678# “将荣耀归给天上的神”表示他们承认并敬拜主。这从“将荣耀归给”或“荣耀”和“天上的神”的含义清楚可知：“将荣耀归给”或“荣耀”是指承认并敬拜(对此，我们很快就会谈到)；“天上的神”是指主。主在世时和离世时，亲自明确表明，祂是天堂的神。当祂在世时，说：
父已将万有交在子手里。(约翰福音3:35)
约翰福音：
父赐给子掌管一切肉体的权柄。(约翰福音17:2)
马太福音：
一切都由父交付给我。(马太福音11:27)
当祂离世时，对门徒说：
天上地上所有的权柄都赐给我了。(马太福音28:18)
由此清楚可知，主就是天堂的神。
“将荣耀归给”表示承认并敬拜主；事实上，“将荣耀归给”表示荣耀只属于祂，因为祂是天地之神，“将荣耀归给”也表示承认，即教会的一切事物，因而一切拯救和永生都来自祂。由此可知，“将荣耀归给”和“荣耀”当论及神时，表示敬拜和崇拜祂。在圣言中，当论及主时，严格来说，“荣耀”表示从祂发出的神性真理，因为这神性真理就是天堂的光，天使和世人从这光不仅获得一切聪明和智慧，还获得一切幸福；此外，天堂里无法形容的一切宏伟壮丽都来自这个源头。因此，这些就是严格来说，“神的荣耀”所表示的；由于神性真理是荣耀，所以可知，“主的荣耀”表示光照天使和世人，赐予聪明和智慧，赐福以幸福和快乐，以及使天堂里的一切都变得壮丽；这意味着这荣耀不是来自对荣耀的爱，而是来自对人类的爱。因此，主在约翰福音中说：
你们多结果子，我父就因此得荣耀，你们也就是我的门徒了。(约翰福音15:8)
同一福音书：
你所赐给我的话，我已经赐给他们，我因他们得了荣耀。(约翰福音17:8, 10)
这是主的荣耀，这一点可从以下事实清楚看出来：天堂里的一切智慧、美丽和壮丽所来自的天堂之光从显为太阳的主发出；正是主的神性之爱向天使显为一轮太阳。由此清楚可知，本质上为神性真理和神性智慧的天堂之光就是发出的神性之爱；爱只渴望将自己的东西给予别人，从而以祝福充满他人，那么又有什么是神性之爱不会做的呢？然而，主无法将祂的荣耀赐给任何人，并以智慧和祝福充满他，除非他承认并敬拜主，因为人通过这种方式以爱和信与祂结合。事实上，为了成为承认和敬拜，承认和敬拜必须来自爱和信；没有藉着这些的结合，良善不可能从主流入，因为它不被人接受。这一切清楚表明，“将荣耀归给天上的神”表示承认并敬拜主。
“荣耀”表示从主发出的神性真理，主在人那里的荣耀就是对神性真理的接受(可参看AE 33, 345节)。主的荣耀来自主自己，对人和天使来说，它是接受和承认，即：一切良善和真理，以及拯救和生命的一切都来自主(也可参看AE 288a节)。
678. And gave glory to the God of heaven.- That this signifies that they acknowledged and worshipped the Lord, is evident from the signification of giving glory or of glorifying, as denoting to acknowledge and worship, of which we shall speak presently; and from the signification of the God of heaven, as denoting the Lord. That the Lord is the God of heaven, He himself made clear while He was in the world, and when He departed out of the world. When He was in the world, He said,
"The Father hath given all things into the hand" of the Son (John 3:35).
In the same:
The Father hath given to the Son "power over all flesh" (17:2).
And in Matthew:
"All things have been delivered to me by the Father" (11:27).
And when He departed out of the world He said to His disciples,
"All power is given to me in heaven and on earth" (28:18).
