圣经文本

 

马可福音第1章

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1 神的儿子,耶稣基督福音的起头。

2 正如先知以赛亚(有古卷无以赛亚三个字)书上记着: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

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:有一位在我以後的,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,就看见开了,圣灵彷佛鸽子,降在他身上。

11 又有声音从上来,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。

14 约翰下监以後,耶稣来到加利利,宣传神的福音

15 :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: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。

23 在会堂里,有一个人被污附着。他喊叫说:

24 拿撒勒人耶稣,我们与你有甚麽相干?你我们麽?我知道你是谁,乃是神的圣者。

25 耶稣责备他:不要作声!从这人身上出来罢。

26 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:这是甚麽事?是个新道理阿!他用权柄吩咐污,连污也听从了他。

28 耶稣的名声就传遍了加利利的四方。

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 耶稣进前拉着他的手,扶他起来,热就退了,他就服事他们。

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。

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:众人都找你。

38 耶稣对他们我们可以往别处去,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 於是在加利利全地,进了会堂,传道,赶鬼。

40 有一个长大麻风的求耶稣,向他跪下,:你若肯,必能叫我洁净了。

41 耶稣动了慈心,就伸手摸他,:我肯,你洁净了罢!

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:你要谨慎,甚麽话都不可告诉人,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,叫耶稣以後不得再明明的进城,只好在外边旷野地方。人从各处都就了他

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探索马可福音第1章的意义

原作者: Ray and Star Silverman (由觉醒翻译成中文)

第一章

翻译:觉醒


宣告耶稣的神性


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16:182

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


但“福音”不是“书”


“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28:1920

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。


预备主的道


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。


圣灵的洗


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1:117

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1:138

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1:139

那么,这就是约翰所说的“圣灵的洗”。 10


耶稣传福音


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


耶稣不许污鬼作声


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。


不许鬼说话


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


耶稣宣告祂的目的


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51:101712

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)。


麻风病的属灵含义


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。


这是为什么?


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:

1属天的奥秘8864[3-4]:“所说的第一件事......主导着后面的每一件事。因此,在后面的内容中,我们必须把第一个内容记在心里,将其视为主旨......主所说的话都是这样的性质,即第一句话主导着后面的内容,将它们包括在内......[在任何系列中]最先出现的东西是最内在的,后面的内容涉入其中,从而不断发展。最内在的东西主宰着一切,是所有事物存在的本质。”

2真实的基督教342:“信仰主耶稣基督的第一步是承认祂是神的儿子。这是迈向主降世所揭示和宣告的信仰的第一步......主说祂要把祂的教会建造在这磐石上,就是建立在承认祂是神的儿子这一真理之上。事实上,‘磐石’意味着真理......承认耶稣是神的儿子是信仰的开端。”

3揭秘启示录867:“‘书’不是指书,而是指心灵的内层......心灵的内层被描述为‘书’,是因为每个人在世时从意愿或爱所出的一切思想、意图、言语和行为都记录在心灵的内层。”另见属天的奥秘9325[3]:“在圣经的内在意义上,‘出生’和‘世代’表示来自主的新生的事物。”

4真实的基督教110[4-5]:“当人们通过圣经的真理来预备他们的悟性时,他们就使自己的悟性适应接受神的信。当人们通过仁爱的行为预备他们的意愿时,他们就使自己的意愿适合接受神的爱。这可以比作一个切割钻石的工人,使它准备好接受和反射明亮的光线。预备自己接受神,与祂结合,就是按照神圣的秩序生活,而神的所有诫命都是秩序的法则。”

5真实的基督教621[6]:“人若想要得救,就必须悔改自己的罪;如果不悔改,他就留在与生俱来的罪中。悔改在于停止作恶的意愿,因为它们违背神,在于省察自己......在于认识自己的恶,在主面前认罪,并祈求帮助,不再犯罪,开始新的生活。人若如此行,又信主,他的罪就赦免了。”另见新耶路撒冷及其属天的教义207:“因此,愿那些受洗的人知道,洗礼本身并不使人得着信,也不使人得救,而是证明他们若重生,就可以得着信,并得着拯救。”

