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※ (주3). Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

1984

Few persons can bring themselves to believe that the Word has within it an internal sense that from the letter is not apparent, because it is so remote from the sense of the letter that it is as it were distant from it as heaven is from earth. But that the sense of the letter contains such things within itself, and that it is representative and significative of arcana that no one sees except the Lord, and angels from him, is evident from what has been stated in various places in volume 11 of this work. The sense of the letter bears a relation to the internal sense like that of the human body to the soul. While a man is in the body, and thinks from bodily things, he knows almost nothing about the soul; for the functions of the body are different from those of the soul, so different that if the functions of the soul were disclosed, they would not be acknowledged as such. The case is the same with the internals of the Word: its soul, that is, its life, is in its internals, and these have regard solely to the Lord, his kingdom, the church, and to those things in man that belong to his kingdom and church; and when these are regarded, it is the Word of the Lord, for in this case there is life itself therein. That this is really the case has been confirmed by many things in volume 1, and has been given me to know as a certainty; for no ideas concerning bodily and worldly things can by any possibility pass to the angels, but they are put off and altogether removed at the first threshold, as they leave man; as may be seen in volume 1, from experience itself (n. 1769–1772 inclusive), and also how they are changed (n. 1872–1876).

[2] This may also be sufficiently evident from very many things in the Word that are not at all intelligible in the sense of the letter, and that would not be acknowledged as the Word of the Lord if there were not such a soul and life in them; nor would they appear as Divine to anyone who has not been imbued from infancy with the belief that the Word is inspired and thereby holy. Who would know from the sense of the letter what those things signify which Jacob spoke to his sons just before his death (Gen. 49):

That Dan shall be a serpent upon the way, an adder upon the path, biting the horse’s heels, and his rider shall fall backward (verse 17); that a troop shall ravage Gad, and he shall ravage the heel (verse 19); that Naphtali is a hind let loose, giving discourses of elegance (verse 21); that Judah shall bind his young ass to the vine, and the son of his she-ass to the noble vine; he shall wash his garment in wine, and his vesture in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Gen. 49:11–12);

and the case is the same with very many passages in the prophets. But what these things signify cannot possibly appear except in the internal sense, in which all things both in general and in particular are coherent in the most beauty order.

[3] The case is the same again with all that the Lord said concerning the last times:

29그 날 환난 후에 즉시 해가 어두워지며 달이 빛을 내지 아니하며 별들이 하늘에서 떨어지며 하늘의 권능들이 흔들리리라 30그 때에 인자의 징조가 하늘에서 보이겠고 그 때에 땅의 모든 족속들이 통곡하며 그들이 인자가 구름을 타고 능력과 큰 영광으로 오는 것을 보리라 (마24:29, 30) In the consummation of the age, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken; and then shall appear the sign of the son of man, and then shall all the tribes of the earth wail (Matt. 24:29–30).

These words by no means signify the darkening of the sun and moon, nor the falling of the stars from heaven, nor the wailing of the tribes; but they signify charity and faith, for in the internal sense these are “the sun and the moon,” and these will be darkened; and they also signify the knowledges of good and truth, for these are “the stars,” which are here called “the powers of the heavens,” and which will thus fall down and vanish; and that so also will all things of faith, which are “the tribes of the earth.” This was shown also in volume 1 (n. 31–32, 1053, 1529–1531, 1808). From these few things the nature of the internal sense of the Word may be seen, and also that it is remote, and in some places very remote, from the sense of the letter. But still the sense of the letter represents truths; and sets forth appearances of truth, in which a man can be when not in the light of truth.

https://youtu.be/iRzbRgxz9Yc

‘두 아들과 내게 돌아올 분깃’의 속뜻(1)

11또 이르시되 어떤 사람에게 두 아들이 있는데 12그 둘째가 아버지에게 말하되 아버지여 재산 중에서 내게 돌아올 분깃을 내게 주소서 하는지라 아버지가 그 살림을 각각 나눠 주었더니 13그 후 며칠이 안 되어 둘째 아들이 재물을 다 모아 가지고 먼 나라에 가 거기서 허랑방탕하여 그 재산을 낭비하더니 14다 없앤 후 그 나라에 크게 흉년이 들어 그가 비로소 궁핍한지라 15가서 그 나라 백성 중 한 사람에게 붙여 사니 그가 그를 들로 보내어 돼지를 치게 하였는데 16그가 돼지 먹는 쥐엄 열매로 배를 채우고자 하되 주는 자가 없는지라 17이에 스스로 돌이켜 이르되 내 아버지에게는 양식이 풍족한 품꾼이 얼마나 많은가 나는 여기서 주려 죽는구나 18내가 일어나 아버지께 가서 이르기를 아버지 내가 하늘과 아버지께 죄를 지었사오니 19지금부터는 아버지의 아들이라 일컬음을 감당하지 못하겠나이다 나를 품꾼의 하나로 보소서 하리라 하고 20이에 일어나서 아버지께로 돌아가니라 아직도 거리가 먼데 아버지가 그를 보고 측은히 여겨 달려가 목을 안고 입을 맞추니 21아들이 이르되 아버지 내가 하늘과 아버지께 죄를 지었사오니 지금부터는 아버지의 아들이라 일컬음을 감당하지 못하겠나이다 하나 (눅15:11-21)

진리를 진리 자체의 빛으로 보는 것은 영적 마음이라 하는, 인간의 내적 마음으로부터 진리를 보는 것이다. 이 마음은 체어리티에 의해 열린다. 이 마음이 열릴 때, 빛과 진리를 이해하는 애정이 주님으로부터 천국을 통해 흘러들어오는데 그것이 깨달음이다. (AR.85) to see truths from their own light is to see them from man’s interior mind, which is called the spiritual mind, and this mind is opened by charity; and when it is opened, light and the affection of understanding truths flow in out of heaven from the Lord. Thence is enlightenment. (AR.85)

오늘은 2023년 올 한 해 마지막 날이며, 그래서 마지막 주일 설교입니다. 오늘 같은 날은 보통은 한 해를 마감하는 설교를 준비하지만, 지난주를 성탄 주일예배로 드려 2주 연속, 아니 다음 주인 1월 7일 신년 첫 주일예배 역시 공주농아교회에서 드리게 되어 3주 연속 누가복음 강해를 쉬게 되어 고민, 마침 오늘 본문이 어쩌면 그 깊이와 메시지에 있어 한 해를 마감하는 귀한 메시지일 수도 있겠다 싶어 그대로 준비했습니다.

오늘 설교는 모든 사람이 자기 인생에 있어 거의 비슷한 패턴을 통해 회심을 경험하는, 그래서 거듭남의 일반적 이야기이기도 하여 오늘 같은 송년 주일예배 본문으로도 아주 적절하다 생각되오니 부디 깊이 경청하셔서 그 가운데 말씀하시는 주님의 음성을 꼭 들으실 수 있기를 바랍니다.

오늘 함께 나눌 말씀은 아버지께 받은 상속 재산을 집을 나가 먼 나라에 가 허랑방탕 모두 탕진한 아들에 대한 비유의 말씀입니다. 이 말씀을 통해서 우리는 어떤 사람이 주님 앞에 탕자이고, 탕자가 겪게 될 운명은 어떤 것이며, 그때 우리에게 필요한 진정한 회개란 어떤 것인지를 배울 수 있습니다. 이제 말씀의 의미들을 하나씩 살펴보겠습니다.

11또 이르시되 어떤 사람에게 두 아들이 있는데 12그 둘째가 아버지에게 말하되 아버지여 재산 중에서 내게 돌아올 분깃을 내게 주소서 하는지라 아버지가 그 살림을 각각 나눠 주었더니

여기서 아들이 둘이라는 것은 신앙인들에게 있는 두 가지 마음을 뜻합니다. 즉 큰아들은 속 사람이라는 마음이고, 작은아들은 겉 사람이라는 마음을 뜻합니다. 그리고 재산은 주님이 속 사람을 통해 겉 사람에게로 보내주시는 선과 진리를 말합니다. 그렇다면 작은아들, 곧 둘째가 재산을 나눠달라는 것은 무슨 뜻일까요? 주님이 겉 사람 안으로 선과 진리를 넣어주실 때, 사람들은 그것을 자기 걸로 생각한다는 겁니다. 누구나 처음 진리를 배울 때는 그것이 자기 것인 줄 압니다. 주님이 주신 거라고는 전혀 생각하지 못하는 것이지요. 그럼에도 주님은 그것을 허용하십니다. 그 이유는 그래야 주님으로부터 하되 스스로 거듭나는 것처럼 거듭날 수 있기 때문입니다.

13절과 14절에서는 자기 몫의 재산을 받은 둘째 아들의 방탕한 모습을 다음과 같이 묘사하고 있습니다.

13그 후 며칠이 안 되어 둘째 아들이 재물을 다 모아 가지고 먼 나라에 가 거기서 허랑방탕하여 그 재산을 낭비하더니 14다 없앤 후 그 나라에 크게 흉년이 들어 그가 비로소 궁핍한지라

둘째 아들이 재물을 가지고 먼 나라에 갔다는 것은, 겉 사람이 진리를 행하지는 않고, 머리에 쌓아 두기만 하는 것이고, 그렇게 해서 주님으로부터 점점 더 멀어지는 걸 뜻합니다. 그때 어떤 일이 일어날까요? 마치 진리를 모르는 사람처럼 세상 즐거움을 좇아 살게 되며, 그러면서 그나마 가지고 있던 진리와 선을 모두 잃어버리게 됩니다. 그 이유는, 사람이 세상 욕심에 빠져 살면 속 사람과 겉 사람의 관계가 끊어져 더 이상 속 사람으로부터 진리와 선이 흘러들어오지 않기 때문입니다. 즉, 천국을 향해, 주님을 향해 항상 열려있어야 할 내면의 창문이 닫히는 것이며, 그래서 이런 이유로 우리는 너무 지나치게 늘 세상일에 몰두, 몰입하고 있으면 안 된다는 것입니다. 그리고 그때 저지른 악과 거짓들로 인해 선과 진리들이 파괴됩니다. 그것이 둘째 아들이 재산을 허랑방탕 탕진하는 것이고, 크게 흉년이 들어 비로소 궁핍해지는 것입니다.

흉년 상태, 즉 선과 진리가 남아 있지 않은 상태를 15절과 16절에서는,

15가서 그 나라 백성 중 한 사람에게 붙여 사니 그가 그를 들로 보내어 돼지를 치게 하였는데 16그가 돼지 먹는 쥐엄 열매로 배를 채우고자 하되 주는 자가 없는지라

스베덴보리 저, ‘계시록 해설’(Apocalypse Explained) 1044:4항을 보면, ‘돼지는 간통자들의 지옥에 사는 사람들의 불결한 사랑을 뜻한다’고 되어 있습니다. 그러므로 돼지를 친다는 것은 선과 진리를 잃게 되면 점점 더 간음의 욕망에 깊이 빠져든다는 뜻입니다. 물욕에 빠질 수도 있고, 명예욕에 빠질 수도 있는데, 최종적으로는 간음의 욕망에 깊이 빠져든다는 것입니다. 그 이유는 간음의 악은 부부의 순결한 사랑이라는 가장 고결한 선과 대척점에 있는 악이기 때문입니다. 영적 의미로 부부의 순결한 사랑은 선과 진리의 순수한 결합을 나타냅니다. 반면에 간음은 선과 악, 또는 진리와 거짓이 섞이는 것이고, 그러므로 거룩한 것에 대한 모독을 나타냅니다. 그런 의미에서 간음은 가장 가증스러운 악입니다. 실제로 천국에 3층천이 있다면, 그에 대한 가장 깊은 지옥 역시 있는데 그 지옥이 바로 이 간음자들의 지옥입니다. 그러므로 아버지의 재산을 탕진한 아들이 돼지를 키우는 것은 주님이 주시는 선과 진리를 지켜내지 못하면 나중에는 가장 나쁜 상태, 즉 선과 진리를 모독하는 상태로까지 떨어질 수도 있음을 나타냅니다.

