In Isaiah:
Unto us a child is born, unto us a Son is given; upon whose shoulder is the government; he shall call His name Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. To the increase of His government and peace there shall be no end (Arcana Coelestia 1482, 2089, 5044, and above, n. 29; and that "peace" is predicated of the conjunction of good and truth, see above in this article.)
[18] But as "peace" is mentioned in many passages of the Word, and the explanation must be adapted to the thing treated of, or to the subject of which it is predicated, and consequently its signification appears various, I will tell briefly what "peace" signifies, that the mind may not be borne hither and thither. Peace is bliss of heart and soul arising from the Lord's conjunction with heaven and with the church, and this from the conjunction of good and truth with those who are therein; consequently there is no longer combat of evil and falsity against good and truth, or no dissension or war in a spiritual sense; from this is peace, in which all the fructification of good and the multiplication of truth takes place, and thence comes all wisdom and intelligence. And as this peace is from the Lord alone, and from Him with the angels in heaven, and with men in the church, so "peace" in the highest sense means the Lord, and in a relative sense, heaven and the church, and thus good conjoined to truth with those who are there.
[19] From this an idea can be had of the signification of "peace" in the following passages. In David:
Depart from evil and do good; seek peace, and pursue it (Psalms 34:14).
"Peace" stands for all things that belong to heaven and the church, from which is the happiness of eternal life; and as only those who are in good have that peace, it is said, "depart from evil and do good; seek peace and pursue it."
[20] In the same:
Much peace have they that love thy law; and with them there is no stumbling. I have waited for Thy salvation, O Jehovah, and have done Thy commandments (Psalms 119:165-166).
"Peace" stands for heavenly blessedness, happiness, and delight, and as these are granted only with those that love to do the Lord's commandments it is said, "Much peace have they who love Thy law." "I have waited for Thy salvation, O Jehovah, and have done Thy commandments," "salvation" meaning eternal life; that such are not infested by evils and falsities is signified by "with them there is no stumbling."
[21] In Isaiah:
O Jehovah, ordain peace for us, for Thou hast wrought all our works for us (Isaiah 26:12).
As peace is from Jehovah alone, that is from the Lord and in doing good from him, it is said, "O Jehovah, ordain peace for us, for Thou hast wrought all our works for us."
[22] In the same:
The angels of peace weep bitterly; the highways are wasted, the one passing through the path hath ceased (Isaiah 33:7-8).
As peace is from the Lord, and is in heaven from Him, therefore the angels are here called "angels of peace;" and as those on the earth who are in evils and in falsities therefrom have no peace, therefore it is said that they "weep bitterly," because "the highways are wasted, the one passing through the path hath ceased;" "highways" and "a path" signifying the goods of life and the truths of faith; therefore "the highways are wasted" signifies that there are no longer goods of life, and "the one passing through the path hath ceased" signifies that there are no longer truths of faith.
[23] In the same:
O that thou hadst attended to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea. There is no peace, saith Jehovah, unto the wicked (Isaiah 48:18, 22).
Because those who live according to the Lord's commandments have peace, and not those who do not so live, therefore it is said, "O that thou hadst attended to My commandments! then had thy peace been as a river; there is no peace unto the wicked," "peace as a river" signifying in abundance; "righteousness as the waves of the sea" signifying the fructification of good by truths; "righteousness" in the Word is predicated of good, and "sea" of truths.
[24] In the same:
The mountains shall depart, and the hills be removed; but My mercy shall not depart from with thee, the covenant of My peace shall not be removed. All thy sons shall be taught of Jehovah; and much shall be the peace of thy sons (Isaiah 54:10, 13).
This treats of a new heaven and a new church. The former heaven and the former church that were to perish are meant by "the mountains shall depart, and the hills be removed;" that those who are in the new heaven and the new church will be in good from the Lord and possess heavenly joy to eternity through conjunction with the Lord is signified by, "My mercy shall not depart from with thee, and the covenant of My peace shall not be removed," "mercy" signifying good from the Lord, and "the covenant of peace," heavenly joy from conjunction with the Lord, "covenant" meaning conjunction; "the sons who shall be taught of Jehovah, and who shall have much peace" mean those in the new heaven and in the new church who will be in truths from good from the Lord, that they will have eternal blissfulness and happiness; "sons" in the Word signify those who are in truths from good; and that they are "taught of Jehovah" signifies that they are in truths from good from the Lord; and "much peace" signifies eternal blissfulness and happiness.
[25] In Ezekiel:
David shall be their prince forever; and I will make a covenant of peace with them; it shall be a covenant of eternity with them: and I will give them, and multiply them, and will set My sanctuary in the midst of them forever (Ezekiel 37:25-26).
This treats of the Lord and of the creation of a new heaven and a new church from him. "David who shall be their prince forever" means the Lord; "to make a covenant of peace with them" signifies heavenly joy and eternal life to those who are conjoined to the Lord; "a covenant of peace" here, as above, meaning heavenly joy and eternal life from conjunction with the Lord; the fructification of good and the multiplication of truth therefrom are signified by "I will give them, and multiply them," and as heaven and the church are therefrom, it is added "and will set My sanctuary in the midst of them forever," "sanctuary" meaning heaven and the church.
[26] In Malachi:
That My covenant may be with Levi; My covenant with him was of life and peace. The law of truth was in his mouth, and perversity was not found in his lips; he walked with Me in peace and uprightness (Arcana Coelestia 4497, 4502, 4503; and that by him in the highest sense the Lord is meant, n. 3875, 3877)
[27] In Ezekiel:
And I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the woods. Then the tree of the field shall give its fruit, and the land shall give its produce, when I shall have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve (Ezekiel 34:25, 27).
This, too, treats of the Lord's coming and the establishment of a new church by Him. The conjunction of those who are of the church with the Lord is signified by the "covenant of peace," which He will then make with them; the consequent protection and security from evils and falsities is signified by, "I will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the woods," "the evil wild beast" signifying evils of every kind, "the wilderness where they shall dwell securely" signifying that the lusts of evil shall not infest, "the woods in which they shall sleep" signifying falsities therefrom which shall not infest. The fructification of good by truths and the multiplication of truth from good are signified by "then the tree shall give its fruit, and the land shall give its produce," "tree of the field" signifying the knowledges of truth, "fruit" signifying good therefrom, "land" signifying the church in relation to good, thus also the good of the church, and "its produce" signifying the consequent multiplication of truth. That these things shall come to pass with them when the Lord has removed the evils and falsities pertaining to them is signified by "when I shall have broken the bonds of their yoke, and delivered them out of the hand of those who make them to serve;" "the bonds of the yoke" meaning the delights of evil from the love of self and the world, which keep them bound, and "those who make them to serve" meaning falsities, since these make them to serve those evils.
[28] In Zechariah:
A seed of peace shall they be; the vine shall give its fruit, and the land shall give its produce, and the heavens shall give their dew. Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; love ye truth and peace (Zechariah 8:12, 16, 19).
Those are called "a seed of peace" with whom there is the conjunction of good and truth; and because such are meant by the "seed of peace" therefore it is said, "the vine shall give its fruit, and the land its produce," "the vine shall give its fruit" signifies that truth shall bring forth good, and "the land shall give its produce" signifies that good shall bring forth truths; for "vine" signifies the church in relation to truths, that is, the truths of the church, and "land" signifies the church in relation to good, or the good of the church, and "produce" signifies the production of truth; "the heavens which shall give their dew" signify the fructification of good and the multiplication of truth. The conjunction of truth and good is further described by "Speak ye the truth a man with his companion; judge the truth and the judgment of peace in your gates; and love ye truth and peace," "truth" signifying what is true, "the judgment of peace" and "peace" signifying the conjunction of truth with good.
[29] In David:
Jehovah will speak peace unto His people and to His saints, that they may not turn again to folly. Mercy and truth 1meet together; righteousness and peace do kiss each other (Psalms 85:8, 10).
"Jehovah will speak peace unto His people and to His saints" signifies that He will teach and give conjunction with Himself by the conjunction of good and truth with them, "peace" signifying both these conjunctions, "people" those who are in truths from good, and "saints" those who are in good by means of truths; that such thereafter will have no evil from falsity or falsity from evil is signified by "that they may not turn again to folly." Both these conjunctions are further described by "mercy and truth meet together, righteousness and peace do kiss each other," "mercy" here signifying removal from falsities, and the consequent possession of truths, [which makes clear the signification of "mercy and righteousness meet together, "] and "righteousness" signifying the removal from evils and the consequent possession of goods, which makes clear the signification of "righteousness and peace do kiss each other."
[30] In Isaiah:
How joyous upon the mountains are the feet of him that proclaimeth good tidings, that maketh peace to be heard; that proclaimeth good tidings of good, that maketh salvation to be heard; that saith unto Zion, Thy King 2reigneth (Isaiah 52:7).
