第一章

翻译：觉醒

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宣告耶稣的神性

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1. 神的儿子耶稣基督福音的起头。

当我们开始阅读马可福音时，我们需要牢记，在任何一卷圣经中，所说的第一句话，都会成为后面一切内容的精髓。就像音阶上的基调一样，第一句话奠定了主旨，提供了中心主题，并为后面的一切确立了重点。因此，当我们阅读神的话语时，第一句话应该牢记于心，贯穿于后面的内容，这一点至关重要。 ¹

在马太福音中，第一句话是：“关于亚伯拉罕的后裔，大卫的子孙，耶稣基督降生的书。”这是福音叙事的开始。从字面上看，这句话说的不过是耶稣的人类血统。这第一句话将祂描述为“亚伯拉罕的后裔、大卫的子孙”。虽然这个王室血统是一个重要的、受人尊敬的血统，但它仍然是一个人类血统。

这描绘了我们最初看待耶稣的方式。我们把祂看作一个人，由人类父母所生。但是，当我们读到马太福音的结尾时，一些奇妙的事情发生了。随着我们对耶稣的认识不断加深，祂的神性也逐渐显露出来。当我们来到马太福音书的结尾时，耶稣说：“天上地下所有的权柄都赐给我了。”（马太福音28:18）

因此，马太福音使我们认识了耶稣的神性。这标志着我们信仰发展的一个关键阶段。事实上，耶稣自己曾说，承认祂的神性是基督教信仰的第一块基石或房角石。在马太福音中，当彼得对耶稣说：“你是基督，是永生神的儿子”，耶稣没有否认这一点。相反，耶稣告诉他，这个根本真理不是属血肉的指示他的，而是“我在天上的父”指示他的（马太福音16:17）。耶稣说：“我要把我的教会建造在这磐石上。”（马太福音16:18） ²

马可福音从马太福音结束的地方开始，即从承认耶稣的神性开始。马太福音以“关于亚伯拉罕的后裔，大卫的子孙，耶稣基督降生的书”（马太福音1:1）开始，马可福音则以“神的儿子耶稣基督福音的起头”（马可福音1:1）开始。

还要注意的是，马太福音自称为“耶稣基督降生的书”，马可福音则自称为“耶稣基督的福音”。使用不同的术语是有意义的。“书”表示在我们灵性发展的过程中，即在我们逐渐认识耶稣基督神性的过程中，我们所经历的连续的、完美有序的状态。这是我们的“生命之书”，是神所编写的，描述了我们心中爱和智慧的兴起和发展。这被称为重生的过程，或者用圣经的语言来说，是耶稣基督在我们里面降生的过程。 ³

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但“福音”不是“书”

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“福音”一词来自希腊字εὐαγγέλιον（evangelium），意思是“好消息”。对早期的基督徒来说，该“好消息”是神亲自来到世上，揭示祂的真实本性，征服邪恶，尤其是教导人们通往天堂的道路。因此，在马太福音的结尾，门徒被差遣出去，向万民传扬这个好消息。正如马太福音结尾所记：“所以，你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的，都教训他们遵守。”（马太福音28:19、20）

当我们查考福音叙事中不断涌现的神圣真理时，我们发现马太福音以众所周知的大使命达到高潮。耶稣差遣祂的门徒出去，传扬祂出生、生活、死亡、复活的好消息，尤其是祂的教导。马可福音正是从这一点开始的（“在旷野有人声喊着说”），宣告弥赛亚，神的儿子，已经来到。简而言之，马可福音是以宣告福音开始的，宣告耶稣是弥赛亚，是神的儿子，祂呼召我们到普天下去传福音。然而，我们很快就会发现，好消息是从悔改开始的。

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预备主的道

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2. 正如先知以赛亚书上记着说，看哪，我要差遣我的使者在你前面，预备道路。

3. 在旷野有人声喊着说，预备主的道，修直他的路。

在耶稣降生伯利恒前五百年，主通过先知玛拉基说：“看哪，我要差遣我的使者，在我前面预备道路。”（玛拉基书3:1）在马可福音的开头，这位将“预备道路”的“使者”就是施洗约翰。他是神差来为弥赛亚预备道路的。

还有一个更古老的预言，在耶稣降生前七百年，主通过先知以赛亚说：“在旷野有人声喊着说，当预备主的道，修直他的路。”（以赛亚书40:3）这两个预言合在一起，成了马可福音开始时的一个陈述，即：“看哪，我要差遣我的使者在你前面，预备道路。在旷野有人声喊着说，预备主的道，修直他的路。”（马可福音1:2-3）这位来预备主的道，以便人们接受主的使者就是施洗约翰。尽管那个重要的时刻已经过去两千年了，但我们仍然可以听到约翰强有力的宣告：“主来了！”“你们要预备道路！”“祂要进入你们的头脑和心灵！”“修直祂的路！” ⁴

在马太福音的结尾，耶稣吩咐祂的门徒说：“你们要出去，使万民作我的门徒，给他们施洗。”马可正是从约翰施洗开始，继续讲述故事。虽然经上没有证据表明施洗约翰曾成为十二门徒之一，但有证据表明他遵照耶稣的吩咐，教导人们“遵守[耶稣]所吩咐的一切”（马太福音28:20），从必要受洗开始。

正如我们在马太福音中已经指出的，受洗代表愿意接受新的真理。它与代替赎罪、因信称义或瞬间得救无关。相反，它表明了一种意愿，即愿意通过学习并实践真理来洗净灵魂，同时相信是主赐给我们遵行真理的力量。虽然洗礼本身并不使人得救，但它代表了得救是如何发生的，即通过悔改的过程，使罪得赦。 ⁵

福音的宣告从一位强有力的传道人的话开始，敦促我们不仅要预备主的道，而且要接受“悔改的洗礼，使罪得赦”，这不是偶然的（马可福音1:4）。显然，约翰的讲道很受欢迎，因为“犹太全地和耶路撒冷的人都出去到约翰那里，承认他们的罪，在约但河里受他的洗。”（马可福音1:5）

那么，悔改的洗和承认自己的罪将是我们进入马可福音的关键理念。

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圣灵的洗

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4. 照这话，约翰来了，在旷野施洗，传悔改的洗礼，使罪得赦。

5. 犹太全地和耶路撒冷的人都出去到约翰那里，承认他们的罪，在约但河里受他的洗。

6. 约翰穿骆驼毛的衣服，腰束皮带，吃的是蝗虫野蜜。

7. 他传道说，有一位在我以后来的，能力比我更大，我就是弯腰给他解鞋带，也是不配的。

8. 我是用水给你们施洗，他却要用圣灵给你们施洗。

9. 那时，耶稣从加利利的拿撒勒来，在约但河里受了约翰的洗。

10. 他从水里一上来，就看见天裂开了，圣灵仿佛鸽子降在他身上。

11. 又有声音从天上来，说，你是我的爱子，我喜悦你。

12. 圣灵就把耶稣催到旷野里去。

13. 他在旷野四十天受撒但的试探，并与野兽同在一处，且有天使来伺候他。

施洗约翰知道自己的局限。虽然他知道他的讲道可以帮助人们认识到他们需要一位救主，但他也知道单凭他的话不能带来拯救。因此，他说：“有一位在我以后来的，能力比我更大。”（马可福音1:7）当然，他指的是耶稣，施洗约翰正在为祂铺路。施洗约翰说：“我是用水给你们施洗，他却要用圣灵给你们施洗。”（马可福音1:8）

在圣经的语言中，接受“水的洗礼”代表愿意接受真理，尤其是基于圣经字面教导的真理。这是第一次的洗。但之后必须有另一种洗，就是“圣灵的洗”。这第二次的洗发生在我们所知的真理在属灵争战中受到考验的时候。在这种时候，仅仅相信是不够的。相反，我们的信必须经受考验，使它们更加坚固，最终成为我们性格的重要组成部分。在受试探的时候，如果我们让主话语中的真理充满我们的心，主就会藉着真理带着爱和能力来到我们中间。在圣经的语言中，这被称为“圣灵的洗”。 ⁶

因此，施洗约翰不仅仅是一个历史人物。当他在贫瘠的旷野呼喊，以“预备主的道路”时，这代表我们需要用主话语中的真理武装自己，为属灵的争战做准备。作为我们在凡事上的榜样，这正是耶稣在下一节所做的。我们读到：“那时，耶稣从加利利的拿撒勒来，在约但河里受了约翰的洗。”（马可福音1:9）当耶稣从约但河上来的时候，天裂开了，“圣灵仿佛鸽子降在他身上”（马可福音1:10）。