본문에는 또 그가 돼지가 먹는 쥐엄 열매로 배를 채우려 했으나 그것마저 주는 자가 없다고 말합니다. 그러나 이것은 한글 성경의 번역이고, 영어 성경에는 그가 곡식의 껍질로 배를 채우려 했으나 주는 자가 없었다고 되어 있습니다. 말씀에서 곡식의 속살은 본래 선을 뜻하고, 그것을 덮고 있는 껍질은 진리를 뜻합니다. 그런데 여기서는 돼지가 먹는 것이기 때문에 진리가 아니라 간음의 욕망과 결탁한 거짓을 뜻합니다. 그러면 배를 채운다고 할 때, 배(belly)는 무슨 뜻일까요? 배는 사람의 내면을 뜻합니다. 그러니까 돼지가 먹는 곡식 껍질로 배를 채우고자 했다는 것은 내면의 욕망을 감추기 위해 거짓으로 위장하려 하는 것을 뜻하고, 그것마저 주는 사람이 없다고 한 것은 그럼에도 진리가 없기 때문에 거짓으로 속내를 감출 수 없었다는 뜻입니다.

※ 참고로 류모세 저, ‘열린다 성경, 식물 이야기’ 14장, ‘탕자는 왜 하필이면 쥐엄 열매를 먹었을까? 가난한 자의 식량, 쥐엄 열매’에 이런 내용이 나옵니다. 흥미로운 내용들이 더 있으니 꼭 참고하시기 바랍니다.

그가 떠난 먼 나라는 분명 유대인 마을이 아니었을 것이다. 유대인 마을에서는 돼지를 칠 수 없기 때문이다. 당시에 요단 동편의 베뢰아는 헤롯 안티파스가 다스린 유대인 지역이었다. 그 북쪽에 있는 데가볼리 지역은 이방인들이 사는 지역이었다. 둘째 아들이 떠난 먼 나라는 아마도 데가볼리에 속한 열 개의 이방인 도시 중 하나였을 것이다.

그곳에서는 돼지의 사료로 가장 값싸고 영양소가 풍부한 쥐엄 열매를 썼다. 엎친 데 덮친 격으로 그 땅에 흉년이 들어 먹을 것이 떨어졌다. 둘째 아들은 돼지가 먹는 쥐엄 열매를 놓고 돼지와 쟁탈전을 벌여야 했다.

유대인들의 문화에 익숙한 사람이라면 돼지와 쥐엄 열매가 오버랩되면서 둘째 아들의 비참한 상태를 쉽게 떠올릴 수 있을 것이다.

콩과에 속하는 쥐엄 열매는 이스라엘에서 가난한 사람이 정말 먹을 것이 없을 때 마지막에 먹는 식량이었다. 보통 끓는 물에 쥐엄 열매를 넣어서 죽을 만들어 먹었다. 그 안에는 사람에게 필요한 필수 영양분들이 고루 들어 있었다.

새 교회 가르침에 의하면 사람이 거짓을 말하고 거짓된 행동을 하는 것은 선과 진리의 지식을 안 다음부터라고 말합니다. 그러니까 진리의 지식이 없으면 그나마 거짓된 말이나 행동을 할 수도 없다는 것입니다.

※ 요즘 특히 어느 야당 대표의 여러 가지 사법 리스크와 그런 그를 향후 대통령 삼기 위해 끝까지 몰염치한 짓을 서슴치 않는 그 야당의 모습을 자주 봅니다. 누구에게나 그 옳고 그름이 불 보듯 뻔한 일을, 그러나 그들은 두 눈 꾹 감고 애써 외면하면서 버젓이 국회에서 그런 말도 안 되는 짓을 벌이고 있는데요, 이 역시 진리를 모두 잃어버려 분별력과 수치심마저 잃어버렸기 때문입니다. 즉 자신의 속내를 감출 만큼의 분별력이나 수치심도 없는 것이지요.

탕자가 그렇게까지 추락할 때, 비로소 마음 깊은 곳으로부터 진정한 회개가 올라옵니다. 진리와 선을 모두 잃어버린 사람이 무엇을 가지고 회개를 할 수 있을까요? 내면의 추악한 것들이 온 세상에 드러나고, 그로 인해 자기를 믿고 따랐던 사람들이 모두 떠나갈 때, 비로소 그동안의 자신의 삶을 돌아봅니다. 그리고 내가 왜 이렇게 됐는가, 어디서부터 잘못되었나 생각하며 회개의 마음이 생기는 것입니다.

※ 아마도 그 야당 대표도, 그리고 그 야당 소속 많은 국회의원들도 나중에 사법처리 되어 감방에 갇혀 그 안에서 많은 시간을 보내게 될 때에야 비로소 이런 순간들을 맞이하게 되지 않을까 싶습니다.

탕자의 회개는 그렇게 시작됩니다. 본문 17절에는 탕자의 첫 번째 회개의 고백을 이렇게 표현합니다.

17이에 스스로 돌이켜 이르되 내 아버지에게는 양식이 풍족한 품꾼이 얼마나 많은가 나는 여기서 주려 죽는구나

여기서 품꾼의 영어 성경 표현은 품삯을 받는 종(hired servant)입니다. 말씀에서 종은 속 사람을 섬기는 겉 사람을 뜻합니다. 그러므로 이 말씀은 겉 사람이 속 사람에게 순종할 때는 선과 진리를 풍족하게 소유하지만, 속 사람에게 순종하지 않으면 선과 진리의 유입이 끊어져 영적으로 죽을 수밖에 없다는 뜻입니다. 이것이 탕자가 주님 앞에 드리는 첫 번째 회개의 고백입니다.

18내가 일어나 아버지께 가서 이르기를 아버지 내가 하늘과 아버지께 죄를 지었사오니 19지금부터는 아버지의 아들이라 일컬음을 감당하지 못하겠나이다 나를 품꾼의 하나로 보소서 하리라 하고

탕자의 두 번째 고백은 “내가 하늘과 아버지께 죄를 지었습니다”라는 것입니다. 하늘은 속 사람을 뜻하고, 아버지는 속 사람 안에 계신 주님을 뜻합니다. 그러므로 탕자의 두 번째 고백은, ‘제가 속 사람의 말에 순종하지 않음으로 해서 주님께 큰 죄를 지었습니다.’라는 고백입니다. 탕자의 세 번째 고백은 “지금부터는 아버지의 아들이라 일컬음을 감당하지 못하겠으니 나를 품꾼의 하나로 보소서 하리라” 입니다. 말씀에서 아들은 교회를 뜻합니다. 그리고 품꾼은 속 사람에게 복종하는 겉 사람을 뜻하는데, 주님과 이웃을 위해서가 아니라 자기 자신의 이익을 위해 복종하는 겉 사람입니다. 품꾼으로 상징되는 겉 사람은 그런 것입니다. 따라서 ‘지금부터는 아버지의 아들이 아니라 나를 품꾼으로 보소서’라는 말은, 속 사람과 단절되었던 겉 사람이 회개하여 속 사람에게 복종할 때, 처음에는 진정한 교회의 모습이 아니라는 겁니다. 진정한 교회의 모습이 아니라는 것이 무슨 뜻일까요? 처음에는 주님과 이웃을 위해 속 사람에게 복종하지 않고, 자신의 이익을 위해 복종한다는 것입니다. 다시 말하면, 밑바닥까지 떨어진 상태에서 벗어나기 위해서는 주님을 붙잡을 수밖에 없다는 그런 절박함에서 비롯되는 복종이라는 것입니다. 그러므로 돌아온 탕자의 회개는 참을 수 없는 수치심과 자신에 대한 연민, 주님을 향한 죄스러움이 뒤섞인 복잡한 감정으로부터 시작됩니다.

아들이 일어나 드디어 아버지를 만나러 갑니다. 그 모습을 20절에서는 이렇게 말합니다.

20이에 일어나서 아버지께로 돌아가니라 아직도 거리가 먼데 아버지가 그를 보고 측은히 여겨 달려가 목을 안고 입을 맞추니

일어난다는 것은 세상만 바라보며 살던 탕자가 주님을 향해 한 걸음씩 앞으로 나아가는 것입니다. 그때 거리가 먼데도 아버지가 그를 보고 달려오십니다. 거리가 멀다는 것은 회개의 노력이 많이 부족하다는 것입니다. 전 시간에 주님은 우리의 적은 노력을 귀하게 여기신다고 말씀드렸는데요, 그것은 탕자에게도 적용되는 말씀입니다. 자기 연민에 빠진 회개가 얼마나 진정한 회개이겠습니까? 그럼에도 주님은 그의 절박한 마음을 보시고, 멀리서 달려오십니다. 멀리서 달려오시는 것은 주님이 우리의 적은 노력을 귀하게 여기시고, 부족한 회개를 받아들이시는 것을 뜻합니다. 주님이 오셔서 그의 목을 안으셨습니다. 목은 속 사람과 겉 사람을 연결하는 통로를 뜻합니다. 그래서 목을 안는 것은 그동안 막혀있던 속 사람과 겉 사람 사이의 통로를 주님께서 열어주시는 것을 의미합니다. 그때 그곳을 통해 겉 사람 안으로 선과 진리가 흘러들어가 속 사람과 겉 사람이 하나가 되는데, 그렇게 해서 주님과 우리가 하나가 됩니다. 그것이 주님이 입을 맞추시는 것입니다.

사랑하는 성도 여러분,

오늘은 속 사람의 소리에 귀 기울이지 않는 신앙인들이 어떻게 주님으로부터 멀어지는지, 그리고 바닥까지 떨어진 다음에 어떻게 다시 회개하고 주님께 돌아오는지를 배웠습니다. 계시록 2장 5절에도 회개에 관해 다음과 같은 말씀이 있습니다.

그러므로 어디서 떨어졌는지를 생각하고 회개하여 처음 행위를 가지라 만일 그리하지 아니하고 회개하지 아니하면 내가 네게 가서 네 촛대를 그 자리에서 옮기리라

가끔 자신을 돌아보면서 처음 진리를 알았을 때의 순수한 열정으로부터 멀리 떠내려왔구나 하고 느낄 때가 있습니다. 그러나 우리의 신앙 전체가 그런 것은 아닐 것입니다. 인간의 내면은 아주 복잡해서 과거의 상태와 현재의 상태를 어느 하나만 보고 판단할 수는 없습니다. 아마 어떤 부분은 더 단단해졌을 것이고, 어떤 부분은 해이해진 부분도 있겠지요. 또 어떤 부분은 문제가 많아서 거듭나는 데 걸림돌이 될 수도 있습니다. 만약 그렇다면 주님께 고백하여 그 걸림돌을 필히 제거해야 합니다. 계시록 2장에서 “회개하여 처음 행위를 가지라” 하신 것은 그런 뜻으로 하신 말씀일 것입니다. 주님 앞에 서면 부끄럽고 죄스러울 때가 많습니다. 그러나 그런 마음이 드는 것 자체가 주님 앞에 감사할 일입니다. 왜냐하면 인간에게서는 그런 마음이 나올 수 없기 때문입니다. 그러면 우리는 어떻게 회개해야 할까요? 먼저

나는 포도나무요 너희는 가지라 그가 내 안에, 내가 그 안에 거하면 사람이 열매를 많이 맺나니 나를 떠나서는 너희가 아무 것도 할 수 없음이라 (요15:5)

고 하신 주님의 말씀을 온전히 받아들이는 회개가 되어야 할 것입니다. 두 번째는 자신이 어떤 행위 때문에 주님으로부터 멀어지게 되었는지를 찾아내 그것을 회개해야 합니다. 홍수가 났을 때 급류에 휩쓸리게 되면 처음 출발한 지점보다 한참 아래쪽으로 떠내려가게 됩니다. 그것처럼 아주 작은 잘못된 실수 하나로 인해 나중에는 주님으로부터 아주 멀어집니다. 미국 새 교회도 처음에는 하나의 교파였던 것으로 압니다. 그런데 교리에 대한 작은 이견 때문에 둘로 갈라졌고, 그로 인해 많은 차이가 생겼습니다. 결과적으로 한쪽은 크게 부흥하고, 다른 쪽은 쇠퇴하게 된 것입니다. 그러므로 회개할 때는 어떤 행위 때문에 주님으로부터 멀어지게 되었는가를 찾아내어 주님 앞에 그것을 고백하고 회개해야 합니다. 세 번째는 처음에는 자기 자신의 거듭남을 위해 회개해야 하겠지만 궁극적으로는 주님과 이웃을 위해 회개해야 합니다. 그렇게 할 때 주님께서 달려와 우리의 목을 안아주시고 입을 맞춰 주십니다. 주님께서는 또 회개하지 않으면 내가 가서 촛대를 옮기겠다고 하셨습니다. 촛대는 교회를 의미하고, 가장 큰 의미로는 주님을 의미합니다. 그러므로 촛대를 옮기겠다고 하시는 것은 회개하지 않는 사람은 교회로부터 배제하시겠다는 말씀입니다. 두려운 말씀입니다. 주님의 교회 안에 있는 것이 얼마나 안전하고 행복한가 하는 것은 교회 안에 있을 때는 모릅니다. 탕자처럼 교회를 떠나 있을 때 절실히 느낍니다. 주님의 말씀을 두렵게 받아들여 회개하고, 또 회개하여 처음 행위를 가지는 우리들이 되어야 하겠습니다. 주님의 그런 은혜가 오늘 이 말씀에 귀 기울이는 모든 성도와 함께하시길 기도합니다.

