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16:18） 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

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28:19、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。

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1:11） 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

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51:10、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）。

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:

433. Verse 5. Of the tribe of Judah twelve thousand sealed, signifies love to the Lord, and that all who are in that love are in heaven, and come into heaven. This is evident from the representation and consequent signification of "Judah" and his tribe, as being love to the Lord (of which presently); also from the signification of "twelve thousand," as being all persons and all things (of which see above, n. 430, here all who are in that love; also from the signification of the "sealed," as being those who are distinguished and separated from such as are in evil; in other words, those who are in good (of which also see above, n. 427. It follows that those who are in heaven and who come into heaven are meant, for these "were sealed in their foreheads," that is, separated from the evil; for these are the ones of whom it is said:

A Lamb was standing on the Mount Zion, and with Him a hundred and forty-four thousand, having the Father's name written on their foreheads. These are they who were not defiled with women; for they are virgins, bought from among men, the firstfruits unto God and to the Lamb (Revelation 14:1, 3, 4).

"The Mount Zion" signifies the heaven in which there is love to the Lord; for all those signified by "the twelve thousand out of each tribe," or by "the hundred and forty-four thousand sealed on their foreheads," are such as acknowledge the Lord and love Him; and for this reason the first tribe named is the tribe of Judah, which tribe signifies love to the Lord; for (as was said above, n. 431 the representation of heaven is determined by the order in which the tribes are named, and the first name, or the tribe first named, is that from which are derived the determinations and significations of those that follow, with variations.

[2] Furthermore, no one is admitted into heaven except by the Lord, for the universal heaven is His, consequently no one is in heaven, or comes to it, unless he acknowledges the Lord and loves Him. To love the Lord is not to love Him in respect to person but to live according to His commandments, as the Lord also teaches in plain words in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you. He that hath My commandments and doeth them, he it is that loveth Me. If anyone loveth Me he will keep My words; and My Father will love him, and We will come unto him and make Our abode with him. He that loveth Me not keepeth not My words (John 14:20, 21, 23, 24).

Those love the Lord who do and keep His commandments and His words, because His commandments and words signify Divine truths, and all Divine truth proceeds from Him, and that which proceeds from Him is Himself; when, therefore, a man is in that truth in respect to his life the Lord is in him and he in the Lord; this is why it is said "ye in Me and I in you," and "We will come and make Our abode with him;" this, therefore, is loving Him. To love means also to be conjoined, for love is spiritual conjunction, and conjunction is effected by the reception of Divine truth in doctrine and in life.

[3] Before showing from the Word that "Judah," or the tribe named from Judah, signifies love to the Lord, it shall be told what "Judah" signifies in each sense in the Word. In the highest sense "Judah" signifies the Lord in respect to celestial love; in the internal sense the Lord's celestial kingdom, and the Word; and in the external sense doctrine from the Word belonging to the celestial kingdom. Because in the highest sense the Lord in respect to celestial love is signified, and in the internal sense the celestial kingdom, love to the Lord also is signified, for that is the reciprocal love in man, and reigns in the Lord's celestial kingdom. There are two kingdoms into which the universal heaven is divided, the celestial kingdom and the spiritual kingdom; the celestial kingdom consists of those who are in love to the Lord, and the spiritual kingdom of those who are in love towards the neighbor; from this can be seen what is meant by celestial love and by spiritual love (on these kingdoms, see in the work on Heaven and Hell 20-28). These two kingdoms the Jews and Israelites represented, the Jews the celestial kingdom and the Israelites the spiritual kingdom. Again, "Judah" signifies the Word because the Lord is the Word, and He took on the Human in that tribe that He might be the Word in respect even to the Human, as it is said in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh and dwelt among us (John 1:1, 14).

"The Word" signifies the Lord in respect to Divine truth proceeding from His Divine love; consequently those who love the Divine truth that is in the Word by doing it are in the Lord's love.

