第二十五章

翻译：觉醒

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聪明的童女和愚拙的童女：一个关于爱的比喻

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1. 那时，天国好比十个童女拿着灯，出去迎接新郎。

2. 其中有五个是愚拙的，五个是聪明的。

3. 愚拙的拿着灯，却不预备油；

4. 聪明的拿着灯，又预备油在器皿里。

5. 新郎迟延的时候，她们都打盹，睡着了。

6. 半夜有人喊着说，新郎来了，你们出来迎接他！

7. 那些童女就都起来收拾灯。

8. 愚拙的对聪明的说，请分点油给我们，因为我们的灯要灭了。

9. 聪明的回答说，恐怕不够你我用的，不如你们自己到卖油的那里去买吧。

10. 她们去买的时候，新郎到了，那预备好了的，同他进去坐席，门就关了。

11. 其余的童女随后也来了，说，主啊，主啊，给我们开门！

12. 他却回答说，我实在告诉你们，我不认识你们。

13. 所以，你们要警醒，因为那日子，那时辰，你们不知道。

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我们每个人都有一种倾向，认为神不是完全与我们同在。在这种时候，我们很难想象祂知道我们生活的每一个细节，并时刻引导着我们。在圣经中，这种倾向被描写为：“主人必来得迟。”（24:48）然而，事实上，主总是亲密地与我们同在，随时准备引导我们，进入我们愿意接受的一切真理。迟延的是我们，而不是主。因此，我们必须警醒，随时做好准备，按照圣经的教导生活，并心中充满爱。

本章延续了上一章的主题，即为主的降临做好准备。它以一个比喻开始，说的是十个童女拿着灯，出去迎接新郎。其中五个童女被认为是聪明的，因为她们为自己的灯预备了多余的油。但其他五个童女被认为是愚拙的，因为她们没有预备多余的油。她们没有为意外的延迟做好准备：“新郎迟延的时候，她们都打盹，睡着了。”（25:5）半夜有人喊着说：“新郎来了，你们出来迎接他！”（25:6）

在这个比喻中，新郎代表主。五个童女在灯里预备了充足的油，表示她们心里对神有充分的爱。“油”因着它的金色光泽，柔软光滑的触感，以及它的许多用途，如提供光明、产生热量、减少摩擦和愈合伤口，是爱的美丽象征。如果我们心中有“油”，当真理进来时，我们就准备好了领悟它——迎接新郎。

但如果我们是愚拙的，我们心中就没有足够的爱。我们就像灯里不预备油的那五个童女。她们确实提着灯，但她们的灯里没有油。任何一盏灯，无论制作多么精良，装饰多么漂亮，若不装满油，都不能产生光明。同样，任何教义，无论表述得多么准确或复杂，若不包含爱（油），都不能帮助我们过更喜乐、更光明的生活。

如果我们认为我们可以没有爱，只要领悟真理，那我们就大错特错了。前一节的警告——你们要预备，因为人子降临的那日子、那时辰，没有人知道——在这里也适用。若没有爱，真理不足以支撑我们。因此，我们不断受到呼召，要进入真理与良善、智慧与爱的天国婚姻。在这个比喻中，我们的灯里总是要预备油，即是代表这一点。我们需要两者兼备，来成就婚姻。

随着比喻的进行，这个基本真理的重要性得到了证明。半夜，新郎来了，五个愚拙的童女意识到她们没有足够的油。她们向聪明的童女求助，说：“请分点油给我们，因为我们的灯要灭了。”（25:8）让我们惊讶的是，五个聪明的童女竟然拒绝了，她们说：“恐怕不够你我用的。”（25:9）她们反倒劝那五个愚拙的童女自己去买油：“不如你们自己到卖油的那里去买吧。”（25:9）

聪明的童女如此回答，这令我们感到惊讶，因为我们原期望她们会表现出怜悯和慷慨，愿意与他人分享，而不是想着自己。毕竟，耶稣本可以说，聪明的童女心里充满了爱，把所有的油都分给了愚拙的童女，然后，奇迹般地，她们自己的灯也装满了新油。但耶稣的比喻不是这样的。

为什么呢？因为耶稣正在教导爱的本质，这是一个重要的功课。我们不能从别人那里得着爱，也不能在生命最后一刻得着爱。爱是在我们一生去恶行善的过程中逐渐建立起来的。如果我们认为我们可以在生命最后一刻匆忙买到它，我们就大错特错了。“她们去买的时候，新郎到了，那预备好了的，同他进去坐席，门就关了。”（25:10）

这并不是说神对我们关上了门。相反，我们对神关上了门，因为我们不愿在生命的每一步都按照祂的旨意生活，从而使心里充满爱。最后一刻的悔改不能拯救我们。“其余的童女随后也来了，说，主啊，主啊，给我们开门！他却回答说，我实在告诉你们，我不认识你们。”（25:11-12） ¹

当耶稣结束比喻时，祂又回到了前面几个情节中一直在阐述的主题——你们要警醒，因为人子降临的那日子、那时辰，你们不知道（24:39）；你们要预备，因为主人什么时候来，你们不知道（24:50）。祂在这里又说：“所以，你们要警醒，因为那日子，那时辰，你们不知道。”（25:13）

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银子的比喻：一个关于真理的比喻

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14. 天国又好比一个人要往外国去，就叫了仆人来，把他的家业交给他们，

15. 按着各人的才干给他们银子，一个给了五他连得，一个给了两他连得，一个给了一他连得，就往外国去了。

16. 那领五他连得的随即拿去做买卖，另外赚了五他连得。

17. 那领两他连得的也照样另赚了两他连得。

18. 但那领一他连得的去掘开地，把主人的银子埋藏了。

19. 过了许久，那些仆人的主人来了，和他们算账。

20. 那领五他连得银子的又带着那另外的五他连得来，说，主啊，你交给我五他连得银子，请看，我又赚了五他连得。

21. 主人说，好，你这又良善又忠心的仆人，你在不多的事上有忠心，我要把许多事派你管理，可以进来享受你主人的快乐。

22. 那领两他连得的也来，说，主啊，你交给我两他连得银子，请看，我又赚了两千。

23. 主人说，好，你这又良善又忠心的仆人，你在不多的事上有忠心，我要把许多事派你管理，可以进来享受你主人的快乐。

24. 那领一他连得的也来，说，主啊，我知道你是忍心的人，没有种的地方要收割，没有散的地方要聚敛，

25. 我就害怕，去把你的一他连得银子埋藏在地里。请看，你的原银子在这里。

26. 主人回答说，你这又恶又懒的仆人，你既知道我没有种的地方要收割，没有散的地方要聚敛，

27. 就当把我的银子放给兑换银钱的人，到我来的时候，可以连本带利收回。

28. 夺过他这一他连得来，给那有十他连得的。

29. 因为凡有的，还要加给他，叫他有余；没有的，连他所有的也要夺过来。

30. 把这无用的仆人丢在外面黑暗里，在那里必要哀哭切齿了。

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在结束了十个童女的比喻后，耶稣立即讲了第二个比喻。这次讲的是一个人到外国去旅行，便召集他的仆人，把银子分给他们。临走前，他“按着各人的才干”（25:15），给一个仆人五他连得银子，一个两他连得银子，一个一他连得银子。在给仆人银子以后，主人就旅行去了。

主人离开以后，仆人各自拿着所得的银子去行。第一个仆人得了五他连得银子，他拿着所得的银子，另外又赚了五他连得。第二个仆人得了两他连得银子，他拿着所得的银子，另外又赚了两他连得。但第三个仆人的做法不同。如经上所记：“但那领一他连得的去掘开地，把主人的银子埋藏了。”（25:18）

当主人回来，察看他们所行的，便祝贺第一个和第二个仆人，因为他们将所得的银子翻了一倍。然而，当主人看到第三个仆人拿着他所得的一他连得银子所行的，便不喜悦。第三个仆人试图为他的行为辩解，说：“我因为害怕，就去把你的一他连得银子埋藏在地里。”（25:25）在我们看来，主人的反应似乎过于严厉，因为他说：“你这又恶又懒的仆人，你至少可以把我的银子放给兑换银钱的人。”（25:27）又说：“夺过他这一他连得来......把这无用的仆人丢在外面黑暗里，在那里必要哀哭切齿了。”（25:26-30）

