612# “神的奥秘也要成全了，正如神向祂仆人众先知宣告好消息”表示当教会的结束即将来临时，圣言对主降临的预言要应验。这从“成全”、“神的奥秘，正如神宣告好消息”、“祂仆人众先知”的含义清楚可知：“成全”是指应验；“神的奥秘，正如神宣告好消息”是指主的降临(对此，我们很快就会谈到)；“祂仆人众先知”是指教义的真理，在此是指圣言。那些处于来自良善的真理之人被称为“主的仆人”(可参看AE 6, 409a节)；下面将说明，那些教导教义的人被称为“先知”，“先知”在抽象意义上表示教义。之所以也表示圣言，是因为圣言是神性真理的教义，还因为圣言是通过众先知来写的，又因为教义的一切都必须来自圣言。由此可知，“神的奥秘也要成全了，正如神向祂仆人众先知宣告好消息”表示当教会的结束即将来临时，圣言对主降临的预言要应验。这就是这些话的含义，这一点从上文和下文明显看出来。在上文，经上说“在第七位天使发声的日子”，这表示当教会的结束即将来临时，这事必发生。在下文，第七位天使吹号之后，经上说“世上的国成了我主和主基督的国”，后面又说“神的殿在天上开了，在祂殿中现出祂的约柜”(启示录11:15–19)。这一点从以下事实也进一步明显看出来：当教会的结束即将来临时，圣言就打开了，一个新教会建立。这一切也由主的降临来表示，因为主就是圣言；因此，当圣言打开时，主就出现了。当主降世时，圣言就打开了，这是众所周知的事；圣言现在也通过它灵义的启示打开，这一点可从小著《白马》，以及《天堂与地狱》(1节)看出来；现在就是教会的结束(可参看小著《最后的审判》，33–39, 45–52等节)
在以下但以理书的经文中，“晚上”也表示教会的结束，“早晨”表示主的降临：
要到二千三百个晚上和早晨。(但以理书8:14, 26)
“晚上”表示前教会的结束，“早晨”表示主的降临和一个新教会的开始。在以西结书，“早晨”具有相同的含义：
看哪，一个灾祸就临到了；结局来了，结局来了；它醒起来攻击你；看哪，来到了。那地的居民哪，早晨临到你，时候到了。(以西结书7:5–7)
此处“结局”也表示教会的结束，“早晨”表示主的降临和一个新教会的开始。在撒迦利亚书也是：
耶和华所知的那一日，没有白天，没有黑夜，到了晚上仍有光明。(撒迦利亚书14:7)
“耶和华所知的那一日”表示主的降临，“晚上”表示教会的结束，就是当一切神性真理被模糊和歪曲时；“光明”表示显现的神性真理。“神的奥秘也要成全了，正如神向祂仆人众先知宣告好消息”在此也表示将在教会结束时出现的这新光或这早晨。
圣言经常提到“报好信息(或好消息、佳音)”和“好信息(或好消息、佳音)”，它们表示主的降临，这一点可从以下经文清楚看出来。以赛亚书：
报好信息的锡安哪，要登高山；报好信息的耶路撒冷啊，要极力扬声；对犹大的城邑说，看哪，你们的神；看哪，主耶和华必以大能临到，祂的膀臂必为祂掌权；祂必像牧人牧养自己的羊群。(以赛亚书40:9–11)
很明显，这些话论及主的降临，这就是为何锡安和耶路撒冷被称为“报好信息的”。“锡安”表示所有属于属天教会的人，也就是那些处于对主之爱的人，故经上说“登高山”，“高山”表示这爱(参看AE 405节)。“耶路撒冷”表示所有属于属灵教会的人，也就是那些处于纯正真理的教义之人，故经上说“极力扬声”，这句话表示出于纯正真理的称谢。“犹大的城邑”(“你们的神，主耶和华必以大能临到”这话是对它说的)表示取自圣言的教义，“城邑”表示教义，“犹大”表示圣言。显然，锡安和耶路撒冷被称为“报好信息的”，是因为“好信息”表示主的降临，因经上说：“看哪，你们的神；看哪，主耶和华必以大能临到。”“祂的膀臂必为祂掌权；祂必像牧人牧养自己的羊群”表示祂将实施审判，并保护那些承认祂的人。
同一先知书：
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，那时他必眼对眼看见，耶和华回到锡安。(以赛亚书52:7, 8)
这些话也论及主的降临，“你的王掌权了，那时他必眼对眼看见，耶和华回到锡安”明显表示主；这一章下面的内容也是；这就是为何经上说“报好信息”。前面解释了这节经文中其余的话(可参看AE 365e节)。那鸿书：
看哪，有报佳音、传平安之人的脚登山；犹大啊，可以守你的节期。(那鸿书1:15)
以赛亚书：
主耶和华的灵在我身上，因此耶和华膏我，叫我传好信息给贫穷的人；祂差遣我去绑扎心里破碎的，给被掳的、被囚的、瞎眼的宣告自由；宣告耶和华的美意之年和我们的神报仇的日子；安慰所有悲哀的人。(以赛亚书61:1, 2)
这些话论及主和祂的降临，这一点明显可见于马太福音(5:3等)和路加福音(4:16–22)。降临本身由“耶和华的美意之年和我们的神报仇的日子”来表示。主要将好信息所报给的“贫穷的人”、“被掳的”、“被囚的”、“瞎眼的”表示被说成是这样的外邦人，他们因没有圣言而处于对真理的无知之中。外邦人也由马太福音(11:5)中有福音听的穷人来表示。