내가 기뻐하는 금식은 흉악의 결박을 풀어 주며 멍에의 줄을 끌러 주며 압제 당하는 자를 자유하게 하며 모든 멍에를 꺾는 것이 아니겠느냐 (사58:6)

아멘

원본

2021-04-25(D1)

서울 새 교회 이순철 목사

설교

2023-12-31(D1)

한결같은 교회 변일국 목사

※ (주3). Both in the wholes and particulars of the Word there is an internal or spiritual sense (n. 1143, 1984, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 9086).

1143

Although these were the names of the nations that constituted the ancient church, yet in the internal sense they mean actual things [res], namely, the worships themselves. In heaven nothing at all is known about the names, countries, nations, and the like; the angels have no idea of such things, but of the actual things signified by them. The Word of the Lord is living by virtue of the internal sense. This is as the soul, of which the external sense is as the body. And just as with man when his body dies the soul lives, and when the soul lives he no longer knows the things that pertain to the body, so when he comes among angels he does not know what the Word is in the sense of the letter, but only what it is in its soul. Such was the man of the most ancient church; who, if he were living and read the Word at the present day, would not cleave at all to the sense of the letter; but would be as if he did not see it, but only the internal sense abstractly from the letter; and indeed as if the letter had no existence. Thus he would be in the life or soul of the Word. It is the same everywhere in the Word, even in its historical parts, which were just such as are narrated, and yet there is not so much as one little word therein that does not, in the internal sense, enfold within it deep secrets which never appear to those who hold the mind in the historical connection. Thus in this chapter by the names, in the literal or historical sense, are meant the peoples that constituted the ancient church, but in the internal sense their doctrinals are signified.

※ (주2). The Lord’s predictions in Matthew (24 and 25), respecting the consummation of the age and His coming, and the consequent successive vastation of the church and the final judgment, are explained in the prefaces to chapters 26–40 of Genesis (n. 3353–3356, 3486–3489, 3650–3655, 3751–3757, 3897–3901, 4056–4060, 4229–4231, 4332–4335, 4422–4424, 4635–4638, 4661–4664, 4807–4810, 4954–4959, 5063–5071).

CHARITY (마25:37-46)

5063

In the preface to the preceding chapter an explication was given of what the Lord said concerning the judgment upon the good and the evil, in Matthew 25, verses 34 to 36. Then follow these words:

37이에 의인들이 대답하여 이르되 주여 우리가 어느 때에 주께서 주리신 것을 보고 음식을 대접하였으며 목마르신 것을 보고 마시게 하였나이까 38어느 때에 나그네 되신 것을 보고 영접하였으며 헐벗으신 것을 보고 옷 입혔나이까 39어느 때에 병드신 것이나 옥에 갇히신 것을 보고 가서 뵈었나이까 하리니 40임금이 대답하여 이르시되 내가 진실로 너희에게 이르노니 너희가 여기 내 형제 중에 지극히 작은 자 하나에게 한 것이 곧 내게 한 것이니라 하시고 41또 왼편에 있는 자들에게 이르시되 저주를 받은 자들아 나를 떠나 마귀와 그 사자들을 위하여 예비된 영원한 불에 들어가라 42내가 주릴 때에 너희가 먹을 것을 주지 아니하였고 목마를 때에 마시게 하지 아니하였고 43나그네 되었을 때에 영접하지 아니하였고 헐벗었을 때에 옷 입히지 아니하였고 병들었을 때와 옥에 갇혔을 때에 돌보지 아니하였느니라 하시니 44그들도 대답하여 이르되 주여 우리가 어느 때에 주께서 주리신 것이나 목마르신 것이나 나그네 되신 것이나 헐벗으신 것이나 병드신 것이나 옥에 갇히신 것을 보고 공양하지 아니하더이까 45이에 임금이 대답하여 이르시되 내가 진실로 너희에게 이르노니 이 지극히 작은 자 하나에게 하지 아니한 것이 곧 내게 하지 아니한 것이니라 하시리니 46그들은 영벌에, 의인들은 영생에 들어가리라 하시니라 (마25:37-46) Then shall the righteous answer him, saying, Lord, when saw we thee hungry and fed thee, or thirsty and gave thee drink? When saw we thee a stranger and gathered thee, or naked and clothed thee? When saw we thee sick, or in prison, and came unto thee? But the king shall say to them, Verily I say to you, Insofar as ye did it to one of the least of these my brethren, ye did it to me. Then shall he say also unto them on the left hand, Depart from me ye cursed into the eternal fire, prepared for the devil and his angels; for I was hungry and ye gave me not to eat, I was thirsty and ye gave me not to drink, I was a stranger and ye gathered me not, naked and ye clothed me not, sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say to you, Insofar as ye did it not to one of these least, ye did it not to me. And these shall go away into eternal punishment, but the righteous into life eternal (Matt. 25:37–46).

5064

In the prefatory remarks to the preceding chapter (n. 4954–4959), it was explained what is signified in the internal sense by “giving meat to the hungry and drink to the thirsty,” by “gathering the stranger, clothing the naked, and visiting the sick and him that is in prison”—that it is the essence of charity which is involved and is thus described. By the “hungry,” the “thirsty,” and the “stranger” is signified the affection of good and truth; and by the “naked,” the “sick,” and “those who are in prison,” self-acknowledgment (see n. 4956, 4958).

5065

As the same things are thrice repeated in what has already been quoted and explained, it is unnecessary to show in detail, or word by word, what these expressions signify in the internal sense. In this place I will merely state what is signified by the answer made both by those on the right hand, and by those on the left—that they had not seen him hungry, thirsty, a stranger, naked, sick, and in prison; and afterward what is signified by the “king,” and also by the “righteous and eternal life,” and by the “cursed and eternal fire.”

5066

The answer made by those on the right hand:

37주여 우리가 어느 때에 주께서 주리신 것을 보고 음식을 대접하였으며 목마르신 것을 보고 마시게 하였나이까 38어느 때에 나그네 되신 것을 보고 영접하였으며 헐벗으신 것을 보고 옷 입혔나이까 39어느 때에 병드신 것이나 옥에 갇히신 것을 보고 가서 뵈었나이까 Lord, when saw we thee hungry and fed thee, or thirsty and gave thee drink? When saw we thee a stranger and gathered thee, or naked and clothed thee? When saw we thee sick, or in prison, and came unto thee?

signifies that if they had seen the Lord himself, every one of them would have performed these offices; yet not from love toward him, but from fear because he was to be the judge of the universe; thus not for his sake, but for the sake of themselves; thus not from within or from the heart, but from without and in act only.

This is as when one sees a king whose favor he desires to gain in order that he may become great or rich, and therefore bears himself submissively toward him. It is similar with those who are in holy external worship, in which they as it were see the Lord, and submit themselves to him, believing that in this way they will receive eternal life; and yet they have no charity, and do no good to anyone except for their own sake, thus only to themselves. They are like persons who in outward form pay court to their king with much respect, and yet deride his commands because at heart they disregard him. These and similar things are what are signified by those on the right hand so answering; and as the evil also do the like things in outward form, therefore they who were on the left made nearly the same answer.

5067

As therefore the Lord cares not for external but for internal things, and as man testifies to his internal things, not by worship only, but by charity and its acts, the Lord answered:

내가 진실로 너희에게 이르노니 너희가 여기 내 형제 중에 지극히 작은 자 하나에게 한 것이 곧 내게 한 것이니라 Verily I say to you, Insofar as ye did it to one of the least of these my brethren, ye did it to me;

those are called “brethren” who are in the good of charity and of life; for the Lord is with them, because they are in good itself; and it is they who are properly meant by the neighbor. In these also the Lord does not manifest himself, for in respect to him they are vile; but the man manifests himself before the Lord, in that he worships him from within.

5068

That the Lord calls himself “king,”in these words:

인자가 자기 영광으로 올 때에 자기 영광의 보좌에 앉아 그들에게 이르시되 When the son of man shall come in his glory, then shall he sit upon the throne of his glory, then shall the king say unto them;

is because the Lord’s royalty is the Divine truth, from which and according to which judgment is effected. But from and according to it the good are judged in one way, and the evil in another. The good, because they have received Divine truth, are judged from good, and thus from mercy; the evil, because they have not received Divine truth, are judged from truth, and thus not from mercy; for this they have rejected, and hence they continue to reject it in the other life. To receive Divine truth is not only to have faith, but also to practice it, that is, to cause that which is of doctrine to become of the life. It is from this that the Lord calls himself “king.” (That the Lord’s royalty is the Divine truth has been shown above, n. 1728, 2015, 3009, 3670, 4581, 4966.)

5069

That they on the right hand are called “the righteous”:

이에 의인들이 대답하여 이르되 Then shall the righteous answer him, saying, etc.,

의인들은 영생에 들어가리라 The righteous shall go into eternal life;

signifies that they are in the Lord’s righteousness. All who are in the good of charity are called the “righteous”—not that they are righteous from themselves, but from the Lord, whose righteousness is appropriated to them. They who believe themselves righteous from themselves, or made so righteous that there is no longer anything of evil in them, are not among the righteous, but among the unrighteous; for they attribute good to themselves, and also feel self-merit on account of it, and such can never adore the Lord from true humiliation; so that those who in the Word are called the “righteous” and the “saints” are those who know and acknowledge that all good is from the Lord, and that all evil is from themselves, that is, is theirs from hell.

5070

The “eternal life” which is given to the righteous is life from good. Good has life in itself, because it is from the Lord, who is life itself. In the life which is from the Lord there are wisdom and intelligence; for to receive good from the Lord and thence to will good is wisdom; and to receive truth from the Lord and thence to believe truth is intelligence; and they who have this wisdom and intelligence have life; and as happiness is joined to such life, eternal happiness also is signified by “life.” The contrary is the case with those who are in evil. These do indeed appear—especially to themselves—as if they had life, but it is such life as in the Word is called “death,” and also is spiritual death; for they are not wise in any good, nor intelligent in any truth. This may be seen by everyone who takes the matter into consideration, for as there is life in good and in its truth, there cannot be life in evil and in its falsity, because these are opposite and extinguish life. Therefore the persons in question have no other life than such as belongs to the insane.

5071

That they on the left hand are called “cursed,” and their punishment “eternal fire,” as where it is said:

또 왼편에 있는 자들에게 이르시되 저주를 받은 자들아 나를 떠나 마귀와 그 사자들을 위하여 예비된 영원한 불에 들어가라 Then shall he say also unto them on the left hand, Depart from me ye cursed into the eternal fire, prepared for the devil and his angels;

그들은 영벌에 들어가리라 These shall go away into eternal punishment;

is because they have averted themselves from good and truth, and have turned to evil and falsity. A “curse” in the internal sense of the Word, signifies a turning away (n. 245, 379, 1423, 3530, 3584). The “eternal fire” into which they must depart is not natural fire, nor is it torment of conscience, but is lust of evil; for the lusts in man are spiritual fires which consume him in the life of the body, and torment him in the other life. By these fires the infernals torture one another in direful ways.

[2] That “eternal fire” is not natural fire is evident. That it is not torment of conscience is because all who are in evil have no conscience, and they who have had none in the life of the body cannot have any in the other life. But that it is lust is because all vital fire is from the loves in man—heavenly fire from the love of good and truth, and infernal fire from the love of evil and falsity—or what is the same, heavenly fire is from love to the Lord and love toward the neighbor, and infernal fire is from the love of self and the love of the world. That all the fire or heat within man is from this source, anyone may know if he pays attention to the matter. It is for this reason also that love is called spiritual heat, and that by “fire” and “heat” in the Word nothing else is signified (n. 934e, 1297, 1527, 1528, 1861, 2446, 4906). The vital fire in the evil is such that when they are in the vehemence of their lusts, they are also in a kind of fire, from which they are in the ardor and fury of tormenting others; but the vital fire in the good is such that when in a high degree of affection, they also are in a kind of fire, but from it they are in the love and zeal of benefiting others.