[2] It is evident from these passages that the Lord is the God of heaven. To give glory denotes to acknowledge and worship Him; for to give glory signifies that glory belongs to Him alone, because He is the God of heaven and earth, and acknowledgment also that all things of the church are from Him, thus all salvation and eternal life. From these things it follows, that to give glory and to glorify, when spoken of God, mean to worship and adore Him. Glory, in the Word, when used in reference to the Lord, properly signifies the Divine Truth proceeding from Him, because this Divine Truth is the light of heaven, and from that light angels and men have not only all their intelligence and wisdom, but also all their happiness; and further all magnificence in the heavens, which is ineffable [is from the same source.] This, therefore, is what is properly signified by the glory of God. And because this is glory, it follows, that the glory of the Lord means to enlighten angels and men, to bestow intelligence and wisdom, to bless with happiness and delights, and also to make all things in the heavens magnificent; and it means that this glory is not from the love of glory, but from love towards the human race. The Lord therefore says in John:
"In this is my Father glorified, that ye bear much fruit, and may become my disciples" (15:8);
and again,
"The words which thou hast given me, I have given unto them, and I am glorified in them" (17:8, 10).
[3] That this is the glory of the Lord, is evident from this fact, that the light of heaven, from which are all wisdom, beauty, and magnificence in the heavens, proceeds from the Lord, as the Sun and it is the Divine Love of the Lord that appears to the angels as a sun. It is therefore clear that the light of heaven, which in its essence is Divine Truth and Divine Wisdom, is the proceeding Divine Love; and love desires nothing else than to give that which is its own to another, thus to fill others with blessedness. What then will not the Divine Love do? But the Lord cannot give His glory to anyone, and fill him with wisdom and blessedness, unless He is acknowledged and worshipped, since by this means man conjoins himself to Him in love and faith. For acknowledgment and worship, in order to be acknowledgment and worship, must be from love and faith; and without conjunction by means of these, good cannot possibly flow in from the Lord, because it is not received. From these things it is now evident, that to give glory to the God of heaven, is to acknowledge and worship the Lord.
[4] That glory signifies the Divine Truth proceeding from the Lord, and that the glory of the Lord with man is the reception of Divine Truth, may be seen above (n. 33, 345). That the glorification of the Lord is from the Lord Himself, and that with men and angels it is reception, and acknowledgment that all good and truth, and everything of salvation and life, are from the Lord, may also be seen above (n. 288).
678. And gave glory to the God of heaven, signifies that they acknowledged and worshipped the Lord. This is evident from the signification of "giving glory" or of "glorifying," as being to acknowledge and worship (of which presently); also from the signification of "the God of heaven," as being the Lord. That the Lord is the God of heaven He Himself made clear when He was in the world and when He departed out of the world. When He was in the world He said in John:
The Father hath given all things into the hand of the Son (John 3:35).
The Father hath given to the Son power over all flesh (John 17:2).
And in Matthew:
All things have been delivered unto Me by the Father (Matthew 11:27).
And when He departed out of the world He said to the disciples:
All power hath been given unto Me in heaven and on earth (Matthew 28:18).
From this it is clear that the Lord is the God of heaven.
[2] "To give glory" means to acknowledge and worship the Lord, because "to give glory" signifies that to Him alone glory belongs because He is the God of heaven and earth, and at the same time to acknowledge that all things of the church are from Him, thus all salvation and eternal life. From this it follows that "to give glory" and "to glorify," in reference to God, mean to worship and to adore Him. In reference to the Lord, "glory" properly signifies in the Word the Divine truth proceeding from Him, for the reason that this Divine truth is the light of heaven, and from that light angels and men have not only all their intelligence and wisdom, but also all their happiness, and besides this, all magnificence in the heavens, which is ineffable; these, therefore, are what are properly signified by "the glory of God;" and because Divine truth is glory it follows that "the glory of the Lord" means to enlighten angels and men, and to bestow intelligence and wisdom, and to bless with felicities and delights, and also to make magnificent all things in the heavens, and that this glory is not from the love of glory, but from love towards the human race. This is why the Lord says in John:
Herein is My Father glorified that ye may bear much fruit, and may become My disciples (John 15:8);
again:
The words which Thou hast given Me I have given unto them, and I am glorified in them (John 17:8, 10).
[3] That this is the glory of the Lord can be seen from this, that the light of heaven, from which is all wisdom, beauty, and magnificence in the heavens, proceeds from the Lord as a sun, and it is the Lord's Divine love that appears to the angels as a sun. From this it is clear that the light of heaven, which in its essence is Divine truth and Divine wisdom, is the Divine love proceeding; and as love desires nothing else than to give that which is its own to another, thus to fill others with blessedness, what will not the Divine love do? Nevertheless, the Lord cannot give His glory to anyone and fill him with wisdom and blessedness unless he acknowledges and worships the Lord, for it is by this that man conjoins himself to the Lord by love and faith; for in order that acknowledgment and worship may be acknowledgment and worship, it must be from love and faith; and without conjunction by means of these no good can flow in from the Lord, because it is not received. All this makes clear that "to give glory to the God of heaven" means to acknowledge and worship the Lord.