传统上，银子的比喻被用来说明善用主赐给我们的天赋是何等重要。无论我们有多少天赋，都不是为了我们自己的缘故。它们应该被用来祝福别人。如果我们只是把它们埋藏起来，或者只是为了自私的目的而使用它们，我们就滥用了神赐给我们的礼物。虽然这是很实用的建议，但其中还有更内在的教训。它涉及“银子”一词的属灵含义。因为一他连得是相当重量的银子，所以表示我们从主的圣经中所领受的许多真理。 ²

每当我们按照我们所接受的真理生活时，我们对该真理的理解就会加深。这被描写为银子的加倍。但人的本性中有一种倾向，就是只积累知识，却不学以致用，去做有意义的事情，或者仅仅把它用于自私的、世俗的目的。这被描写为仆人把银子埋在地里。不将知识付诸实践的后果似乎很严重，因为没有赚得银子的仆人唯一的一他连得银子也被夺了去，“被扔在外边黑暗里，在那里哀哭切齿”。

圣经的强烈语言被用来描绘一幅引人注目的画面，即如果我们只是把真理储存在记忆里，而不把它应用于生活中，我们就会将自己投入地狱。如果我们不应用神赐给我们的真理，我们就会失去它。那些只存在于我们的头脑中（埋在地里），没有被投入使用的知识不会存留，在来世也不会成为我们的一部分。

因此，尽管在字面叙述中，惩罚似乎与罪行不相称，但这个比喻为容纳更多内在的真理提供了一个美妙的容器。它不仅警告我们只储存真理而不使用它或自私地使用它的危险，还包含了一个极大的应许，即我们越是将我们从主的圣经中所学到的知识应用于生活，用它来祝福别人，我们就会得到越多。我们不仅会对真理有更深的领悟，也会更充分地体验主的喜乐。正如耶稣对那些善用银子的人所说：“好，你这又良善又忠心的仆人，你在不多的事上有忠心，我要把许多事派你管理，可以进来享受你主人的快乐。”（25:21）

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绵羊和山羊：一个关于服务的比喻

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下面是马太福音的最后一个比喻。

在十个童女的比喻中，耶稣教导我们心中有爱（灯里有油）的重要性；在银子的比喻中，耶稣教导我们真理（银子）在投入使用时可以成倍地增加。

现在我们来看该系列的第三个比喻——关于服务的比喻。爱、智慧和有用的服务是属灵生活的三个基本方面。没有真理的爱缺乏方向，可能导致感情用事。没有爱的真理缺乏怜悯，可能导致死板和固执。但是，当爱和智慧一起致力于服务时，人就成了活人。如果不致力于服务，爱和智慧就只是头脑中虚无飘渺的概念。 ³

因此，本系列的最后一个比喻涉及有用的服务，这是合宜的。但在讨论这个比喻之前，我们需要简单回顾一下前面的内容。在上上章，耶稣对宗教领袖进行了严厉的批评，责备他们虚伪、诡诈，称他们是“蛇”和“毒蛇的种类”。然后祂预言了圣殿的毁灭和随之而来的灾祸，包括战争、饥荒、瘟疫、地震和荒凉的可憎之事。但祂也应许说，人子将带着能力和大荣耀，驾着天上的云降临。现在，当祂开始说下一个比喻时，祂再次提到人子降临的应许。祂说：“当人子在他荣耀里同着众天使降临的时候，要坐在他荣耀的宝座上。”（25:31）

人子将坐在祂“荣耀的宝座”上的应许，对门徒来说一定是激动人心的。不久前，耶稣对他们说：“你们这跟从我的人，当重生的时候，人子坐在他荣耀的宝座上，你们也要坐在十二个宝座上，审判以色列十二个支派。”（19:28）无疑，他们一定认为他们的时候已经到了，他们即将坐在宝座上。然而，这一次，耶稣没有提到他们将坐在宝座上。在这个比喻中，唯一坐在宝座上的人是“人子”。事实上，十二门徒都是头脑简单的人，他们甚至不知道天国是什么。因此，他们不可能审判任何人。 ⁴

只有主能判断人的内心。当祂进入我们的生活，作为“人子”坐在宝座上，就意味着神将赐给我们能力，用祂的真理来判断我们生命的内在状态。到那时，在主的圣言的光照下，我们可以辨别自己的善恶倾向，区分真实的思想和虚假的思想，把高尚的意图从自私的意图中分别出来。在神圣真理的光照下，我们可以问自己：“这种情感、思想或意图符合主的诫命吗？”如果符合，我们就接纳它；如果不符合，我们就驱逐它。这才是“坐在宝座上”的意思。这是神赋予我们的能力，叫我们可以主导内心产生的思想和情感，或接纳，或驱逐。这样，我们每个人都成为我们内心世国的“王”。

通常情况下，良善的情感与邪恶的情感、真实的思想与虚假的思想、高尚的意图与败坏的意图在我们里面混杂，就像好人与坏人生活在一起一样。这些杂乱的思想和情感现在被描述为我们里面的“万民”，等候审判。我们读到：“万民都要聚集在他面前，他要把他们分别出来，好像牧羊的分别绵羊山羊一般。”（25:32） ⁵

值得注意的是，坐在宝座上的“王”也被描述为一位“牧人”。作为神圣的律法制定者，教导我们真理，主是一位王。但作为神圣的牧人，祂慈悲地引导我们，将真理应用到生活中。因此，在最后一个比喻中，耶稣将王和牧人这两个形象合而为一。作为王，主以真理教导我们；作为牧人，祂以良善引导我们。真理和良善结合在一起，形成了服务他人的生活。在有用的服务中，良善与真理、爱与智慧、仁与信合而为一。 ⁶

耶稣继续说比喻，祂说王要把“绵羊安置在右边，山羊在左边”（25:33）。在圣经中，“绵羊”因为愿意跟随和被引导，代表那些喜欢按照主的诫命生活并跟随祂的人。然而，“山羊”由于其独立的天性，代表那些可能知道真理，但不愿被真理引导的人。这是我们每个人内心的一部分，可能熟悉圣经，却缺乏对真理的喜爱或按照真理生活的意愿。 ⁷

在宗教术语中，“山羊”代表我们每个人的一种倾向，即认为我们只要相信真理，就可以得救，无需按照真理生活。这个观念有时被称为“单单因信得救”（salvation by faith alone）。在这个方面，使徒保罗的话经常被引用：“人称义是因着信，不在乎遵行律法。”（罗马书3:28）然而，当保罗谈到“遵行律法”时，他并不是指十条诫命。相反，他指的是希伯来圣经中的许多仪式和祭祀。

然而，随着时间的推移，人们开始相信，神的恩典会临到那些有“信心”的人，而且神的恩典已经废除了按照诫命生活的要求。人们说：“我现在活在恩典之下，不在律法之下”。任何遵守诫命的努力，或任何行善的尝试，都被认为是“遵行律法”，不过是“污秽的衣服”（*以赛亚书64:6：我们都像不洁净的人，所有的义都像污秽的衣服）。这种观点变得如此普遍，实在令人惊讶，何况耶稣一直教导说，按照诫命履行有用的服务是真信仰的核心。 ⁸

乍看之下，我们很难看出十诫教导了有用的服务。在很大程度上，诫命是教导我们不要做什么，而不是要做什么。它们教导我们不可有别的神，不可妄称耶和华的名，不可在安息日作工，不可杀人，不可奸淫，不可偷盗，不可说谎，不可起贪心。十条诫命中有八条告诉我们不要做什么，而不是要做什么。那么，诫命是如何与有用的服务联系起来的呢？是这样的：通过遵守诫命，我们除去了那些会阻碍主通过我们作工的邪恶。正如先知以赛亚所说：“要止住作恶，学习行善。”（以赛亚书1:16） ⁹