※ (주2). The Lord’s predictions in Matthew (24 and 25), respecting the consummation of the age and His coming, and the consequent successive vastation of the church and the final judgment, are explained in the prefaces to chapters 26–40 of Genesis (n. 3353–3356, 3486–3489, 3650–3655, 3751–3757, 3897–3901, 4056–4060, 4229–4231, 4332–4335, 4422–4424, 4635–4638, 4661–4664, 4807–4810, 4954–4959, 5063–5071).

CHARITY (마25:34-36)

4954

In the prefatory remarks to the preceding chapter, the Lord’s words in Matthew 25, verses 31 to 33, concerning the judgment upon the good and the evil were unfolded (see n. 4807–4810). There now come to be unfolded the words which there follow in order, namely:

34그 때에 임금이 그 오른편에 있는 자들에게 이르시되 내 아버지께 복 받을 자들이여 나아와 창세로부터 너희를 위하여 예비된 나라를 상속받으라 35내가 주릴 때에 너희가 먹을 것을 주었고 목마를 때에 마시게 하였고 나그네 되었을 때에 영접하였고 36헐벗었을 때에 옷을 입혔고 병들었을 때에 돌보았고 옥에 갇혔을 때에 와서 보았느니라 (마25:34-36) Then shall the king say to them on his right hand, Come, ye blessed of my father, possess the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye gathered me; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me (Matt. 25:34–36).

4955

이들 본문에 들어있는 속뜻은 이제 이어질 내용을 보시면 되는데요, 먼저 아셔야 할 것은, 여기 순서대로 주욱 나열된 행위들은 바로 체어리티의 행위들이라는 것입니다. 이것은 말씀의 속뜻에 익숙하지 않은 사람은 아무도 알 수 없는 건데요, 즉

35내가 주릴 때에 너희가 먹을 것을 주었고 목마를 때에 마시게 하였고 나그네 되었을 때에 영접하였고 36헐벗었을 때에 옷을 입혔고 병들었을 때에 돌보았고 옥에 갇혔을 때에 와서 보았느니라

하신 이 말씀이 의미하는 게 뭔지를 말입니다. 이런 행위들을 그저 겉 글자의 뜻으로만 생각하는 사람은 이 행위들은 겉보기에 그냥 평범한 선행일뿐 거기 무슨 다른 비밀이 있을 수 있나 합니다만, 그러나 이 하나하나의 행위에는 어떤 비의(秘義, secret), 곧 신성(神性, Divine)이 들어있습니다. 주님의 말씀이기 때문이지요. 그러나 오늘날 이 비의는 이해되지 않습니다. 오늘날엔 체어리티의 교리가 없기 때문인데요, 사람들이 신앙(faith, 믿음)에서 체어리티를 분리해 온 이래 이들 교리는 사라졌고, 이 교리들이 있던 자리를 신앙(믿음)의 교리가 대신 고안되어 받아들여져 왔기 때문입니다. 이 후자의 교리는 체어리티가 무엇이며, 이웃이 무엇인지를 전혀 가르치지 않습니다. 고대인들 사이에 있었던 교리들은 체어리티의 모든 종(種, species)과 속(屬, genera)을 가르쳤고, 체어리티가 베풀어져야 할 이웃이 누구이며, 어떤 사람이 다른 사람과 어느 정도로, 그리고 어떤 면에서 어떻게 이웃인지를, 그리고 그 결과 체어리티의 실천이 여러 다른 사람들에게 어떻게 다양하게 적용되어야 하는지를 가르쳤습니다. 이 교리들은 또한 이웃을 여러 클래스로 그룹지어 이름들을 주었는데요, 부르기를 가난한 사람들(the poor), 궁핍한 사람들(needy), 불행한 사람들(miserable), 고난 중에 있는 사람들(afflicted)로, 또 어떤 그룹들은 앞 못 보는 사람들(the blind), 다리 저는 사람들(lame), 장애를 가진 사람들(halt), 고아들(fatherless), 과부들(widows)로, 또 어떤 그룹은 굶주린 사람들(the hungry), 목마른 사람들(thirsty), 나그네들(strangers), 헐벗은 사람들(naked), 병든 사람들(sick), 옥에 갇힌 사람들(bound) 등으로 불렀습니다. 이런 식으로 그들은 이 사람과 저 사람을 향해 자신들이 어떤 의무를 지고 있는지를 알았는데요, 그러나 앞서도 말씀드렸듯, 이들 교리들이 이젠 사라졌고, 그와 함께 말씀에 대한 이해도 사라져서, 즉 말씀을 속뜻으로 볼 줄 아는 능력이 사라져서, 오늘날은 말씀에 나오는 이 ‘가난한 자들’, ‘과부들’, ‘고아들’이라는 표현들이 그런 이름으로 불린다는 것 말고 무슨 다른 의미, 즉 비의가 있음을 아는 사람은 아무도 없는 실정입니다. 오늘 본문, ‘주린 자들’, ‘목마른 자들’, ‘나그네들’, ‘헐벗은 자들’, ‘병든 자들’ 및 ‘옥에 갇힌 자들’ 역시 그 비의를 모르기는 마찬가지입니다. 하지만 그럼에도 불구하고 이들 체어리티는 그 본질 그대로 설명되어야 하며, 그 실천 역시 실천에 생명이 있는 것처럼 해야 합니다. What these words involve in the internal sense will appear from what follows. Be it known in the first place that the works here enumerated are the very works of charity in their order. This no one can see who is not acquainted with the internal sense of the Word, that is, who does not know what is meant by giving the hungry to eat, giving the thirsty to drink, gathering the stranger, clothing the naked, visiting the sick, and coming unto those who are in prison. He who thinks of these acts from the sense of the letter only, infers that they mean good works in the external form, and that there is nothing secret in them beyond this; and yet there is something secret in each of them, which is Divine, because from the Lord. But the secret is not at this day understood, because at this day there are no doctrinals of charity; for ever since men have separated charity from faith, these doctrinals have perished, and in place of them the doctrinals of faith have been invented and received, which do not at all teach what charity is and what the neighbor. The doctrinals existing among the ancients taught all the genera and all the species of charity, and also who the neighbor is toward whom charity is to be exercised, and how one is the neighbor in a different degree and in a different respect from another, and consequently how the exercise of charity varies in its application toward different persons. They also grouped the neighbor together into classes, and assigned them names, calling some the poor, needy, miserable, afflicted; some the blind, lame, halt, and also fatherless and widows; and others the hungry, thirsty, strangers, naked, sick, bound, and so on; thus knowing what duty they owed toward one and toward another. But as before said these doctrinals perished, and with them the understanding of the Word, insomuch that no one at this day knows otherwise than that by the “poor,” the “widows,” and the “fatherless,” in the Word, none other are meant than they who are so called; in like manner here by the “hungry,” the “thirsty,” the “strangers,” the “naked,” the “sick,” and those who are “in prison”; when yet by these charity is described such as it is in its essence, and the exercise of it such as it must be in its life.

4956

이웃을 향한 체어리티의 본질은 선과 진리에 관한 애정(the affection of good and truth)이며, 자아를 악과 거짓으로 인식하는 것(the acknowledgment of self as being evil and false)입니다. 네, 그렇습니다. 이웃은 선과 진리 그 자체이며, 선과 진리에 의해 영향받는 것이 곧 체어리티를 갖는 것입니다.

※ ‘이웃은 선과 진리 그 자체’라는 말은 아마도 천국은 주님의 신성, 곧 선과 진리로 이루어진 나라라는 사실을 말하는 것 같습니다. 그 나라에서는 주님의 선과 진리가 ‘이웃’이기 때문이지요. 즉 주님의 선과 진리에 대한 천국에서의 태도를 지상에서는 체어리티라고 한다는 것으로 저는 이해가 됩니다.

이웃의 반대는 악과 거짓이며, 이 악과 거짓은 체어리티를 가진 사람이 싫어하는 것입니다. 이런 이유로 이웃을 향한 체어리티를 가진 사람은 선과 진리에 의해 영향을 받는데요, 이 선과 진리는 주님으로부터 오기 때문이며, 또한 악하고 거짓된 것을 싫어하는데, 그 이유는 악과 거짓은 자아로 말미암기 때문입니다. 그가 이것을 하면, 곧 체어리티의 사람이 되어 자아로 말미암는 악과 거짓을 싫어하는 사람이 되면 그는 자인(自認)으로 인한 굴욕 가운데 있게(in humiliation from self-acknowledgment) 되는데, 바로 그때 그는 주님으로 말미암는 선과 진리를 받는 상태가 됩니다.

※ ‘자인(自認)으로 인한 굴욕 가운데 있게 된다’는 건, 원래 사람은 그 본성상 자아를 부인하는 걸 좋아하는 존재가 아니기에 ‘제 안에는 선과 진리가 없어요. 저는 본질적으로 악하고 거짓된 존재입니다.’ 이렇게 시인하는 건 어찌 보면 참 굴욕적이라는, 그런 말이 아닐까 합니다. 그러나 역설적이게도 사람이 주님 앞에 이렇게 자기를 부인할 수 있어야 비로소 그는 주님의 모든 좋은 것을 받을 수 있게 되지요.

이런 것이 다음 주님의 말씀, ‘내가 주릴 때에 너희가 먹을 것을 주었고 목마를 때에 마시게 하였고 나그네 되었을 때에 영접하였고 헐벗었을 때에 옷을 입혔고 병들었을 때에 돌보았고 옥에 갇혔을 때에 와서 보았느니라’에 들어있는 체어리티의, 속뜻으로 본 특징들입니다. 이 말씀들이 그런 내용을 포함하고 있다는 사실을 속뜻이 아니고서는 아무도 알 수 없습니다. 체어리티의 교리들을 갖고 있었던 고대인들은 이런 것들을 알고 있었습니다만 그러나 오늘날 이런 사실은 너무도 엉뚱해 보여 그 안에 이런 내용이 들어있다는 말을 들으면 다들 어리둥절해할 것입니다. 게다가 천사들, 사람한테 와있는 천사들은 이 말씀들을 다른 방식으로는 지각조차 못 하는데요,

※ ‘사람한테 와있는 천사들’(the angels who are with man), 모든 사람한테는 저마다 천사 둘, 악한 영 둘이 와있습니다. 이는 다음과 같은 사실들로 말미암는 건데요, 먼저 사람은 ‘의지’(will)와 ‘이해’(understanding)가 있어 사람이며, 둘째, 천국은 두 나라, 곧 천적(天的, celestial, 의지, 선, 사랑 등) 나라와 영적(靈的, spiritual, 이해, 진리, 신앙 등) 나라로 되어 있고, 지옥 역시 그에 대응하는 두 지옥으로 되어 있다는 사실입니다. 그래서 천적 천국과 그에 대응하는 지옥에서 각각 천사 하나, 악령 하나, 영적 천국과 그에 대응하는 지옥에서 각각 천사 하나, 악령 하나, 이렇게 둘씩 와있는 것이며, 천사들은 와서 그 사람의 선한 기억과 생각 속으로, 악령들은 와서 그 사람의 악한 기억과 생각 속으로 들어가게 됩니다. 이렇게 해서 모든 사람은 천사들을 통해서는 주님 및 천국과, 악령들을 통해서는 지옥과 결합한 상태로 살아가는 것입니다. 참고로, 각 사람에게 와있는 천사들과 악령들은 그 사람의 기억과 생각을 자기 걸로 압니다. 모든 피조물은 누구나 자기 걸 소중히 여기므로 그렇게 해서 그 사람의 모든 기억과 생각 또한 저들에게 보호받게 하시려는 주님의 배려라고 합니다.