诗篇：
要向耶和华歌唱，祝福祂的名；天天传报祂拯救的佳音；因为耶和华来了，祂来要审判这地；祂要按着公义审判世界，按祂的真理审判万民。(诗篇96:2, 13)
“要向耶和华歌唱，祝福祂的名；天天传报祂拯救的佳音”表示因主的降临而怀着内心的喜悦对主的承认和颂扬。“耶和华来了”描述了降临本身；由于当最后的审判即将来临时，祂就来到，所以经上说“祂来要审判这地；祂要按着公义审判世界，按真理审判万民”，“地”表示教会，“世界”表示教会中那些处于仁之良善的人，“万民”表示那些处于由此而来的真理之人。前面说过，当最后的审判即将来临时，主就来到，因为那时恶人要与善人分离，或山羊要与绵羊分离，恶人将受审判下地狱，善人则上天堂；这也由前面经文中以赛亚的话来表示，即：“宣告我们的神报仇的日子，安慰所有悲哀的人。”这就是为何在论述最后审判的地方，经上也提到“报好信息(或好消息、佳音)”；如以下启示录的经文：
我又看见另一位天使飞在天空中间，有永远的福音要传给住在地上的人，就是各民族、支派、舌头、人民，大声说，要敬畏神，把荣耀归给祂，因为祂审判的时候到了。(启示录14:6, 7)
主自己在福音书中也预言了，当教会的结束即将来临时，主降临的好信息就会宣告：
天国的这些好信息要传遍世界，对所有民族作见证；然后末期才来到。(马太福音24:14; 马可福音13:8–10)
“报好信息(或好消息、佳音)”和“好信息(或好消息、佳音)”表示主的降临，这一点也可从以下经文看出来。路加福音：
天使对撒迦利亚说，我是站在神面前的加百列，奉差遣来对你说话，把这好信息报给你。(路加福音1:19)
同一福音书：
天使对牧人说，不要怕，看哪，我报给你们大喜的好消息，是关乎所有人民的。因今天在大卫的城里，为你们生了救主，就是主基督。(路加福音2:10, 11)
又：
约翰向百姓报关于耶稣的好消息。(路加福音3:16–18)
又：
耶稣说，律法和先知传到约翰为止。(路加福音16:16)
马太福音：
主自己和祂的门徒也传神国的好消息。(马太福音4:23; 9:35; 马可福音1:15; 路加福音7:22; 8:1; 9:1, 2, 6)
“神国”表示来自主的一个新天堂和一个新教会。
由于“报好信息(或好消息、佳音)”表示宣告主的降临，所以在以下马可福音的经文中，“福音(好信息)”在至高意义上表示主的降临、审判和对信徒的拯救方面的主自己：
耶稣说，凡想救自己灵魂的，必丧掉灵魂；凡为我和福音丧掉灵魂的，必救了灵魂。(马可福音8:35; 10:29, 30)
同一福音书：
耶稣对祂的门徒说，你们往全世界去，传福音给凡受造的听。(马可福音16:15)
启示录10:8–10
612. The mystery of God shall be consummated, as he hath declared in good tidings (evangelizavit) to his servants the prophets.- That this signifies prediction in the Word concerning the coming of the Lord to be fulfilled when the end of the church is at hand, is evident from the signification of to be consummated as denoting to be fulfilled; and from the signification of the mystery of God which he hath declared in good tidings, as denoting the coming of the Lord, of which we shall speak presently; and from the signification of his servants the prophets, as denoting the truths of doctrine, in the present case, the Word. That those who are in truths from good are called servants of the Lord, may be seen above (n. Heaven and Hell 1); and that now is the end of the church, may be seen in the small work on the Last Judgment 33-39, and n. 45-52, and following numbers).