举个例子，思考一下为荣耀自己而行善与为荣耀神而行善之间的区别。在圣经的语言中，为荣耀神而行善被描写为站在王的“右手边”。如经上所记：“王要向那右边的说，你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。”（25:34）这些人首先专注于洁净自己的心，摆脱自我的欲望和对回报的渴望，以便他们本乎神而行，并为神而行。

在主的“右手边”意味着主藉着我们作工，赐给我们力量和能力，去履行有用的服务。即使在日常用语中，一个值得信赖的、可靠的、执行上级指示的人也被称为“右手”（*得力助手）。那是因为，对大多数人来说，“右手”更有力量。因此，在这个比喻中，“在祂右手边”是指一个人从主那里获得行善的能力。当我们认识到所有行善的能力都来自于主，我们就把荣耀归给了神，而不是把功劳归于自己。我们承认我们只是在充当神的“右手”。 ¹⁰

但是，如果我们没有遵守诫命，没有使用诫命来摆脱自私的思想和欲望，我们就会倾向于相信我们行善是靠着自己。如果我们相信我们行善是靠着自己，我们就不会站在神的右手边。相反，我们将进入山羊当中，被安置在宝座的左边。

因此，在这最后的比喻中，耶稣在问我们每个人：“你为我预备地方了吗？你准备好作我的工了吗？”带着这些问题，我们现在可以考虑绵羊和山羊的比喻的字面含义和属灵含义，这个比喻揭示了基督徒仁爱的本质。 ¹¹

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六种有用的服务

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31. 当人子在他荣耀里同着众天使降临的时候，要坐在他荣耀的宝座上。

32. 万民都要聚集在他面前。他要把他们分别出来，好像牧羊的分别绵羊山羊一般，

33. 把绵羊安置在右边，山羊在左边。

34. 于是，王要向那右边的说，你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。

35. 因为我饿了，你们给我吃；渴了，你们给我喝；我作客旅，你们留我住；

36. 我赤身露体，你们给我穿；我病了，你们看顾我；我在监里，你们来看我。

37. 义人就回答说，主啊，我们什么时候见你饿了，给你吃，渴了，给你喝？

38. 什么时候见你作客旅，留你住，或是赤身露体，给你穿？

39. 又什么时候见你病了，或是在监里，来看你呢？

40. 王要回答说，我实在告诉你们，这些事你们既做在我这弟兄中一个最小的身上，就是做在我身上了。

41. 王又要向那左边的说，你们这被咒诅的人，离开我！进入那为魔鬼和他的使者所预备的永火里去！

42. 因为我饿了，你们不给我吃；渴了，你们不给我喝；

43. 我作客旅，你们不留我住；我赤身露体，你们不给我穿；我病了，我在监里，你们不来看顾我。

44. 他们也要回答说，主啊，我们什么时候见你饿了，或渴了，或作客旅，或赤身露体，或病了，或在监里，不伺候你呢？

45. 王要回答说，我实在告诉你们，这些事你们既不做在我这弟兄中一个最小的身上，就是不做在我身上了。

46. 这些人要往永刑里去，那些义人要往永生里去。

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绵羊和山羊的比喻以人子作为王坐在祂荣耀的宝座上开始，所有的圣天使都与祂同在。祂的主要任务是分别绵羊和山羊。王告诉那些在他右手边被比作绵羊的人，他们将承受自创世以来为他们所预备的国。这是因为他们遵循了仁爱的六个基本法则。这包括：“我饿了，你们给我吃；渴了，你们给我喝；我作客旅，你们留我住；我赤身露体，你们给我穿；我病了，你们看顾我；我在监里，你们来看我。”（25:35-36）

这些就是仁爱的基本职责。然而，最意味深长的是，真正的仁爱不是我们所行的，而是主藉着我们所行的。在这之前的两个比喻中，聪明的童女灯里有油（爱），勤劳的仆人得了大量的银子（真理）；但爱和真理必须在属灵的婚姻中结合起来，产生有用的服务。童女所领受的爱和仆人所领受的真理都是来自主，而不是来自他们自己。再者，再多的“爱”或“真理”也要在仁爱的行为中体现出来。

换句话说，每一种有用的服务都必须由神圣的爱所激励，由神圣的真理所指引。否则，它不能被视为真正的仁爱。无论一件善行外表看起来多么“良善”，也无论有多少人从中受益，除非它充满神的爱，并由神的智慧所指引，否则它不能被认为是一件善行。如果它是由自我的爱所激发，由自私的利益所催促，由对回报和认可的渴望所驱动，它就不是一件善行。大多数人的动机是复杂的。然而，在真正的仁爱中，自我利益必须放在最后，而不是放在最前。否则，那就是荣耀自己，而不是荣耀神。 ¹²

因此，每当我们面临服务的机会时，我们都要审视自己的动机。无论在什么情况下，我们都必须问自己，我们怎样才能遵行主的旨意，就像羊跟随牧人一样，以此成就最大的善行。当我们把自我的意愿和利益放在一边，我们就可以凭着神的爱，藉着神的智慧行事。

下面就是六类有用的服务。我们将考虑每一类：首先，它可能与我们生活的外在世界中的服务有关，然后，它可能与我们生活的内在世界中的服务有关。

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饿了：“我实在想要行善” ¹³

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第一类有用的服务涉及人类最基本的需求：饥饿。耶稣说：“我饿了，你们给我吃。”提供和分享食物（擘饼）是一种普遍的仁慈和友谊的姿态。当我们支持消除世界饥荒的努力时，这就更加重要了。为饥饿的人提供食物，为那些将死于饥饿的人提供帮助，是世间仁爱的最高形式之一。

在更内在的层面上，我们每个人生来都有渴望行善（即为他人服务）的神圣饥饿感。这是我们最初和最基本的灵性上的饥饿感。每当我们履行真正的服务，伸出爱和同情之手，或者每当我们鼓励他人行善，支持他们行善的努力，我们就是在“喂养饥饿的人”。每当我们为人类的精神福祉做出贡献，或者为他人提供服务的机会，我们就是在满足神所赐的这种饥饿感。因此，奉神的名行善，并鼓励别人如此行，是最能滋养灵魂的食物。正如耶稣所说：“我饿了，你们给我吃。”

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渴了：“我实在想知道真理” ¹⁴

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第二类有用的服务涉及人类的另一个基本需求：口渴。耶稣说：“我渴了，你们给我喝。”水是维持一切物质生命的必要条件。若没有水，人很难存活几天。没有足够的水，毒素就会累积，无法排出体外。这可能导致头痛、精神错乱、昏厥，甚至死亡。全世界都迫切需要安全、无污染的饮用水。让人们获得干净的水，用以解渴，使生命得以维持，这是世间仁爱的一种基本形式。

在更内在的层面上，我们每个人生来都有一种对真理的神圣渴望。纯正的真理对于灵魂的作用，正如干净的水对于身体的作用。它能滋养人，使人神清气爽。清澈的、不受虚假污染的真理，能振奋和鼓舞灵魂，给它目标和方向。灵魂渴望真理，正如干渴的行人渴望水一样。学习真理，以便更好地服务他人的愿望，都是神所赐的渴望。正如耶稣所说：“我渴了，你们给我喝。”

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客旅：“我实在想接受教导” ¹⁵

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第三类有用的服务是关心我们身边的陌生人。耶稣说：“我作客旅，你们留我住。”在耶稣说这话的年代，善待陌生人，接待他们，为他们提供食物和住所，被认为是一种仁爱行为。如经文所记：“若有外人在你们国中和你同居，就不可欺负他。和你们同居的外人，你们要看他如本地人一样，并要爱他如己，因为你们在埃及地也作过寄居的。”（利未记19:33-34）因此，耶稣是在提醒祂的听众，接纳陌生人，欢迎人们进入我们的生活，是一个基本的仁爱法则。

在更内在的层面上，如果我们不了解彼此的愿望、期待和梦想，我们彼此就是陌生人。为了服务他人，我们必须了解我们所服务的人的需要。了解他人需求的意愿，将使我们获得如何最有效服务他人的洞见和方向。因此，我们必须有了解他们的意愿，有接受教导的意愿。