6真实的基督教138:“圣灵是......从无所不在的神所发的神圣大能。”另见详解启示录278[9]:“一切能力都是从主那里藉着神圣的真理而来。”

7真实的基督教144:“我们读到,耶稣受了洗,天就开了,约翰便看见圣灵仿佛鸽子降下。这是因为洗礼意味着重生和洁净,鸽子也是如此......在天堂,经常有鸽子出现。每当它们出现时,天使都知道它们对应着关于重生和洁净的情感和思维。”

8属天的奥秘9335:“圣经中提到的各种‘兽’表示良善或邪恶的情感,因此,‘野兽’表示从爱自己和爱世界的乐趣中产生的虚假的情感。此外,这些情感在来世表现为各种野兽,如豹子、老虎、野猪、狼和熊。他们也像野兽一样,因为那些陷入各种恶欲及其衍生的虚假的人,像野兽一样看待和对待他们的同伴。”

9属天的奥秘5036[3]:“在这段经文中,‘野兽’不是指野兽,而是指地狱和从地狱升起的邪恶。伺候祂的‘天使’也不是指天使,而是指神圣的真理,藉着这些真理,祂通过自己的能力战胜并征服了地狱。”

10属天的奥秘5120[13]:“当邪恶藉着虚假与良善和真理争战时,试探就产生了。因为受洗意味着重生,而重生是通过属灵的争战实现的。所以,‘受洗’也意味着试探。”

11详解启示录619[16]:“施洗约翰所穿‘骆驼毛’的衣服,表示属世之人最外在的事物,也表示圣经最外在的事物。他腰间所束的‘皮带’表示这些外在事物与圣经属灵的内在事物的结合和联系......通过他的衣服和食物,约翰代表了圣经最外在的含义,即圣经字面上的含义。”

12天堂与地狱311:“所有人,无论是在天堂还是在地狱,都出自人类。在天堂的,是那些在世时照着天堂的爱与信而生活的人,在地狱的,是那些照着地狱的爱与信而生活的人......在世时是魔鬼的人,死后也是魔鬼。”另见详解启示录586:“‘魔鬼’指恶灵,地狱中所有的恶灵只不过是恶欲而已。”

13灵界日记1622:“当灵魂开始与人说话时,人必须小心,不要相信他们,因为他们所说的几乎都是编造的,他们在撒谎。例如,如果他们被允许描述天堂是什么样子的,天堂里的事情是怎样的,他们会说很多谎言,而且信誓旦旦的,让人感到惊讶......他们非常喜欢编造,若提起任何话题,他们就自以为无所不知,接二连三地发表意见,好像他们知道得一清二楚。这时如果有人听了他们的话,相信了他们,他们就会得寸进尺,以各种方式欺骗和误导这个人。”

14详解启示录586:“在圣经中,‘魔鬼’表示地狱的灵魂。地狱里所有的灵魂不过就是邪恶的欲望......邪恶和虚假的情感叫做‘欲望’,用‘魔鬼’一词来表示。”

15属天的奥秘3919[5]:“没有瑕疵的羊羔表示纯真的状态。”另见属天的奥秘4581[4]:“用油调和的细面表示属天的良善,也就是爱之良善,‘油’表示对主的爱,‘细面’表示对邻舍的仁。”

属天的奥秘2634:“有关洁净心灵的诫命构成了从总体到细节的神圣秩序。人活在这些诫命里,就是活在神圣的秩序里。”另见婚姻之爱340[3]:“主的教导指向内在的、属灵的自我。因此,祂关于洗濯的诫命与洁净内在的自我有关。”

17属天的奥秘6947[4]:“一个‘从头到脚长大麻风’的人是知道内在真理但不承认或相信它们的人。这样的人没有犯内在的亵渎,只是犯了外在的亵渎。这种亵渎是可以消除的,因此这个人是洁净的。但是,如果这个人知道信仰的真理,并且相信它们,但在生活中与它们背道而驰,那么这个人就犯了内在的亵渎,就如一个曾经相信,后来又否认的人一样。”另见属天的奥秘716[3]:“麻风病表示对神圣事物的亵渎。”

来自斯威登堡的著作

 

Apocalypse Explained#411

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411. Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405; also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (See above, n. 391-392, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love.