[2] The end of the church is also meant by evening, and the coming of the Lord by morning, in the following passage in Daniel:
"Unto the evening and the morning two thousand three hundred" (8:14, 26).
The evening signifies the end of the former church, and the morning, the coming of the Lord and the beginning of a new church. The signification of morning in these words in Ezekiel is the same:
"An evil, behold, is come. The end is come, the end is come; it hath watched over thee; behold, it is come. The morning cometh upon thee, O thou inhabitant of the land, the time is come" (7:5-7).
By the end here also is signified the end of the church, and by the morning, the coming of the Lord and the beginning of a new church are signified.
Similarly in Zechariah:
"It shall be one day which shall be known to Jehovah, not day nor night; because about the time of evening it shall be light" (14:7).
The one day which shall be known to Jehovah, means the coming of the Lord; the time of evening the end of the church, when all Divine Truth is obscured and falsified; while light signifies the Divine Truth manifested. This new light, or that morning which shall appear at the end of the church, is also here meant by the mystery of God which shall be consummated, as He hath declared in good tidings to His servants the prophets.
[3] Frequent mention is made in the Word of bringing good tidings (evangelizare) and of good tidings (evangelium), and the expressions signify the coming of the Lord, as is evident from the following passages.
Thus in Isaiah:
"O Zion, that bringest good tidings (evangelizatrix), lift up thy voice with strength, get thee up into the high mountain; O Jerusalem, that bringest good tidings, say unto the cities of Judah, Behold your God. Behold, the Lord Jehovih cometh in strength, and his arm shall rule for him. He shall feed his flock like a shepherd" (405). By Jerusalem are meant all those who are of the spiritual church, and these are they who are in the doctrine of genuine truth; it is therefore said, "lift up thy voice with strength which signifies confession from genuine truths. By the cities of Judah, to which it is said, "Behold your God, behold the Lord Jehovih cometh in strength," are signified doctrinals from the Word; cities, signify doctrinals; and Judah signifies the Word. That Zion and Jerusalem are called bringers of good tidings, because good tidings (evangelium), signify the coming of the Lord, is evident, for it is said, "Behold your God, behold the Lord Jehovih cometh in strength." That He will accomplish a judgment, and defend those who acknowledge Him, is signified by, His arm shall rule for him, he shall feed his flock like a shepherd.
[4] Again, in the same prophet:
"How delightful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy king shall reign, when he shall see eye to eye that Jehovah returneth to Zion" (52:7, 8).
These words also are spoken of the Lord's coming, and He is evidently meant by, thy king shall reign, and by, when he shall see eye to eye, that Jehovah returneth to Zion; similarly what follows in that chapter, this is the reason that mention is made of bringing good tidings. The rest of this verse may be seen explained above (n. 1:15).
[5] And in Isaiah:
"The spirit of the Lord Jehovih is upon me; because Jehovah hath anointed me to bring good tidings unto the poor; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, to the bound, to the blind; to proclaim the year of the good pleasure of Jehovah, and the day of vengeance of our God; to comfort all that mourn" (61:1, 2).
That these things are said concerning the Lord and His coming, is evident from what is said in Matthew (5:3, and following verses), and in Luke (4:16-22). The coming itself is meant by the year of the good pleasure of Jehovah, and the day of vengeance for our God. By the poor, the captives, the bound and the blind, to whom the Lord is said to bring good tidings, are meant the Gentiles, who are said to be such, because, not having the Word, they were in ignorance of truth. The Gentiles are also meant in Matthew by "The poor who hear the gospel" (11:4, 5).