This is said of the Lord, and "peace" here signifies the Lord Himself, and thus heaven to those who are conjoined to Him; "to proclaim good tidings" signifies to preach these things; and as this conjunction is effected by love it is said, "proclaim good tidings upon the mountains" and "say unto Zion;" "mountains" signifying here, as above, the good of love to the Lord, and "Zion" signifying the church that is in that good, and the Lord is meant by "thy King who reigneth." Because the conjunction of truth and good from conjunction with the Lord is signified by "peace" therefore it is said, "maketh peace to be heard, proclaimeth good tidings of good, maketh salvation to be heard;" "proclaiming good tidings of good" signifying conjunction with the Lord by good, and "making salvation to be heard" signifying conjunction with Him by truths and by a life according to them, for thereby is salvation.
[31] In the same:
But He was pierced for our transgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him, and by His wound healing was given to us (Isaiah 53:5).
This is said of the Lord, of whom this chapter evidently treats, and these words describe the temptations that He underwent in the world that He might subjugate the hells, and reduce all things there and in the heavens into order. These grievous temptations are meant by "He was pierced for our transgressions, and bruised for our iniquities," and "the chastisement of our peace was upon Him;" "by His wound healing was given to us" signifies salvation by that means. Therefore "peace" here signifies heaven and eternal life to those who are conjoined with Him; for the human race could by no means be saved if the Lord had not reduced all things in the hells and in the heavens into order, and at the same time glorified His Human, and these were accomplished by temptations admitted into His Human.
[32] In Jeremiah:
Behold I will cause to go up unto them cure and healing; and I will heal them, and will reveal unto them an abundance 3of peace and truth. All the nations of the earth, which shall hear all the good that I am about to do unto them; that they may dread and may tremble for all the good and for all the peace that I am about to do unto them (Jeremiah 33:6, 9).
This also is said of the Lord, that He will deliver from evils and falsities those who are in conjunction with Him. Deliverance from evils and falsities is signified by "I will cause to go up unto them cure and healing, and I will heal them;" for to be healed spiritually is to be delivered from evils and falsities, and as this is done by the Lord by means of truths it is said, "and I will reveal unto them the abundance of peace and truth;" "the nations of the earth" signify those who are in evils and falsities, of whom it is said that "they shall dread and shall tremble for all the good and for all the peace that I am about to do unto them."
[33] In David:
He will redeem my soul in peace, that they come not near to me (Psalms 55:18);
"to redeem my soul in peace" signifies salvation through conjunction with the Lord, and "that they come not near to me" signifies the consequent removal of evils and falsities.
[34] In Haggai:
The glory of this latter house shall be greater than of the former, for in this place will I give peace (Haggai 2:9).
"The house of God" signifies the church; "the former house" the church that was before the Lord's coming; and "the latter house" the church that was after His coming; "glory" signifies the Divine truth that was in the one and the other; and "the peace that He will give in this place," that is, in the church, means all these things that are signified by "peace" (of which above, which see).
[35] In David:
Ask for the peace of Jerusalem; let them be tranquil that love thee; peace be within thy ramparts, tranquility within thy palaces; 4for the sake of my brethren and companions I will now speak, Peace be within thee; for the sake of the house of Jehovah our God I will seek good for thee (Arcana Coelestia 10490, and above, n. 47.) "The house of Jehovah our God" signifies the church in which these things are.
[36] In the same:
Celebrate Jehovah, O Jerusalem, praise Thy name, 5O Zion who setteth thy border peace, and satisfieth thee with the fat of wheat (Arcana Coelestia 634, 5897, 6239, 6451, 6465, 8603, 9215, 9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548). "He satisfieth thee with the fat of wheat" signifies with all the good of love and wisdom (for "fat" signifies the good of love, see Arcana Coelestia 5943, 6409, 10033, and "wheat" signifies all things that are from the good of love, in particular the truths of heaven and wisdom therefrom, n. 3941, 7605).
[37] In the same:
Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5-6).
"Zion" and "Jerusalem," here as above, signify the church in relation to the goods of love and in relation to the truths of doctrine; the words "Jehovah bless thee out of Zion" mean blessing that is from the good of love, for "Zion" signifies the church in relation to the good of love; and as from that good every good and truth of doctrine proceeds and exists, it is said "that thou mayest see the good of Jerusalem, and the sons of thy sons;" "sons of sons" signifying the truths of doctrine and their multiplication to eternity. As all things are from the Lord and through the peace which is from Him, the concluding words are, "that thou mayest see peace upon Israel," "Israel" meaning those with whom is the church.
[38] In the same:
In Salem is the tabernacle of God, and His abode in Zion. There broke He the fiery shafts of the bow, the shield, and the sword, and war (Psalms 76:2-3).
Jerusalem is here called Salem, because "Salem" signifies peace, from which also Jerusalem was named. It was so named because "peace" signifies all those things that have been briefly mentioned above, and which may be referred to. "The tabernacle of God that is in it" signifies the church which is from these things; "His abode in Zion," signifies the good of love, because in that the Lord dwells, and from it gives truths and makes them bear fruit and multiply; and because "peace" also signifies that there are no longer combats of evil and falsity against good and truth, that is, no dissension or war in a spiritual sense, it is said, "There broke He the fiery shafts of the bow, the shield, and the sword, and war," which signifies the dissipation of all combat of the falsities of doctrine against good and truth, and in general the dissipation of all dissension. Moreover, from "peace":
Jerusalem was called Shalomim (Jeremiah 13:19).
And on that account Melchizedek, who was the priest of God Most High, was king of Salem [peace] (Genesis 14:18);
and by him the Lord was represented; as is evident in David, where it is written:
Thou art a priest forever after the manner of Melchizedek (Psalms 110:4).
[39] In Isaiah:
Be ye glad with Jerusalem, and exult in her, all ye that love her; that ye may suck and be satisfied from the breast of her consolations, that ye may press out and be delighted from the splendor of her glory. Behold, I extend over her peace like a river, and the glory of the nations like an overflowing brook, that ye may suck; ye shall be taken up to her side, and be caressed upon her knees (65; that "knees" signify conjugial love, and thence celestial love, see Arcana Coelestia 3021[1-8], 4280, 5050-5062) That "glory" signifies Divine truth, and intelligence and wisdom therefrom, may be seen above (n. 33, 288, 345); and that "nations" signify those who are in the good of love, and in a sense abstracted from persons, the goods of love, may also be seen above (n. 175, 331); therefore "the glory of the nations" signifies genuine truth which is from the good of love, thus the conjunction of these.
[40] In the same:
The work of Jehovah 6is peace; and the labor of righteousness, quietness and security even forever; that My people may dwell in a habitation of peace, and in tabernacles of securities, and in tranquil resting places (Arcana Coelestia 414, 1102, 2145, 2152, 3312, 4391, 10545)
[41] In the same:
For brass I will bring gold, and for iron I will bring silver, and for stones iron; I will also make thy government peace, and thine exactors righteousness. Violence shall no more be heard in thy land, devastation and breaking within thy borders (Isaiah 60:17-18).
This chapter treats of the Lord's coming and a new heaven and new church at that time; and these words mean that there are to be those who are spiritual, and not natural as before, that is, those who are conjoined with the Lord by the good of love; and that there shall no longer be a separation between the internal or spiritual man and the external or natural. That there are to be those who are spiritual, and not natural as before, is signified by "for brass I will bring gold, for iron silver, and for stones iron;" "brass," "iron," and "stones" signifying things natural, and "gold," "silver," and "iron" in place thereof, signifying things spiritual; "gold" spiritual good, "silver" the truth of that good, and "iron" spiritual-natural truth. That the Lord is to rule by the good of love is signified by, "I will make thy government peace, and thine exactors righteousness;" "government" signifying kingdom, "peace" the Lord, and "righteousness" good from Him. That there is no longer to be a separation between the spiritual and the natural man is signified by "violence shall no more be heard in thy land, devastation and breaking within thy borders," "violence" signifying separation, "land" the internal spiritual man, because there the church is, which in general is signified by "land;" "devastation and breaking shall be no more" signifies that there shall no longer be evils and falsities, and "within thy borders" signifies in the natural man, for in the things in the natural man spiritual things are terminated; "devastation and breaking" signify evils and falsities, because evils devastate the natural man, and falsities break it up.
[42] As those have peace who are in the conjunction of good and truth from the Lord, and as evil destroys good, and falsity destroys truth, so do these destroy peace. From this it follows that those who are in evils and falsities have no peace. It appears as if they had peace when they have success in the world, and they even seem to themselves at such times to be in a contented state of mind; but that apparent peace is only in their extremes, while inwardly there is no peace, for they think of honor and gain without limit, and cherish in their minds cunning, deceit, enmities, hatreds, revenge, and many like things, which unknown to themselves, rend and devour the interiors of their minds, and thence also the interiors of their bodies. That this is so with them is clearly seen after death, when they come into their interiors; these delights of their minds are then turned into their contraries (as is evident from what has been shown in Heaven and Hell 485-490).