[2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea:

They shall say to the mountains, Cover us, and to the hills, Fall on us (Hosea 10:8).

And in Luke:

Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30).

This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail.

[3] Having shown above n. 405 what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns.

[4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel:

Thou sawest 1 till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Daniel 2:34-35).

This was said of the image that Nebuchadnezzar saw in his dream. "The stone that became a great rock" means the Lord, as is evident from the particulars there. But first let the signification of what precedes be told; "the head of the image" which was gold, signifies the Most Ancient Church, which was a celestial church, or a church in which the good of love to the Lord reigned; this good is signified in the Word by "gold," and also by "the head;" "the breast" and "the arms" which were silver, signify the Ancient Church, which succeeded the Most Ancient, and this church was a spiritual church, or a church in which the good of charity towards the neighbor, and truth from that good, reigned; this truth and good are signified by "silver," and also by "the breast" and "the arms;" "the belly and the thighs which were brass" signify the church that succeeded the ancient spiritual church and which may be called spiritual-natural; in this church the good of faith and the truth from that good reigned; this good is signified in the Word by "brass," and also by "the belly" and "the thighs;" but "the legs and the feet, which were part iron and part clay," signify the Israelitish and Jewish Church, which was an external church without any internal, and which therefore had no truth and good, but truth falsified which in itself is falsity, and good adulterated which in itself is evil; therefore it is said respecting it in this chapter:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Daniel 2:43).

"Iron" signifies natural truth, and "miry clay" natural good; "the feet and legs" have a like meaning; but here "clay" signifies good adulterated, and "iron" such truth as there is in the external sense of the Word; for "the seed of man" means the Word where there are goods and truths, the adulterations and falsifications of which are described by "iron mixed with clay, which do not cohere one with the other." (That there have been four churches, one after another, may be seen in The Doctrine of the New Jerusalem 247, 248 .) "The stone" that smote the image means Divine truth from the Lord; that "it became a great rock and filled the whole earth" signifies that the Lord by Divine truth is to rule over heaven and the church; "the earth" here meaning the church and also heaven; therefore it is added that this kingdom "shall stand forever" (verse Daniel 2:44), "kingdom" also signifying the church and heaven, for there is the kingdom of God. That Divine truth is here meant by "stone," and the Lord in respect to Divine truth by "rock," is evident from the signification of "stone" in the Word when predicated of the Lord (as in Genesis 49:24; Psalms 118:22-23; Isaiah 28:16; Matthew 21:42, 21:44; Mark 12:10-11; Luke 20:17-18). Whether you say the Lord or Divine truth it is the same, since all Divine truth is from Him, and thence He is in it; and it is from this that the Lord is called "the Word," for the Word is Divine truth. (That "stone" in the highest sense signifies the Lord in respect to Divine truth, and thence in a lower sense truth from good, see Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376)

[5] That "rock" signifies the Lord in respect to Divine truth, is plain from:

The rock in Horeb from which waters were given to the Israelitish people (Exodus 17:5-6);

and that it was commanded:

That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Numbers 20:8-13).

It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. 71; and that "to drink," and "to be given to drink," signify to be instructed and to be taught, see Arcana Coelestia, n. (Arcana Coelestia 3069, 3772, 4017-4018, 8562, 9412) The like is signified by "rock" in Isaiah:

They shall not thirst; He will lead them in desolate places; He will cause the waters to flow out of the rock for them, when He cleaveth the rock that the waters may issue (Isaiah 48:21).

In David:

He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Psalms 78:15-16, 20, 35).

In the same:

He opened the rock that the waters might issue out; they flowed in the dry places, a river (Psalms 105:41).

In the same:

Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7-8).

That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated.

[6] In Isaiah:

Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isaiah 51:1).

The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit."

[7] In Moses:

Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deuteronomy 32:3-4, 13, 18, 30-31).

This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity.

[8] In the second book of Samuel:

The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Samuel 23:2-3).

"Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel."

[9] In David:

O that My people may hearken unto Me, that Israel might walk in My ways! I would feed 2 them with the fat of wheat; and with honey out of the rock I would satisfy them (Psalms 81:13, 16).