[6] And in David:
"Sing unto Jehovah, bless his name; declare the good tidings of his salvation from day to day; for Jehovah cometh, for he cometh to judge the earth; he shall judge the world with justice, and the peoples in his truth" (Psalm 96:2, 13).
The acknowledgment and celebration of the Lord with joy of heart on account of His coming, is signified by "Sing unto Jehovah, bless his name; declare the good tidings of his salvation from day to day." The coming itself is described by "Jehovah cometh"; and because His coming is when the last judgment takes place, it is therefore said, "he cometh to judge the earth; he shall judge the world with justice, and the peoples, in his truth." The earth means the church; the world means those in the church who are in the good of charity; and the peoples, those who are in truths thence. That it is the coming of the Lord when the Last Judgment takes place, was stated above, for then the evil will be separated from the good, or the goats from the sheep, and the evil will be judged to hell, and the good to heaven. This is also signified by the words of Isaiah in the above passage, "to proclaim the day for vengeance for our God, to comfort all that mourn." This is the reason that where the Last Judgment is treated of, mention is also made of declaring good tidings; as also in the following passages in the Apocalypse:
"And I saw another angel flying in the midst of heaven, having the eternal gospel to preach unto them that dwell on the earth, and to every nation, and tribe, and tongue, and people, saying with a great voice, Fear God, and give glory to him, for the hour of his judgment is come" (14:6, 7).
That when the end of the church takes place, the coming of the Lord will be proclaimed, is predicted by the Lord Himself in the gospels:
"And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come" (Matthew 24:14; Mark 13:8-10).
[7] That the coming of the Lord is understood by bringing good tidings and by good tidings, is also evident from the following passages.
Thus in Luke:
The angel said to Zacharias, "I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to bring thee these good tidings" (1:19).
And again:
"The angel said to the shepherds, Fear not, for behold, I bring unto you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord" (2:10, 11).
And again, in the same, it is said that John preached good tidings to the people concerning Jesus (3:16-18). And Jesus said, "the law and the prophets" were preached until John (16:16). The Lord Himself and also His disciples declared the good tidings of the kingdom of God (Matthew 4:23; 9:35; Mark 1:15; Luke 7:22; 8:1; 9:1, 2, 6). The kingdom of God, means a new heaven and a new church from the Lord.
[8] Since declaring good tidings signifies to announce the coming of the Lord, hence by the gospel (good tidings), in the highest sense, is signified the Lord Himself as to His coming, as to judgment, and as to the salvation of the faithful, in the following passages in Mark:
Jesus said, "For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it" (8:35; 10:29, 30).
He said to the disciples:
"Go ye into all the world, and preach the gospel to every creature" (16:15).
612. The mystery of God shall also be finished, as He hath declared the good tidings to His servants the prophets, signifies prediction in the Word respecting the Lord's coming, to be fulfilled when the end of the church is at hand. This is evident from the signification of "to be finished," as being to be fulfilled; also from the signification of "the mystery of God as He hath declared the good tidings," as being the Lord's coming (of which presently); also from the signification of "His servants the prophets," as being the truths of doctrine, here the Word. That those are called "servants of the Lord" who are in truths from good, may be seen above (n. Heaven and Hell 1); and that now is the end of the church, in the little work on The Last Judgment 33-39, 45-52, et seq.).
[2] The end of the church is meant also by "evening," and the Lord's coming by "morning" in Daniel:
Unto evening and morning two thousand three hundred (Daniel 8:14, 26).
"Evening" signifies the end of a former church, and "morning" the Lord's coming and the beginning of a new church. "Morning" has a similar signification in Ezekiel:
Behold an evil cometh, the end is come, the end is come; it hath awaked upon thee; behold it is come, the morning is come upon thee, O inhabitant of the land, the time is come (Ezekiel 7:5-7).
Here, too, the "end" signifies the end of the church, and "morning" the Lord's coming and the beginning of a new church. So, too, in Zechariah:
It shall be one day that shall be known to Jehovah, not day nor night; for about the time of evening it shall be light (Zechariah 14:7).