[43] That those have peace who are in good and in truths therefrom, and that those who are in evil and in falsities therefrom have no peace, can be seen from the following passages. In Isaiah:
The wicked are like the sea driven along, when it cannot be quiet, but its waters drive along the filth and mud [;there is no peace, saith My God, to the wicked] (Isaiah 57:20-21).
In the same:
Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity; devastation and breaking are in their paths. The way of peace they know not; and there is no judgment in their courses; they have made crooked their paths for themselves; whosoever treadeth therein doth not know peace (Isaiah 59:7-8)
In David:
Too much hath My soul dwelt with the hater of peace. I am for peace; but when I speak, they are for war (Psalms 120:6-7).
In Ezekiel:
The prophets seduce My people, saying Peace, when there is no peace; and when one buildeth a wall, lo, they daub it with untempered mortar. The prophets of Israel see a vision of peace, when there is no peace (Ezekiel 13:10, 16).
In Jeremiah:
All, from the least unto the greatest, pursue gain; from the prophet even unto the priest everyone doeth a lie. And they heal the breach of the daughter of My people by a word of no weight, saying, Peace, peace, when there is no peace (Jeremiah 8:10-11).
A voice of the cry of the shepherds, and a wailing of the powerful of the flock, for Jehovah devastateth their 7pasture, therefore the folds of peace are laid waste because of the glowing of Jehovah's anger (Jeremiah 25:36-37).
In David:
There is no soundness in my flesh because of Thine indignation; there is no peace in my bones because of my sin (Psalms 38:3).
In Lamentations:
He hath filled me with bitterness, he hath made me drunken with wormwood; and my soul is removed from peace; I forgot good (Lamentations 3:15, 17);
besides other passages.
[44] Since peace in its first origin is from the union in the Lord of the Divine Itself and the Divine Human, and is therefore from the Lord in His conjunction with heaven and with the church, and in the conjunction of good and truth with everyone therein, so the sabbath, which was the most holy representative of the church, was so called from rest or peace; and so also the sacrifices which were called "peace-offerings" were commanded (respecting which see Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:12; 7:11; 14:20, 21, 33; 17:5; 19:5; Numbers 6:17; Ezekiel 45:15; Amos 5:22, and elsewhere); and therefore Jehovah is said:
To have smelled an odor of rest from the burnt-offering (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; 6:15, 21; 23:12, 13, 18; Numbers 15:3, 7, 13; 28:6, 8, 13; 29:2, 6, 8, 13, 36);
"odor of rest" signifying the perception of peace.
Footnotes:
1. The photolithograph has "justice."
2. "King" in the photolithograph; see 405, 612; AC 3780; AR 306, 478.
3. The photolithograph has "healing."
4. The photolithograph has "gates."
5. See 374:12 [printed text has 365; however, that does not make any sense and 374:12 is more likely], and Arcana Coelestia 2851, in which "God" occurs instead of "name." The Hebrew is "God."
6. The photolithograph reads "Jehovah," as also in AR 306. But "justice" occurs in AC 3780; HH 287.
7. The photolithograph has "his." See AC 2240; AR 885.
365. "Et sedenti super illo datum ei tollere pacem de terra." - Quod significet Verbum inde non intellectum, unde dissidia in ecclesia, constat ex significatione sedentis super equo rufo, quod sit Verbum non intellectum quoad bonum; (per "sedentem enim super equo" significatur Verbum (ut supra, n. 355 (a, c), 356); per "equum" significatur intellectus ejus (n. 355), et per "equum rufum" intellectus deperditus quoad bonum (n. 364); quare per "sedentem super equo rufo" significatur Verbum inde non intellectum;) ex significatione "tollere pacem", quod sit quod inde dissidia (de qua sequitur), et ex significatione "terrae", quod sit ecclesia (quod terra" significet ecclesiam, videatur supra, n. 29, 304).
[2] Antequam explicatur quid significat "pax", aliquid dicetur de eo, quod quando intellectus Verbi deperditus est, oriantur dissidia in ecclesia. Per bonum intelligitur bonum amoris in Dominum et bonum amoris erga proximum, quoniam omne bonum est amoris. Quando haec bona apud hominem ecclesiae non sunt, tunc non intelligitur Verbum; conjunctio enim Domini et conjunctio caeli cum hominem ecclesiae est per bonum; quare si non bonum est apud illum, non dari potest aliqua illustratio, omnis enim illustratio cum legitur Verbum est e caelo a Domino; et cum nulla illustratio est, tunc vera, quae in Verbo, in obscuro sunt; inde dissidia. Quod Verbum non intelligatur si homo non in bono sit, etiam constare potest ex eo, quod in singulis Verbi sit conjugium caeleste, hoc est, conjunctio boni et veri; quare si bonum non adest homini legenti Verbum, nec apparet verum, verum enim apparet ex bono, et bonum per vera. (Quod in singulis Verbi sit conjunctio boni et veri, videatur supra, n. 238 fin. , 288 (b).)
[3] Ita enim se res habet: quantum homo in bono est, tantum influit Dominus, et dat affectionem veri et inde intellectum; nam mens interior humana formata prorsus est ad imaginem caeli, ac totum caelum formatum est secundum. affectiones boni et veri ex bono; quare nisi bonum apud hominem est, mens illa non aperiri potest, minus formari ad caelum; formatur per conjunctionem boni et veri. Inde etiam constare potest quod nisi homo in bono est, vera non habeant humum in qua recipiantur, nec calorem ex quo crescant; sunt enim vera apud hominem qui in bono est sicut semina in humo tempore veris; at vera apud hominem qui non in bono est, sunt sicut semina in humo constricta gelu tempore hiemis, quando non gramen, nec flos, nec arbor, minus fructus.
[4] In Verbo sunt omnia vera caeli et ecclesiae, immo omnia arcana sapientiae quae sunt angelis caeli, sed nemo illa videt nisi qui in bono amoris in Dominum et in bono amoris erga proximum est: qui non sunt, illi hic et ibi vident vera, sed non intelligunt illa; habent de illis prorsus alium perceptionem et aliam ideam quam quae est ipsis veris in se; inde, quamvis vera vident aut sciunt, usque vera non sunt vera apud illos, sed falsa; nam vera non sunt vera ex sono et ex elocutione eorum, sed ex idea et perceptione de illis. Aliter cum vera implantata sunt bono; tunc vera apparent in sua forma, nam verum est forma boni. Exinde concludi potest qualis est intellectus Verbi apud illos qui solam fidem faciunt unicum salutis medium, ac bonum vitae seu bonum charitatis rejiciunt ad tergum; compertum est quod illi qui confirmaverunt se in eo tam doctrina quam vita, ne quidem unam justam ideam veri habeant; quae etiam causa est quod nec sciant quid bonum, quid charitas et amor, quid proximus, quid caelum et infernum, quod vivant post mortem ut homines, immo nec quid regeneratio, quid Baptismus, et plura alia; immo in tali caecitate sunt de Ipso Deo, ut colant tres in cogitatione, et non unum nisi solum ore, et non sciant 1
quod Pater Domini sit Divinum in Ipso, et Spiritus Sanctus sit Divinum ab Ipso. Haec dicta sunt ut sciatur quod nullus intellectus Verbi sit ubi non bonum. Quod hic dicatur quod sedenti super equo rufo datum sit "tollere pacem de terra", est quia "pax" significat pacificum mentis et tranquillum animi ex conjunctione boni et veri; inde "tollere pacem" significat impacificum et intranquillum ex disjunctione eorum, ex quo intestina dissidia: cum enim bonum separatum est a vero, tunc loco illius succedit malum; et hoc non amat verum, sed amat falsum; nam omne falsum est mali, sicut omne verum est boni: quare cum videt verum in Verbo, aut audit verum ex alio, malum quod est amoris ejus et inde voluntatis ejus contranititur; et tunc vel rejicit illud, vel pervertit illud, vel per ideas ex malo ita obscurat illud ut tandem ipse nihil veri in vero videat, utcunque sonat ut verum cum id eloquitur. Inde est origo omnium dissensionum, controversiarum et haeresium in ecclesia. Ex his constare potest quid per "tollere pacem de terra" hic significatur.
[5] Quid autem pax est in sua prima origine, ample ostensum est in opere De Caelo et Inferno, ubi actum est De Statu Pacis in Caelo (n. 284-290); quod nempe in sua prima origine sit ex Domino, in Ipso ex unione Ipsius Divini ac Divini Humani, et ab Ipso ex conjunctione Ipsius cum caelo. et ecclesia, et in particulari ex conjunctione boni et veri apud unumquemvis. Inde est quod per "pacem" in supremo sensu significetur Dominus, in sensu respectivo caelum et ecclesia in communi, et quoque caelum et ecclesia in particulari apud unumquemvis.