[4] That "Judah" signifies the Lord in respect to celestial love, and thus love to the Lord, and also the Word, can be seen from the following passages. In Moses:

Thou art Judah, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; thy father's sons shall bow down to thee. Judah is a lion's whelp; from the prey, my son, art thou gone up; he stooped down, he crouched as a lion, and as an old lion; who shall rouse him up? The scepter shall not be removed from Judah, nor a lawgiver from between his feet, until Shiloh come; and the obedience of the peoples shall be to him. He shall bind his young ass to the vine, and the son of his she-ass to the noble vine; he washeth his vesture in wine, and his covering in the blood of grapes; his eyes shall be red from wine, and his teeth white from milk (Genesis 49:8-12).

Here by "Judah" in the spiritual sense the Lord's celestial kingdom and the Lord Himself in respect to celestial love are described. Celestial love is the Lord's love received in the celestial kingdom, and spiritual love is the Lord's love received in the spiritual kingdom. The signification of these words is as follows: "Thy brethren shall praise thee" signifies that the celestial church is eminent above all others; for "the brethren," or the tribes named from Jacob's sons, who were Judah's brethren, signify the church; "thy hand shall be on the neck of thine enemies" signifies that the infernal and devilish crew shall be thrust out and held back, "enemies" meaning those who are from hell; "thy father's sons shall bow down to thee" signifies the submission of all truths of the church, "to bow down" meaning to submit themselves, and "his father's sons" all truths of the church; for in those who are in love to the Lord, and thence in the celestial kingdom, all truths of the church are implanted; "Judah is a lion's whelp" signifies innocence with innate powers; for love to the Lord, viewed in itself, is innocence, and this is signified by "whelp," and its innate powers are signified by a "lion;" "from the prey, my son, thou art gone up," signifies the deliverance of many from hell; "he stooped down, he crouched as a lion, and as an old lion," signifies the good of love and truth therefrom in its power; for "to stoop down," in reference to a lion, means to put himself into power; "who shall rouse him up?" signifies that this good is safe wherever it is, and that it cannot be moved by the hells.

"The scepter shall not be removed from Judah" signifies that power shall not depart from the good of celestial love; "nor a lawgiver from between his feet" signifies, nor shall the truths of the Word disappear from its ultimate sense; "until Shiloh come" signifies the Lord's coming and the tranquillity of peace at that time; "the obedience of the peoples shall be to him" signifies truths from Him, and conjunction thereby; "he shall bind his young ass to the vine" signifies the external church and its truths from the Lord; "and the son of his she-ass to the noble vine" signifies the internal church and its truths from the Lord; "he washeth his vesture in wine" signifies the Lord's external or natural Human, which is Divine truth from His Divine love; "and his covering in the blood of grapes," signifies the Lord's internal or rational Human, which is Divine good from His Divine love; "his eyes shall be red from wine" signifies that the internal or rational Human is nothing but good; "and his teeth white from milk" signifies that the external or natural Human is nothing but the good of truth. Thus from each particular in this description it can be seen that "Judah" does not mean Judah, but that it is some preeminently heavenly thing that is thus described. (But the particulars may be seen explained in Arcana Coelestia 6363-6381.)

[5] In Ezekiel:

Thou son of man, take thee one stick and write upon it, For Judah and for the sons of Israel his fellows; then take another stick and write upon it, For Joseph, the stick of Ephraim and of all the house of Israel; and then join them for thee one with another into one stick, that they both may be one in thy ¹ hand. I will take the stick of Joseph, which is in the hand of Ephraim and of the tribes of Israel his fellows, and will bring upon it with the stick of Judah, and I will make them one stick. I will take the sons of Israel from among the nations whither they are gone, and will bring them together from round about, and will bring them upon their own land; and will make them into one nation upon the land in the mountains of Israel, and one king shall be to them all for a king, and they shall be no more two nations, neither shall they be divided into two kingdoms anymore at all. My servant David shall be king over them, that they all may have one shepherd; and they shall walk in My judgments and keep My statutes, and do them. Then shall they ² dwell upon the land that I have given unto Jacob My servant, wherein your fathers dwelt; and they shall dwell upon it, they and their sons and their sons' sons to eternity; and David My servant shall be their prince to eternity. And I will make a covenant of peace with them; it shall be a covenant of eternity with them; and I will give them, and multiply them, and I will set My sanctuary in the midst of them forever. So shall My tabernacle be with them; and I will be their God, and they shall be My people (Ezekiel 37:16, 17, 19, 21, 22, 24-27).