"One day that shall be known to Jehovah" means the Lord's coming, "the time of evening" the end of the church, when all Divine truth has been obscured and falsified; and "light" signifies Divine truth made manifest. This new light, or this morning which shall appear in the end of the church, is here meant also by "the mystery of God that shall be consummated, as He hath declared the good tidings to His servants the prophets."
[3] In the Word, "to proclaim good tidings" and "good tidings" are frequently mentioned, and this signifies the Lord's coming, as can be seen from the following passages. In Isaiah:
O Zion, proclaimer of good tidings, get thee up into the high mountain; O Jerusalem, proclaimer of good tidings, lift up thy voice with power; say unto the cities of Judah, Behold your God; behold, the Lord Jehovih cometh in strength, and His arm shall rule for Him; He shall feed His flock like a shepherd (405). "Jerusalem" means all who are of the spiritual church, who are those that are in the doctrine of genuine truth, therefore it is said, "lift up thy voice with power;" which signifies confession from genuine truths. "The cities of Judah," to which it is said, "Your God, the Lord Jehovih, cometh in strength," signify doctrinals from the Word, "cities" signifying doctrinals, and "Judah" the Word. Evidently Zion and Jerusalem are called "proclaimers of good tidings," for the reason that "good tidings" mean the coming of the Lord, for it is said, "Behold your God, behold the Lord Jehovih cometh in strength." That He will effect judgment, and will protect those who acknowledge Him, is signified by "His arm shall rule for Him, He shall feed His flock like a shepherd."
[4] In the same:
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 1shall reign, when he shall see eye to eye that Jehovah returneth to Zion (Isaiah 52:7, 8).
This, too, is said of the Lord's coming, who is evidently meant by "thy king shall reign, when he shall see eye to eye that Jehovah returneth to Zion," likewise in what follows in that chapter; this is why it is said "proclaim good tidings." (The rest of the verse may be seen explained above, n. Mark 1:15).
[5] In Isaiah:
The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to proclaim good tidings unto the poor; He hath sent me to bind up the broken in heart, to preach liberty to the captives, to the bound, to the blind; to proclaim the year of Jehovah's good pleasure and the day of vengeance for our God; to comfort all that mourn (Isaiah 61:1, 2).
That this was said of the Lord and His coming is evident in Matthew (Matthew 5:3, et seq.) and in Luke (Luke 4:16-22). The coming itself is meant by "the year of Jehovah's good pleasure and the day of vengeance for our God." "The poor to whom the Lord will proclaim good tidings," also "the captives," "the bound" and "the blind," mean the Gentiles who are said to be such because they have been ignorant of truth from not having had the Word. The Gentiles are also meant in Matthew by:
The poor hear the gospel (Matthew 11:5).
In David:
Sing unto Jehovah, bless His name; proclaim the good tidings of His salvation from day to day; for Jehovah cometh, for He cometh to judge the earth; He shall judge the world in righteousness, and the peoples in His truth (Psalms 96:2, 13).
[6] The acknowledgment and celebration of the Lord with joy of heart because of His coming is signified by "Sing unto Jehovah, bless His name; proclaim the good tidings of His salvation from day to day." The coming itself is described by "Jehovah cometh;" and as He comes when the Last Judgment is at hand it is said "He cometh to judge the earth; He shall judge the world in righteousness, and the peoples in truth," "the earth" meaning the church, "the world" those in the church who are in the good of charity, and "the peoples" those who are in truths therefrom. That the Lord comes when the Last Judgment is at hand has been said above, for the evil will then be separated from the good, or the goats from the sheep, and the evil will be judged to hell, and the good to heaven; this also is signified by the words of Isaiah, just above, "to proclaim the day of vengeance for our God, to comfort all that mourn." This is why, where the Last Judgment is treated of, "proclaiming good tidings" is also mentioned, as also in the following in Revelation:
And I saw another angel flying in midheaven, having the everlasting gospel to proclaim unto those that dwell on the earth, and unto every nation and tribe and tongue and people, saying with a great voice, Fear God and give glory to Him, for the hour of His judgment is come (Revelation 14:6, 7).