圣灵“仿佛鸽子”降在祂身上，代表耶稣即将经历内在净化的过程。每当我们战胜试探时，我们就会变得更柔和，也能够从更高的层次看问题，就像鸽子一样。在这方面，鸽子降下是从天上来的记号，接着有声音从天上来，说：“你是我的爱子，我所喜悦的。”（马可福音1:11） ⁷

在马太福音中，耶稣受洗后立即被圣灵引到旷野，受魔鬼的试探，然后对耶稣所受的试探有详细的描述，包括祂被试探，要把石头变成饼，从殿顶跳下去，并敬拜撒旦。这些试探概括性地代表了耶稣在逐步征服地狱、恢复自由和教导通往天堂的道路的过程中将要经历的所有试探。

马可福音是同样的顺序。耶稣受洗后，圣灵立即把祂催到旷野里去（马可福音1:12）。这与属灵的法则是一致的，即我们不仅要相信真理，还要按照真理生活。因此，我们在受洗（接受真理）之后，必然要经受试探（按照真理生活）。所以，接受真理仅仅是我们灵性成长的开始。要使真理成为我们自己的，就必须在属灵争战的时候，把它记在心里，并使用它。这就是为什么我们在两部福音书中看到了同样的顺序。然而，在马可福音中，整个试探的过程只用一节经文来描述。如经上所记：“他在旷野四十天受撒但的试探，并与野兽同在一处，且有天使来伺候他。”（马可福音1:13） ⁸

这里的“野兽”指的是阻碍我们按照真理生活的邪恶欲望和错误思想。它们是对自我和世界的邪恶而残暴的爱，要吞噬我们里面来自主的一切。但是，当我们在试探中得胜，强迫自己按真理行事时，我们就会始终受到主话语中的真理的保护，最终得到这些真理的安慰。如经上所记：“有天使来伺候他。”（马可福音1:13） ⁹

那么，这就是约翰所说的“圣灵的洗”。 ¹⁰

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耶稣传福音

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14. 约翰下监以后，耶稣来到加利利，宣传神的福音。

15. 说，日期满了，神的国近了。你们当悔改，信福音。

16. 耶稣顺着加利利的海边走，看见西门和西门的兄弟安得烈在海里撒网。他们本是打鱼的。

17. 耶稣对他们说，来跟从我，我要叫你们得人如得鱼一样。

18. 他们就立刻舍了网，跟从了他。

19. 耶稣稍往前走，又见西庇太的儿子雅各和雅各的兄弟约翰在船上补网。

20. 耶稣随即招呼他们。他们就把父亲西庇太和雇工人留在船上，跟从耶稣去了。

21. 到了迦百农，耶稣就在安息日进了会堂教训人。

22. 众人很希奇他的教训，因为他教训他们，正像有权柄的人，不像文士。

本福音以施洗约翰传悔改赦罪的道开始，这是本福音的主旨。在旷野受试探之后，耶稣继续传同样的主题。如经上所记：“约翰下监以后，耶稣来到加利利，宣传神的福音。”（马可福音1:14）在连续的内在意义上，施洗约翰被囚禁是一个重要的时刻。正如我们已经提到的，施洗约翰代表圣经的字面含义，即我们开始学习圣经时最先学到的真理。然而，如果我们被剥夺了这些真理，或者这些真理被扭曲了，这就好比施洗约翰被“下监”了。 ¹¹

当这种情况发生时，耶稣接替了约翰的工作。和约翰一样，耶稣以悔改为主题开始传道。“日期满了，”耶稣说，“神的国近了。你们当悔改，信福音。”（马可福音1:15）然后，耶稣立即召集门徒，协助祂完成使命。祂在加利利海边行走，看见西门和安得烈在海里撒网，就对他们说：“来跟从我，我要叫你们得人如得鱼一样。”（马可福音1:17）祂对雅各和约翰也是如此说。他们都毫不迟疑地跟从了祂（马可福音1:19-20）。

耶稣的行动是迅速的。祂没有耽误任何时间，“立即进入会堂教训人”（马可福音1:21）。“众人很希奇他的教训，因为他教训他们，正像有权柄的人，不像文士。”（马可福音1:22）

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耶稣不许污鬼作声

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23. 在会堂里，有一个人被污鬼附着。他喊叫说，

24. 拿撒勒人耶稣，我们与你有什么相干？你来灭我们吗？我知道你是谁，乃是神的圣者。

25. 耶稣责备他说，不要作声，从这人身上出来吧。

26. 污鬼叫那人抽了一阵疯，大声喊叫，就出来了。

27. 众人都惊讶，以致彼此对问说，这是什么事？是个新道理啊！他用权柄吩咐污鬼，连污鬼也听从了他。

28. 耶稣的名声就传遍了加利利的四方。

马可福音的记载简短、直接、直达要点。他没有记录家谱，没有记录耶稣降生，没有记录山上宝训——这些涵盖了马太福音的前七章。他直接从施洗约翰在旷野传道开始，现在又转到耶稣在会堂里传道。祂的教导使众人惊讶，又赶出了一个污鬼。当污鬼承认耶稣是“神的圣者”时，耶稣不许他作声，污鬼就听从了祂。会堂里的人都很惊讶。他们大声说：“这是什么事？是个新道理啊！”他们看到耶稣的大能，说：“他用权柄吩咐污鬼，连污鬼也听从了他。”（马可福音1:27）

本福音经常提到“污鬼”、“邪灵”和“魔鬼”。虽然这些术语都有特定的含义，但它们经常交替使用，意指任何违背主旨意的邪恶欲望或错误信仰。在这方面，重要的是要记住，“污鬼”、“邪灵”和“魔鬼”曾经都是人，当生活在世上时，他们选择了欺骗而不是诚实，选择了残忍而不是仁慈，选择了相信自己而不是神。因此，当耶稣赶出污鬼并要求他“不要作声”时，这代表主通过圣经的神圣教导来赶出我们心中的恶欲，并使我们的错误思想安静下来。 ¹²

所以，在本福音中，耶稣立即开始作工，实现祂的目的：祂来是要传福音，并因此赶出魔鬼。好消息迅速传播开来。如经上所记：“耶稣的名声传遍了加利利的四方。”（马可福音1:28）但我们要注意，这个“好消息”是关于悔改的。这在耶稣最初的布道和祂的第一次医治中体现了出来。祂宣传悔改之道，并赶出魔鬼。

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不许鬼说话

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29. 他们一出会堂，就同着雅各、约翰进了西门和安得烈的家。

30. 西门的岳母正害热病躺着，就有人告诉耶稣。

31. 耶稣进前拉着她的手，扶她起来，热就退了，她就服事他们。

32. 天晚日落的时候，有人带着一切害病的和被鬼附的来到耶稣跟前。

33. 合城的人都聚集在门前。

34. 耶稣治好了许多害各样病的人，又赶出许多鬼，不许鬼说话，因为鬼认识他。

在前面的情节中，当耶稣把污鬼从被鬼附的人身上赶出去时，那污鬼对祂说：“我知道你是谁，乃是神的圣者。”（马可福音1:24）一个污鬼竟然认出耶稣的神性，这很奇怪，但耶稣不许污鬼说什么。祂对污鬼说：“不要作声。”然后命令他从那人身上出来，污鬼就听从了祂。

当我们考虑后面一系列神奇的医治时，这第一个故事很重要，要牢记在心。接下来是西门的岳母得了医治（西门是门徒彼得的名字）。她患了热病，耶稣一摸她的手，热就退了（马可福音1:31）。显然，她迅速得了康复，便起来服事他们。这和医治被污鬼附身的人一样，引起了不小的轰动。耶稣神奇医治的消息传遍了四方。当天晚上，日落以后，有人带着一切害病的来到耶稣跟前，耶稣就治好了他们，“又赶出许多鬼”。祂再次不许鬼说话，“因为鬼认识他”（马可福音1:34）。

这是一个重要的细节。虽然这是第一章，但我们已经看到耶稣至少有两次不许鬼说话。从字面上看，我们可能认为耶稣想要隐藏祂的身份。毕竟，如果祂被发现拥有这种异能，就可能引起那些想要除灭祂的宗教领袖的怀疑。因此，祂最好将这些事情保密。

然而，在更内在的层面上，重要的是要记住，耶稣在行医治的神迹时是直接对魔鬼（也被称为邪灵）说话。魔鬼和邪灵的话不可信，无论他们说什么。他们喜欢撒谎，歪曲事实；他们编造从未发生的故事；他们假装知道没有人能预测的未来。他们引起忧虑和恐惧，使我们想起早应该忘记的事情，又让我们忘记应该记住的事情。因此，最好的办法是不要听他们说话。这就是为什么耶稣叫他们“不要作声”（马可福音1:25），又“不许他们说话”（马可福音1:34），即使是祂神奇的医治。他们一定会把好的扭曲成不好的。 ¹³