[6] Quod haec per "pacem" in Verbo significentur, constare potest ex pluribus locis ibi, quorum sequentia ad confirmationem volo adducere:
Apud Johannem,
Jesus dixit, "Pacem relinquo vobis, pacem meam do vobis; non sicut mundus dat Ego do vobis: ne turbator cor vestrum, neque formidet" (14:27):
agitur ibi de unione Domini cum Patre, hoc est, de unione Divini Humani Ipsius cum ipso Divino quod in Ipso ex conceptione, et inde de conjunctione Domini cum illis qui in veris ex bono sunt; inde per "pacem" intelligitur tranquillum mentis ex illa conjunctione: et quia per illam tuti sunt a malis et falsis quae ab inferno, tutatur enim Dominus illos qui Secum conjuncti sunt, ideo dicit, "Ne turbator cor vestrum, neque formidet." Haec Divina pax est in homine; et quia est caelum cum illa, etiam per "pacem" ibi intelligitur caelum, et in supremo sensu Dominus. Pax autem mundi est ex successibus ibi, ita ex conjunctione cum mundo; quae quia est modo externa, et non Dominus et inde non caelum in illa, perit cum vita hominis in mundo, et vertitur in non pacem; ideo dicit Dominus, "Pacem meam do vobis; non sicut mundus dat Ego do vobis."
[7] Apud eundem,
Jesus dixit, "Haec locutus sum vobis, ut in Me pacem habeatis; in mundo afflictionem habetis: sed confidite, Ego vici mundum" (16:33):
etiam hic per "pacem" intelligitur jucundum internum ex conjunctione cum Domino, unde caelum et gaudium aeternum. Opponitur hic pax afflictioni, quia per "afflictionem" significatur infestatio a malis et falsis, quae illis est qui in pace Divina sunt quamdiu vivunt in mundo; caro enim, quam tunc circumferunt, concupiscit illa quae mundi sunt; inde afflictio: quare dicit Dominus, "Ut in Me pacem habeatis; in mundo afflictione habetis": et quia Dominus quoad Humanum suum acquisivit Sibi potentiam super inferna, ita super mala et falsa quae inde apud unumquemvis assurgunt in carnem et infestant, ideo dicit, "Confidite, Ego vici mundum."
[8] Apud Lucam,
Jesus dixit ad septuaginta quos emisit, "In quam domum intraveritis, primum dicite, Pax domui huic; et si quidem fuerit (ibi) filius pacis, requiescet super illo pax vestra; si vero non, super vos revertetur" (10:5, 6):
et apud Matthaeum,
"Ingredientes in domum, salutate eam; et si quidem fuerit domus digna, veniet pax vestra super eam; sin autem non fuerit digna, pax vestra ad vos revertetur; et quicunque non receperit vos, neque audiverit verba vestra, exeuntes domo aut urbe ista, excutite pulverem pedum vestrorum" (10:12-14):
quod dicerent "Domui pax", significat ut cognoscerent num illi qui ibi sunt reciperent Dominum: evangelizabant de Domino, ac inde de caelo, gaudio caelesti et vita aeterna; nam omnia illa significantur per "pacem"; et illi qui receperunt, intelliguntur per "filios pacis", super quibus pax requiesceret: si autem non agnoscerent Dominum, et inde non reciperent illa quae Domini sunt seu quae pacis, quod ab iis auferretur, significatur per "si domus aut urbs non digna esset, quod pax reverteretur super eos"; ne tunc a malis et falsis quae in illa domo aut in illa urbe laederentur, mandatum est ut "exeuntes excuterent pulverem pedum suorum", per quod significatur ne damnatum inde adhaereret; per "pulverem pedum" enim significatur damnatum: nam ultimum apud hominem, quod est sensuale naturale, correspondet plantis pedum; et quia huic adhaeret malum, ideo apud illos qui in repraesentativis ecclesiae erant, ut plerique eo tempore, excutiebant pulverem pedum cum non reciperentur vera doctrinae. In mundo enim spirituali, quando aliquis bonus venit ad malos, influit malum ab his, et aliquantum perturbat; sed hoc solum perturbat ultima quae correspondent plantis pedum; inde cum se vertunt et abeunt, apparet sicut pulverem pedum suorum retro excutiant, quod est indicium quod liberati sint, et quod malum adhaereat illis qui in malo sunt.
(Quod "plantae pedum" correspondeant infimis naturalibus, et quod inde in Verbo significent Illa, videatur n. 2162, 3147, 3761, 3986, 4280, 4938-4952: et quod "pulvis", quem excuterent, significet damnatum, n. 249, 7418, 7522.)
[9] Apud Lucam,
Jesus flevit super urbe, dicens, "Si nosses, et quidem in die hoc, quae ad pacem tuam; sed nunc absconditum est ab oculis tuis" (19 [41,] 42):
qui de his verbis et mox sequentibus ibi solum cogitant ex sensu litterae, credunt, quia non aliud vident, quod a Domino illa dicta sint de destructione Hierosolymae; sed omnia quae Dominus locutus est, quia a Divino, non spectabant mundana et temporaria, sed caelestia et aeterna; quare per "Hierosolymam", super qua Dominus flevit, hic ut alibi significatur ecclesia, quae tunc prorsus vastata fuit, ut amplius non verum et inde non bonum esset, et sic quod perituri in aeternum: quare dicit, "Si nosses, et quidem in die hoc, quae ad pacem tuam", hoc est, quae ad vitam et felicitatem aeternam quae a solo Domino; nam per "pacem", ut dictum est, intelligitur caelum et gaudium caeleste per conjunctionem cum Domino.
[10] Apud eundem,
"Zacharias... prophetans dixit..., Ortus de alto apparet illis qui in tenebris et umbra mortis sedent, ad dirigendum pedes nostros in via pacis" (1 (67, 78, ) 79):
haec de Domino in mundum venturo, et de illustratione illorum tunc qui extra ecclesiam erant, et in ignorantia Divini Veri quia non habebant Verbum; Dominus intelligitur per "Ortum ab alto" qui apparet, et illi qui extra ecclesiam intelliguntur per eos "qui in tenebris et umbra mortis sedent"; et illustratio eorum in Divinis veris per receptionem Domini et conjunctionem cum Ipso, unde caelum et felicitas aeterna, intelligitur per "viam pacis"; per "dirigere pedes nostros in illam" significatur instructio.
[11] Apud eundem,
Discipuli laudabant Deum, dicentes, "Benedictus Rex qui venit in nomine Domini; pax in caelo et gloria in altissimis" (19:38):
haec a discipulis dicta sunt cum Dominus ivit Hierosolymam, ut ibi per passionem crucis, quae fuit ultima Ipsius tentatio, plane uniret Humanum suum Divino suo, et quoque prorsus subjugaret inferna; et quia tunc ab Ipso procederet omne Divinum Bonum et Verum, dicunt, "Benedictus Rex qui venit in nomine Domini", per quod significabatur agnitio, glorificatio, et gratiarum actio quod ab Ipso illa (videatur supra, n. 340 (a, b)); per "pacem in caelo" et per "gloriam in altissimis, significatur quod illae quae significantur per "pacem" sint ex unione Ipsius Divini ac Divini Humani, et inde angelis et hominibus ex conjunctione cum Domino; nam cum a Domino subjugata fuerunt inferna, tunc facta est pax in caelo, et tunc Divinum Verum fuit illis qui ibi, a Domino, quod est "gloria in altissimis."
(Quod "gloria" significet Divinum Verum procedens a Domino, videatur supra, n. 2
Quia "pax" In sensu interno Verbi significat Dominum, et inde caelum et vitam aeternam, in specie jucundum caeli oriundum ex conjunctione cum Domino, ideo Dominus, post resurrectionem, cum apparuit discipulis, dixit illis,
"Pax vobis" (Luca 24:36, 37; Johannes 20:19, 21, 26).
[12] Porro, apud Mosen:
"Benedicat tibi Jehovah, et custodiat te; lucere faciat Jehovah facies suas super te, et misereatur tui; et attollat Jehovah facies suas super te, et ponat tibi pacem" (Numeri 6:24-26):
Divinum Verum, ex quo omnis intelligentia et sapientia, cum quo influit Dominus, intelligitur per "lucere faciat Jehovah facies suas super te"; et per id tutela a falsis intelligitur per "misereatur tui"; ac Divinum Bonum, ex quo omnis amor et charitas, cum quo influit Dominus, intelligitur per "attollat Jehovah facies suas super te"; et per id tutela a malis, ac inde caelum et felicitas aeterna, intelligitur per "ponat tibi pacem"; nam cum mala et falsa remota sunt, et non amplius infestant, tunc influit Dominus cum pace, in qua et ex qua est caelum, ac jucundum beatitudine implens interiora mentis, ita gaudium caeleste. (Haec benedictio etiam explicata videatur supra, n. 340(b).) Simile significatur per "pacem" apud Davidem,
"Jehovah benedicet populo suo in pace" (Psalms 29:11);
[13] et apud eundem,
"Quis ostendet nobis bonum? Attolle super nos lucem facierum tuarum, Jehovah; das gaudium in corde meo prae tempore (quo) frumentum et mustum eorum multiplicantur; in pace simul cubo et dormio, nam Tu, Jehovah, solus securum me habitare facis" (Psalms 4:7-9 [B.A. 6-8):
hic describitur pax quae illis qui sunt in conjunctione cum Domino per receptionem Divini Boni et Divini Veri ab Ipso, et quod pax sit in qua et ex qua gaudium caeleste; Divinum Bonum intelligitur per "Quis ostendet nobis bonum?" et Divinum Verum, per "Attolle super nos lucem facierum tuarum"; "lux facierum" Domini est Divina lux procedens ex Ipso ut Sole in caelo angelico, quae in sua essentia est Divinum Verum (ut ostensum videatur in opere De Caelo et Inferno 126-140); gaudium caeleste inde, intelligitur per "das gaudium in corde"; multiplicatio boni et veri, intelligitur per "frumentum et mustum eorum multiplicantur" ("frumentum" significat bonum, et "mustum" verum): quia pax est in illis et ex illis ideo dicitur, "In pace simul cubo et dormio, nam Tu, Jehovah, securum me habitare facis"; per "pacem significatur internum jucundum caeli, per "securitatem" jucundum externum, et per "cubare et dormire", ac per "habitare", significatur vivere.