That when the end of the church is at hand the good tidings of the Lord's coming will be proclaimed, is predicted also by the Lord Himself in the Gospels:
These good tidings of the kingdom shall be preached in all the world for a witness unto all the nations; and then shall the end come (Matthew 25:14; Mark 13:8-10).
[7] That the Lord's coming is meant by "proclaiming good tidings" and by "good tidings" can be seen also from the following passages. In Luke:
The angel said to Zacharias, I am Gabriel, that stand in the presence of God; and I was sent to speak unto thee, and to proclaim to thee these good things (Luke 1:19).
In the same:
The angel said to the shepherds, Be not afraid, behold I proclaim to you good tidings of great joy, which shall be to all people. For there is born to you this day, in the city of David, a Savior, who is Christ the Lord (Luke 2:10, 11).
In the same:
That John proclaimed to the people the good tidings respecting Jesus (Luke 3:16-18);
Jesus said, The law and the prophets are proclaimed until John (Luke 16:16).
And elsewhere:
That the Lord Himself and His disciples also proclaimed the good tidings of the kingdom of God (Matthew 4:23; 9:35; Mark 1:15; Luke 7:22; 8:1; 9:1, 2, 6).
"The kingdom of God" means a new heaven and a new church from the Lord.
[8] Because "to proclaim good tidings" signifies to announce the Lord's coming, "the good tidings" in the highest sense signify the Lord Himself in relation to His coming, in relation to judgment, and to the salvation of the faithful, in these passages in Mark:
Jesus said, Whosoever shall wish to save his soul shall lose it; but whosoever shall lose his soul for My sake and the Gospel's shall save it (Mark 8:35; 10:29, 30).
Jesus said to His disciples, Going into all the world, preach ye the Gospel to every creature. (Mark 16:15).
Footnotes:
1. Latin has "King," the Hebrew "God," as found also in AC 8331.
612. "Et consummabitur mysterium Dei, sicut evangelizavit servis suis prophetis." - Quod significet praedictionem in Verbo de adventu Domini implendam cum finis ecclesiae instat, constat ex significatione "consummari", quod sit impleri; ex significatione "mysterii Dei, sicut evangelizavit", quod sit adventus Domini (de qua sequitur); et ex significatione "servorum suorum prophetarum", quod sint vera doctrinae, hic Verbum.
Quod "servi Domini" dicantur qui in veris ex bono sunt, videatur supra (n. 6, 409 [a]); et quod "prophetae" dicantur qui doctrinam docent, et quod in sensu abstracto sint doctrinae (de qua re videbitur infra); quod etiam sint Verbum, est quia Verbum est doctrina Divini Veri, et quia Verbum per prophetas conscriptum est, tum quia omne doctrinae erit ex Verbo. Ex his nunc sequitur quod per "consummabitur mysterium Dei, sicut evangelizavit servis suis prophetis" significetur praedictio in Verbo [de adventu] Domini implenda cum finis ecclesiae instat. Quod hoc per illa verba significetur patet ex mox praecedentibus, ut ex sequentibus: in mox praecedentibus dicitur quod hoc futurum "in diebus vocis septimi angeli", per quae intelligitur quod hoc futurum quando finis ecclesiae instat; in sequentibus, quod "postquam septimus angelus clanxit, dictum sit quod regna mundi facta sint Domini et Christi Ipsius"; et postea, quod "apertum sit templum Dei in caelo, ac visa sit arca foederis Ipsius in templo Ipsius (videatur cap. 11:15-19). Idem etiam ex eo patet quod dum finis ecclesiae instat, Verbum aperiatur, et nova ecclesia instauretur: hoc quoque intelligitur per adventum Domini, nam Dominus est Verbum; quare hoc cum aperitur, apparet Dominus. Quod Verbum apertum fuerit quando Ipse in mundum venit, notum est; quod etiam nunc apertum sit per id quod sensus spiritualis Verbi revelatus sit, constare potest ex opusculo De Equo Albo; et in opere De Caelo et Inferno, (n. 1); et quod nunc finis ecclesiae sit, in opusculo De Ultimo Judicio (n. 33-39, et 45-52, seq.).