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耶稣宣告祂的目的

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35. 次日早晨，天未亮的时候，耶稣起来，到旷野地方去，在那里祷告。

36. 西门和同伴追了他去，

37. 遇见了就对他说，众人都在找你。

38. 耶稣对他们说，我们可以往别处去，到邻近的乡村，我也好在那里传道，因为我是为这事出来的。

39. 于是在加利利全地，进了会堂，传道赶鬼。

40. 有一个长大麻风的来求耶稣，向他跪下，说，你若肯，必能叫我洁净了。

41. 耶稣动了慈心，就伸手摸他，说，我肯，你洁净了吧。

42. 大麻风即时离开他，他就洁净了。

43. 耶稣严严的嘱咐他，就打发他走。

44. 对他说，你要谨慎，什么话都不可告诉人，只要去把身体给祭司察看，又因为你洁净了，献上摩西所吩咐的礼物，对众人作证据。

45. 那人出去，倒说许多的话，把这件事传扬开了，叫耶稣以后不得再明明地进城，只好在外边旷野地方。人从各处都就了他来。

到了下一节，我们看到耶稣去到旷野，在那里祷告。西门和同伴找到祂，对祂说：“众人都在找你。”（马可福音1:37）耶稣的回答很重要，因为它揭示了祂的目的：“我们可以往别处去，到邻近的乡村，我也好在那里传道，因为我是为这事出来的。”（马可福音1:38）是的，耶稣是来传福音的。如经上所记：“于是在加利利全地，进了会堂，传道赶鬼。”（马可福音1:39）再一次，重要的是要注意到，耶稣传道的目的是“赶鬼”，这是从悔改开始的。 ¹⁴

大多数人都同意，“好消息”应该传扬开来。有趣的是，对于向谁传扬好消息，耶稣很谨慎。正如我们在前两节所看到的，耶稣叫污鬼不要作声，不许魔鬼说话。我们将看到，被禁止出声的不只是污鬼和魔鬼。例如，在接下来的情节中，耶稣治愈了一个麻风病人。治好他以后，耶稣对他说：“你要谨慎，什么话都不可告诉人。”耶稣再次严严地叮嘱，不可将这事告诉人，只要去把身体给祭司察看，并“献上摩西所吩咐的礼物”。耶稣说，摩西所吩咐的这些事可作为麻风病人得了洁净的“证据”。（马可福音1:44）

在一个层面上，耶稣指的是在希伯来圣经中随处可见的洁净仪式。根据这些教义，任何患有传染性皮肤病的人（在这里是大麻风）都要遵守特别的规矩，包括彻底清洁麻风病人的房子和衣服，并在活水上宰一只活鸟，将其血洒在麻风病人身上七次。此外，还要献上一只没有瑕疵的羊羔，并献上用油调和的细面（利未记14:1-16）。这些都象征一种纯真的意愿，即愿意遵守主的诫命，让内心得到净化，摆脱邪恶的欲望和支持这些欲望的错误思想。 ¹⁵

简单地说，从属灵的角度来理解，摩西所吩咐的真正祭物是按照诫命生活，放弃自私的意念。这是唯一需要的证据。这是生命得到内在净化的证据，而不仅仅是外在的治愈。希伯来圣经中所有的献祭和洗濯都与净化欲望和思想有关。正因为如此，大卫说：“神啊，求你为我造清洁的心，使我里面重新有正直的灵。”（诗篇51:10、17） ¹²

不幸的是，尽管麻风病人得了医治，但他没有听从耶稣的吩咐。他没有保持沉默，把身体给祭司察看，并献上摩西所吩咐的礼物，而是违背了耶稣的吩咐。他出去，“倒说许多的话”，把耶稣为他做的事传扬开了（马可福音1:45）。

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麻风病的属灵含义

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在本章早些时候，耶稣叫污鬼“不要作声，从这人身上出来”（马可福音1:25）。在后面几节经文，耶稣赶出许多鬼，“不许鬼说话”（马可福音1:34）。在这一节，祂对麻风病人说：“你要谨慎，什么话都不可告诉人。”值得注意的是，每当耶稣赶出污鬼或魔鬼时，祂不许他们说话。正如我们已经提到的，邪灵和魔鬼不是可靠的见证人。他们喜欢撒谎，夸大其词，忽略重要的细节，扭曲事实，让自己看起来良善，让别人看起来败坏。因此，耶稣让他们闭嘴是最好的。

但是，耶稣刚刚治好的麻风病人又如何呢？这一次，耶稣没有对污鬼或魔鬼说话。相反，他直接对麻风病人说话，叫他不要告诉任何人。

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这是为什么？

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一种解释可能从麻风病的属灵含义以及这种疾病被治愈的含义中找到。因为麻风病是一种皮肤病，它代表了当人们知道真理，却不真正相信真理时，在灵性上是什么样子。可以说，他们没有从心里接受真理。由于治愈只是“表面的”，所以它代表了外在缺陷的治愈。这是麻风病的一种。

然而，还有一种更深、更严重的麻风病。当麻风病没有得到治疗，并渗透到身体内部，影响神经系统和内部器官时，就会出现这种情况。这代表了当人们知道真理，深深地相信它，却不按照他们所信的去生活时，在灵性上是什么样子。更糟糕的是，他们歪曲圣经的真理，为自己的私欲和恶欲辩护。虽然他们看起来毫无瑕疵，洁白如雪，但他们内心充满了邪恶的欲望和诡计。每当这种情况发生时，属天的良善与真理就会与地狱的邪恶与虚假混合在一起。这种善与恶、真与假的混杂被称为“亵渎”。 ¹⁷

回到耶稣刚刚治愈的麻风病人的例子，我们应该记住，耶稣嘱咐他不要对任何人讲说他被治愈的事。此外，耶稣还嘱咐他去把身体给祭司察看，并献上摩西所吩咐的礼物。倘若他如此行，他就会经历内在的治愈，而不仅仅是外在的治愈。可恰恰相反，他没有遵从耶稣的指示，随从了自己的意愿。这种意愿的不顺从表明他可能只是得了外在的治愈，没有得到内在的治愈。

从属灵的角度来看，外在的治愈是人的悟性得到了纠正，能够正确地理解圣经。而内在的治愈是情感得到了治愈，这将表现为对主的话语的顺从。麻风病人无视耶稣的嘱咐，证明他的治愈是外在的。因此，正如耶稣不许污鬼和魔鬼说话一样，祂也吩咐麻风病人不可将所发生的事情告诉任何人。在麻风病人做什么之前，特别是在他传扬他身体被治愈的消息之前，耶稣吩咐他首先遵守代表内在得到洁净的利未人的律法。

第一章到此就结束了。耶稣已经受了洗，与魔鬼争战，也传扬了福音，赶走了魔鬼，医治了病人，洁净了长大麻风的。至少有三次，耶稣叫人们不要谈论所发生的事情。当我们继续学习马可福音时，我们将仔细看看耶稣是如何预备祂的门徒（以及我们）接受和传扬福音的。

脚注:

304. Verse 3. And no one was able, in heaven nor upon the earth, nor under the earth, to open the book, neither to look thereon, signifies manifestation that no one knows and perceives of himself anything whatever of the state of life of all in general, and of each one in particular. This is evident from the signification of "And no one was able to open the book, neither to look thereon," as being that no one of himself knows and perceives the states of the life of all in general and of each one in particular (of which see just above, n. 303); also from the signification of "in heaven nor upon the earth nor under the earth," being that no one anywhere has such knowledge, not even in the slightest degree; for "in heaven, upon the earth, and under the earth," means the three heavens; and by all who are there heaven in its entire complex is meant. And as heaven is heaven from the Divine truth that flows in from the Lord and is received by the angels, and not at all from any self-intelligence of the angels, for this is no intelligence, so the same words signify that no one has any knowledge or perception whatever from himself. That angels in heaven as well as men in the world have a selfhood [proprium], which regarded in itself is nothing but evil, see in the work on Heaven and Hell 592), and as evil receives nothing of intelligence and wisdom, it follows that angels equally with men understand nothing at all of truth from themselves, but solely from the Lord. Angels are such for the reason that all angels are from the human race, and every man retains after death what is his own [suum proprium], and angels are withheld from the evils that pertain to what is their own [proprii eorum] and are kept in goods by the Lord. (That all angels are from the human race, and not one is created such from the beginning, see in the small work on The Last Judgment 14-22; and that they are all withheld from evil, and kept in good by the Lord, see in The Doctrine of the New Jerusalem 166.)