천사들은 ‘주린 사람들’(the hungry) 하면, 애정을 가지고 선을 간절히 원하는 사람들로 지각하고, ‘목마른 사람들’(the thirsty) 하면, 애정을 가지고 진리를 간절히 원하는 사람들로, ‘나그네’(a stranger) 하면, 기꺼이 가르침을 받고자 하는 사람을, ‘헐벗은 사람들’(the naked) 하면 자신들 안에 아무런 선과 진리가 없음을 시인하는 사람들을, ‘병든 사람들’(the sick) 하면, 자신들 안에 악밖에 없음을 시인하는 사람들을, ‘결박, 즉 옥에 갇힌 사람들’(the bound or those who are in prison) 하면, 자신들 안에 거짓밖에 없음을 시인하는 사람들로 지각하기 때문입니다. 이런 내용들을 한 문장으로 요약한 것이 바로 위에 주욱 말씀드린 내용입니다. The essence of charity toward the neighbor is the affection of good and truth, and the acknowledgment of self as being evil and false; yea, the neighbor is good and truth itself, and to be affected by these is to have charity. The opposite to the neighbor is evil and falsity, which are held in aversion by one who has charity. He therefore who has charity toward the neighbor is affected by good and truth, because they are from the Lord, and holds in aversion what is evil and what is false because these are from self; and when he does this, he is in humiliation from self-acknowledgment, and when he is in humiliation, he is in a state of reception of good and truth from the Lord. These are the characteristics of charity which in the internal sense are involved in these words of the Lord: “I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; I was a stranger, and ye gathered me; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.” That these words involve such things, no one can know except from the internal sense. The ancients, who had the doctrinals of charity, knew these things; but at this day they appear so remote that everyone will wonder at its being said that these things are within. Moreover, the angels who are with man perceive these words no otherwise, for by the “hungry” they perceive those who from affection desire good; by the “thirsty,” those who from affection desire truth; by a “stranger,” those who are willing to be instructed; by the “naked,” those who acknowledge that there is nothing of good and of truth in themselves; by the “sick,” those who acknowledge that in themselves there is nothing but evil; and by the “bound,” or those who are “in prison,” those who acknowledge that in themselves there is nothing but falsity. If these things are reduced into one meaning, they signify what has been stated just above.

4957

From all this it is evident that there were Divine things within everything the Lord said, although to those who are in merely worldly things, and especially to those who are in bodily things, his words appear to be such as any man might say. Nay, they who are in bodily things will say of these and all other words of the Lord, that they have not so much grace, and therefore not so much weight, as the discourse and preaching of those of the present age who speak with eloquence and learning; when yet their discourse and preaching are like the husk and chaff in comparison with the kernel and grain.

4958

That “to hunger” is from affection to desire good is because “bread” in the internal sense is the good of love and of charity, and “food” in general is good (n. 2165, 2177, 3478, 4211, 4217, 4735). That “to thirst” is from affection to desire truth is because “wine” and also “water” denote the truth of faith (that it is so with “wine,” see above n. 1071, 1798; and with “water,” n. 2702). That a “stranger” is one who is willing to be instructed, may also be seen above (n. 1463, 4444). That the “naked” means one who acknowledges that there is nothing of good or truth in himself, the “sick” one who acknowledges that he is in evil, and the “bound,” or he that is “in prison,” one who acknowledges that he is in falsity is plain from the many passages in the Word in which they are mentioned.

4959

The reason why the Lord says these things of himself is that he is in those who are such, and therefore he also says:

임금이 대답하여 이르시되 내가 진실로 너희에게 이르노니 너희가 여기 내 형제 중에 지극히 작은 자 하나에게 한 것이 곧 내게 한 것이니라 하시고 (마25:40) Verily I say unto you, Insofar as ye have done it to one of the least of these my brethren, ye have done it to me (Matt. 25:40).

※ (주2). The Lord’s predictions in Matthew (24 and 25), respecting the consummation of the age and His coming, and the consequent successive vastation of the church and the final judgment, are explained in the prefaces to chapters 26–40 of Genesis (n. 3353–3356, 3486–3489, 3650–3655, 3751–3757, 3897–3901, 4056–4060, 4229–4231, 4332–4335, 4422–4424, 4635–4638, 4661–4664, 4807–4810, 4954–4959, 5063–5071).

THE LAST JUDGMENT (마25:31-33)

4807

Before the preceding chapter (n. 4661–4664) a beginning was made of unfolding what the Lord says in Matthew (chap. 25 from verse 31 to the end) concerning the judgment upon the good and the evil, who are there called sheep and goats. What the internal sense of these words is, has not yet been unfolded, but is now to be unfolded before this and some following chapters. And it will then be evident that by the last judgment is not there meant the last time of the world, and that the dead will then for the first time rise again and be gathered together before the Lord and judged; but that there is meant the last time of everyone who passes out of the world into the other life; for then is his judgment, and this is the judgment which is meant.

Yet that this is so does not appear from the sense of the letter, but from the internal sense. The reason why the Lord so spoke is that he spoke here, as everywhere else in the Word of the Old and the New Testament, by representatives and significatives; for to speak by representatives and significatives is to speak at the same time to the world and to heaven, or to men and to angels. Such speech is Divine, because universal, and hence is proper to the Word. Wherefore they who are in the world and care for worldly things only, do not apprehend anything else from what the Lord says here concerning the last judgment than that all are to rise again at one and the same time, and even that the Lord will then sit upon a throne of glory, and will speak to those gathered together according to these words. But they who care for heavenly things know that the time of everyone’s resurrection is when he dies, and that the Lord’s words here involve that everyone will be judged according to his life, thus that everyone carries his judgment with him, because he carries his life.

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That this is involved in the internal sense of the words in question will appear from the explication of the particulars according to this sense; but here only those things will be unfolded which are contained in verses 31 to 33:

31인자가 자기 영광으로 모든 천사와 함께 올 때에 자기 영광의 보좌에 앉으리니 32모든 민족을 그 앞에 모으고 각각 구분하기를 목자가 양과 염소를 구분하는 것 같이 하여 33양은 그 오른편에 염소는 왼편에 두리라 (마25:31-33) When the son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations, and he shall separate them one from another as the shepherd separateth the sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left. (Matt. 25:31–33).

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인자가 자기 영광으로 올 때에  When the son of man shall come in his glory;

signifies when the Divine truth shall appear in its light, which takes place with every man when he dies, for he then comes into the light of heaven, in which he can perceive what is true and good, and hence what is his quality. The “son of man,” in the internal sense of the Word is the Lord as to Divine truth, thus is the Divine truth which is from the Lord. “Glory” is the intelligence and wisdom thence derived, which appear as light, and before the angels as the resplendence of light. This resplendence of light, in which are wisdom and intelligence derived from the Divine truth which is from the Lord is what in the Word is called “glory.” (That the “son of man” in the internal sense is the Divine truth, may be seen n. 2159, 2803, 2813, 3704.)

[2] 모든 천사와 함께 And all the holy angels with him;

signifies the angelic heaven. The “holy angels” are the truths which are from the Lord’s Divine good; for by “angels” in the Word are not meant angels, but those things which are from the Lord (see n. 1925, 4085); for the angels are recipients of the life of truth proceeding from the Lord’s Divine good, and insofar as they receive, so far they are angels. From this it is plain that “angels” are these truths. As the subject here treated of is the state of everyone after death, and the judgment of everyone according to his life, it is said that all the holy angels will be with him; and by this is signified that the judgment will be effected by means of heaven; for all influx of Divine truth takes place through heaven, and immediate influx can be received by no one.

[3] 자기 영광의 보좌에 앉으리니 Then shall he sit upon the throne of his glory;

signifies the judgment, for a “throne” is predicated of the Lord’s royalty, and the Lord’s royalty is the Divine truth (n. 1728, 2015, 3009, 3670), and the Divine truth is that from which and according to which is the judgment.

[4] 모든 민족을 그 앞에 모으고 And before him shall be gathered all nations;

signifies that the goods and evils of all will be made manifest; for by “nations” in the internal sense of the Word are signified goods, and in the opposite sense evils (n. 1259, 1260, 1416, 2588, 4574); thus that goods and evils will appear in Divine light, that is, in light from the Divine truth, is signified by all nations being gathered before him.

[5] 각각 구분하기를 목자가 양과 염소를 구분하는 것 같이 하여 And he shall separate them one from another, as the shepherd separateth the sheep from the goats;

signifies the separation of good from evil; for the “sheep” are they who are in good, and the “goats” they who are in evil. They are properly called “sheep” who are in charity and thence in faith, and they “goats” who are in faith and not in charity—both being here treated of. That “sheep” are they who are in charity and thence in faith may be seen above (n. 2088, 4169), and “goats” they who are in faith and not in charity (n. 4769).

[6] 양은 그 오른편에 염소는 왼편에 두리라 And he shall set the sheep on his right hand, but the goats on the left;

signifies separation according to truths from good, and according to falsities from evil. In the other life they who are in truths from good actually appear to the right, and they who are in falsities from evil to the left. Hence to be set on the right hand and on the left is to be set in order according to the life.

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From all this it is evident what these words of the Lord involve, and that they are not to be understood according to the letter (namely, that the Lord at some last time will come in glory, and all the holy angels with him, and will sit upon a throne of glory, and judge all nations gathered before him), but that everyone will be judged according to his life, when he passes out of life in the world into life eternal.

※ (주2). The Lord’s predictions in Matthew (24 and 25), respecting the consummation of the age and His coming, and the consequent successive vastation of the church and the final judgment, are explained in the prefaces to chapters 26–40 of Genesis (n. 3353–3356, 3486–3489, 3650–3655, 3751–3757, 3897–3901, 4056–4060, 4229–4231, 4332–4335, 4422–4424, 4635–4638, 4661–4664, 4807–4810, 4954–4959, 5063–5071).

THE LAST JUDGMENT (마25:31-46)

4661

Before the preceding chapter the explication was continued of what the Lord foretold concerning the last time of the church, and there was unfolded what he foretold by the parable of the ten virgins (Matt. 25:1–13). After this follows another parable—that of the servants to whom the man going into a far country gave talents, to one five, to another two, and to another one, that they might trade therewith; and of these servants he who received five talents gained by them five more, he who received two also gained by them two, and he who received the one hid it in the earth. As this parable involves almost the same things as the parable of the ten virgins, I may pass on to explain the concluding part of the same chapter, which in the letter is as follows:

4662

31인자가 자기 영광으로 모든 천사와 함께 올 때에 자기 영광의 보좌에 앉으리니 32모든 민족을 그 앞에 모으고 각각 구분하기를 목자가 양과 염소를 구분하는 것 같이 하여 33양은 그 오른편에 염소는 왼편에 두리라 34그 때에 임금이 그 오른편에 있는 자들에게 이르시되 내 아버지께 복 받을 자들이여 나아와 창세로부터 너희를 위하여 예비된 나라를 상속받으라 35내가 주릴 때에 너희가 먹을 것을 주었고 목마를 때에 마시게 하였고 나그네 되었을 때에 영접하였고 36헐벗었을 때에 옷을 입혔고 병들었을 때에 돌보았고 옥에 갇혔을 때에 와서 보았느니라 37이에 의인들이 대답하여 이르되 주여 우리가 어느 때에 주께서 주리신 것을 보고 음식을 대접하였으며 목마르신 것을 보고 마시게 하였나이까 38어느 때에 나그네 되신 것을 보고 영접하였으며 헐벗으신 것을 보고 옷 입혔나이까 39어느 때에 병드신 것이나 옥에 갇히신 것을 보고 가서 뵈었나이까 하리니 40임금이 대답하여 이르시되 내가 진실로 너희에게 이르노니 너희가 여기 내 형제 중에 지극히 작은 자 하나에게 한 것이 곧 내게 한 것이니라 하시고 41또 왼편에 있는 자들에게 이르시되 저주를 받은 자들아 나를 떠나 마귀와 그 사자들을 위하여 예비된 영원한 불에 들어가라 42내가 주릴 때에 너희가 먹을 것을 주지 아니하였고 목마를 때에 마시게 하지 아니하였고 43나그네 되었을 때에 영접하지 아니하였고 헐벗었을 때에 옷 입히지 아니하였고 병들었을 때와 옥에 갇혔을 때에 돌보지 아니하였느니라 하시니 44그들도 대답하여 이르되 주여 우리가 어느 때에 주께서 주리신 것이나 목마르신 것이나 나그네 되신 것이나 헐벗으신 것이나 병드신 것이나 옥에 갇히신 것을 보고 공양하지 아니하더이까 45이에 임금이 대답하여 이르시되 내가 진실로 너희에게 이르노니 이 지극히 작은 자 하나에게 하지 아니한 것이 곧 내게 하지 아니한 것이니라 하시리니 46그들은 영벌에, 의인들은 영생에 들어가리라 하시니라 (마25:31-46) When the son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory; and before him shall be gathered all nations, and he shall separate them one from another as a shepherd separateth the sheep from the goats; and he shall set the sheep on his right hand, but the goats on the left. Then shall the king say unto them on his right hand, Come ye blessed of my father, possess the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me to drink; I was a stranger, and ye gathered me; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee hungry, and fed thee, or thirsty, and gave thee to drink? When saw we thee a stranger, and gathered thee, or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the king shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me ye cursed into eternal fire, prepared for the devil and his angels; for I was hungry, and ye gave me not to eat; I was thirsty, and ye gave me not to drink; I was a stranger, and ye gathered me not; naked, and ye clothed me not [sick, and in prison, and ye visited me not]. Then shall they also answer him, saying, Lord, when saw we thee hungry, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into eternal punishment, but the righteous into life eternal (Matt. 25:31–46).