Here, too, "rock" means the Lord in respect to Divine truth (as may be seen above, n. 374, where this is explained). In the same:

Who is God save Jehovah, or who is a Rock besides my 3 God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Psalms 18:2, 31, 46; 2 Samuel 22:2-3, 32, 47).

It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths.

[10] In the same:

Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Psalms 19:14).

"Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same:

I say unto God my Rock, Why hast Thou forgotten me? (Psalms 42:9).

"God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same:

Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Psalms 28:1).

Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk:

O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Habakkuk 1:12).

In Isaiah:

Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isaiah 26:4).

Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isaiah 30:29).

Is there a God beside me? yea, there is no Rock, I know not any (Isaiah 44:8).

In David:

We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1-2

In the first book of Samuel:

There is none holy as Jehovah; and there is no Rock like our God (1 Samuel 2:2).

In David:

Upright is Jehovah my Rock (Psalms 92:15).

He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Psalms 89:26-27).

[11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels:

Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (Matthew 7:24-25; Luke 6:48).

"The house founded upon a rock" means the church and the man of the church who has founded his doctrine and life upon the Divine truth, which is from the Lord, thus upon those things that are in the Word, consequently one who is in truths from good from the Lord. It is said, "who is in truths from good," because Divine truth is not received by anyone who is not in good. To be in good is to be in the good of life, which is charity; therefore it is said "he that heareth My words and doeth them;" "doing the Lord's words" is the good of life, for truth, when a man does it, becomes good because it then enters the will and love, and whatever becomes of the will and love is called good. Temptations, in which such a man of the church does not fall but conquers, are signified by "the rain descended, the floods came, the winds blew, and beat upon the house, and yet it fell not, for it was founded upon a rock;" for in the Word "floods of waters" and "rains," and also "tempests of wind," signify temptations. This, to be sure, is a comparison, but it should be known that all comparisons in the Word are as much according to correspondences as are the things not said comparatively (See above, n. 69; and Arcana Coelestia 3579, 8989).

This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord.

[12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew:

Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:15-19).

"Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others.

[13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see Arcana Coelestia 3004, 3005, 3009; and by "the Son of God" above, n. 63, 151, 166.) By virtue of this confession "Peter" represented Divine truth from the Lord in the church, and for this reason he was called "a rock" [petra], and it is said "thou art a rock [petra], upon this rock [petra] I will build My church," which signifies upon Divine truth from the Lord, or what is the same, upon truths from good, for upon these the church is built. That Peter might represent this in the church he was called by the Lord "a rock [petra]." as is evident in John:

Jesus looking upon him said unto him, Thou art Simon, the son of Jonah; thou shalt be called Cephas, which is, by interpretation, a rock [petra] (John 1:42).

Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jeremiah 4:29; andJob Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name.

[14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (John 14:7-11; 10:30, 38). That "Simon" signifies truth in the will, see in the following chapter; and that "dove," which is what "Jonah" means, signifies spiritual good, see Arcana Coelestia 870[1-3], 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it."

[15] The Lord further said, "I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words:

All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matthew 7:8; Luke 11:9).

How these words are to be understood see above (n. 405i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew:

Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matthew 18:18).

[16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words:

I say unto you, That if two of you shall agree on earth in My name respecting anything that they shall ask, it shall be done for them by My Father, who is in the heavens. For where two or three are gathered in My name, there am I in the midst of them (Matthew 18:19-20).

"The Lord's name" means everything by which He is worshiped; and as He is worshiped by means of truth from good, which is from Him, so this is meant by "His name." (That this is what is meant by the "Lord's name," see above, n. 102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell 230-231, 539; and Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment 57.)

[17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah:

Hewing out 4 thy sepulcher in the height, graving for himself a habitation in the cliff (Isaiah 22:16).

This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves."

[18] In the same:

In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isaiah 31:7-9).

This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isaiah 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign.

[19] In Jeremiah:

The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jeremiah 4:29).

This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity.

[20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel:

She set 5 it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (Ezekiel 24:7).

And in the same:

I will cause many nations to come up against thee; and they shall destroy the walls of Tyre and throw down her towers; and I will purge her dust from her, and make her the dryness of a cliff (Ezekiel 26:3-4, 14).