就像我们需要了解陌生人的需要，以便更好地服务他们一样，我们也需要了解主和祂的真实本质，以便更好地服事祂。意思是，我们必须有接受教导的渴望，以便了解神的愿望、期待和梦想。简单地说，就是希望接受祂的教导，以便我们更充分地服事祂。如果我们愿意接受这样的教导，真诚地渴望了解神的旨意，祂就不再是我们的陌生人了。正如耶稣所说：“我作客旅，你们留我住。”

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赤身露体：“若没有主，我的内心就没有良善和真理” ¹⁶

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第四类有用的服务涉及人类对衣服蔽体的需求。耶稣说：“我赤身露体，你们给我穿。”为有需要的人提供外套、毛衣或毯子，免得他们在寒冷中瑟瑟发抖，是一种基本的仁爱行为。据计算，全世界有数百万人买不起鞋子。精简塞满衣服的衣柜，把多余的鞋子送给别人，或者向收容所捐款，这些都是为有需要的人提供衣服蔽体的简单方法。

在更内在的层面上，每当我们没有“穿上”天国的衣服，也就是神的爱和智慧，我们就实在是赤身露体的。例如，在我们的生活中，有时我们可能会感到愤怒、烦恼或沮丧。如果我们在灵性上是警醒的，这可以是一个机会，叫我们承认，若离了主，我们里面就没有良善或真理。换句话说，我们看到我们在灵性上是“赤身露体的”。这时候，我们可以转向主，承认我们是赤身露体的，并祈求穿上合适的衣服，也就是诸如理解、宽恕和智慧等品质。每一种属天的品质都是神的衣服。一旦我们得体地穿上这些衣服，当我们遇见通常会让我们表现自我的情形，我们会用爱和理解来回应；自我是我们裸露在外的部分，丧失了属灵的生命。

同样地，当我们看到别人处于消极的状态，我们可以用主的怜悯和理解来回应他们，用仁爱来给他们蔽体。正如耶稣所说：“我赤身露体，你们给我穿。”

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病了：“若没有主，我里面除了邪恶，什么都没有” ¹⁷

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第五类有用的服务涉及人类在生病时所需的帮助。耶稣说：“我病了，你们看顾我。”很少有人（如果有的话）一生不生病。无论是患上相对轻微的疾病（感冒、发烧、喉咙痛），还是比较严重的疾病（脊髓灰质炎、肝炎、癌症），若有人来探望我们，坐在我们身边，给予我们帮助，我们都会得到安慰。我们感激那些抽时间来照顾我们的人。

在更内在的层面上，承认我们在灵性上是“病人”，就是承认我们自己全然是恶。由于我们倾向于以自我为中心，自私自利，所以我们需要主来医治我们。幸运的是，主从不拒绝任何人。相反，当我们生病时，祂会看顾我们，察看我们的灵魂。祂超越症状，看到每一种属灵疾病的根本原因。这些原因包括但不限于：蔑视、怨恨、拒绝宽恕、图谋报复、各种形式的自我中心，最根本的是，抗拒主的引导。

虽然这样的诊断令人不快，但神圣的医生并没有让我们丧失希望。祂提供了药物，并为我们指明了道路。当我们承认我们确实是以自我为中心，自私自利，选择被个人利益所引导，而不是被主所引导，治愈就有望了。一旦我们开始遵循处方（遵守诫命），治愈就开始了。随着邪恶逐渐被清除，主用祂的爱充满我们，用祂的真理复兴我们，并赐给我们力量，使我们痊愈。

同样地，当我们遇见在灵性上生病的人，我们可以回想主为我们所做的。我们不会转身离开。正如耶稣所说：“我病了，你们看顾我。”

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在监里：“若没有主，我里面除了虚假，什么都没有” ¹⁸

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第六类有用的服务涉及人们在被囚禁时所需的帮助。耶稣说：“我在监里，你们来看我。”在圣经时代，监狱是黑暗的，里面没有窗户，我们称之为地牢。通常，人们会因为无力偿还债务而被送进监狱。在那里，他们会独自坐在黑暗中，不能去任何地方，也不能做任何事情来解脱自己。当我们考虑到囚犯几乎失去了对生活的所有控制，包括不能接触外面的世界时，我们可以想象，若有人来探视他们，会是多么重要。这让他们知道，他们没有被遗忘或抛弃。

在更内在的层面上，每当我们被错误的思维束缚时，我们就成了囚犯，坐在黑暗中。当我们在灵性上被束缚时，我们的思想会变得阴暗。我们陷入恐惧、怀疑和怨恨。我们不是专注于主的真理，感恩祂所赐的丰盛的恩典，而是专注于我们所缺乏的事物。从潜藏的邪恶中，产生了虚假的想象。我们相信事情永远不会改变，没有希望，我们是毫无价值的人，我们的努力是徒劳的。

这些错误的信念可能是毁灭性的，让我们失去希望和盼望。这是一个灵性上的监狱，我们最终失去逃离的愿望。这就是彻底绝望的监狱。

另一方面，还有一种监狱，就是骄傲的监狱。当被束缚在骄傲的监狱里时，我们想象自己比别人更优秀，更重要，更值得称赞。我们要求得到尊重和认可。在这种自高自大的状态下，我们错误地认为我们什么都可以做到。结果，我们过度劳累，争强好胜，并过度要求正确。我们操纵他人来实现我们的野心，如果没有达到目标，就责怪他人，如果得偿所愿，便将成就全归于自己。简而言之，我们错误地认为一切都是我们的功劳。无疑，在骄傲的监狱里，没有主的容身之地。

无论错误的思想是将我们带入绝望的地牢还是骄傲的监狱，问题都是一样的。如果没有主在我们的生命中，没有祂真实的话语在我们的头脑中，我们就无法逃脱虚假的想象，从而陷入痛苦的深渊。但我们必须逃离。这就是为什么我们需要有人来到我们身边，给我们带来真理之光，驱散黑暗。

真理之光所做的第一件事，就是揭示我们在监狱中的事实。如果我们承认我们确实被囚禁了，而且我们需要主的真理来照亮我们的出路，我们就有了一个开始。一旦我们承认了这一点，光就会变得更加明亮。在这道光中，我们看出是错误的思维模式使我们陷入了绝望或骄傲的状态。我们开始相信，我们唯有靠着主，通过祂神圣的真理，才能得着自由。

同样，在我们的生活中，有时人们也会暂时被错误的思维和虚假的想象所禁锢。在这些时候，不应该让他们独自留在监狱中。相反，我们应该靠近他们，倾听他们的心声，并试着去理解他们。然后，当主带着祂的怜悯引导我们时，我们可以提出问题和建议，帮助他们更清楚地了解自己的境地。正如耶稣所说：“我在监里，你们来看我。”

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“你们既作在我这弟兄中一个最小的身上”

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当耶稣描述完这六种有用的服务时，由绵羊所代表的义人说：“主啊，我们什么时候见你饿了，给你吃，渴了，给你喝？什么时候见你作客旅，留你住，或是赤身露体，给你穿？又什么时候见你病了，或是在监里，来看你呢？”耶稣回答说：“我实在告诉你们，这些事你们既做在我这弟兄中一个最小的身上，就是做在我身上了。”（25:37-40）

“我这弟兄中最小的”一语尤其值得注意。每当我们努力看到另一个人身上的良善，并努力支持和鼓励这种良善，我们就是在爱和服务那个人里面的主。我们要喂养、滋润、庇护、遮盖、医治和释放的正是神在他人身上的那种品质，即使是我们所能发现的最小的良善。这是我们能够成就的最伟大的善举。这就是为什么每当我们这样做时，耶稣对我们说：“这些事你们既做在我这弟兄中一个最小的身上，就是做在我身上了。” ¹⁹

耶稣还提出了最后的告诫。如果我们不认真对待祂的劝勉，过一种仁爱的生活，我们将失去天堂的祝福，活在地狱的痛苦中。正如耶稣所说：“这些人要往永刑里去”。

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谦卑之福

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这是耶稣要对门徒说的最后一个比喻。祂已经多次多方地教导他们，谦卑是宗教生活的精髓，凡自己谦卑的，必升为高。