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One who is unacquainted with the internal sense cannot but think that these words were spoken by the Lord of some last day, when all in the whole world will be gathered before him, and will then be judged; and also that the procedure of the judgment will be just as is described in the letter, namely, that he will set those who are to be judged on the right hand and on the left, and will speak to them as in the parable. But one who is acquainted with the internal sense, and who has learned from other passages in the Word that the Lord judges no one to eternal fire, but that everyone judges himself, that is, casts himself into it; and who has also learned that the last judgment of everyone is when he dies, may know in some measure what these words involve in general. And one who from the internal sense and from correspondence knows the interior meaning of the words may know what they specifically mean, namely, that in the other life everyone receives a reward in accordance with his life in the world.

[2] Those who vaunt the salvation of man through faith alone cannot explain these words in any other way than by saying that what the Lord said of works means the fruits of faith, and that he mentioned them merely for the sake of the simple, who are unacquainted with mysteries. But even according to their opinion it would still follow that the fruits of faith are what make man blessed and happy after death. The fruits of faith are nothing else than a life in accordance with the precepts of faith; consequently a life in accordance with these precepts saves, but not faith without life; for after death man carries with him all the states of his life, so that he is such as he has been in the body. For instance: one who in the life of the body has despised others in comparison with himself, in the other life also despises others in comparison with himself; one who in the life of the body has regarded the neighbor with hatred, also in the other life regards the neighbor with hatred; one who in the life of the body has acted deceitfully toward his companions, in the other life also acts deceitfully toward his companions; and so in other instances. Everyone retains in the other life the nature which he has acquired in the life of the body; and it is known that a man’s nature cannot be cast out, and that if it is cast out, nothing of life remains.

[3] It is for this reason that only works of charity are mentioned by the Lord; for he who is in the works of charity, or what is the same, in a life of faith, is capable of receiving faith, if not in the body, yet in the other life; but one who is not in the works of charity, or in a life of faith, is by no means capable of receiving faith, either in the body or in the other life. For evil does not accord with truth, but the one rejects the other; and if those who are in evil speak truths, they speak them from the lips, and not from the heart, and thus evil and truths are still very far apart.

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But what is involved in the internal sense in these things which the Lord here says concerning the last judgment, that is, concerning the last judgment of everyone after death, is too much to be unfolded before this chapter, and therefore will of the Lord’s Divine mercy be unfolded in order before the chapters which follow.

※ (주2). The Lord’s predictions in Matthew (24 and 25), respecting the consummation of the age and His coming, and the consequent successive vastation of the church and the final judgment, are explained in the prefaces to chapters 26–40 of Genesis (n. 3353–3356, 3486–3489, 3650–3655, 3751–3757, 3897–3901, 4056–4060, 4229–4231, 4332–4335, 4422–4424, 4635–4638, 4661–4664, 4807–4810, 4954–4959, 5063–5071).

THE LAST JUDGMENT (마25:1-13)

4635

As in prefatory remarks to preceding chapters of Genesis there have been unfolded the Lord’s predictions in Matthew 24 concerning the last time of the church, and as the same predictions are continued in Matthew 25, I may unfold these also in respect to the internal sense. These predictions as given in their order in the letter are as follows:

1그 때에 천국은 마치 등을 들고 신랑을 맞으러 나간 열 처녀와 같다 하리니 2그 중의 다섯은 미련하고 다섯은 슬기 있는 자라 3미련한 자들은 등을 가지되 기름을 가지지 아니하고 4슬기 있는 자들은 그릇에 기름을 담아 등과 함께 가져갔더니 5신랑이 더디 오므로 다 졸며 잘새 6밤중에 소리가 나되 보라 신랑이로다 맞으러 나오라 하매 7이에 그 처녀들이 다 일어나 등을 준비할새 8미련한 자들이 슬기 있는 자들에게 이르되 우리 등불이 꺼져가니 너희 기름을 좀 나눠 달라 하거늘 9슬기 있는 자들이 대답하여 이르되 우리와 너희가 쓰기에 다 부족할까 하노니 차라리 파는 자들에게 가서 너희 쓸 것을 사라 하니 10그들이 사러 간 사이에 신랑이 오므로 준비하였던 자들은 함께 혼인 잔치에 들어가고 문은 닫힌지라 11그 후에 남은 처녀들이 와서 이르되 주여 주여 우리에게 열어 주소서 12대답하여 이르되 진실로 너희에게 이르노니 내가 너희를 알지 못하노라 하였느니라 13그런즉 깨어 있으라 너희는 그 날과 그 때를 알지 못하느니라 (마25:1-13) Then shall the kingdom of the heavens be likened unto ten virgins, who took their lamps, and went forth to meet the bridegroom. And five of them were prudent, but five were foolish. They that were foolish, when they took their lamps, took no oil with them; but the prudent took oil in their vessels with their lamps. And while the bridegroom tarried, they all slumbered and slept. But at midnight a cry was made, Behold the bridegroom cometh, go ye out to meet him. Then all those virgins arose, and trimmed their lamps. But the foolish said unto the prudent, Give us of your oil, for our lamps are gone out. But the prudent answered, saying, Perchance there will not be enough for us and you; but go ye rather to them that sell, and buy for yourselves. And while they went away to buy, the bridegroom came; and they that were ready went in with him to the wedding, and the door was shut. Afterward came also the other virgins, saying, Lord, lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know not the day nor the hour wherein the son of man cometh (Matt. 25:1–13).

4636

That by this parable the Lord described his own coming is evident from the particulars, and from the end, where he says, “Watch therefore, for ye know not the day nor the hour wherein the son of man cometh,” as he also says in the foregoing chapter [Matt. 24], where he is speaking expressly of his coming: “Watch therefore, for ye know not what hour your Lord cometh” (Matt. 24:42). That his “coming” is the consummation of the age, or the last time of the church, has been shown before.

4637

It is very evident that each and all things the Lord spoke in parables are representative and significative of the spiritual and celestial things of his kingdom, and in the highest sense, of the Divine things with him; and therefore the man who does not know this must suppose that the Lord’s parables have no more in them than ordinary comparisons. Such must be the case with the parable of the ten virgins unless it is known what is signified in the internal sense by the virgins, and also by ten and five, and by the lamps, the vessels, and the oil, and by them that sell, the wedding, and all the rest; and the same with all the other parables. The things which the Lord spoke in these parables appear in the outward form like ordinary comparisons; but in their inward form they are of such a nature as to fill the universal heaven. For there is an internal sense in every particular, which is of such a nature that its spiritual and celestial diffuses itself through the heavens in every direction like light and flame. This sense is quite uplifted above the sense of the letter, and flows from the several expressions, and from the several words, nay, from every jot. But what this parable involves in the internal sense will appear from what follows.

4638

그 때에 천국은 마치 열 처녀와 같다 하리니 Then shall the kingdom of the heavens be likened unto ten virgins.

This signifies the last period of the old church and the first of the new. The church is the Lord’s kingdom on earth. The “ten virgins” are all who are in the church, namely, both those who are in good and truth, and those who are in evil and falsity. “Ten” in the internal sense denotes remains, and also fullness, thus all; and “virgins” denote those who are in the church, as also elsewhere in the Word.

[2] 등을 들고 Who took their lamps;

signifies spiritual things in which is the celestial, or truths in which there is good, or what is the same, faith in which there is charity toward the neighbor, and charity in which there is love to the Lord; for “oil” is the good of love, as shown hereafter. But lamps in which there is no oil denote the same in which there is no good.

[3] 신랑을 맞으러 나간 And went forth to meet the bridegroom;

signifies their reception.

그 중의 다섯은 미련하고 다섯은 슬기 있는 자라 And five of them were prudent, but five were foolish;

signifies a part of them in truths in which there is good, and a part of them in truths in which is no good. The former are the “prudent,” and the latter the “foolish.” In the internal sense “five” denotes some, here therefore a part of them.

미련한 자들은 등을 가지되 기름을 가지지 아니하고 They that were foolish, when they took their lamps, took no oil with them;

signifies not having the good of charity in their truths; for in the internal sense “oil” denotes the good of charity and of love.

슬기 있는 자들은 그릇에 기름을 담아 등과 함께 가져갔더니 But the prudent took oil in their vessels with their lamps;

signifies that they had the good of charity and of love in their truths; their “vessels” are the doctrinal things of faith.

[4] 신랑이 더디 오므로 다 졸며 잘새 And while the bridegroom tarried, they all slumbered and slept;

signifies delay, and hence doubt. To “slumber” in the internal sense is to grow sluggish from the delay in the things of the church, and to “sleep” is to cherish doubt—the prudent, a doubt in which there is affirmation; the foolish, a doubt in which there is negation.

밤중에 소리가 나되 But at midnight a cry was made;

signifies the time which is the last of the old church and the first of the new. This time is what is called “night” in the Word, when the state of the church is treated of. The “cry” denotes a change.

보라 신랑이로다 맞으러 나오라 하매 Behold the bridegroom cometh, go ye out to meet him;

signifies the same as the judgment, namely, acceptance and rejection.

[5] 이에 그 처녀들이 다 일어나 등을 준비할새 Then all those virgins arose, and trimmed their lamps;

signifies preparation of all; for those who are in truths in which there is no good are equally in the belief of being accepted as are those who are in truths in which there is good, for they suppose that faith alone saves, not knowing that there is no faith where there is no charity.

미련한 자들이 슬기 있는 자들에게 이르되 우리 등불이 꺼져가니 너희 기름을 좀 나눠 달라 하거늘 But the foolish said unto the prudent, Give us of your oil, for our lamps are gone out;

signifies that they desire good to be communicated by others to their empty truths, or to their destitute faith. For in the other life all spiritual and celestial things are mutually communicated, but only through good.

[6] 슬기 있는 자들이 대답하여 이르되 우리와 너희가 쓰기에 다 부족할까 하노니 But the prudent answered, saying, Perchance there will not be enough for us and you;

signifies that it cannot be communicated, because the little of truth that they had would be taken away from them. For as to the communication of good in the other life to those who are in truths without good, these as it were take away good from those who have it, and appropriate it to themselves, and do not communicate it to others, but defile it; for which reason no communication of good to them is possible. These spirits will be described from experience at the end of the next chapter [Gen. 37].

[7] 차라리 파는 자들에게 가서 너희 쓸 것을 사라 하니 But go ye rather to them that sell, and buy for yourselves;

signifies the good of merit. They who boast of this are “they that sell.” Moreover, in the other life they who are in truth in which there is no good, above all others make a merit of all they have done which appeared good in the outward form, although in the inward form it was evil, according to what the Lord says in Matthew:

22그 날에 많은 사람이 나더러 이르되 주여 주여 우리가 주의 이름으로 선지자 노릇 하며 주의 이름으로 귀신을 쫓아 내며 주의 이름으로 많은 권능을 행하지 아니하였나이까 하리니 23그 때에 내가 그들에게 밝히 말하되 내가 너희를 도무지 알지 못하니 불법을 행하는 자들아 내게서 떠나가라 하리라 (마7:22, 23) “Many will say to me in that day, Lord, Lord, have we not prophesied by thy name, and by thy name have cast out demons, and in thy name done many mighty works? But then will I confess unto them, I know you not; depart from me, ye workers of iniquity” (Matt. 7:22, 23).