"Dust" in these two passages means the soil, which signifies the good of the church. When there is no soil on the rocks, but the rocks are dry, that is, consist of mere heaps of stones, as was said above, it is a sign that there is no good, and where there is no good there is mere falsity; so this is what is signified by "the dryness of a cliff," and "she poured it not upon the earth, that the dust might cover it," and "I will purge her dust from her." This makes evident what is signified by the Lord's words in the Gospels:

Other seed fell upon the rocky places, where they had not much soil; and straightway they sprang up because they had no depth of earth; and they dried up (Matthew 13:5-6).

This may be seen explained above n. 401.

[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.

[22] In Jeremiah:

Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (Jeremiah 51:25).

This is said of Babylon, whose damnation through falsities is signified by "I will roll thee down from the cliffs," and whose damnation through evils is signified by "I will make thee a mountain of burning" (but this may be seen more fully explained above, n. 405.

[23] In the same:

O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Jeremiah 48:28).

This is said of Moab, which signifies the adulteration of good and truth, and thus those who pervert the good and truth of the Word. "Forsake the cities" signifies to leave the truths of doctrine; "dwell in the cliff" signifies in falsities and the doctrine of falsities; "be like the dove that maketh her nest in the passages of the mouth of the pit" signifies looking at truth from without and not from within, for "a pit" signifies the Word where truths are; "to make a nest in the passages of its mouth" means outside of it and not within, "to make a nest" having the same signification as to dwell, namely, to live a life; but "to build a nest" is predicated of a bird, and "to dwell" of man. What it is to regard the Word from without and not from within may be seen in the Arcana Coelestia 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit."

[24] In the same:

Is not My word like as fire? and like a hammer that scattereth the cliff? (Jeremiah 23:29.)

The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged.

[25] In Nahum:

Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6).

That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond.

[26] In Isaiah:

Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isaiah 57:5).

What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths.

[27] So in David:

Happy is he who shall seize and shatter thy babes against the cliff (Psalms 137:9).

"Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon. "

[28] In Jeremiah:

Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jeremiah 18:13-15).

"The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love.

[29] In the same:

Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jeremiah 21:13).

"The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?"

[30] In Isaiah:

Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isaiah 2:10).

"To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job:

The mountain falling passeth away, and the rock is removed out of its place (Job 14:18).

"Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish.

[31] In David:

Let their judges be cast down by the sides of the cliff (Psalms 141:6).

"Judges" signify those who are in falsities, and in an abstract sense, the falsities of thought and of doctrine. "Judges" in the Word have a similar signification as "judgments," and "judgments" signify the truths from which judgments are formed and in the contrary sense falsities. Because those who are in falsities dwell in the spiritual world in cliffs it is said, "let them be cast down by the sides of the cliff," which signifies that they should be let into their falsities and dwell in the hells corresponding to their falsities. In Job:

To dwell in the cleft of the valleys, in holes of the earth, and in the rocks (Job 30:6).

This treats of those who are in the hells, because they are in evils and in falsities therefrom; the hells of those who are in evils in respect to life are under valleys and in caves there; and the hells of those who are in falsities from evil are in rocks. This makes clear what is signified by "dwelling in the cleft of the valleys, in holes of the earth, and in rocks." (But respecting the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which these are entered, see the article just preceding, n. 410.)

[32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there.

[33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages.

In Jeremiah:

They have made their faces harder than a rock (Jeremiah 5:3).

In Ezekiel:

As an adamant stronger than rock have I made thy forehead; fear not (Ezekiel 3:9).

In Job:

They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24).

In Isaiah:

The hoofs of the horses are accounted as rock (Isaiah 5:28).

Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.

脚注:

1. The photolithograph has "for I trust;" Hebrew "that trusteth."

2. The photolithograph has "thou wast seen;" for Chaldean "thou sawest," which is also found in Appendix 2.

3. The photolithograph has "I would feed," but Hebrew has "He would feed." The former reading is also found in 374, 619; Arcana Coelestia 5620, 5943; the latter in Arcana Coelestia 3941, 8581.

4. The photolithograph has "my;" Hebrew has "our," which is also found in Arcana Coelestia 4402

5. The photolithograph has "I set;" the Hebrew "she set."

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.