在这一系列仁爱的行为中，耶稣又回到了谦卑的主题。祂教导我们要渴望（hunger for）良善，渴望（thirst for）真理，愿意接受教导；祂教导我们要承认，若离了祂，我们自己没有良善或真理，全然是恶，住在黑暗中。从内在的层面来看，每一类有用的服务都描述了我们体验真正谦卑的另一种方式。这是非常重要的，因为谦卑能使我们获得天堂的祝福。正如耶稣对那些谦卑跟随祂的人所说：“你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。”（25:34） ²⁰

Footnotes:

710. Verse 2. And being with child, signifies nascent doctrine from the good of celestial love. This is evident from the signification of "being with child" [or having in the womb] as being, in reference to the church, which the woman signifies, the nascent doctrine of truth from the good of celestial love. For the "womb" signifies inmost conjugial love, and thence celestial love in the whole complex; and the embryo in the womb signifies the truth of doctrine from the good of celestial love, for it has a similar signification as "the son a male" which the woman brought forth, described in the fifth verse, which signifies the doctrine of truth from the good of love, but with the difference that the embryo, being yet in the womb, partakes more from the good of innocence than after it is born, therefore the embryo and the son a male both signify the doctrine of truth, the latter doctrine itself, but the former nascent doctrine. From this it is clear that "being with child" signifies the nascent doctrine of truth from the good of celestial love.

[2] The "womb" signifies the inmost good of love, because all the members devoted to generation, both with males and with females, signify conjugial love, and "the womb" its inmost, because there the fetus is conceived and grows, until it is born; moreover, it is the inmost of the genital organs, and from it is also derived the maternal love that is called "storge." Because the man who is regenerating is also conceived, and as it were carried in the womb and born, and because regeneration is effected by truths from the good of love, so "to bear in the womb" signifies in the spiritual sense the doctrine of truth from the good of love. There is also a correspondence of the womb with the inmost good of love, since the whole heaven corresponds to all things with man (of which correspondence see in the work on Heaven and Hell 87-102); and thus also the members devoted to generation; these correspond there to celestial love. There is also an influx of that love out of heaven with mothers during the time of gestation, and into the embryos; and from it springs the love of the babe with mothers, and innocence with babes. This shows why the "womb" signifies the inmost good of love, and "to bear in the womb" signifies the nascent doctrine of truth from the good of love.

[3] That this is the signification of the "womb," and of "bearing in the womb," can be seen from the following passages in the Word. In Isaiah:

Hearken unto Me, O house of Jacob, and all the remnant of the house of Israel carried from the womb, borne from the matrix; even unto old age I am the same, and even to hoariness I will carry; I have made, I will carry, and I will bear and will deliver (Isaiah 46:3, 4).

This is said of the reformation of the church, and of the regeneration of the men of the church by the Lord. The church is signified by "the house of Jacob" and "the house of Israel," the external church by "the house of Jacob," and the internal by "the house of Israel." "Those carried from the womb" signify those who are being regenerated by the Lord, and "those borne from the matrix" signify those who are regenerated. Because the man who is being regenerated is first conceived by the Lord, and next is born, and lastly is educated and perfected, and because regeneration is in this respect like the natural generation of man, so "to be carried from the womb" signifies the state of the man who is to be regenerated from conception to birth; the birth itself and afterwards education and perfection, is signified by "to be borne from the matrix; even unto old age I am the same, and even to hoariness I will carry;" "I have made, I will carry, and I will bear and will deliver," have like significations; the former meaning regeneration by the goods of love and charity, and the latter regeneration by the truths from those goods; "to deliver" means to take away and remove evils and falsities that are from hell.

[4] In Hosea:

Ephraim, as a bird shall his glory fly away, from the birth and from the belly and from conception; yea, if they have brought up their sons, yet I will make them bereaved of man. Give to them, O Jehovah, a miscarrying matrix and dry breasts. Ephraim is smitten, their root is dried up, they shall yield no fruit, even when they have borne I will kill the desires of their belly (Hosea 9:11, 12, 14, 16).

"Ephraim" means the church in respect to the understanding of truth and good; that there will be no longer any understanding of Divine truth in the church is signified by "Ephraim, as a bird shall his glory fly away," "glory" signifying Divine truth, and "to fly away" signifying to be scattered; the expression "to fly away" is used because it is said of a bird, and a bird is mentioned because it signifies things belonging to the understanding and to thought therefrom; "from the birth and from the belly and from conception" signifies the dispersion of all truth from things last to things first, "birth" signifying things last, because it signifies what has been born; "from the belly and from conception" signifies what is before birth, thus all things from things last to things first, for when last things perish things prior also successively fall away; "if they have brought up their sons, yet I will make them bereaved of man," signifies that although they have acquired for themselves truths, yet they will be without intelligence, "sons" signifying the truths of the church, and "man" intelligence, therefore "to make them bereaved of man" signifies that still they have no intelligence.

[5] "Give them, O Jehovah, a miscarrying matrix and dry breasts," signifies that they have no longer truths from any good, but falsities from evil; "a miscarrying matrix" signifying falsities from evil in the place of truth from good, "dry breasts" have a like meaning, but "matrix" signifies truths from the good of love, and "breasts" truths from the good of charity, here falsities from evil contrary to those truths; "Ephraim is smitten, their root is dried up," signifies there is no longer any understanding of truth even from things first, Ephraim here as above meaning the understanding of the truth of the church, and "root" its first; "they shall yield no fruit" signifies no good, for where there are no truths there is no good; "even when they have borne, I will kill the desires of their belly," signifies that although they have acquired for themselves truths, they will nevertheless perish, "desires of the belly" signifying truths acquired; it is said the "belly" instead of the womb, because the belly seems to swell in childbearing, and yet the term "belly" is used where truths are treated of, and "womb" where good is treated of.

[6] In David:

For thou art He that took me out of the womb, giving me trust from my mother's breasts; I was cast upon Thee; Thou art my God from my mother's belly (Psalms 22:9, 10).

This, too, describes the regeneration of the spiritual man by such things as belong to natural generation from the mother; therefore "Thou art He that took me out of the womb" signifies that one is regenerated by the Lord and made a man of the church; "Thou dost give me trust from my mother's breasts" signifies that one is afterwards led and spiritually educated, "the mother's breasts" signifying spiritual nourishment in such things as belong to the church, "mother" meaning the church; "I was cast upon thee from the womb" signifies that the Lord has done all things from the good of love, and "Thou art my God from my mother's belly" signifies that He has done all things by means of truths, for, as has been said above, where the good of love is treated of the term "womb" is used, and where truths from that good are treated of the term "belly" is used; therefore it is said, "Thou art my God," for where the good of love is treated of the Lord is called "Jehovah," and where truths are treated of He is called "God."

[7] In the Gospels:

Woe to them that bear in the womb, and to them that give suck in those days (Matthew 24:19; Mark 13:17; Luke 21:23).

These chapters treat of the consummation of the age, which means the end of the church when there is the Last Judgment; therefore "those that bear in the womb" and "those that give suck in those days," over whom there is lamentation, mean those who then receive the goods of love and the truths of such good; "those that bear in the womb" mean those who receive the good of love, and "those that give suck" mean those who receive the truths of that good, for the "milk" which is given signifies truth from the good of love. It is said, "Woe to them," because those who receive goods and truths are unable to keep them, for in such a state hell prevails and snatches away the goods and truths, and thence comes profanation. Hell then prevails because at the end of the church the falsities of evil rule, and take away the truths of good; for man is held in the midst between heaven and hell, and before the Last Judgment that which arises out of hell prevails over that which comes down out of heaven. (See respecting this in the work on Heaven and Hell 538, 540, 541, 546, 589-596; and in the small work on The Last Judgment 73, 74.)

[8] In Luke:

Behold, the days shall come in which they shall say, Blessed are the barren and the bellies that have not borne, and the breasts that have not given suck (Luke 23:29).