And in Luke:

26그 때에 너희가 말하되 우리는 주 앞에서 먹고 마셨으며 주는 또한 우리를 길거리에서 가르치셨나이다 하나 27그가 너희에게 말하여 이르되 나는 너희가 어디에서 왔는지 알지 못하노라 행악하는 모든 자들아 나를 떠나 가라 하리라 (눅13:26, 27) “When the master of the house is risen up, and hath shut to the door, then shall ye begin to stand without, and to knock at the door, saying, Lord, lord, open to us. But he shall answer and say to you, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets; but he shall say, I tell you I know you not whence ye are, depart from me all ye workers of iniquity” (Luke 13:26, 27).

Such are those who are here meant by the foolish virgins, and the like is therefore said of them in these words: “they also came, saying, Lord, lord, open to us; but he answered and said, Verily I say unto you, I know you not.”

[8] 그들이 사러 간 사이에 신랑이 오므로 And while they went away to buy, the bridegroom came.

This signifies their too late application.

준비하였던 자들은 함께 혼인 잔치에 들어가고 And they that were ready went in with him to the wedding;

signifies that they who were in good and thence in truth were received into heaven. Heaven is likened to a wedding from the heavenly marriage, which is the marriage of good and truth; and the Lord is likened to the bridegroom, because they are then conjoined with him; and hence the church is called the bride.

문은 닫힌지라 And the door was shut;

signifies that others cannot enter.

[9] 그 후에 남은 처녀들이 와서 이르되 주여 주여 우리에게 열어 주소서 Afterward came also the other virgins, saying, Lord, lord, open to us;

signifies that they desire to enter from faith alone without charity, and from works in which there is not the Lord’s life, but the life of self.

대답하여 이르되 진실로 너희에게 이르노니 내가 너희를 알지 못하노라 하였느니라 But be answered and said, Verily I say unto you, I know you not;

signifies rejection. His not knowing them means in the internal sense that they were not in any charity toward the neighbor and thereby in conjunction with the Lord. They who are not in conjunction are said not to be known.

[10] 그런즉 깨어 있으라 너희는 그 날과 그 때를 알지 못하느니라 Watch therefore, for ye know not the day nor the hour wherein the son of man cometh;

signifies an assiduous application of life in accordance with the precepts of faith, which is “to watch.” The time of acceptance, which is unknown to man, and the state are signified by their not knowing the day nor the hour in which the son of man is to come. Elsewhere also in Matthew he who is in good, that is, he who acts according to the precepts, is called “prudent”; and he who is in knowledges of truth and does them not is called “foolish”:

24그러므로 누구든지 나의 이 말을 듣고 행하는 자는 그 집을 반석 위에 지은 지혜로운 사람 같으리니, 26나의 이 말을 듣고 행하지 아니하는 자는 그 집을 모래 위에 지은 어리석은 사람 같으리니 (마7:24, 26) Everyone that heareth my words and doeth them, I will liken him unto a prudent man; and everyone that heareth my words and doeth them not, shall be likened unto a foolish man (Matt. 7:24, 26).

※ (주2). The Lord’s predictions in Matthew (24 and 25), respecting the consummation of the age and His coming, and the consequent successive vastation of the church and the final judgment, are explained in the prefaces to chapters 26–40 of Genesis (n. 3353–3356, 3486–3489, 3650–3655, 3751–3757, 3897–3901, 4056–4060, 4229–4231, 4332–4335, 4422–4424, 4635–4638, 4661–4664, 4807–4810, 4954–4959, 5063–5071).

THE LAST JUDGMENT (마24:42-51)

4422

Prefatory to this chapter the Lord’s words in Matthew 24, verse 42 to the end, remain to be unfolded. These words are the last in that chapter which treat of the consummation of the age, or the advent of the Lord, and which in the letter are these:

42그러므로 깨어 있으라 어느 날에 너희 주가 임할는지 너희가 알지 못함이니라 43너희도 아는 바니 만일 집 주인이 도둑이 어느 시각에 올 줄을 알았더라면 깨어 있어 그 집을 뚫지 못하게 하였으리라 44이러므로 너희도 준비하고 있으라 생각하지 않은 때에 인자가 오리라 45충성되고 지혜 있는 종이 되어 주인에게 그 집 사람들을 맡아 때를 따라 양식을 나눠 줄 자가 누구냐 46주인이 올 때에 그 종이 이렇게 하는 것을 보면 그 종이 복이 있으리로다 47내가 진실로 너희에게 이르노니 주인이 그의 모든 소유를 그에게 맡기리라 48만일 그 악한 종이 마음에 생각하기를 주인이 더디 오리라 하여 49동료들을 때리며 술친구들과 더불어 먹고 마시게 되면 50생각하지 않은 날 알지 못하는 시각에 그 종의 주인이 이르러 51엄히 때리고 외식하는 자가 받는 벌에 처하리니 거기서 슬피 울며 이를 갈리라 (마24:42-51) Watch therefore, for ye know not what hour your Lord cometh. But know this, that if the master of the house had known in what watch the thief would come, he would assuredly have watched, and would not have suffered his house to be broken through. Therefore be ye also ready, for in an hour that ye think not the son of man will come. Who therefore is the faithful and prudent servant, whom his lord hath set over his domestics, to give them their food in due season? Blessed is that servant whom his lord when he cometh shall find so doing. Verily I say unto you, that he will set him over all his goods. But if that evil servant shall say in his heart, My lord delayeth to come; and shall begin to beat his fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour when he knoweth not, and shall cut him asunder, and appoint his portion with the hypocrites; there shall be wailing and gnashing of teeth.

What these words involve may be seen from the series of things, for the subject treated of in this whole chapter of the evangelist is the last period of the church, which in the internal sense is the consummation of the age and the advent of the Lord. That this is the case is evident from the explication of all the contents of the chapter, as may be seen in the prefaces to the immediately preceding chapters of Genesis (namely, 26, n. 3353–3356; 27, n. 3486–3489; 28, n. 3650–3655; 29, n. 3751–3757; 30, n. 3897–3901; 31, n. 4056–4060; 32, n. 4229–4231; 33, n. 4332–4335).

[2] What these contents are in a series has also been there stated, namely, that when the Christian church that was set up after the Lord’s coming began to vastate itself, that is, to recede from good, then: (1) They began not to know what good and truth are, but disputed about them. (2) They despised them. (3) Next they did not at heart acknowledge them. (4) Afterwards they profaned them. (5) And as the truth of faith and the good of charity were still to remain with some, who are called the “elect,” the state of faith at that time is described. (6) And then the state of charity. (7) Lastly, the beginning of a new church is treated of; and, (8) The state as to good and truth within the so-called church, when that church is being rejected and a new church is being adopted. From this series it may appear what is involved in the words that have been transcribed above, and are the last of the chapter, namely, that they are words of exhortation to those in the church, that they should be in the good of faith, and that if not they must perish.

4423

Scarcely anyone knows how the case is with the rejection of an old church and the adoption of a new church. He who does not know man’s interiors and their states, and consequently man’s states after death, cannot but infer that those who are of the old church, and in whom good and truth have been laid waste, that is, are no longer at heart acknowledged, are to perish, either as the antediluvians perished by the flood, or as did the Jews by expulsion from their land, or in some other way. But when the church has been laid waste, that is, when it is no longer in any good of faith, it perishes chiefly in respect to the states of its interiors, thus in respect to its states in the other life. Heaven then removes itself away from them—and consequently the Lord—and transfers itself to others, who are adopted in their stead; for without a church somewhere on the earth there is no communication of heaven with man; for the church is like the heart and lungs of the grand man on the earth (see n. 468, 637, 931, 2054, 2853).

[2] They who are then of the old church, and thus are removed from heaven, are in a kind of inundation as to their interiors, and in fact in an inundation over the head. This inundation the man himself does not observe while he lives in the body, but he comes into it after death. In the other life this inundation plainly appears like a thick cloud by which they are encompassed and separated from heaven. The state of those who are in this thick cloud is that they cannot possibly see what the truth of faith is, and still less what is its good; for the light of heaven, in which is intelligence and wisdom, cannot penetrate into this cloud. This is the state of a vastated church.

4424

What the Lord’s words quoted above involve in the internal sense may be seen without explication; for the Lord spoke them not so much by representatives and significatives, as by comparatives. There shall be stated merely what is signified by the words of the last verse, namely: “He shall cut him asunder, and appoint his portion with the hypocrites; there shall be wailing and gnashing of teeth.”

엄히 때리고 He shall cut him asunder;

signifies separation and removal from goods and truths; for they who are in knowledges of good and truth, as are those who are within the church and yet in a life of evil, are said to be “cut asunder” when they are removed from these knowledges. For the knowledges of good and truth are separated from them in the other life, and they are kept in evils, and therefore also in falsities; which is done in order to prevent them from communicating with heaven by the knowledges of truth, and with hell by evils and the derivative falsities, and thus hanging between the two; and also to prevent them from profaning goods and truths, which is done when these are commingled with falsities and evils. The same is also signified by the Lord’s words to him who hid the talent in the earth: “Take therefore the talent from him; and give it unto him that hath ten talents; for unto everyone that hath shall be given, and from him that hath not, even that which he hath shall be taken away” (Matt. 25:28, 29); also by what the Lord says in another place in Matthew 13:12; and in Mark 4:25; and in Luke 8:18.

[2] 외식하는 자가 받는 벌에 처하리니 And appoint his portion with the hypocrites;

signifies his lot (which is his “portion”) with those who outwardly appear to be in truth as to doctrine and in good as to life, but inwardly believe nothing of truth and will nothing of good, who are the “hypocrites.” In this manner they are “cut asunder.” Therefore when their externals are taken away from them, as takes place with all in the other life, they appear such as they are as to their internals, namely, devoid of faith and charity, of which they nevertheless have made a show in order to win others and acquire honors, gain, and reputation. Those within a vastated church are almost all of this character, for they have externals, but no internals. This is the origin of that inundation of their interiors which has been already spoken of (n. 4423).

[3] 거기서 슬피 울며 이를 갈리라 There shall be wailing and gnashing of teeth;

signifies their state in the other life, “wailing,” their state as to evils, and “gnashing of teeth,” their state as to falsities. For in the Word the “teeth” signify the lowest natural things, in the genuine sense the truths of these natural things, and in the opposite sense their falsities. The teeth moreover correspond to these things, and therefore the “gnashing of teeth” is the collision of falsities with truths. They who are in mere natural things, and who are in these from the fallacies of the senses, and who believe nothing but what they see thereby, are said to be in the “gnashing of teeth,” and also in the other life appear to themselves to be so when they draw conclusions from their fallacies concerning the truths of faith. In a church vastated as to good and truth such persons abound. The like is signified elsewhere also by the “gnashing of teeth,” as in Matthew:

그 나라의 본 자손들은 바깥 어두운 데 쫓겨나 거기서 울며 이를 갈게 되리라 (마8:12) The sons of the kingdom shall be cast forth into the outer darkness, there shall be wailing and gnashing of teeth (Matt. 8:12);

the “sons of the kingdom” are those who are in a vastated church; the “darkness” is falsities (n. 4418), for they are in darkness when they are in the thick cloud mentioned above; the “gnashing of teeth” is the collision of falsities therein with truths. In like manner elsewhere, as in Matt. 13:42, 50; 22:13; 25:30; and Luke 13:28.

※ (주2). The Lord’s predictions in Matthew (24 and 25), respecting the consummation of the age and His coming, and the consequent successive vastation of the church and the final judgment, are explained in the prefaces to chapters 26–40 of Genesis (n. 3353–3356, 3486–3489, 3650–3655, 3751–3757, 3897–3901, 4056–4060, 4229–4231, 4332–4335, 4422–4424, 4635–4638, 4661–4664, 4807–4810, 4954–4959, 5063–5071).