[14] Apud Mosen,
"Si in statutis meis ambulaveritis, et praecepta mea observaveritis, et feceritis ea, ... dabo pacem in terra, ita ut secure cubetis, et non perterrefaciens; et cessare faciam feram malam e terra, et gladius non transibit per terram" (Leviticus 26:3, 6):
unde pax, hoc est, unde caelum et gaudium caeleste, hic describitur. Pax in se spectata non est caelum et gaudium caeleste, sed haec sunt in pace et ex pace; est enim pax sicut aurora aut sicut ver in mundo, quae disponunt mentes humanas ad recipiendum corde jucunda et amoena ex iis quae coram oculis apparent, jucundat namque et amoenat illa; et quia ex pace Divina sunt omnia caeli et ejus gaudii similiter, inde etiam haec per "pacem" intelliguntur. Quoniam homini caelum est ex vivere secundum praecepta, inde enim conjunctio ei est cum Domino; ideo dicitur, "Si in statutis meis ambulaveritis, et praecepta mea observaveritis, et feceritis ea, dabo pacem in terra": quod tunc non infestandi sint a malis et falsis, intelligitur per quod "secure cubarent, et non perterrefaciens", et per quod "Jehovah cessare faciet feram malam e terra", et quod "gladius non transibit per illam"; per "feram malam" significantur cupiditates malae, et per "gladium" significantur falsitates inde; hae et illae destruunt bonum et verum ex quibus pax: et per "terram" significatur ecclesia.
(Quod "fera mala" significet cupiditates malas, at destructionem boni per illas, videatur n. 4729, 7102, 9335:
quod "gladius" significet falsitates, et destructionem veri per illas, supra, n. 131(b): et quod "terra" significet ecclesiam, etiam supra, n. 29, 304.) Qui non elevatur supra sensum litterae Verbi, is non videt aliud quam quod qui vivit secundum statuta et praecepta victurus sit in pace, hoc est, quod ei non hostes et inimici, et quod sic secure cubaturus; tum quod non aliquae ferae malae illaturae damnum, et quod non 3
periturus gladio: sed hoc non est spirituale Verbi; est usque Verbum in singulis spirituale, et hoc latet in sensu litterae ejus qui naturalis; spirituale ejus est quod nunc supra explicatum est.
[15] Apud Davidem,
"Miseri possidebunt terram, et deliciabuntur super multitudine pacis:... observa integrum et vide rectum, nam postremum viro pax" (Psalms 37:11, 37):
per "miseros" intelliguntur hic qui in tentationibus sunt in mundo; per "multitudinem pacis" qua deliciabuntur, significantur jucunda quae post tentationes, nam post tentationes dantur jucunda a Domino ex conjunctione boni et veri tunc, et inde ex conjunctione cum Domino; quod ex conjunctione boni et veri sit homini jucundum pacis, intelligitur per "Observa integrum et vide rectum, nam postremum viro pax"; "integrum" quod observandum dicitur in Verbo de bono, et "rectum" quod videndum dicitur de vero; "postremum" est finis, quando pax.
[16] Apud eundem,
"Ferent montes pacem populo, et colles in justitia;... florebit in diebus Ejus justus, et multa pax usque dum non luna" (Psalms 72:3, 7):
agitur ibi de adventu Domini et de regno Ipsius; per "montes" qui ferent pacem populo, significatur amor in Dominum; et per "colles" qui in justitia, significatur charitas erga proximum; (quod haec per "montes" in Verbo significentur, videatur n. 795, 6435, 10438, ex causa quia illi qui in amore in Dominum sunt habitant in caelo super montibus; et illi qui in charitate erga proximum sunt, super collibus ibi, n. 10438, ; et in opere De Caelo et Inferno 188): inde patet quod per "pacem intelligatur gaudium caeleste, quod est ex conjunctione cum Domino per amorem: per "florebit in diebus Ejus justus", significatur qui in bono amoris; inde dicitur "et multa pax"; non aliunde enim quam ex Domino, et ex Ipsius conjunctione cum illis qui in bono amoris sunt, est pax, ut supra dictum est: "usque dum non luna" dicitur, per quod significatur quod non verum erit separatum a bono, sed conjuncta ita ut sint unum, hoc est, ut verum etiam sit bonum; est enim omne verum boni quia ex bono, et inde in sua essentia bonum; tale est verum apud illos qui in bono amoris in Dominum a Domino sunt, qui hic intelliguntur per "justum."
(Quod "sol" significet bonum amoris, et quod "luna" verum inde, videatur n. 1521-1531, 2495, 4060, 4
[17] Apud Esaiam,
"Puer natus est nobis, Filius datus est nobis, super cujus humero principatus; vocabit nomen Ipsius Mirabilis, Consiliarius, Deus, Heros, Pater aeternitatis, Princeps pacis: multiplicanti principatum et pacem non erit finis" (9:5, 6 [B.A. 6, [7]):
haec de adventu Domini, de quo dicitur quod "Puer natus sit nobis, et Filius datus nobis", quia per "puerum" in Verbo significatur bonum, ibi Divinum Bonum, et per "filium" verum, ibi Divinum Verum; ita dicitur propter conjugium boni et veri, quod est in singulis Verbi: et quia ab Ipso Divinum Bonum et Divinum Verum est, ideo vocatur "Princeps pacis", ac dicitur "Multiplicanti principatum et pacem non erit finis"; "principatus" dicitur ex Divino Vero, et "pax" ex Divino Bono conjuncto Divino Vero; inde vocatur "Princeps pacis."
(Quod "princeps" dicatur de veris, et quod significet principale verum, videatur n. 1482, 2089, 5
5044: et supra, n. 29: et "pax": de conjunctione boni et veri, supra in hoc articulo.)
[18] Sed quia plurimis in locis in Verbo dicitur "pax", et explicatio erit applicata ad rem de qua dicitur, seu ad subjectum de quo praedicatur, et inde apparet varia ejus significatio, ideo velim in summa tradere quid "pax" significat, ne mens feratur quaquaversum:Pax est beatum cordis et animae oriundum ex conjunctione Domini cum caelo et cum ecclesia, et haec ex conjunctione boni et veri apud illos qui ibi; inde non pugna mali et falsi amplius contra bonum et verum, seu non dissidium aut bellum in spirituali sensu: inde pax, in qua fit omnis fructificatio boni et multiplicatio veri, proinde omnis sapientia et intelligentia. Et quia pax illa est a solo Domino, et ab Ipso apud angelos in caelo et apud homines in ecclesia, ideo per "pacem" in supremo sensu intelligitur Dominus, et in sensu respectivo caelum et ecclesia, proinde bonum conjunctum vero apud illos qui ibi.
[19] Ex his idea de significatione pacis haberi potest in sequentibus locis:
Apud Davidem,
"Recede a malo et fac bonum; quaere pacem et persequere eam" (Psalms 34:15 [B.A. 14]):
"pax" pro omnibus quae caeli et ecclesiae sunt, unde felicitas vitae aeternae; quae quia est solum illis qui in bono, ideo dicitur "Recede a malo et fac bonum, quaere pacem et persequere eam."
[20] Apud eundem,
"Pax multa amantibus legem tuam, nec illis offendiculum: exspectavi salutem tuam, Jehovah, et praecepta tua feci" (Psalms 119:165, 166):
"pax" pro beato, felici et jucundo caelesti, quae quia solum dantur apud illos qui amant facere praecepta Domini, ideo dicitur, "Pax multa amantibus legem tuam... exspectavi salutem tuam, Jehovah, et praecepta tua feci"; "salus" pro vita aeterna; quod non illis infestatio sit a malis et falsis, significatur per quod "non illis offendiculum."