[2] Finis ecclesiae etiam intelligitur per "vesperam", et adventus Domini per "mane", apud Danielem,
"Usque ad vesperam et mane, bis mille trecenta" (8:14 [, 26]):
"vespera" significat finem ecclesiae prioris, et "mane" adventum Domini et initium ecclesiae novae. Simile per "mane" apud Ezechielem,
"Malum ecce venit, finis venit, venit finis, evigilavit super te; ecce venit, venit mane super te, habitator terrae, venit tempus" (7:5-7);
per "finem" etiam hic significatur finis ecclesiae, et per "mane" adventus Domini et initium ecclesiae novae. Pariter apud Sachariam,
"Erit dies unus qui notus erit Jehovae, non dies nec nox, quia circa tempus vesperae erit lux" (14:7):
per "diem unum qui notus Jehovae" intelligitur adventus Domini; per "tempus vesperae" intelligitur finis ecclesiae, quando omne Divinum Verum obscuratum et falsificatum est; et per "lucem" significatur Divinum Verum manifestatum. Haec nova lux, seu illud mane, quod in fine ecclesiae apparebit, intelligitur etiam hic per "mysterium Dei quod consummabitur sicut evangelizavit servis suis prophetis."
[3] In Verbo pluries dicitur "evangelizare" et "Evangelium", et per illud significetur adventus Domini, ut ex sequentibus locis constare potest:
- Apud Esaiam,
"Super montem altum ascende tibi, evangelizatrix Zion; extolle cum virtute vocem tuam, evangelizatrix Hierosolyma; .... dic urbibus Jehudae, Ecce Deus vester, ecce Dominus Jehovih in forti venit, et brachium Ejus dominabitur Ipsi; .... sicut Pastor gregem suum pascet" (40:9-11):
quod haec de adventu Domini dicta sint, manifeste patet; inde est quod Zion et Hierosolyma dicantur "evangelizatrices": per "Zionem" intelliguntur omnes qui ab ecclesia caelesti sunt, qui sunt qui in amore in Dominum sunt; quare dicitur, "Ascende in montem altum"; per "montem altum" significatur ille amor (videatur supra, n. 405): per "Hierosolymam" intelliguntur omnes qui ab ecclesia spirituali, qui sunt qui in doctrina genuini veri sunt; quare dicitur "Extolle cum virtute vocem tuam", per quae significatur confessio ex genuinis veris: per "urbes Jehudae", ad quas dicitur quod "Deus vester, Dominus Jehovih in forti venit", significantur doctrinalia ex Verbo, per "urbes" doctrinalia, et per "Jehudam" Verbum: quod Zion et Hierosolyma dicantur "evangelizatrices" ex eo, quod "Evangelium" significet adventum Domini, patet, nam dicitur "Ecce Deus vester, ecce Dominus Jehovih in forti venit": quod judicium facturus sit, et tutaturus illos qui Ipsum agnoscunt, significatur per quod "brachium Ejus dominabitur Ipsi, sicut Pastor gregem suum pascet."
[4] Apud eundem,
"Quam jucundi sunt super montibus pedes evangelizantis, audire facientis pacem, evangelizantis bonum, audire facientis salutem, dicentis Zion, Regnabit 1
Rex tuus:.... cum oculo ad oculum viderit quod revertatur Jehovah Zionem" ( 2
haec quoque dicta sunt de adventu Domini, qui intelligitur per "Regnabit 3
Rex tuus, quum oculo ad oculum viderit quod revertatur Jehovah Zionem"; similiter in sequentibus illius capitis; inde est quod dicatur "evangelizare." (Reliqua illius versus videantur supra, n. 365 [e] , explicata.)
Apud Nahum,
"En super montibus pedes evangelizantis, proclamantis pacem; feriare, Jehudah, festa tua" (2:1 [B.A. 1:15]).