THE LAST JUDGMENT (마24:36-42)

4332

By way of preface to the preceding chapter there were unfolded the things foretold by the Lord in Matthew, chapter 24, verses 32 to 35, concerning his coming; by which is understood (as there and in other places previously shown) the last period of the former church and the first of a new church. The last period or end of the former church, and the first period or beginning of a new church, have been treated of thus far (see what precedes, chapter 31, n. 4056–4060, and chapter 32, n. 4229–4231). There are now to be unfolded the words that follow in the same chapter of the evangelist, from verses 36 to 42, namely these:

36그러나 그날과 그때는 아무도 모르나니 하늘의 천사들도, 아들도 모르고 오직 아버지만 아시느니라 37노아의 때와 같이 인자의 임함도 그러하리라 38홍수 전에 노아가 방주에 들어가던 날까지 사람들이 먹고 마시고 장가들고 시집가고 있으면서 39홍수가 나서 그들을 다 멸하기까지 깨닫지 못하였으니 인자의 임함도 이와 같으리라 40그때에 두 사람이 밭에 있으매 한 사람은 데려가고 한 사람은 버려둠을 당할 것이요 41두 여자가 맷돌질을 하고 있으매 한 사람은 데려가고 한 사람은 버려둠을 당할 것이니라 42그러므로 깨어 있으라 어느 날에 너희 주가 임할는지 너희가 알지 못함이니라 (마24:36-42) But of that day and hour knoweth no one, not the angels of the heavens, but my father only. And as were the days of Noah, so shall be the coming of the son of man. For as they were in the days before the flood, eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away, so shall also the coming of the son of man be. Then shall two be in the field; one shall be taken, and one shall be left. Two women shall be grinding at the mill; one shall be taken, and one shall be left (Matt. 24:36–42).

4333

What is signified by these words in the internal sense will appear from the following explication—that there is described what the state will be when the old church is being rejected and the new is being set up. That the rejection of the old church and the setting up of the new is what is meant by the “consummation of the age,” and by the “coming of the son of man,” and in general by the last judgment, has been already repeatedly shown; and also that a last judgment has several times taken place on this globe: first, when the Lord’s celestial church, which was the most ancient, perished in the antediluvians by an inundation of evils and falsities, which in the internal sense is the “flood.”

[2] Second, when the spiritual church, which was after the flood, and is called the ancient, being spread over much of the Asiatic world, ceased of itself.

[3] Third, when the representative of a church among the posterity of Jacob was destroyed, which took place when the ten tribes were carried away into perpetual captivity and dispersed among the nations; and finally when Jerusalem was destroyed, and the Jews also were dispersed. Because there was then a consummation of the age after the Lord’s coming, therefore also many things said by the Lord in the evangelists concerning the consummation of that age are also applicable to the Jewish nation, and are likewise applied to them by many at this day. Nevertheless the subject treated of in the above words is specifically and especially the consummation of the age now at hand,1 namely, the end of the Christian church, which is also treated of by John in Revelation. This will be the fourth last judgment on this globe. What the words involve that are contained in verses 36 to 42 adduced above, will appear from their internal sense, which is as follows.

4334

그러나 그날과 그때는 아무도 모르나니 But of that day and hour knoweth no one;

signifies the state of the church at that time as to goods and truths, that it would not appear to anyone, neither on earth nor in heaven. For by “day and hour” here is not meant day and hour, or time; but state as to good and truth. That times in the Word signify states, see n. 2625, 2788, 2837, 3254, 3356; as also do “days,” n. 23, 487, 488, 493, 893, 2788, 3462, 3785; and thence also hours, but specifically state. That it is here state as to good and truth is because the subject treated of is the church, for good and truth make the church.

[2] 하늘의 천사들도, 아들도 모르고 오직 아버지만 아시느니라 Not the angels of the heavens, but my father only;

signifies that heaven does not know the state of the church as to good and truth specifically, but the Lord alone, and also when that state of the church will come. That the Lord himself is meant by the “father,” see n. 15, 1729, 2004, 2005, 3690; and that the Divine good in the Lord is what is called the “father,” and the Divine truth from the Divine good “the son,” n. 2803, 3703, 3704, 3736; and therefore they who believe that the father is one and the son another, and who separate them from each other, do not understand the Scriptures.

[3] 노아의 때와 같이 인자의 임함도 그러하리라 홍수 전에 For as they were in the days before the flood;

signifies the state of vastation of those who are of the church, which is compared to the state of vastation of the first or most ancient church; the consummation of the age or last judgment of which is described in the Word by the “flood.” That by the “flood” is signified an inundation of evils and falsities and the consequent consummation of that age, see n. 310, 660, 662, 705, 739, 790, 805, 1120. That “days” signify states, see above.

[4] 사람들이 먹고 마시고 장가들고 시집가고 있으면서 Eating and drinking, marrying and giving in marriage;

signifies their state as to the appropriation of evil and falsity, and the consequent conjunction with these. That “to eat” denotes the appropriation of good, and “to drink” the appropriation of truth, see n. 3168, 3513e, 3596; thus in the opposite sense the appropriation of evil and falsity. That “to marry” denotes conjunction with evil, and “to give in marriage,” conjunction with falsity, may be seen from what has been said and shown respecting marriage and conjugial love (n. 686, 2173, 2618, 2728–2729, 2737–2739, 2803, 3132, 3155), namely, that in the internal sense this is the conjunction of good and truth, but here in the opposite sense the conjunction of evil and falsity. Whatever the Lord spoke, being Divine, is not the same in the internal sense as in the letter. Thus eating and drinking in the holy supper do not signify in the spiritual sense eating and drinking, but the appropriation of the good of the Lord’s Divine love (n. 2165, 2177, 2187, 2343, 2359, 3464, 3478, 3735, 4211, 4217). And as when predicated of the church and the Lord’s kingdom the conjugial is the conjunction of the good of love with the truth of faith, therefore from this conjunction the Lord’s kingdom is called in the Word the heavenly marriage.

[5] 노아가 방주에 들어가던 날까지 Until the day that Noah entered into the ark;

signifies the end of the former church, and the beginning of the new. For by “Noah” is signified the ancient church in general which succeeded the most ancient after the flood (n. 773, and elsewhere); and by the “ark,” the church itself (n. 639). “Day,” which is mentioned several times in these verses, signifies state, as shown just above.

[6] 홍수가 나서 그들을 다 멸하기까지 깨닫지 못하였으니 And knew not until the flood came, and took them all away;

signifies that the men of the church will not then know that they are inundated by evils and falsities, because on account of the evils and falsities in which they are they will not know what the good of love to the Lord is, and the good of charity toward the neighbor, and also what the truth of faith, and that this is from that love and charity, and is not possible except with those who live in this love and in this charity. They will also be ignorant that the internal is what saves and condemns, but not the external separate from the internal.

[7] 인자의 임함도 이와 같으리라 So shall the coming of the son of man be;

signifies the Divine truth, and that they will not receive it. It has been said before (Mat. 24:27, 30), that the “coming of the son of man” is the Divine truth which will then be revealed (also in n. 2803, 2813, 3004–3009, and 3704).

[8] 그때에 두 사람이 밭에 있으매 한 사람은 데려가고 한 사람은 버려둠을 당할 것이요 Then shall two be in the field; one shall be taken, and one shall be left;

signifies those within the church who are in good, and those within the church who are in evil—that they who are in good will be saved, and that they who are in evil will be condemned. That a “field” denotes the church as to good, see n. 2971, 3196, 3310, 3317, 3766.

[9] 두 여자가 맷돌질을 하고 있으매 한 사람은 데려가고 한 사람은 버려둠을 당할 것이니라 Two women shall be grinding at the mill; one shall be taken, and one shall be left;

signifies those within the church who are in truth, that is, in the affection of it from good, that they will be saved; and those within the church who are in truth, that is, in the affection of it from evil, that they will be condemned. That in the Word “to grind” and a “mill” have this signification will be evident from what now follows. From all this it is now evident that by these words is described what the state as to good and truth will be within the church when it is being rejected, and a new church is being adopted.

4335. That in the Word by “those who grind” are meant those within the church who are in truth from the affection of good, and in the opposite sense those within the church who are in truth from the affection of evil, may be seen from the following passages. In Isaiah:

1처녀 딸 바벨론이여 내려와서 티끌에 앉으라 딸 갈대아여 보좌가 없어졌으니 땅에 앉으라 네가 다시는 곱고 아리땁다 일컬음을 받지 못할 것임이라 2맷돌을 가지고 가루를 갈고 너울을 벗으며 치마를 걷어 다리를 드러내고 강을 건너라 (사47:1, 2) Come down, and sit upon the dust, O virgin daughter of Babylon; sit in the earth, there is not a throne, O daughter of the Chaldeans; take a millstone and grind meal, uncover thy hair, make bare the foot, uncover the thigh, pass through the rivers (Isa. 47:1–2);

the “daughter of Babylon” denotes those whose externals appear holy and good, but their interiors are profane and evil (n. 1182, 1326); the “daughter of the Chaldeans,” those whose externals appear holy and true, but their interiors are profane and false (n. 1368, 1816); “to take a millstone and grind meal” denotes to hatch doctrinal things from the truths which they pervert; for as meal is from wheat or barley, it signifies truths from good, but in the opposite sense truths which they pervert in order to mislead. In Jeremiah:

10내가 그들 중에서 기뻐하는 소리와 즐거워하는 소리와 신랑의 소리와 신부의 소리와 맷돌 소리와 등불 빛이 끊어지게 하리니 11이 모든 땅이 폐허가 되어 놀랄 일이 될 것이며 이 민족들은 칠십 년 동안 바벨론의 왕을 섬기리라 (렘25:10, 11) I will destroy from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp; and this whole land shall be for a waste and a desolation (Jer. 25:10–11).

[2] And in John:

21이에 한 힘 센 천사가 큰 맷돌 같은 돌을 들어 바다에 던져 이르되 큰 성 바벨론이 이같이 비참하게 던져져 결코 다시 보이지 아니하리로다 22또 거문고 타는 자와 풍류하는 자와 퉁소 부는 자와 나팔 부는 자들의 소리가 결코 다시 네 안에서 들리지 아니하고 어떠한 세공업자든지 결코 다시 네 안에서 보이지 아니하고 또 맷돌 소리가 결코 다시 네 안에서 들리지 아니하고 23등불 빛이 결코 다시 네 안에서 비치지 아니하고 신랑과 신부의 음성이 결코 다시 네 안에서 들리지 아니하리로다 너의 상인들은 땅의 왕족들이라 네 복술로 말미암아 만국이 미혹되었도다 (계18:21-23) Every craftsman of every craft shall not be found in Babylon any more, every voice of the millstone shall not be heard therein any more; and the light of a lamp shall not shine therein any more; and the voice of the bridegroom and of the bride shall not be heard therein any more (Rev. 18:21–23);

“the voice of a millstone being heard no more in Babylon” denotes that there will be no truth; and “the light of a lamp shining no more,” that there will be no intelligence of truth. In Lamentations:

11대적들이 시온에서 부녀들을, 유다 각 성읍에서 처녀들을 욕보였나이다 12지도자들은 그들의 손에 매달리고 장로들의 얼굴도 존경을 받지 못하나이다 13청년들이 맷돌을 지며 아이들이 나무를 지다가 엎드러지오며 14노인들은 다시 성문에 앉지 못하며 청년들은 다시 노래하지 못하나이다 (애5:11-14) They ravished the women in Zion, the virgins in the cities of Judah; princes were hanged up by their hand, the faces of the old men were not honored; the young men were carried away to grind, and the children fall in the wood (Lam. 5:11–14);

“the young men being carried away to grind” denotes to hatch falsities by applying truths, and thus persuading.

[3] In Moses:

애굽 땅에 있는 모든 처음 난 것은 왕위에 앉아 있는 바로의 장자로부터 맷돌 뒤에 있는 몸종의 장자와 모든 가축의 처음 난 것까지 죽으리니 (출11:5) Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, to the firstborn of the maidservant that is behind the mills (Exod. 11:5);

the “firstborn of Egypt” denotes the truths of faith separated from the good of charity, which truths become falsities (n. 3325); the “firstborn of the maidservant that is behind the mills” denotes the affection of such truth, whence come falsities. These things were represented by these historicals.

[4] In the same:

사람이 맷돌이나 그 위짝을 전당 잡지 말지니 이는 그 생명을 전당 잡음이니라 (신24:6) He shall not take in pledge the mills or the millstone, for they are the soul of him that pledgeth (Deut. 24:6).

This law was enacted because by “mills” were signified doctrinal things, and by a “millstone,” the truths thereof, which are what are called the “soul of him that pledgeth.” It is manifest that this law would not have been given, nor would it have been said that it was his “soul,” unless mills and a millstone had a spiritual signification.

[5] That grinding derives its signification from representatives that come forth in the world of spirits has been shown me; for I have seen there those who were as if grinding without any end of use, and merely for their own pleasure. And as in such a case truths are devoid of their own affection from good, they do indeed appear as truths in the outward form; but as there is no internal in them, they are phantasms; and if there is an evil internal, they are then employed to confirm the evil; and thus by application to evil they become falsities.