[2] "In heaven," "upon the earth," and "under the earth," signify the three heavens, because the angels that are in the third or highest heaven dwell upon mountains; and those that are in the second or middle, upon hills; and those that are in the first or lowest, in plains and valleys below these. For in the spiritual world, where the spirits and angels are, it is just as it is in the natural world where men are, that is, there are lands, hills, and mountains; and in appearance the resemblance is such that there is no difference at all; therefore men after death scarcely know otherwise than that they are still living on the earth, and when the privilege is granted them to look into our world, they see nothing dissimilar. Moreover, the angels who are in the lowest heaven call that heaven where the angels of the third heaven dwell, because it is high above them, and where they themselves dwell they call earth; moreover, the third or highest heaven, which is upon the mountains, does not appear, to those who are below or upon that earth, otherwise than as the highest region of the atmosphere covered with a thin bright cloud appears before us, thus as the sky appears to us. From this it can be seen what is here meant, specifically, by "in heaven," "upon the earth," and "under the earth." (But more can be seen on this subject in the work on Heaven and Hell, where Appearances in Heaven are treated of, n 170-176; and The Habitations and Dwelling Places of Angels, n. 183-189)

[3] As men have not known that there is a like surface of the earth in both worlds, the natural and the spiritual, therefore they have not perceived otherwise when they have read the Word than that "heaven" and "earth" there mean the heaven visible before our eyes, and the earth inhabited by men; from this arose the belief in the destruction of heaven and earth, and the creation of a new heaven and a new earth at the day of the Last Judgment; when yet "heaven" and "earth" there mean the heaven and the earth where spirits and angels dwell, and in the spiritual sense the church with angels and with men (for there is a church with angels equally as with men, as may be seen in the work on Heaven and Hell 221-227). It is said, in the spiritual sense, for an angel is not an angel, nor is a man a man, from the human form, which both have, but because of heaven and the church with them. This is why "heaven" and "earth," where angels and men dwell, signify the church; "heaven" the internal church and also the church with angels, and "earth" the external church and also the church with men. But since it can only with difficulty be believed that "earth" in the Word means the church, because it is not yet known that in every particular of the Word there is a spiritual sense, whence a material idea adheres and keeps the thought fixed in the nearest meaning of the expression, I wish to illustrate and confirm it by a number of quotations.

[4] In Isaiah:

Behold, Jehovah maketh the earth empty and maketh it void, and He shall disfigure the faces thereof; in emptying the earth shall be emptied, and in spoiling it shall be spoiled; the habitable earth shall mourn and be confounded; the world shall be confounded; the earth shall be profaned under its inhabitants; therefore a malediction shall devour the earth, and the inhabitants of the earth shall be burnt up, and a man shall be rare. A shout over the wine in the streets; the gladness of the earth shall be banished; it shall be in the midst of the earth as the shaking of an olive tree, as the gleanings when the vintage is ended. From the uttermost part of the earth we have heard songs, Glory to the righteous. The floodgates from on high are opened, and the foundations of the earth quake; in breaking the earth is broken, in rending the earth is rent asunder, in moving the earth is moved; in tottering the earth shall totter as one drunken; and it shall be moved to and fro as a veil; but it shall be in that day that Jehovah will visit upon the host of the height in the height, and upon the kings of the earth who are upon the earth (Isaiah 24:1, 3-6, 11, 13, 16, 18-21).

Here it is very clear that "earth" does not mean the earth, but the church. Let the particulars be run over and considered. One who is in a spiritual idea does not think, when "earth" is mentioned, of the earth itself, but of the people on it and their quality; still more is this true of those who are in heaven; who, since they are spiritual, perceive that the church is meant. Here the church destroyed is treated of; its destruction in respect to the good of love and the truth of faith, which constitute it, is described by "Jehovah maketh the earth empty and maketh it void," "in emptying the earth shall be emptied, in spoiling it shall be spoiled," "it shall mourn and be confounded," "it shall be profaned," and "a malediction shall devour it;" "the floodgates from on high are opened, and the foundations of it quake;" "it is broken," "it is rent asunder," "it is moved," "it shall totter as one drunken." These things can be said neither of the earth, nor of any nation, but only of the church.

[5] In the same:

Behold, the day of Jehovah cometh, to lay the earth waste; and He shall destroy the sinners out of it. For the stars of the heavens and the constellations thereof do not cause their light to shine, the sun hath been darkened in its rising, and the moon maketh not bright her light. I will make a man more rare than fine gold; wherefore I will cause the heavens to tremble and the earth shall quake out of its place (Isaiah 13:9-10, 12-13).

It is clear from the particulars understood in the spiritual sense, that "earth" here means the church. The end of the church is here treated of, when truth and good, or faith and charity, are no more. For "the stars and constellations that do not cause their light to shine," signify the knowledges of truth and good; the "sun that has been darkened in its rising," signifies love; the "moon that maketh not bright her light," signifies faith; a "man made more rare than fine gold," signifies intelligence and wisdom: this makes clear what is signified by "Behold, the day of Jehovah cometh to lay the earth waste. I will cause the heavens to tremble and the earth shall quake out of its place;" "the day of Jehovah" is the last end of the church, when there is the judgment; the "earth" is the church. It can be seen that the earth itself does not quake out of its place, but that the church is removed when love and faith are not. "To quake out of its place" signifies to be removed from its former state.

[6] In the same:

Behold, the Lord, as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand. A consummation and decision I have heard from the Lord Jehovih of hosts upon the whole earth (Isaiah 28:2, 22).

This is said of the day of judgment upon those who are of the church. The day of judgment, when the church is at an end is meant by "a consummation and decision I have heard from the Lord Jehovih of Hosts upon the whole earth;" it is therefore said "as a deluge of hail, a storm of slaughter, as a deluge of mighty waters. He shall cast down to the earth with the hand;" by "hail" and "a deluge of it" falsities that destroy the truths of the church are signified; by "slaughter," and "a storm of it," evils that destroy the goods of the church are signified; by "mighty waters" falsities of evil are signified. (That a "deluge" or "flood" signifies immersion into evils and falsities, and the consequent destruction of the church) see Arcana Coelestia (Arcana Coelestia 660, 705, 739, 756, 790, 5725, 6853 the like is meant by "casting down to the earth," or a violent rain.

[7] In the same:

The land shall become burning pitch; from generation to generation it shall be desolate (Isaiah 34:9-10).

"Burning pitch" signifies every evil springing from love of self, through which the church entirely perishes and is desolated; it is therefore said, "the land shall become burning pitch; from generation to generation it shall be desolate." Who does not see that such things are not said of the land itself?

[8] In the same:

The land mourneth and languisheth; Lebanon blusheth, and hath withered away (Isaiah 33:9).

Here also the "land" means the church, which is said "to mourn" and "to languish" when falsities begin to be accepted and acknowledged in place of truths; it is therefore said, "Lebanon blusheth and hath withered away;" "Lebanon" signifying the like as "cedar," namely, the truth of the church.

[9] In Jeremiah:

The lion is gone up from his thicket, and the destroyer of the nations hath gone forth from his place to make thy land a waste; thy cities shall be destroyed. I saw the earth, when lo, it was void and empty; and towards the heavens, and lo, they had no light. I saw the mountains, and lo, they quaked and all the hills are overturned. Jehovah said, The whole earth shall be a waste. For this shall the land mourn, and the heavens above be black (Jeremiah 4:7, 4:23-24, 27-28).

Here also the vastation of the church is treated of, which takes place when there are no longer truth and good, but falsity and evil in place of them. This vastation is described by "the lion going up from his thicket, and the destroyer of the nations going forth from his place;" "the lion" and "the destroyer of the nations" signifying falsity and evil, laying waste. The "mountains that quake," and the "hills that are overturned," signify love to the Lord and charity towards the neighbor. This is the signification of "mountains" and "hills," because those who are in love to the Lord dwell upon mountains in heaven, and those who are in charity towards the neighbor, upon hills (See what has been said above, also in the work on Heaven and Hell, 188, and in the notes there, letter c, original edition). "The heavens where there was no light, and that were black" signify the interiors of the men of the church, which, when closed by evils and falsities, do not admit light from heaven, but darkness from hell instead. From this it can be seen what is signified by "the lion and the destroyer of the nations making the land a waste;" so likewise by "I saw the earth, and lo, it was void and empty;" also by "the whole earth shall be a waste; for this shall the land mourn," namely, that the earth is not meant, but the church.