This has a like signification, for it is said of the last time of the church; and "the barren," and "the bellies that have not borne," signify those who have not received genuine truths, that is, truths from the good of love, and "the breasts that have not given suck" signify those who have not received genuine truths from the good of charity. For all truths are from good; and goods are of two kinds, celestial good, which is the good of love to the Lord, and spiritual good, which is the good of charity towards the neighbor; "breasts" have a similar signification as "milk," namely, truth from good.

[9] In the same:

A woman lifting up her voice out of the throng said of Jesus, Blessed is the belly that bare Thee, and the breasts that Thou hath sucked; but Jesus said, Yea, rather blessed are they that hear the Word of God and keep it (Luke 11:27, 28).

Because "to bear in the belly" and "to give suck with the breasts" signify the regeneration of man, as has been said above, the Lord answered, "Blessed are they that hear the Word of God and keep it," which describes the regeneration that is effected by truths from the Word and a life according to them; "to hear the Word of God" signifies to learn truths from the Word, and "to keep it" signifies to live according to those truths.

[10] In John:

Nicodemus said, How can a man be born when he is old? he cannot enter a second time into his mother's womb. Jesus answered, Verily, verily, I say unto thee, except one be born of water and of the spirit he cannot enter into the kingdom of the heavens. That which is born of the flesh is flesh, but that which is born of the spirit is spirit (John 3:4-6).

Nicodemus evidently understood natural generation instead of the spiritual generation, of which the Lord spoke, therefore the Lord teaches him concerning regeneration, which is effected by truths from the Word, and by a life according to them, and this is signified by "being born of water and of the spirit," for "water" means in the spiritual sense the truth from the Word, and "the life is spirit" ¹ according to it. That man is born natural and becomes spiritual by a life according to truths from the Word, is signified by "that which is born of the flesh is flesh, but that which is born of the spirit is spirit;" that the natural man cannot be saved unless he becomes spiritual is meant by "except one be born of water and of the spirit he cannot enter into the kingdom of the heavens."

[11] Because it is the Lord alone who reforms and regenerates man, He is called in the Word "the Former from the womb," as in Isaiah:

Jehovah, thy Maker and thy Former from the womb, helpeth thee (Isaiah 44:2, 24).

In the same:

Jehovah hath called me from the womb, from the bowels of my mother doth He make mention of my name. Thus said Jehovah, my Former from the womb, to be His servant, to bring back Jacob to Him, and that Israel be gathered to Him (Isaiah 49:1, 5).

In many passages in the Word the Lord is called "Creator," "Maker," and "Former from the womb," and also "Redeemer;" for the reason that He creates man anew, reforms, regenerates, and has redeemed him. It may be believed that the Lord is so called because He created man and forms him in the womb, but yet it is the spiritual creation and formation that is here meant; for the Word is both natural and spiritual; it is natural for men, who are natural, and spiritual for angels, who are spiritual, as can also be seen from this, that what is here said is said of Israel, and in the highest sense of the Lord. "Israel" means the church, thus every man of the church; and because the Lord knows what the nature of every man is in respect to the good of love and the truth of faith it is said, "Jehovah hath called me from the womb, from the bowels of my mother doth He make mention of my name;" ² "to call and to know the name" of anyone signifies to know of what nature he is; "from the womb" means to know this in respect to the good of love; and "from the bowels of my mother" in respect to the truths from that good; "Jacob" who shall be brought again to Him, and "Israel" who shall be gathered to Him, signify the church, "Jacob" the external church, and "Israel" the internal church; the internal church is in the spiritual man, the external in the natural.

[12] In Jeremiah:

Before I formed thee in the womb I knew thee, and before thou camest forth from the womb I sanctified thee; I will give thee as a prophet unto the nations (Jeremiah 1:5).

This is said of the prophet Jeremiah, but yet "prophet" means in the spiritual sense one who teaches truth, and in the abstract sense the doctrine of truth; therefore "to form in the womb," and "to know before he came forth from the womb," signify a foreseeing that one can be in truths from good by regeneration, thus that one can receive and teach the Word. "To sanctify" and "to give as a prophet to the nations" have the same meaning; "nations" are those who are in good, and who from good receive truths.

[13] In David:

Upon Thee have I been laid from the womb. Thou art He that took me out of my mother's bowels (Psalms 71:6).

This has a like meaning. In the same:

Lo, sons are the heritage of Jehovah, the fruit of the belly is his reward (Psalms 127:3).

Here, as elsewhere in the Word, "sons" mean those who are in truths from good, and "fruit of the belly" means those who are in good by truths, who have heaven, which is a "heritage" and also a "reward."

[14] In Isaiah:

Can a woman forget her infant, that she may not have compassion on the son of her belly? Yea, though these may forget, yet will not I forget thee (Isaiah 49:15).

This is said because in the spiritual sense regeneration is meant, and this is why there is a comparison made with a woman and her love for her infant; the like is true of one who is regenerated by the Lord.

[15] In David:

Jehovah hath sworn truth unto David, Of the fruit of thy belly will I set upon thy throne (Psalms 132:11).

By "David," here as elsewhere, the Lord in relation to the spiritual kingdom, which is his royalty, is meant, therefore "to set of the fruit of his belly upon his throne" means one who is being regenerated by the Lord; such a man is called "the fruit of his belly" because he is in truths and in a life according to them; the "throne" which he shall have means heaven. This is what is signified by these words in the spiritual sense, but in the highest sense the Lord and His glorification are meant.

[16] In the same:

Thou dost possess my reins, Thou hast covered me in my mother's belly (Psalms 139:13).

"To possess the reins" signifies to purify truths from falsities (See above, n. 167); and "to cover in the mother's belly" signifies to defend from the falsities of evil which are from hell, and this from the beginning of regeneration and afterwards continually.

[17] In the same:

The wicked are estranged from the womb, they go astray from the belly, speaking falsehood (Psalms 58:3).

This does not mean that the wicked are estranged from the womb, and go astray from the belly, that is, from birth; for no one is estranged from God and goes astray from birth; but "to be estranged from the womb" signifies to turn away from good to evil from the first day when one could be reformed, and "to go astray from the belly" signifies to turn away in like manner from truths to falsities; and "to speak falsehood" signifies to believe falsities. Such are said to turn away from the first day when they could be reformed, because the Lord strives to reform all, whoever they may be, beginning from childhood and continuing through adolescence to youth, but those who do not suffer themselves to be reformed are said to turn away at once.

[18] In Hosea:

The iniquity of Ephraim is tied together, his sin is hidden away, the throes of a woman in travail shall come upon him; he is a son not wise, for he doth not stay his time in the womb of sons (Hosea 13:12, 13).

"Ephraim" signifies the understanding of truth, here the understanding perverted, which is the understanding of falsity instead of truth; its falsity is signified by "iniquity," and the evil of falsity by "his sin;" therefore he is called "a son not wise;" his not accepting reformation is signified by "the throes of a woman in travail shall come upon him," and by "he doth not stay his time in the womb of sons," this signifying that he does not remain in a state of reformation.

[19] In Isaiah:

I knew that in dealing treacherously thou wouldst deal treacherously, and the name of a transgressor was given thee from the womb (Isaiah 48:8).

This is said of "the house of Jacob," which means the perverted church; "to deal treacherously" signifies to act contrary to revealed truths; and "to have the name of a transgressor given from the womb" signifies a turning away from truths from the first time when one might be reformed; "to be called by name" signifies of what quality one is in respect to truths.

[20] In Hosea:

Jacob supplanted his brother in the womb, and in his vigor he struggled powerfully with God (Hosea 12:3).

What this signifies in the internal sense no one can know unless it is known that Jacob and his posterity even from their fathers down were merely natural, and therefore were opposed to the good of heaven and the church; for whoever is natural and not at the same time spiritual is opposed to that good, since that good is acquired solely through the conjunction of truth and good, first in the spiritual man and afterwards in the natural; but "Esau" signifies natural good in the spiritual. Now because Jacob and his posterity were such, and because they rejected every such good, and this from the very first time, it is said of Jacob that "he supplanted his brother in the womb." Moreover, the combat of Jacob with the angel, which is described in Genesis 32:24-31, depicts the tenacity with which they insisted upon possessing the land of Canaan, which means that a church should be instituted with them; this tenacity is depicted by that combat, and also by what is said in the next verse, in Hosea:

And he struggled vigorously with the angel, he wept and entreated him (Hosea 12:4).