[5] Apud Esaiam,
"Spiritus Domini Jehovih super Me, ideo unxit Jehovah Me ad evangelizandum pauperibus; misit Me ad obligandum fractos corde, ad praedicandum captivis libertatem, vinctis, oculis capto, ad proclamandum annum beneplaciti Jehovae, et diem vindictae Deo nostro, ad consolandum omnes lugentes" (61:1, 2):
quod haec de Domino et Ipsius adventu dicta sint, patet apud Matthaeum (5:3, seq.) et apud Lucam (4:16-22); ipse adventus intelligitur per "annum beneplaciti Jehovae", et per "diem vindictae Deo nostro": per "pauperes" quibus Dominus evangelizaturus est, tum per "captivos", "vinctos", et "oculis captos", intelliguntur gentes, qui tales dicuntur quia in ignorantia veri fuerunt ex eo, quod non habuerint Verbum: gentes quoque intelliguntur apud Matthaeum, per
"Pauperes qui audiunt Evangelium" (11:5).
Apud Davidem,
"Cantate Jehovae, benedicite nomini Ipsius, evangelizate de die in diem salutem Ipsius;.... Jehovah quia venit, quia venit ad judicandum terram, judicabit orbem in justitia, et populos in veritate sua" (Psalms 96:2, 13):
[6] agnitio et celebratio Domini, cum gaudio cordis propter adventum Ipsius, significatur per "Cantate Jehovae, benedicite nomini Ipsius, evangelizate de die in diem salutem Ipsius"; ipse adventus describitur per "Jehovah venit": quoniam adventus Ipsius est quando ultimum judicium instat, ideo dicitur, "Venit ad judicandum terram, judicabit orbem in justitia, et populos in veritate"; per "terram" intelligitur ecclesia, per "orbem" intelliguntur illi in ecclesia qui in bono charitatis sunt, et per "populos" qui in veris inde: quod adventus Domini sit quando ultimum judicium instat, supra dictum est; tunc enim separabuntur mali a bonis, seu hirci ab ovibus, et mali judicabuntur ad infernum, ac boni ad caelum; hoc quoque significatur per Esaiae verba mox supra, "ad proclamandum diem vindictae Deo nostro, et ad consolandum omnes lugentes"; haec causa est quod ubi de ultimo judicio agitur, etiam dicatur "evangelizare", ut quoque in sequentibus in Apocalypsi,
"Vidi alium angelum volantem in medio caeli, habentem Evangelium aeternum, ad evangelizandum habitantibus super terra, et omni genti et tribui et linguae et populo, dicentem voce magna, Timete Deum, et date Ipsi gloriam, quia venit hora judicii Ipsius" (14:6, 7).
Quod cum finis ecclesiae instat, evangelizabitur adventus Domini, etiam ab Ipso Domino praedicitur, apud Evangelistas,
"Praedicabitur hoc Evangelium regni in toto orbe, in testimonium omnibus gentibus, et tunc veniet finis" ([Matth.] 24:14; Marcus 13:8, 9, 10]).
[7] Quod adventus Domini intelligatur per "evangelizationem" et "Evangelium", constare etiam potest ex sequentibus locis:
- Apud Lucam,
Angelus [dixit] ad Zachariam, "Ego sum Gabriel, stans coram Deo missusque sum ut loquar ad te, et ad evangelizandum tibi hoc" (1:19);
apud eundem,
"Angelus dixit pastoribus, Ne timete, ecce evangelizo vobis gaudium magnum, quod fiet omni populo, quia natus est vobis hodie Salvator, qui est Christus Dominus, in urbe Davidis" (2:10, 11);
apud eundem,
Quod Johannes evangelizaverit populo de Jesu (3:16-18);
Jesus dixit, "Lex et Prophetae ad Johannem" evangelizantur (16:16); [et alibi, ]
Quod Ipse Dominus evangelizaverit, et quoque discipuli Ipsius, regnum Dei (Matthaeus 4:23; 4
cap. 9:35; Marcus 1:15; Luca 7:22; 8:1; 9:1, 2, 6):
per "regnum Dei" intelligitur novum caelum et nova ecclesia a Domino.
[8] Quoniam per "evangelizare" significatur annuntiare adventum Domini, inde per "Evangelium" in supremo sensu significatur Ipse Dominus quoad adventum suum, quoad judicium, et quoad salvationem fidelium, in his locis apud Marcum,
Jesus dixit, "Qui voluerit animam suam servare, perdet eam; qui vero perdiderit animam suam propter Me et propter Evangelium, servabit illam" (8:35; 2
Jesus dixit discipulis, "Euntes in universum mundum praedicate Evangelium omni creaturae" (16:15).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.