[10] In the same:

How long shall the land mourn, and the herb of every field [wither]? for the evil of them that dwell therein the beasts shall be carried off, and the fowl. The whole land is made waste because no man layeth it to heart. Wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat and have reaped thorns (Jeremiah 12:4, 11-13).

That the "land" here signifies the church is evident, from its being said that "the land shall mourn, and the herb of every field [wither]," and that "the beasts and the birds shall be carried off for the evil of them that dwell therein, and because no man layeth it to heart." "The herb of every field" signifies every truth and good of the church, and the "beasts and the fowl" signify the affections of good and truth; and since the church is signified by the "land," and it is here treated of as being vastated, it is said "wasters are come upon all the bare heights in the wilderness; for the sword of Jehovah devoureth from one end of the land even to the other end of the land. They have sown wheat, and have reaped thorns." "The bare heights in the wilderness upon which the wasters came" signify the things that are of charity, "wilderness" meaning where there is no good because no truth; "the sword of Jehovah" signifies falsity destroying truth; "from one end of the land to the other end of the land" signifies all things of the church; "to sow wheat and reap thorns" signifies to take from the Word the truths of good and to turn them into the falsities of evil, "wheat" meaning the truths of good, and "thorns" the falsities of evil.

[11] In Isaiah:

Upon the ground of my people shall come up the thorn and briar; the palace shall be deserted; the multitude of the city shall be forsaken (Isaiah 32:13-14).

The "thorn and briar that shall come up upon the ground" signify falsity and evil; the "palace that shall be deserted" signifies where good dwells; and the "multitude of the city that shall be forsaken" signifies where there are truths; for "city" signifies the doctrine of truth.

[12] In the same:

All the land shall be a place of briars and brambles; but as to all the mountains that shall be hoed with the hoe, there shall not come thither the fear of the briar and bramble; but there shall be the sending-forth of the ox and the trampling of the sheep (Isaiah 7:24-25).

"Briars and brambles" signify falsity and evil; which makes evident what is signified by "all the land shall be a place of briars and brambles." "The mountains that shall be hoed with the hoe" signify those who from the love of good do goods, that with them there shall be no falsity and evil, but good, natural as well as spiritual, is signified by "there shall not come thither the fear of the briar and bramble, but there shall be the sending forth of the ox, and the trampling of sheep;" that is, thither shall oxen be sent, and there the sheep shall trample, "ox" signifying natural good, and "sheep" spiritual good.

[13] In Ezekiel:

Thy mother is a lioness; she couched among lions; one of her whelps went up; he desolated the cities; the land and the fullness thereof was made waste by the voice of his roaring (Ezekiel 19:2-3, 7).

"Mother" signifies the church; a "lioness" and "lions" signify the power of evil and falsity against good and truth; the "roaring of the lion" signifies the lust of destroying and desolating; the "cities that he desolated" signify doctrine with its truths, which makes evident what is signified by "the land and the fullness thereof was laid waste," namely, the whole church.

[14] In the same:

They shall eat their bread with carefulness, and drink their waters with astonishment, that the land may be laid waste from the fullness thereof, because of the violence of all them that dwell therein; and the cities that are inhabited shall be desolated, and the land shall be a waste (Ezekiel 12:19-20).

Here "the land and the cities that shall be desolated and shall be a waste" have the same signification as above, namely, "the land" signifies the church, and "cities" doctrine with its truths; it is therefore said, "because of the violence of all them that dwell therein." Since this is what is meant, it is first said that "they shall eat their bread with carefulness, and drink their waters with astonishment," "bread" and "water" in the Word signifying all the good of love and truth of faith (See Arcana Coelestia 9323), and "eating" and "drinking" signifying instruction and appropriation (n. 3168, 3513, 3832, 9412).

[15] In David:

I called upon Jehovah, and cried unto my God. Then the earth tottered and quaked, and the foundations of the mountains trembled and tottered when He was wroth (Psalms 18:6-7).

Here the "earth" stands for the church, which is said to "totter and quake" when it is perverted by the falsification of truths; and then "the foundations of the mountains" are said "to tremble and totter," for the goods of love, which are founded upon the truths of faith, vanish; "mountains" meaning the goods of love (as above), and their "foundations" the truths of faith; which also shows that the "earth" is the church.

[16] In the same:

The earth is Jehovah's and the fullness thereof, the world and they that dwell therein; and He hath founded it upon the seas, He hath established it upon the rivers (Psalms 24:1, 2).

The "earth" and the "world" stand for the church, and "fullness" for all things thereof; the "seas upon which He hath founded it," mean the knowledges of truth in general; the "rivers" doctrinals; because the church is founded on both of these, it is said that "He hath founded it upon the seas, and established it upon the rivers." That this cannot be said of the earth and the world is clear to anyone.

[17] In the same:

We will not fear, when the earth shall be changed, and when the mountains shall be moved in the heart of the seas, when the waters thereof are in tumult and do foam. The nations are in tumult, the kingdoms are moved, when He giveth forth His voice the earth shall dissolve (Psalms 46:2-3, 6).

The "earth" evidently means the church, since it is said "to be changed" and "to dissolve," also that "the mountains shall be moved in the heart of the seas, and the waters thereof shall be in tumult," and "the nations are in tumult and the kingdoms are moved." "Mountains" signify (as above) the goods of love, which are said "to be moved in the heart of the seas" when the essential knowledges of truth are perverted; "waters" signify the truths of the church, which are said "to foam" when they are falsified; "nations" signify the goods of the church, and in a contrary sense, its evils; and "kingdoms" the truths of the church, and in a contrary sense, its falsities; and also those who are in the one and the other."

[18] In the same:

O God, Thou hast cast us off; Thou hast been angry; bring back rest to us. Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved (Psalms 60:1-2).

It can be seen that these things are said of the church, and not of the earth, for it is said, "Thou hast made the earth to quake, Thou hast broken it up; heal the breaches thereof, for it is moved;" and as "the earth" signifies the church, and here the church vastated, it is said, "O God, Thou hast cast us off, Thou hast been angry; bring back rest to us."

[19] In the same:

When I shall receive the set time, I shall judge with uprightness. The earth and all the inhabitants thereof shall be dissolved; I will make firm the pillars of it (Psalms 75:2-3).

Here, likewise, the "earth" stands for the church, which is said to "dissolve" when the truths by which there is good fail; truths, because they support the church, are called its "pillars," which God will make firm; it is not the pillars of the earth evidently that are made firm. As the restoration of the church is here described, it is said, "When I shall receive the set time, I shall judge with uprightness." The truths of the church, here called the "pillars of the earth," are also called the "bases of the earth" (1 Samuel 2:8); and the "foundations of the earth," in Isaiah:

Do ye not understand the foundations of the earth? It is He that dwelleth upon the circle of the earth, that bringeth the princes to nothing; and maketh the judges of the earth as emptiness (Isaiah 40:21-23).

The "princes who will be brought to nothing," and the "judges of the earth, whom He will make as emptiness," signify the things that are from self-intelligence and from one's own judgment.

[20] In Jeremiah:

A tumult cometh even to the end of the earth. Thus said Jehovah, Behold, evil shall go forth from nation to nation, and a great tempest shall be stirred up from the sides of the earth. And the slain of Jehovah shall be in that day from the end of the earth even unto the end thereof (Jeremiah 25:31-33).

The "end of the earth" and the "sides of the earth" signify where the ultimates of the church are, and where evils and falsities begin; and "from the end of the earth to the end thereof" signifies all things of the church; from this it can be known what is signified by "a tumult shall come to the end of the earth," and "a great tempest shall be stirred up from the sides of the earth," also by "the slain of Jehovah in that day shall be from the end of the earth to the end thereof." The "slain" signify those in whom the truths and goods of the church are extinguished (See Arcana Coelestia 4503[1-11]).

[21] In Isaiah:

The isles saw, they feared; the ends of the earth trembled, they drew near, and came. I will make the wilderness into a pool of waters, and the dry land into a spring of waters (Isaiah 41:5, 18).

The establishment of the church among the Gentiles is thus described; they are signified by the "isles" and the "ends of the earth;" for "isles" and "the ends of the earth" in the Word signify those who are far removed from the truths and goods of the church because they do not have the Word, and consequently, are in ignorance. That a church is to be established with such is signified by "I will make the wilderness into a pool of waters, and the dry land into a spring of waters." That is called a "wilderness" where there is not yet good because there is not yet truth, and for the same reason it is called "dry land;" a "pool of waters" and a "spring of waters" signify good, because they signify truth; for all spiritual good, which is the good of the church, is acquired by means of truths.