But that they would nevertheless be destitute of any good of celestial and spiritual love is meant by:

The angel touched the hollow of Jacob's thigh, and the hollow of his thigh was put out of joint in wrestling with the angel (Genesis 32:24, 31).

For the thigh signifies the conjunction of good and truth, and "its being put out of joint" signifies that with Jacob and his posterity there was no conjunction of truth with good; this is meant by "Jacob struggled vigorously with God." (But on this see Arcana Coelestia 4281, where it is explained. That the Israelitish and Jewish nation was not chosen, but was accepted to represent a church, because of the tenacity with which their fathers and Moses persisted, see n. 4290, 4293, 7051, 7439, 10430, 10535, 10632)

[21] In Moses:

The sons strove with each other in the belly of Rebecca; and Jehovah said, Two nations are in thy womb, and two peoples shall be separated from thy bowels, and the one people shall prevail over the other people, and the greater shall serve the less. And the days for bringing forth were fulfilled, and behold twins were in her womb; and the first came forth red all over like a hairy garment, and they called his name Esau. And afterwards his brother came forth, and his hand had seized Esau's heel, and he called his name Jacob (Genesis 25:20-26).

These historical statements involve what has just been said about Jacob and his posterity, namely, that they were merely natural, and thus were in no natural good from spiritual, which is signified by "Esau." That Jacob's posterity was without that good is signified by Jacob's seizing Esau's heel when he came forth out of his mother's womb, the "heel" signifying the lowest natural. (But this, too, is explained in Arcana Coelestia.)

[22] In the same:

From the God of thy father and He shall help thee, and with Shaddai and He shall bless thee, with the blessings of heaven from above, with the blessings of the abyss lying beneath, with the blessings of the breasts and of the womb (Genesis 49:25).

This is the blessing of Joseph by his father Israel, which is explained in the Arcana Coelestia 6428-6434), where it is shown that "the blessings of the breasts" signify the affections of good and truth, and "the blessings of the womb" the conjunction of good and truth, thus regeneration.

[23] In the same:

That Jehovah may love thee and bless thee and multiply thee, that He may bless the fruit of thy belly and the fruit of thy land, thy corn and thy new wine, thine oil, the young of thy kine and the rams of thy flock (Deuteronomy 7:13).

And elsewhere:

Blessed shall be the fruit of thy belly and the fruit of thy land, the young of thy kine and of the herd of thy flock (Deuteronomy 28:4)

This was said to the sons of Jacob, who understood it only in a natural way, that is, according to the sense of the letter, because they were merely natural, and not in the least spiritual; but these "blessings" signify spiritual blessings, which are of heaven, and thence of eternal life, "the fruit of the belly" signifying the good of love and the truth of that good; "the fruit of the land" everything of the church; "the corn and new wine" all good and truth in the natural man; "the young of kine and of the herd of the flock" the affections of good and truth exterior and interior. In general all this signifies the fructification and multiplication of truth and good.

[24] In Isaiah:

Behold, I stir up against them the Mede, who will not esteem silver, and in gold they will not delight; whose bows will dash in pieces the young men, and they will have no compassion on the fruit of the belly; their eye shall not spare the sons (Isaiah 13:17, 18).

The "Mede" means those who make no account of the truth and good of the church, and who destroy the things of the understanding and love that are therefrom; the "silver" that they will not esteem, and the "gold" they will not delight in signify the truth and good of heaven and of the church, "silver" the truth and "gold" the good of these; "their bows will dash in pieces the young men, and they will have no compassion on the fruit of the belly," signifies that the falsities of doctrine will destroy all the understanding of truth and all the good of love; "the bow" meaning the falsity of doctrine, "the young men" the understanding of truth, and "the fruit of the belly" the good of love; "their eye shall not spare the sons" signifies that their perverted understanding and insanity will lay waste every truth of the church, "sons" meaning truths, and the "eye" the perverted understanding, which is insanity. It is to be known that the "Mede," does not mean the Mede, but such persons and things in the church as devastate it.

[25] In Matthew:

The Pharisees said, Is it lawful for a man to put away his wife for every cause? Jesus, answering, said, Have ye not read that He who made them from the beginning made them male and female, and said, For this cause shall a man leave father and mother and shall cleave to his wife, and they twain shall become one flesh? Therefore they are no more twain but one flesh. What, therefore, God hath joined together let not man put asunder. Moses for the hardness of your heart suffered you to put away your wives, but from the beginning it was not so. I say unto you, That whosoever shall put away his wife except for fornication, and shall marry another, committeth adultery; and whosoever marrieth her that is put away committeth adultery. The disciples said, If the case of the man is so with his wife, it is not expedient to contract matrimony. But Jesus said, All do not receive this word, but they to whom it is given; for there are eunuchs who were so born from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the sake of the kingdom of God. He that is able to receive let him receive (Matthew 19:3-12).

That this contains interior arcana can be seen from the Lord's saying that "all do not receive these words, but they to whom it is given." The interior arcanum contained in these words spoken by the Lord is but little apprehended by men, but it is apprehended by all angels in heaven, because they perceive these words of the Lord spiritually, and the arcana contained in them are spiritual. These arcana are, that there are marriages in the heavens even as on earth, but in the heavens the marriages are of like with like; for man is born to act from the understanding, but woman from affection, and the understanding with men is the understanding of truth and good, and the affection with women is the affection of truth and good; and as all understanding derives its life from affection, therefore the two there are joined together, as the affection which belongs to the will is joined with the correspondent thought which belongs to the understanding. For the understanding is different with everyone, as the truths that constitute the understanding are different. In general there are celestial truths, spiritual truths, moral truths, civil truths, and even natural truths; and of every kind of truth there are species and varieties innumerable; and since in consequence of this the understanding of one is never like the understanding of another, nor the affection of one like that of another, yet, in order that the understanding and affection may act as one, they are so joined together in heaven that the correspondent affection, which belongs to the woman, is conjoined with the correspondent understanding which belongs to the man; and as a result, both by correspondence have a life that is full of love. Now because two different affections cannot correspond to one understanding, therefore in heaven one man never has and never can have several wives.

[26] From this it can be seen and concluded what these words of the Lord also mean spiritually, as what is meant by "a man shall leave father and mother and shall cleave to his wife, and they shall be one flesh," namely, that man must leave that evil and falsity that he has from his religion, and that defiles his understanding, that is, that he has from father and mother, and his understanding separated from such evil and falsity must be conjoined with the correspondent affection which belongs to the wife, thus the two become one affection of truth and good; this is meant by "one flesh" which the two must become, "flesh" signifying in the spiritual sense good which is of love or affection. "Therefore they are no more twain but one flesh" signifies that thus the understanding of good and truth and the affection of good and truth are not two but one, in like manner as while will and understanding are two they are nevertheless one; and the like is true of truth and good and of faith and charity, which indeed are two but yet one, that is, when truth is of good and good is of truth, so also when faith is of charity and charity is of faith; and this also is the source of conjugial love.

[27] "Moses for the hardness of their heart suffered them to put away a wife for every cause," because the Israelites and Jews were natural and not spiritual, and those who are purely natural are also hard in heart, since they are not in any conjugial love but in lascivious love, such as is the love of adultery. It is said that "whosoever shall put away a wife except for fornication, and shall marry another, committeth adultery," because fornication signifies falsity, and with a woman the affection of evil and falsity, thus an affection that does not at all agree with the understanding of truth and good; and since by such discordance conjugial love, which is of truth and good, and thence is heaven and the church with man, is entirely destroyed, for when the interior conjunction which is of the minds and dispositions is no more, marriage is dissolved. "Whosoever marrieth her that is put away committeth adultery," because one put away on account of fornication means the affection of evil and falsity, as above, and this must not be joined with any understanding of truth and good, for thereby the understanding is perverted, and becomes an understanding of falsity and evil, and the conjunction of falsity and evil is spiritual adultery, as the conjunction of truth and good is spiritual marriage.