[21] Apud Esaiam,
"Jehovah, dispone pacem nobis, nam omnia opera nostra operatus es nobis" (26:12):
quia pax a solo Jehovah, hoc est, Domino est, et in faciendo bonum ab Ipso, ideo dicitur, "Jehovah, dispone pacem nobis, nam omnia opera nostra operatus es nobis."
[22] Apud eundem,
"Angeli pacis amare flent, devastatae sunt semitae, cessavit transiens viam" (33:7, 8):
quia pax est a Domino, et in caelo ab Ipso, ideo angeli ibi vocantur "angeli pacis"; et quia nulla pax illis est qui in terra in malis sunt et inde falsis, ideo dicitur quod amare fleant quia "devastatae sunt semitae, cessavit transiens viam"; "semitae" et "via" significant bona vitae et vera fidei; quare "devastatae semitae" significant quod non amplius bona vitae, et "cessavit transiens viam" significat nec amplius vera fidei.
[23] Apud eundem,
"Utinam auscultasses praeceptis meis, et futura fuisset sicut fluvius pax tua, et justitia tua sicut fluctus maris:... non pax, inquit Jehovah, impiis" (48:18, 22):
quia illis pax est qui vivunt secundum praecepta Domini, et non illis qui non vivunt, ideo dicitur, "Utinam auscultasses praeceptis meis, et futura fuisset pax tua sicut fluvius; non pax impiis": "pax sicut fluvius" significat in abundantia; "justitia" quae "Sicut fluctus maris" significat fructificationem boni per vera ("justitia" in Verbo dicitur de bono, ac "mare" de veris).
[24] Apud eundem,
"Montes recedent et colles dimovebuntur, sed misericordia mea a tecum non recedet; foedus pacis meae non dimovebitur.... Omnes filii tui docti a Jehovah, et multa pax filiorum tuorum" (54:10, 13):
agitur ibi de novo caelo et de nova ecclesia; prius caelum et prior ecclesia, quae peritura, intelligitur per "montes recedent et colles dimovebuntur"; quod 6
illi qui in novo caelo et nova ecclesia erunt in bono a Domino, et eis gaudium caeleste in aeternum per conjunctionem cum Domino, significatur per "Misericordia mea a tecum non recedet, et foedus pacis meae non dimovebitur"; "misericordia" significat bonum a Domino, et "foedus pacis" Significat gaudium caeleste ex conjunctione cum Domino; "foedus" est conjunctio: per "filios" qui "docti a Jehovah", et quibus "multa pax", intelliguntur qui in novo caelo et in nova ecclesia in veris ex bono erunt a Domino, quod illis beatitudo et felicitas aeterna; per "filios" in Verbo significantur qui in veris ex bono sunt; per quod "docti a Jehovah", significatur quod in veris' ex bono sint a Domino; et per "multam pacem" significatur beatitudo et felicitas aeterna.
[25] Apud Ezechielem,
"David... princeps illis in aeternum; et pangam illis foedus pacis, foedus aeternitatis erit cum illis, ac dabo eos et multiplicabo eos, et ponam sanctuarium meum in medio eorum in aeternum" (37:25, 26):
agitur ibi de Domino, de creatione novi caeli et novae ecclesiae ab Ipso; per "Davidem" qui "princeps illis in aeternum", intelligitur Dominus; per "pangere illis foedus pacis" significatur gaudium caeleste et vita aeterna illis qui Domino conjuncti sunt; "foedus pacis" est hic ut supra gaudium caeleste et vita aeterna ex conjunctione cum Domino: fructificatio boni et multiplicatio veri inde, significatur per "Dabo eos et multiplicabo eos"; et quia inde caelum et ecclesia est, additur "Et ponam sanctuarium meum in medio eorum in aeternum"; "sanctuarium" est caelum et ecclesia.
[26] Apud Malachiam,
"Ut sit foedus meum cum Levi;... foedus meum cum illo fuit Vitae et pacis;... lex veritatis fuit in ore ejus, et perversitas non inventa in labiis ejus; in pace et in rectitudine ambulavit Mecum" (2:4, 5 [, 6]):
per "Levin" significantur omnes qui in bono charitatis erga proximum sunt, et in supremo sensu Ipse Dominus quia ab Ipso id bonum; hic Ipse Dominus: "foedus vitae et pacis" significat unionem Divini Ipsius cum Divino Humano Ipsius, ex qua unione omnis vita et pax; quod Divinum Verum sit ab Ipso, significatur per quod "lex veritatis fuit in ore Ipsius, et perversitas non inventa in labiis Ipsius"; ipsa unitio quae facta in mundo, intelligitur per "In pace et in rectitudine ambulavit Mecum." (Quod per "Levin" in Verbo significetur amor spiritualis seu charitas, videatur n. 4497, 4502, 4503: et quod per illum in supremo sensu intelligatur Dominus, n. 3875, 3877.)
[27] Apud Ezechielem,
"Tunc pangam iis foedus pacis, et cessare faciam feram malam e terra, ut habitent in deserto secure, et dormiant in silvis:... tunc dabit arbor agri fructum suum, et terra dabit proventum suum quando fregero lora jugi eorum, et liberavero eos e manu servire facientium eos" (34:25, 27):
etiam ibi agitur de adventu Domini, et de instauratione novae ecclesiae ab Ipso; conjunctio illorum qui ab ecclesia cum Domino, significatur per "foedus pacis" quod tunc panget iis; inde tutela et securitas a malis et falsis, significatur per "Cessare faciam feram malam e terra, ut habitent in deserto secure, et dormiant in silvis"; "fera mala" significat mala omnis generis, "desertum" ubi "habitabunt secure" significat cupiditates mali quod non infestabunt, et "silvae" in quibus "dormient", significant falsa inde quae nec infestabunt: fructificatio boni per vera, et multiplicatio veri ex bono, significantur per "Tunc dabit arbor fructum suum, et terra dabit proventum suum"; "arbor agri" significat cognitiones veri, "fructus" significat bonum inde, "terra" significat ecclesiam quoad bonum, ita quoque bonum ecclesiae, et "proventus ejus significat inde multiplicationem veri: quod haec fient illis postquam Dominus removit mala et falsa quae illis, significatur per "quando fregero lora jugi eorum, et liberavero e manu servire facientium eos"; "lora jugi" sunt jucunda mali ex amore sui et mundi quae illos vinctos tenent; et "servire facientes eos" sunt falsa, quia haec faciunt ut serviant illis malis.
[28] Apud Sachariam,
"Semen pacis erunt, Vitis dabit fructum suum, et terra dabit proventum suum, et caeli dabunt rorem suum:... loquimini veritatem vir cum socio suo, veritatem et judicium pacis judicate in portis vestris;... veritatem modo et pacem amate" ( 7
81216, 19):
"semen pacis" dicuntur apud quos est conjunctio boni et veri; et quia illi per "semen pacis" intelliguntur, ideo dicitur quod "vitis dabit fructum suum, et terra proventum suum"; per quod "vitis dabit fructum suum" significatur quod verum producet bonum, et per quod "terra dabit proventum suum" significatur quod bonum producet vera; "vitis enim significat ecclesiam quoad vera, seu vera ecclesiae, et "terra" significat ecclesiam quoad bonum, seu bonum ecclesiae, ac "proventus" significat productionem veri: per "caelos" qui "dabunt rorem suum" significatur fructificatio boni et multiplicatio veri: conjunctio veri et boni ulterius describitur per "Loquimini veritatem vir cum socio suo, veritatem et judicium pacis judicate in portis vestris, veritatem modo et pacem amate"; per "veritatem" significatur verum; per "judicium pacis", et per "pacem" significatur conjunctio ejus cum bono.
[29] Apud Davidem,
Jehovah "loquetur pacem ad populum, suum et ad sanctos suos, ut non revertantur ad stultitiam;... misericordia et 8
veritas obvient, justitia et pax osculentur se" (Psalms 85:9, 11 9
[B.A. 8, [10]):
quod "Jehovah loquetur pacem ad populum suum et ad sanctos suos", significat quod docebit et dabit conjunctionem Secum per conjunctionem boni et veri apud illos; per "pacem" significatur utraque illa conjunctio, per "populum" significantur illi qui in veris ex bono sunt, et per "sanctos" illi qui in bono per vera sunt: quod non illis dein malum ex falso et falsum ex malo sint, significatur per "ut non revertantur ad stultitiam": utraque illa conjunctio ulterius describitur per quod "misericordia et 10
veritas obvient, ac justitia et pax osculentur se": "misericordia" ibi significat remotionem a falsis, unde illis vera; (inde patet quid significat "misericordia et veritas obvient:") et "justitia" (significat) remotionem a malis, unde illis bona; inde patet quid significat "justitia et pax osculentur se."