[22] In the same:

Woe to the land shadowed with wings, which is beyond the rivers of Cush. Go, ye messengers, to a nation trodden down, whose land the rivers have despoiled (Isaiah 18:1-2).

No one knows what is meant by "a land shadowed with wings," and "a land that the rivers have despoiled," unless he knows that "land" means the church, and "rivers" falsities; "a land shadowed with wings" is a church that is in thick darkness in respect to Divine truths (that these are signified by "wings," see above, n. 283; "beyond the rivers of Cush" signifies in respect to the knowledges themselves from the sense of the letter of the Word, which have been falsified; "a nation trodden down, to which the messengers should go, whose land the rivers have despoiled," signifies those out of the church who are in falsities from ignorance; "rivers" meaning the truths of doctrine, and in a contrary sense falsities; that "the messengers should go to them" signifies that they should be invited to receive the church.

[23] In the same:

In the fury of Jehovah of Hosts the land is obscured (Isaiah 9:19).

A "land obscured" signifies the things of the church in thick darkness, that is, in falsities; for the falsities of evil are said to be in thick darkness, but truths in light.

[24] In the same:

Jehovah shall remove man, and forsaken places shall be multiplied in the midst of the land (Isaiah 6:12);

"man whom Jehovah shall remove," signifying him who is wise, and abstractly, wisdom (as may be seen above, n. 280; "forsaken places multiplied in the midst of the land" signifying that there shall be no good at all, because no truth; "the midst of the land" meaning where truth is in the highest light; consequently when there is no light there, thick darkness pervades the whole; thus there is nowhere any truth at all.

[25] In the same:

Jehovah shall smite the earth with the rod of His mouth, and with the breath of His lips shall He put to death the wicked (Isaiah 11:4).

"The rod of Jehovah's mouth which shall smite the earth," signifies truth in ultimates, which is the truth of the sense of the letter of the Word; "the breath of the lips which shall put to death the wicked," signifies truth in the spiritual sense of the Word; these truths are said "to smite the earth," and "to put to death the wicked," when such are condemned by truths; for by truths everyone is judged and is condemned.

[26] In the same:

The earth is at rest, and is quiet. Hell hath stirred up the Rephaim because of thee, all the powerful of the earth. They that see thee shall say, Is this the man that maketh the earth to tremble, that maketh the kingdoms to quake; that hath made the world as a wilderness and threw down the cities thereof? Thou hast destroyed thy land, thou hast slain thy people. Prepare slaughter for his sons, that they rise not up and possess the land, and the faces of the world be filled with cities. I will break the Assyrian in My land, and upon My mountains I will tread him down (Isaiah 14:7, 9, 16-17, 20-21, 25).

These things are said of the king of Babylon, by whom is signified the destruction of truth by the love of ruling over heaven and earth; which love the truths of the Word or of the church are made to serve as means; here their damnation is treated of. The "Rephaim whom hell stirred up," mean those who are in the direful persuasion of what is false, who are therefore called the powerful of the earth; "to make the earth to tremble," "to make the kingdoms quake," "to make the world as a wilderness," and "to throw down the cities thereof," signifies to pervert all things of the church; "earth" and "world" mean the church, "kingdoms" the truths that constitute it; and "cities" all things of doctrine. From this it is clear what is signified by, "Thou hast destroyed thy land, thou hast slain thy people." The "Assyrian who shall be broken in the land and trodden down upon the mountains," signifies the reasonings from falsities against truths; "to be broken" means to be dispersed, and "to be trodden down" means to be wholly destroyed; "mountains upon which this is done," signify where the good of love and charity reigns, for there, or with such, all reasoning from falsities is dispersed or destroyed.

[27] In the same:

Howl, ye ships of Tarshish; from the land of Chittim it shall manifestly come to them. Pass through thy land as a river, O daughter of Tarshish; the girdle is no more. Behold the land of the Chaldean; Assyria hath founded it into heaps. Jehovah will visit Tyre, that she may return to the hire of whoredom and commit whoredom with all the kingdoms of the earth upon the faces of the ground (Isaiah 23:1, 10, 23:13, 17).

Neither ships of Tarshish, nor Tyre, nor the land of Chittim, nor the land of the Chaldeans, nor Assyria, are here meant, as can be seen from the particulars in this chapter; but "the ships of Tarshish" mean the knowledges of truth and good, "Tyre" the like; "the land of Chittim" what is idolatrous; "the land of the Chaldeans" the profanation and destruction of truth, and "Assyria" reasoning from falsities. From this it is clear that, "Howl, ye ships of Tarshish, for Tyre is desolated" signifies that there were no longer any knowledges of truth; "from the land of Chittim it shall manifestly come to them" signifies idolatry therefrom; "the girdle is no more" signifies that there is no longer any coherence of truth with good; "behold the land of the Chaldeans" signifies that thus there is profanation and destruction of truth; "Assyria hath founded it into heaps" signifies that reasonings from falsities have destroyed it; "to return to the hire of whoredom" and "to commit whoredom with all kingdoms upon the faces of the ground" signifies the falsification of all truths of the whole church.

[28] In the same:

The king of Assyria shall pass on through Judah, he shall overflow and pass through, he shall reach even to the neck; and the flappings of his wings ¹ shall be the fullness of the breadth of thy land, O Immanuel (Isaiah 8:8).

Here, too, "the king of Assyria" signifies the reasoning from falsities against truths; "he shall pass on through Judah, he shall overflow and pass through" signifies that this shall destroy the good of the church (to "overflow" is predicated of falsities, because they are signified by "waters"); "he shall reach even to the neck" signifies that thus there shall be no longer any communication of good and truth; and "the flappings of his wings shall be the fullness of the breadth of thy land, O Immanuel" signifies that falsities shall be opposed to all the truths of the Lord's church; "the breadth of the land" signifies the truths of the church (See Heaven and Hell 197), consequently, in a contrary sense, falsities; therefore the "flappings of his wings" signify reasonings from falsities against truths; "fullness" signifies all; thus "the fullness of the breadth of the land" signifies all the truths of the church.

[29] In the same:

In that day shall the bud of Jehovah be for adornment and glory, and the fruit of the earth for magnificence and splendor to those left of Israel (Isaiah 4:2).

The "bud of Jehovah," that shall be for adornment and glory, signifies the truth of the church; and the "fruit of the earth," that shall be for magnificence and splendor, signifies the good of the church; "Israel" signifies the spiritual church. Evidently it is the truth and good of the church, and not the bud and the fruit of the earth, that shall be for adornment, glory, magnificence, and splendor. When it is said the truth and good of the church, the truth of faith and the good of love are meant, for all truth is of faith, and all good is of love.

[30] In the same:

Thou hast added to the nation, O Jehovah; Thou hast been glorified; Thou hast removed all the ends of the earth (Isaiah 26:15).

The "nation to which Jehovah has added" signifies those who are in the good of love, whom He has claimed to Himself; "the ends of the earth which He has removed" signify the falsities and evils that infest the church, from which He has purified them.

[31] In the same:

Thine eyes shall behold the king in his beauty, they shall behold a land of far distances (Isaiah 33:17).

"To see the king in his beauty," means to see genuine truth, which is from the Lord alone; "to behold a land of far distances" signifies to behold the extension of intelligence and wisdom.

[32] In the same:

I have given thee for a covenant to the people, to restore the earth. Sing aloud O heavens, and exult O earth, and break forth O mountains with a song (Isaiah 49:8, 13).

This treats of the Lord and His coming; the establishment of the church by Him is described by "I have given thee for a covenant of the people, to restore the earth," to "restore the earth" being to reestablish the church; it is known that the Lord did not restore the earth to the Jewish people, but that He established a church among the Gentiles; the joy in consequence is described by, "Sing aloud O heavens, and exult O earth, and break forth O mountains with a song," "the heavens" being the heavens where angels are who are in the interior truths of the church, "the earth" the church among men, and "the mountains" those who are in the good of love to the Lord.

[33] In Jeremiah:

The land is full of adulterers; for because of malediction the land mourneth; the pastures of the wilderness are dried up (Jeremiah 23:10).

"Adulterers" signify those who adulterate the goods of the church; therefore it is said, "the land is full of adulterers, and because of the malediction the land mourneth;" the "pastures of the wilderness that are dried up" signify no spiritual nourishment in such a church; that is called "wilderness" where there is no truth.

[34] In the same:

A drought is upon her waters, so that they shall become dry; for it is a land of graven images (Jeremiah 50:38).