[4] That "glory" signifies the Divine truth proceeding from the Lord, and that the Lord's glory with man is the reception of Divine truth, may be seen above (n. 33, 345). That the Lord's glorification is from the Lord Himself, and that with men and angels it is the reception and acknowledgment that every good and truth and everything of salvation and life is from the Lord, may also be seen above n. 288.
304.
601.
678. "Et dederunt gloriam Deo caeli." - Quod significet quod illi agnoverint et coluerint Dominum, constat ex significatione "dare gloriam" seu "glorificare", quod sit agnoscere et colere (de qua sequitur); et ex significatione "Dei caeli", quod sit Dominus. Quod Dominus sit Deus caeli, Ipse dum in mundo fuit, et cum e mundo exivit, manifestavit. Cum in mundo fuit, dixit, apud Johannem,
"Pater.... dedit omnia in manum" Filii (3:35);
apud eundem,
Pater dedit Filio "potestatem omnis carnis" (17:2);
et apud Matthaeum,
"Omnia Mihi tradita sunt a Patre" (11:27):
et cum e mundo exivit, dixit discipulis,
"Data est Mihi omnis potestas in caelo et in terra" (Matth. 28:18 1
):
ex quibus patet quod Dominus sit Deus caeli.
[2] Quod "gloriam dare" sit agnoscere et colere Ipsum, est quia "gloriam dare" significat quod Ipsi soli sit gloria, quia est Deus caeli et terrae, et simul agnoscere quod omnia ecclesiae sint ab Ipso, ita omnis salus et vita aeterna: ex his sequitur quod "gloriam dare" et "glorificare", cum de Deo, sit colere et adorare Ipsum. "Gloria" in Verbo, ubi de Domino, proprie significat Divinum Verum procedens ab Ipso, ex causa quia Divinum id Verum est lux caeli, et ex luce illa non solum est angelis et hominibus omnis intelligentia et sapientia, sed etiam omnis felicitas, et insuper omnis magnificentia in caelis, quae ineffabilis; haec itaque sunt quae proprie significantur per "gloriam Dei"; et quia id est gloria, sequitur quod gloria Domini sit illustrare angelos et homines, ac donare intelligentia et sapientia, ac beare felicibus et jucundis, et quoque magnificare omnia in caelis; et quod illa gloria non sit ex amore gloriae, sed ex amore erga humanum genus: quare Dominus dicit apud Johannem,
"In hoc glorificatus est Pater meus, ut fructum multum feratis, et reddamini discipuli mei" (15:8);
et alibi,
"Verba quae dedisti Mihi, dedi illis et glorificatus sum in illis" (17:8, 10).
[3] Quod hoc sit gloria Domini, constare potest ex eo, quod lux caeli, ex qua omnis sapientia, pulchritudo, et magnificentia est in caelis, procedat a Domino ut Sole, ac Divinus Amor Domini est qui apparet angelis ut Sol; inde constat quod lux caeli, quae in sua essentia est Divinum Verum ac Divina Sapientia, sit Divinus Amor procedens; ac amor non aliud vult quam dare id quod suum est alteri, ita implere alios beatitudine; quid non Divinus Amor? At dare alicui gloriam suam, et implere sapientia et beatitudine, non potest Dominus, nisi agnoscatur et colatur; per hoc enim conjungit se homo Ipsi amore et fide; nam agnitio et cultus, ut sit agnitio et cultus, erit ex amore et fide; et absque conjunctione per illa non potest influere aliquod bonum a Domino, quia non recipitur. Ex his nunc patet quod "dare gloriam Deo caeli" sit agnoscere et colere Dominum.
[4] Quod "gloria" significet Divinum Verum procedens a Domino, et quod Domini gloria apud hominem sit receptio Divini Veri, videatur supra (n. 33, 345 2
). Quod glorificatio Domini sit ab Ipso Domino, et quod apud homines et angelos sit receptio et agnitio, quod omne bonum et verum ac omne salutis et vitae sit a Domino, etiam supra (n. 288 [a]).
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.