[30] Apud Esaiam,
Quam jucundi sunt super montibus pedes evangelizantis, audire facientis pacem, evangelizantis bonum, audire facientis salutem, dicentis Zioni, Regnat 11
52:7):
haec de Domino, et per "pacem" ibi significatur Ipse Dominus, et inde caelum illis qui Ipsi conjuncti sunt; "evangelizare" significat praedicare illa: et quia illa conjunctio fit per amorem, ideo dicitur "evangelizare super montibus", et "dicere Zioni"; "montes" significant hic ut supra, bonum amoris in Dominum, et "Zion significat ecclesiam quae in illo bono; ac Dominus intelligitur per " 12
[31] Apud eundem,
"Atque Ille confossus ob praevaricationes nostras, contusus ob iniquitates nostras, castigatio pacis nostrae super Ipso, et vulnere Ipsius sanitas data nobis" (53:5):
haec de Domino, de quo in eo capite manifeste agitur; et per illa verba describuntur tentationes quas Ipse in mundo subiit ut subjugaret inferna, et redigeret omnia ibi et in caelis in ordinem: atroces illae tentationes intelliguntur per quod "confossus ob praevaricationes nostras, et contusus ob iniquitates nostras", et quod "castigatio pacis nostrae super Ipso"; salvatio per id significatur per "vulnere Ipsius sanitas est data nobis": per "pacem" itaque ibi significatur caelum et vita aeterna illis qui conjuncti cum Ipso sunt; genus enim humanum nullatenus salvari potuit nisi Dominus redegisset omnia in infernis et in caelis in ordinem, et simul glorificasset Humanum suum, quae facta sunt per tentationes in Humanum suum admissas.
[32] Apud Jeremiam,
"Ecce Ego ascendere facturus 13
ei sanitatem et medelam; et sanaturus sum eos, et revelabo iis 14
abundantiam pacis et veritatem:... omnes gentes terrae, quae audient omne bonum quod Ego facturus illis, ut timeant et commoveantur super omni bono et super omni pace quam Ego facturus 15
haec etiam de Domino, quod liberaturus a malis et falsis illos qui in conjunctione cum Ipso sunt; liberatio a malis et falsis significatur per "ascendere facturus sum 16
ei sanitatem et medelam, et sanaturus sum eos", spiritualiter enim sanari est a malis et falsis; et quia hoc fit a Domino per vera, dicitur "et revelabo iis 17
abundantiam pacis et veritatem"; per "gentes terrae" significantur illi qui in malis et falsis sunt, de quibus dicitur quod "timebunt et commovebuntur super omni bono et super omni pace quam Ego facturus 18
illi."
[33] Apud Davidem,
Redimet in pace animam meam, ne appropinquent mihi" (Psalms 55:19 [B.A. 18]):
per "redimere in pace animam meam" significatur salvatio per conjunctionem cum Domino; et per "ne appropinquent mihi" significatur remotio inde malorum et falsorum.
[34] Apud Haggaeum,
"Major erit gloria domus hujus posterioris quam prioris, ... nam in loco hoc dabo pacem" (2:9):
per "Domum Dei" significatur ecclesia, per "domum priorem" ecclesia quae ante adventum Domini, et per "domum posteriorem" ecclesia quae post adventum Ipsius; per "gloriam" significatur Divinum Verum quod in hac et illa; et per "pacem quam dabit in loco hoc", seu in ecclesia, intelliguntur omnia illa quae significantur per "pacem (de quibus supra, quae videantur).
[35] Apud Davidem,
"Petite pacem Hierosolymae, quieti sint amantes te; sit pax in antemurali tuo, quies in 19
palatiis tuis; propter fratres et socios meos loquar, age, pacem in te; propter Domum Jehovae Dei nostri quaeram bonum tibi" (Psalms 122:6-9):
per "Hierosolymam" non intelligitur Hierosolyma, sed ecclesia quoad doctrinam et cultum; per "pacem" intelligitur omne doctrinae et cultus, nam cum haec ex origine caelesti sunt, hoc est, e caelo a Domino, tunc a pace et in pace sunt; inde constat quid intelligitur per "petite pacem Hierosolymae": et quia illi qui in illa pace sunt vocantur "quieti", dicitur etiam, "quieti sint amantes te", nempe amantes ecclesiae doctrinam et cultum: per "sit pax in antemurali tuo, et quies in palatiis tuis", significatur quod in exteriori homine et in interiori; exterior enim homo cum illis quae ibi, quae sunt scientifica et jucunda naturalia, est instar antemuralis seu munimenti interiori homini, quia extra et ante hunc est et protegit; ac interior homo cum illis quae ibi, quae sunt vera et bona spiritualia, est instar palatii aut domus, quia intra exteriorem est; inde exteriora hominis significantur per "antemurale", ac interiora ejus per "palatia"; similiter quoque alibi in Verbo: "propter fratres meos et socios meos" significat propter illos qui in bonis et inde veris sunt, et abstracte a personis significat bona et vera; (quod haec intelligantur per "fratres et socios" in Verbo, videatur n. 10490, et supra, n. 47); per "Domum Jehovae Dei nostri" significatur ecclesia, in qua illa.
[36] Apud eundem,
"Lauda, Hierosolyma, Jehovam; celebra, Zion, 20
nomen tuum;... qui ponit terminum tuum pacem; adipe triticorum satiat te" (Psalms 147:12, 14):
per "Hierosolymam" et per "Zionem" intelligitur ecclesia, per "Hierosolymam" ecclesia quoad vera doctrinae, et per "Zionem" ecclesia quoad bona amoris; per " 21
nomen Jehovae" quod celebrabit Zion, significatur omne cultus ex bono amoris; "qui ponit terminum tuum pacem" significat omnia caeli et ecclesiae, nam "terminus" significat omnia illorum, quoniam in termino seu in ultimo sunt omnia in complexu (videatur n. 634, 5897, 6239, 6451, 6465, 8603, 22
9215, 23
9216, 9824, 9828, 9836, 9905, 10044, 10099, 10329, 10335, 10548); "adipe triticorum satiat te" significat omni bono amoris et sapientia ("adeps" enim significat bonum amoris, videatur n. 5943, 6409, 10033 et "triticum" significat omnia quae ex bono amoris sunt, in specie vera caeli, et inde sapientiam, n. 3941, 7605.)
[37] Apud eundem,
"Benedicet tibi Jehovah e Zione, ut videas bonum Hierosolymae omnibus diebus vitae tuae, ut videas filios filiorum tuorum, pacem super Israele" (Psalms 128:5, 6):
per "Zionem" et per "Hierosolymam" significatur, hic ut supra, ecclesia quoad bona amoris et quoad vera doctrinae; quod dicatur "Benedicat tibi Jehovah e Zione", est ut ex bono amoris, nam "Zion significat ecclesiam quoad bonum amoris; et quia ex illo bono omne bonum et verum doctrinae procedit et existit, inde dicitur, "ut videas bonum Hierosolymae, ac filios filiorum tuorum"; "filii filiorum" significant vera doctrinae ac multiplicationem eorum in aeternum; quia haec omnia sunt ex Domino, et per pacem quae ab Ipso, ideo concluditur per "ut videas pacem super Israele"; "Israel" sunt illi apud quos ecclesia.
[38] Apud eundem,
"Est in Schalem tabernaculum" Dei, "et habitaculum Ipsius in Zione; ibi fregit scintillas arcus, scutum, gladium et bellum" (Psalms 76:3, 4 [B.A. 2, [3]):
hic Hierosolyma vocatur Schalem, quia per "Schalem" significatur pax, e qua etiam Hierosolyma nominata est; quod ita nominata sit, est quia "pax" significat omnia illa quae supra in summa dicta sunt, quae videantur: per tabernaculum Dei", quod ibi, significatur ecclesia ex illis, et per "habitaculum Ipsius in Zione" significatur bonum amoris, quoniam in illo Dominus habitat, et inde dat vera, ac fructificat et multiplicat illa: et quia per "pacem" etiam significatur quod non pugnae mali et falsi amplius contra bonum et verum, seu non dissidium aut bellum in spirituali sensu, ideo dicitur, "Ibi fregit scintillas arcus, scutum et gladium et bellum", per quae significatur dissipatio omnis pugnae falsorum doctrinae contra bonum et verum, ac in genere dissipatio omnis dissidii. A pace etiam
Dicta est Hierosolyma "Schelomim" (Jeremias 13:19):
Et ideo Melchizedech, qui sacerdos Deo altissimo, fuit "rex Schalem" (Genesis 14:18);
et per illum repraesentatus est Dominus; ut patet apud Davidem,
"Tu Sacerdos in aeternum juxta modum Melchizedechi" (Psalms 110:4).