"A drought upon the waters, so that they shall become dry" signifies that there are no more truths, "waters" being truths; "for it is a land of graven images" signifies the church destroyed by falsities which are from self-intelligence, which they call truths, "graven images" signifying those falsities.

[35] In Ezekiel:

The end hath come upon the four quarters of the earth; the earth is full of the judgment of bloods, and the city is full of violence (Ezekiel 7:2, 23).

"The end hath come upon the four quarters of the earth" signifies the last time and the last state of the church, when its end is, the four quarters being all truths and goods of the church, and in a contrary sense, all its falsities and evils, thus all things of the church; "the earth full of the judgment of bloods" signifies that it is filled with evils of every kind, "bloods" being the evils that offer violence to the goods of love and charity and wholly destroy them; "the city full of violence" signifies the doctrine of that church likewise offering violence.

[36] In the same:

All the luminaries of light in heaven will I make black over thee, and will set darkness upon thy land (Ezekiel 32:8).

"The luminaries of light in the heavens" mean the sun, moon, and stars; the "sun" signifying love, the "moon" faith therefrom, and the "stars" the knowledges of good and truth; from this it is clear what is signified by "I will make them black over thee," namely, that these no longer exist; thence also it is clear what is signified by "I will set darkness upon thy land," namely, that there will be falsities in the church," "darkness" meaning falsities, and "land" the church.

[37] In the same:

Prophesy concerning the land of Israel, and say unto the mountains and to the hills and to the watercourses and to the valleys, Behold, I am for you, and I will turn unto you that ye may be tilled and sown (Ezekiel 36:6, 9).

"The land of Israel" means the church; "mountains, hills, watercourses, and valleys" signify all things of the church from the first to the last things thereof, "mountains" are the goods of love to the Lord, "hills" the goods of charity towards the neighbor-these are the first things of the church; "watercourses and valleys" are truths and goods that are the last things of the church. That this is the meaning can be seen from what was said at the beginning of this article, namely, that those in heaven who are in the good of love to the Lord dwell upon mountains, those who are in charity towards the neighbor upon hills, and those who are in goods and truths in the lowest heaven in plains and valleys; "watercourses" are the truths of doctrine there; to implant these is signified by "I will turn unto you that ye may be tilled and sown. "

[38] In Hosea:

In that day I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the new wine and the oil, and these shall hear Jezreel, ² and I will sow her unto me in the earth (Hosea 2:21-23).

Evidently these things are to be understood spiritually, and not naturally according to the sense of the letter, for it is said that "these shall hear Jezreel; and I will sow her unto me in the earth;" therefore the "heavens" mean the heavens where the Lord is; and the "earth" the church where also the Lord is; "corn, new wine, and oil" signify all the things of spiritual nourishment, which are the goods of love and charity and the truths of faith.

[39] In Malachi:

He shall not destroy for you the fruit of the ground, neither shall the vine in the field be barren to you; all nations shall proclaim you happy, and ye shall be a land of good pleasure (Malachi 3:11-12).

These things are said of those with whom is the church; and because "the fruit of the ground," and "the vine in the field" signify the goods and truths of the church ("fruit" goods, and "the vine" its truths), therefore they are called "a land of good pleasure."

[40] In David:

Let thy good spirit lead me into the land of uprightness; vivify me, O Jehovah, for Thy name's sake (Psalms 143:10-11).

"The land of uprightness" stands for the church in which is the right and the true; and because "the spirit of Jehovah" signifies Divine truth, and everyone receives spiritual life through that, therefore it is said, "Let Thy good spirit lead me," and "vivify me, O Jehovah."

[41] As the "earth" signifies the church, and where the church is there is heaven, therefore heaven is called "the land of the living," and "the land of life;" "the land of the living" in Isaiah:

I said, I shall not see Jah in the land of the living (Isaiah 38:11);

and in Ezekiel:

Who caused terror in the land of the living (Ezekiel 32:23-27).

"The land of life," in David:

Unless I had believed to see good in the land of life (Psalms 27:13).

[42] In Moses:

The stone shall be entire and just, the ephah shall be entire and just, that thy days may be prolonged upon the earth (Deuteronomy 25:15).

"Days to be prolonged upon the earth" does not mean a lengthening of life in the world, but the state of life in the church, thus in heaven; for "to be prolonged" is predicated of good and its increase, and "day" signifies the state of life; and as "a stone entire and just," which was a weight, and "an ephah entire and just," which was a measure, signify truth and good and their quality, and both together signify justice, "stone" signifying truth, and "measure" good, and as not to deceive by weight and measure is to be just, therefore such shall have the life of the church and afterwards life in heaven, which is meant by "their days upon the earth shall be prolonged."

[43] The like is signified by this precept in the Decalogue:

Honor thy father and thy mother, that thy days may be prolonged upon the earth (Exodus 20:12).

Those who honor father and mother have heaven and the happiness there, because in heaven no other father but the Lord is known, for all there have been generated anew from Him; and in heaven by "mother" the church is meant, and in general, the kingdom of the Lord. It is clear that those who worship the Lord and seek his kingdom will have life in heaven, also that many of those who honor father and mother in the world do not live there long.

[44] In Matthew:

Blessed are the meek, for they shall inherit the earth (Matthew 5:5).

"Inheriting the earth" signifies not possession of the earth, but possession of heaven and blessedness there; the "meek" mean those who are in the good of charity.

[45] In Isaiah:

Behold, a virgin shall conceive, and bear a Son, and shall call His name God-With-Us: butter and honey shall He eat, that He may know to reject the evil and to choose the good; for before the Lad knoweth to reject the evil and to choose the good, the land which thou abhorrest shall be forsaken of its two kings. It shall come to pass in that day, by reason of the abundance of milk they yield, He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isaiah 7:14-16, 21-22).

It is known that these things were said respecting the Lord and His coming; "butter and honey," which He shall eat, signify the goods of love; "butter" the good of celestial and spiritual love, "honey" the good of natural love; this means that He would appropriate the Divine to Himself even in respect to the Human; "to eat" signifying to appropriate. That "the land shall be forsaken before He knoweth to reject the evil and to choose the good" signifies that when He should be born there would not be anything of the church remaining in the whole world; and because those where the church was, rejected every Divine truth and perverted all things of the Word, and explained it in favor of self, it is said of the land, that is, the church, "which thou abhorrest from the presence of its two kings; "king" signifying the truths of heaven and of the church; "two kings" the truth of the Word in the internal or spiritual sense, and the truth of the Word in the external or natural sense. "Milk" signifies truth through which good comes, and as "butter" signifies the good therefrom, "by reason of the abundance of yielding milk, butter shall everyone eat that is left in the midst of the land" signifies that every truth shall be from good.

[46] In Matthew:

In the consummation of the age, all the tribes of the earth shall lament (Matthew 24:30).

"The consummation of the age" which is treated of in that chapter, is the last time of the church, when judgment takes place; "all the tribes of the earth" signify all truths and goods of the church, which are said "to lament" when they are no more.

[47] In Luke:

Then shall there be signs in the sun, the moon, and the stars; and upon the earth distress of nations, the sea and the waves roaring; men expiring for fear and for expectation of the things coming upon the whole earth; for the powers of the heavens shall be shaken. That day as a snare shall come upon all that dwell upon the face of the whole earth (Luke 21:25-26, 35).

Here also the last time of the church is treated of, when judgment takes place, and the "earth" and the "world" here mean the church. "The distress of nations upon the earth," "the fear and expectation of the things coming upon the earth, and upon all who dwell upon the face of the whole earth" signifies upon those who are in the spiritual world, not upon those who are in the countries in the natural world. (That there are lands in the spiritual world also, see what is said at the beginning of this article; and that the Last Judgment was accomplished there, see in the small work on The Last Judgment.) It has been told before what "sun," "moon," and "stars" signify, in which are signs, namely, that "sun" signifies love, "moon" faith therefrom, and "stars" the knowledges of good and truth; the "sea and waves roaring" signify the reasonings and assaults of truth from the sense of the letter of the Word, wrongly and perversely applied. The "powers of the heavens that shall be shaken" signify the Word in the sense of the letter, since this sense is the foundation of the spiritual truths that are in the heavens. (See Heaven and Hell, in the article that treats of The Conjunction of Heaven with Man by the Word, n.303-310.)

[48] In Isaiah:

Sing aloud ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob. I am Jehovah, that maketh all things; that stretchest forth the heavens alone; that spreadeth abroad the earth by Myself (Isaiah 44:23-24).