[28] The Lord afterwards spoke of eunuchs because the disciples said, "If the case of the man is so with the wife, it is not expedient to contract matrimony;" also because with the Jewish nation, which was a nation hard in heart because they were in falsities from evil, marriages were not marriages, but understood in the spiritual sense were adulteries, and therefore that nation was called by the Lord "an adulterous generation." This was why the Lord spoke of eunuchs, "eunuchs" meaning those who have no desire to enter into marriage, that is, to be conjoined with the affection of evil, because the understanding of truth and good would thus be perverted and dissipated; thus "eunuchs" mean both the married and the unmarried in whom the understanding of truth and good is conjoined with the affection of truth and good. Such are called "eunuchs" because they have no lasciviousness, such as those have who, from the hardness of heart in which the Jews were, take several wives, and divorce them for every cause.

[29] It is to be known, in the first place, that the marriage of the understanding of truth and good with the affection of truth and good has in general a threefold origin, and thus is in a threefold degree. In the highest degree is the marriage of those who are called celestial, in a lower degree the marriage between those who are spiritual, and in the lowest degree between those who are natural; for there are three degrees of man's interiors, and thence there are three heavens; those in the highest heaven are called celestial, those in the lower, spiritual, and those in the lowest natural. The marriage of the understanding of truth and good with the affection of truth and good with the celestial is meant by "the eunuchs who are born eunuchs from the mother's womb," because these when they are becoming regenerate, receive truths immediately in the life through love of truths, consequently they know truths from truths themselves; the regeneration of these by the Lord through love to Him is signified by "being made eunuchs in the womb," thus without the lasciviousness of adultery.

[30] The marriage of the understanding of truth and good with the affection of truth and good of those who are spiritual is meant by "the eunuchs who were made eunuchs by men," for such do not become regenerate in the womb, that is, through love, but through truths first received in the memory, and afterwards intellectually in the thought, and so finally in the life through a certain spiritual affection; these are said "to be made eunuchs by men" because they are reformed through the understanding from the memory, and "man" signifies that understanding, as also above, where "man and wife" are mentioned. But the marriage of truth and good with the affection of truth and good with those who are natural is meant by "eunuchs who make themselves eunuchs," for those who are natural acquire for themselves by means of cognitions and knowledges a natural lumen, and through the good of life according to these knowledges they acquire affection and thence conscience; and as these know no otherwise than that they themselves do this, for the natural man does not enjoy the intelligence of the spiritual man, nor does he enjoy the perception of the celestial man, so these are meant by those who "make themselves eunuchs;" but this is said from the appearance, and from the obscure faith with them. This, therefore, is the meaning of "becoming eunuchs for the sake of the kingdom of God." And as there are but few who apprehend these things the Lord says, "He that is able to receive let him receive." (But in illustration of this subject see what is said in the work on Heaven and Hell, under the heads, The Two Kingdoms into Which the Heavens are Divided, and The Three Heavens According to the Three Degrees of Man's Interiors, n 20-40, and Marriages in Heaven, n 366-386)

[31] It is said of John the Baptist:

That he was filled with the Holy Spirit in his mother's womb; and that the babe leaped in the womb at the salutation of Mary (Luke 1:15, 41, 44).

This signified that he was to represent the Lord in relation to the Word, as Elijah did; for in the Word, which is Divine truth, there is everywhere the marriage of Divine good and Divine truth, and Divine good united with Divine truth is the Divine proceeding from the Lord, which is called the Holy Spirit. The leaping in the womb at the salutation of Mary represented the joy arising from the love of the conjunction of good and truth, thus the joy of celestial conjugial love, which is in every particular of the Word. (That John the Baptist, like Elijah, represented the Lord in relation to the Word, see in Arcana Coelestia 7643, 9372.)

[32] What is signified by "the male that first opened the womb" shall also be told. Of this it is said in Moses:

When Jehovah shall have brought thee into the land of Canaan, thou shalt cause to pass over to Jehovah everyone that shall open the womb, and every firstling that cometh of beast, as many males as thou hast shall be Jehovah's. But every firstborn among thy sons thou shalt redeem. And it shall be that if thy son shall ask thee on the morrow, saying, What is this? thou shalt say unto him, By strength of hand Jehovah brought us out of Egypt, out of the house of servants, when he slew all the firstborn in the land, from the firstborn of men even to the firstborn of beast; therefore I sacrifice to Jehovah everyone that openeth the womb, the males; but all the firstborn of my sons I redeem (Exodus 13:11-15; 34:19, 20).

That the Levites were accepted in place of these, see in the same:

Behold, I have taken the Levites from among the sons of Israel instead of all the firstborn that openeth the womb among the sons of Israel, that the Levites may be Mine, for every firstborn is Mine, in the day when I smote all the firstborn in the land of Egypt I hallowed unto Me all the firstborn in Israel, from man even to beast they shall be Mine (Numbers 3:12, 13; 8:16, 17).

The spiritual meaning that lies concealed in this statute does not appear until it is known that natural generations and nativities signify spiritual generations and nativities; also that all the organs of generation correspond to celestial love and its products, which are uses, and are called the truths of that love. Because this is so, and because marriage signifies in the spiritual sense the marriage of truth and good, as has been said above, it can be seen thence what is signified in the same sense by "the one that openeth the womb, or the firstborn male." "The one that openeth the womb or the firstborn male" signifies that which is firstborn from celestial love and from the perception of good and truth; and this evidently is truth from good, which serves as a beginning to what follows; in its essence this is spiritual good, since that good in its form is truth from good, or, what is the same, truth from good in its essence is spiritual good. This is signified by "the one that openeth the womb, the firstborn male," because "the womb" corresponds to inmost conjugial love, which in its essence is celestial love, and from that love spiritual good comes forth, which in its form is truth from good, and in particular, that truth from good which is in place of a beginning to what follows; that which is in the place of a beginning is everything as regards their essential in the things that succeed, because that is what rules in them. As this is what is signified by "the one that openeth the womb (or the firstborn male)" therefore this was made holy to Jehovah, and by it also all the subsequent offspring were sanctified.

[33] It is to be known that the goods of heaven and the church are of three degrees; the good of the inmost degree, thus also of the inmost heaven, is called the good of celestial love; the good of the lower degree, which is also the good of the middle heaven, is called the good of spiritual love; and the good of the lowest degree, which is the good of the lowest heaven, is called natural good. These goods, as they follow in order, are also born in order. The good of natural love is born from the good of spiritual love, and the good of spiritual love is born from the good of celestial love; and for this reason "the one that openeth the womb, the firstborn male," signifies the good of spiritual love born from the good of celestial love.

[34] Because "beasts" signify affections, "beasts of the herd" exterior affections, and "beasts of the flock" interior affections, so the firstborn of these were made holy. That this is so is also evident from this, that the Levites were taken in place of all the firstborn; for "Levi" (and thence the Levite) signifies spiritual good from celestial good; consequently the priesthood, which signifies celestial good, was given to Aaron and his sons, and the ministry of that good which signifies truth from good, was given to the Levites. (That this was the signification of the tribe of Levi see above, n. 444.) The statute respecting the firstborn was given to the sons of Israel because all the firstborn in Egypt were slain, for the reason that "the firstborn in Egypt" signify the falsities from evil contrary or opposite to truths from good, thus infernal evil contrary or opposite to spiritual good; and for the reason that when those falsities from evil in man are slain, that is, removed, truths from good, that is, spiritual good, then first flow in from the Lord and is received by man. From this it is evident what was represented and in the spiritual sense signified by that statute. What was signified by:

God's closing up every womb of the house of Abimelech on account of Sarah, Abraham's wife, and after Abraham prayed for them God's healing Abimelech, his wife, and their maidservants, that they might bring forth (Genesis 20:17, 18),

may be seen in the Arcana Coelestia, where it is explained.

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