[39] Apud Esaiam,
"Laetamini cum Hierosolyma, et exultate in ea, omnes amantes eam, ... ut sugatis et saturemini ex ubere consolationum ejus, et exprimatis et deliciemini ex splendore gloriae ejus;... ecce Ego expandens super eam sicut fluvium pacem, et sicut flumen inundans gloriam gentium, ut sugatis: ad latus suscipiemini, et super genubus delectabimini" (66:10-12):
per "Hierosolymam" ibi intelligitur, ut supra, ecclesia quoad doctrinam, seu quod idem, doctrina ecclesiae; de hac dicitur, "Laetamini cum Hierosolyma, et exultate in ea, omnes amantes eam"; et de doctrina etiam dicitur, "ut sugatis et saturemini ex ubere consolationum ejus, et exprimatis et deliciemini ex splendore gloriae ejus"; per "uber consolationum" significatur Divinum Bonum, et per "splendorem gloriae" significatur Divinum Verum ex quo doctrina: quod omnia illa in abundantia erunt ex conjunctione cum Domino, significatur per "Ecce Ego expandens super eam sicut fluvium pacem, et sicut flumen inundans gloriam gentium, ut sugatis"; per "pacem" significatur conjunctio cum Domino, per "gloriam gentium" conjunctio boni et veri inde, per "sugere" influxus a Domino, et per "sicut fluvium et sicut flumen inundans" abundantia: quod inde amor spiritualis, et amor caelestis, per quos conjunctio cum Domino fit, significatur per "ad latus suscipiemini, et super genubus delectabimini"; per "latus" significatur amor spiritualis, et per "genua" amor caelestis, et per "suscipi et delectari" significatur ex conjunctione felicitas aeterna: (quod "uber" significet amorem spiritualem, et quod quoque "latus" seu "pectus", videatur supra, n. 65; quod "genua" significant amorem conjugialem, et inde amorem caelestem, in Arcanis Caelestibus, n. 3021, 4180, 5050-5062): quod "gloria" significet Divinum Verum, et inde intelligentiam et sapientiam, videatur supra (n. 24
33, 288, 345): et quod "gentes" significent illos qui in bono amoris sunt, et abstracte a personis bona amoris, etiam supra (n. 175(a), 331); inde "gloria gentium" significat genuinum verum quod ex bono amoris, ita conjunctionem illorum.
[40] Apud eundem,
"Est opus 25
Jehovae pax, et labor justitiae quies, et securitas usque in aeternum; ut habitet populus meus in habitaculo pacis, et in tentoriis securitatum, et in quietibus tranquillis" (32:17, 18):
"pax" dicitur "opus 26
Jehovae", quia unice a Domino; et omne quod ex pace a Domino existit apud illos qui in conjunctione cum Domino sunt, vocatur "opus 27
Jehovae" inde dicitur "Est opus 28
Jehovae pax: "labor justitiae" significat bonum conjunctum vero, in quo pax; "labor" enim in Verbo dicitur de vero, "justitia" de bono, et "quies" de pace inibi: "securitas in aeternum" significat quod sic non infestatio et timor a malis et falsis: inde patet quid significatur per "ut habitet populus meus in habitaculo pacis, et in tentoriis securitatum, et in quietibus tranquillis", quod nempe ut sint in caelo ubi Dominus, et inde in bono amoris et cultus, absque infestatione ab infernis, et sic in jucundis boni et amoenis veri: "habitaculum pacis est caelum ubi Dominus, "tentoria securitatum" sunt inde bona amoris et cultus absque infestatione a malis et falsis quae ab inferno, et "quietes tranquillae" sunt jucunda boni et amoena veri.
(Quod "tentoria" significent bona amoris et cultus, videatur n. 414, 1102, 2145, 2152, 3312, 29
[41] Apud eundem,
"Pro aere adducam aurum, et pro ferro adducam argentum, ... et pro lapidibus ferrum; et ponam praefecturam tuam pacem, et exactores tuos justitiam; non audietur amplius violentia in terra tua, Vastatio et confractio in terminis tuis" (60:17, 18):
agitur in eo capite de adventu Domini, et de novo caelo et nova ecclesia tunc; ac intelligitur per illa verba quod spirituales futuri et non naturales ut prius, nempe illi qui conjuncti Domino per bonum amoris, et quod non amplius futurum discidium inter internum seu spiritualem hominem et externum seu naturalem: quod futuri sint spirituales et non naturales ut prius, significatur per "pro aere adducam aurum, pro ferro argentum, et pro lapidibus ferrum"; "aes", "ferrum" et "lapides" significant naturalia, ac "aurum", "argentum" et "ferrum", quae loco illorum, significant spiritualia; "aurum" bonum spirituale, "argentum" verum illius boni, et "ferrum" verum spirituale naturale: quod per bonum amoris regnaturus sit Dominus, significatur per "Ponam praefecturam tuam pacem, et exactores justitiam; "praefectura" significat regnum, "pax" Dominum, et "justitia" bonum ab Ipso: quod non dissidium amplius futurum inter spiritualem hominem et inter naturalem, significatur per "Non audietur amplius violentia in terra tua, vastatio et confractio in terminis tuis"; per "violentiam" significatur dissidium, per "terram" internus spiritualis homo, quia ibi est ecclesia quae in genere per "terram~ significatur; per "vastationem et confractionem", quae "non amplius", significatur quod non mala et falsa; et per "in terminis" significatur in naturali homine, nam in illis quae ibi sunt terminantur spiritualia; quod per "vastationem et confractionem" significentur mala et falsa, est quia mala vastant naturalem hominem et falsa confringunt illum.
[42] Quoniam pax est apud illos qui in conjunctione boni et veri sunt a Domino, et quia malum destruit bonum et falsum verum, ita quoque pacem. Inde sequitur quod nulla pax sit apud illos qui in malis et falsis sunt; apparet quidem sicut sit pax apud illos quando illis in mundo succedunt, et quoque videntur sibi tunc sicut quod contento animo sint; sed pax illa apparens est solum in extremis eorum, interius tamen non est pax; cogitant enim de honore et lucro absque fine, et fovent animo astus, dolos, inimicitias, odia, vindictas, et plura similia, quae illis insciis discindunt et devorant interiora mentis eorum, et inde quoque interiora corporis; hoc quod ita sit apparet luculenter apud illos post mortem, quando in interiora sua veniunt; tunc illa jucunda animi eorum vertuntur in contraria (ut constare potest ex illis quae in opere De Caelo et Inferno 485-490, ostensa sunt).
[43] Quod pax sit illis qui in bono et inde veris sunt, et non pax illis qui in malo et inde falsis, constare potest a sequentibus his locis:
Apud Esaiam,
"Impii sicut mare impulsum, quando quiescere non potest, sed ejiciunt aquae ejus caenum et lutum (; non pax, inquit Deus meus, impiis)" (Esaiam ccc57:20, 21):
apud eundem,
"Pedes eorum ad malum currunt, et festinant ad effundendum sanguinem innocentem, cogitationes eorum cogitationes iniquitatis, vastatio et confractio in semitis eorum; viam pacis non sciunt, neque judicium in orbitis eorum, semitas suas perverterunt sibi, omnis qui calcat eam non cognoscit pacem" (59:7, 8):
apud Davidem,
"Nimium habitavit sibi anima (mea) cum osore pacis; ego pacem, sedcum loquor, illi ad bellum" (Psalms 120:6, 7):
apud Esaiam,
Prophetae "seducunt populum meum, dicendo Pax, cum non pax et quando hic aedificat maceriem, illi ecce incrustantes eam inepto:... prophetae Israelis... vident visionem pacis cum non pax" (13:10, 16):
apud Jeremiam,
"A minimo ad maximum omnes student usurae, a propbeta usque ad sacerdotem quivis facit mendacium, et sanant confractionem filiae populi mei per nullius ponderis verbum, dicendo, Pax, pax, cum non sit pax" (8:10, 11):
apud eundem,
"Vox clamoris pastorum, et ejulatus potentium gregis, quia vastans Jehovah pascuum 30
1eorum, unde devastatae sunt caulae propter ardorem irae Jehovae" (25:36, 37):
apud Davidem,
"Non integritas in carne mea propter indignationem tuam, nossibus meis propter peccatum meum" (Psalms 38:4 (B.A [3]):
in Threnis,
"Satiavit me amaritudinibus, inebriavit me absinthio;... et remota est a pace anima mea, oblitus sum boni" (3:15, 17):
praeter alibi.
[44] Quoniam pax in sua prima origine est ex unione Ipsius Divini ac Divini Humani in Domino, et inde a Domino in conjunctione Ipsius cum caelo et cum ecclesia, et apud unumquemque ibi in conjunctione boni et veri, ideo Sabbatum, quod fuit san~issimum ecclesiae repraesentativum, dictum est a quiete seu pace;
et ideo quoque sacrificia, quae dicta fuerunt "pacifica", mandata sunt (De quibus videatur Exodus 24:5; 32:6; Leviticus 3:3; 4:20, 26, 31, 35; 6:5 [B.A. 12); cap. 7:11; 14:20, 21, 33; 17:5; 19:5; Numeri 6:17; Ezechiel 45:15; Amos 5:22: et alibi):
et ideo de Jehovah dicitur quod Ex holocaustis odoratus sit "odorem quietis" (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9; Leviticus 6:8, 14 [B.A. 15, 21); cap. 23:12, 13, 18; Numeri 15:3, 7, 13; 28:6, 8, 13; cap. 29:2, 6, 8, 13, 16);
per "odorem quietis" significatur perceptio pacis.
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