"Sing aloud, ye heavens; shout, ye lower parts of the earth; break forth with singing, ye mountains, O forest and every tree therein" signifies all things of heaven and of the church, both internal and external, all of which have reference to good and to truth. Things internal are signified by "the heavens," things external by "the lower parts of the earth;" "mountains" mean the good of love, the "forest" means natural truth, and the "trees" therein mean the knowledges of truth. Because such things are signified, it is said, "for Jehovah hath redeemed Jacob," "Jacob" in the Word signifying the external church, and "Israel" the internal church; "to stretch forth the heavens," and "to spread abroad the earth" signifies the church on all sides, which is spread forth and extended by the multiplication of truth and the fructification of good, with those who are of the church.

[49] In Zechariah:

Jehovah stretcheth out the heavens, and foundeth the earth, and formeth the spirit of man in the midst of him (Zechariah 12:1).

Here, too, in like manner "heavens" and "earth" signify the church everywhere, thus in respect to its interiors and as to its exteriors; therefore it is also said, "He formeth the spirit of man in the midst of him."

[50] In Jeremiah:

The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens. Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence. At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth (Jeremiah 10:11-13; 51:15-16).

Because the "heavens" and the "earth" signify the church (as above), it is said, "Jehovah maketh the earth by His power, prepareth the world by His wisdom, and stretcheth out the heavens by His intelligence;" and therefore also it is said, "At the voice which He giveth forth there is a multitude of waters in the heavens, and He causeth the vapors to ascend from the end of the earth;" "the voice that Jehovah giveth forth" signifies Divine truth proceeding from Him; the "multitude of waters in the heavens" signifies truth in abundance, for "waters" signify truths; and "the vapors that He causeth to ascend from the end of the earth" signify the ultimate truths of the church, "vapors" are those truths; and "the end of the earth" is the ultimate of the church; and as "gods" signify the falsities of doctrine and of worship, which destroy the church, it is said, "The gods that have not made the heaven and the earth, let them perish from the earth and from under the heavens."

[51] In David:

Jehovah, who by intelligence maketh the heavens, and spreadeth out the earth above the waters (Psalms 136:5-6).

Because "heaven" and "earth" signify the church, and the church is formed by truths, and the truths of the church constitute intelligence, it is said, "Jehovah maketh the heavens by intelligence, and spreadeth out the earth above the waters," "waters" meaning the truths of the church.

[52] In Isaiah:

Thus saith Jehovah God, that createth the heavens, and stretcheth them out, that spreadeth forth the earth and the products thereof, that giveth breath to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

"To create the heavens" and "to spread forth the earth and the products thereof" signifies to form the church and to reform those who are in it, "products" meaning all things of the church; therefore it is said, "that giveth breath to the people upon it, and spirit to them that walk therein." That "to create" is to reform, see above n. 294.

[53] In the same:

Drop down, ye heavens, from above, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation. I have made the earth, and created man upon it. Thus said Jehovah who created the heavens; God Himself who formeth the earth and maketh it and prepareth it: I have not spoken in secret, in a place of the land of darkness (Isaiah 45:8, 12, 18-19).

"Heavens" and "earth" here plainly mean all things of the church, both its internals and externals; for it is said, "Drop down, ye heavens, and let the [higher] clouds flow down with righteousness; let the earth open, and bring forth the fruit of salvation." "Heavens" signify the interiors of the church, because the interiors that are of man's spiritual mind are the heavens with him. (That with the man with whom the church is there is a heaven, see in the work on Heaven and Hell 30-57.) "To create the heavens and to form the earth, and make and prepare it," signifies to fully establish the church.

[54] In the same:

Behold, I create new heavens and a new earth, and the former shall not be remembered (Isaiah 65:17).

"To create new heavens and a new earth" signifies to establish a new church in respect to its interiors and exteriors, both in the heavens and on earth (as above).

[55] In the same:

Who hath heard a thing like this? shall the earth bring forth in one day? shall a nation be begotten at one time? For as the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:8, 22).

Because the "earth" signifies the church, it is said, "shall the earth bring forth in one day? shall a nation be begotten at one time?" "To bring forth," and "birth," and "to beget," and "begetting," in the Word, signify spiritual birth and begetting, which are of faith and love, thus reformation and regeneration. What the "new heavens" and the "new earth" signify has been told above.

[56] In Jeremiah:

I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes (Jeremiah 27:5).

"Man and beast that are upon the faces of the earth" signify the affections of truth and good in the spiritual and the natural man (See n. 280; and Arcana Coelestia 7424, 7523, 7872); and since these affections with men constitute the church in them it is said, "I have made the earth, man and beast that are upon the faces of the earth, and I give it to him who is right in My eyes." Everyone knows that God gives the earth not alone to those who are right in His eyes, but also to those who are not right, while the church He gives to those only who are right; "right" signifying truth and its affection.

[57] In Isaiah:

The heavens shall vanish away like smoke, and the earth shall wax old like a garment, and the dwellers therein shall die in like manner (Isaiah 51:6).

The "heavens that shall vanish away," and the "earth that shall wax old like a garment" signify the church; this step by step falls, and at length is desolated; but not so the visible heaven and the habitable earth; therefore it is said, "and the dwellers therein shall die in like manner," "to die" signifying to die spiritually:

The heavens and earth shall pass away (Matthew 24:35; Mark 13:31; Luke 16:17);

has a like signification.

[58] In Revelation:

Four angels standing upon the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth (Revelation 7:1).

"The four corners of the earth," and "the four winds of the earth" signify all truths and goods of the church in the complex; for they have the like signification as the four quarters of heaven (that these have this signification, see Heaven and Hell, On the Four Quarters in Heaven, n141-153). To "hold the four winds" signifies that truths and goods do not flow in because they are not received; therefore it is said that "the wind should not blow upon the earth." "The earth" signifies the church elsewhere in Revelation (as Revelation 10:2, 5-6, 8; 12:16; 13:13; 16:2, 14; 20:8-9, 11; 21:1), as well as in many other places in the Word, too numerous to be cited.

[59] As the church was signified by the "earth" and especially by the "land of Canaan," because the church was there, and as the church which was there was a representative church, so all things there were representative, and all that was said to them by the Lord signified the spiritual or interior things of the church, and this even to the land itself and its products; as in these words in Moses:

If thou wilt keep the commandments, Jehovah will lead thee into a good land, into a land of brooks of waters, of fountains, of depths coming forth out of valley and mountain; a land of wheat, of barley, of vine, of fig, of pomegranate; a land of the olive, of oil, of honey; a land where thou shalt eat bread without scarceness; it shall lack nothing; a land where the stones are iron and out of the mountains is digged copper; and thou shalt eat, and shalt be satisfied in this good land (Deuteronomy 8:6-10).

This is a description of all things of the church, both its interiors and its exteriors; but to explain what the particulars signify would be tedious and not to the present purpose.

[60] Because the "land" signifies the church it was among the blessings, that if they lived according to the commandments:

The land would yield its increase, evil beasts would cease out of the land, nor would the sword pass through the land (Leviticus 26:3-4, 6).

That "the land would yield its increase" signifies that there would be good and truth in the church; that "evil beasts would cease" signifies that there would not be evil affections and lusts, which destroy the church; that "the sword would not pass through the land" signifies that falsity would not cast out truth.

[61] Again, as the "land" signifies the church, it was also decreed that:

The seventh year should be a sabbath of the land, and that there should be no labor upon it (Leviticus 25:1-8).

It is therefore said also that:

The land was defiled on account of their evils, and would vomit them out because of their abominations (Leviticus 18:25-28).

Because the "land" [or ground] signified the church:

The Lord spat on the earth, and made clay of the spittle, and anointed the eyes of the blind man, and said, Go wash thee in the pool of Siloam (John 9:6-7, 11, 15);

So the Lord, when the Scribes and Pharisees questioned Him respecting the woman taken in adultery, stooping down, wrote twice on the earth (John 8:6, 8);

which signified that the church was full of adulteries, that is, full of the adulteration of good and the falsification of truth; therefore the Lord said to them:

He that is without sin among you, let him first cast a stone at her; but they went out one by one, beginning from the elders, even unto the last (John 8:7, 9).

[62] As most things in the Word have also a contrary sense, so has the "earth," which in that sense signifies the church vastated; it is vastated when the good of love and the truth of faith are no more, but instead thereof evil and falsity; as these damn man, the "earth" in that sense signifies damnation, as in the following places: Isaiah 14:12; 21:9; 25:12; 26:19, 21; 29:4; 47:1; 63:6; Lamentations 2:2, 10; Ezekiel 26:20; 32:24; Numbers 16:29-33; 26:10; and elsewhere.

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