What this signifies no one can know unless he knows what "Judah" and "Israel," and "Joseph" and "Ephraim" signify. Evidently Judah and Israel are not meant, nor Joseph and Ephraim; for it is said that the tribes of Israel scattered among the nations should be gathered together and brought into the land of Canaan, and that David should be their king and prince, and that they were to dwell with him forever. Who does not know that the tribes of Israel could not be gathered, and that David could no more be king over them? Let it be known, then, what is signified in the spiritual sense by "Judah," by "the sons of Israel," by "Joseph" and "Ephraim," and further what by "David," and by "the land of Canaan." "Judah," in the spiritual sense, signifies the Lord's celestial kingdom; "the sons of Israel" the Lord's spiritual kingdom; "Joseph" and "Ephraim," and "the scattered tribes of Israel that are to be gathered together," mean those who are below these kingdoms, being neither celestial nor spiritual but natural, and yet are in the good of life according to their religious principle.

[6] These are meant also by the Lord in John:

Other sheep also I have, which are not of this fold; them also must I bring, and they shall hear My voice; and there shall be one flock and one Shepherd (John 10:16);

for these were not in heaven before the Lord's coming, but were introduced by Him after He had glorified His Human, and for the reason that until then the Divine proceeding could not extend to them. When this is known, and when it is known that "David" means the Lord in respect to Divine truth proceeding from His Divine Human, it can be known what the particulars here mean in series. These things were written upon two sticks, and the two sticks were joined into one stick, because a "stick" (or wood) signifies the good of life, and all conjunction in heaven is effected by means of good and according to it. (That "wood" signifies the good of life see Arcana Coelestia 643, 2784, 3720, 8354)

[7] In Isaiah:

Then the Lord shall lift up an ensign for the nations, and shall gather together the outcasts of Israel, and shall bring together the scattered of Judah from the four wings of the earth. Then the envy of Ephraim shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not distress Ephraim; but they shall fly on the shoulder of the Philistines towards the sea (Isaiah 11:12-14).

This is said of the salvation of the Gentiles, which are also signified by "the outcasts of Israel" and "the scattered of Judah," for it is said that "the Lord shall lift up an ensign for the nations;" "the outcasts of Israel" mean those who are not in truths, but still are in the desire to learn them; and "the scattered of Judah" mean those who are in the good of life, and thereby in love to the Lord; for those who love to do good love the Lord; for the Lord is in such good, since it is from Him. "Ephraim" means the intellectual, here in agreement with the good of love; and that these shall not be at variance with each other is meant by "the envy of Ephraim shall depart;" "Ephraim shall not envy Judah, and Judah shall not distress Ephraim." That they shall be separated from those who are in faith separate from charity is signified by "they shall fly on the shoulder of the Philistines towards the sea;" "the philistines towards the sea" meaning those who separate faith from charity, that is from the good of life; "the sea" meaning the ultimate of heaven where it comes to an end; and "to fly on the shoulder" meaning to reject, and thus to separate themselves.

[8] In Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; He is just and faithful. ³ I will bend Judah for Me, I will fill the bow with Ephraim, and I will stir up thy sons, O Zion (Zechariah 9:9, 13).

This treats of the Lord's coming and the establishment of the church by Him with those who are in the good of love and in the truths of doctrine therefrom. "The daughter of Zion" and "the daughter of Jerusalem" signify the church with such; "thy King who cometh, just and faithful," is the Lord, from whom are the good of love and the truth of doctrine; "I will bend Judah for Me, I will fill the bow with Ephraim," signifies that the church is to be established with such as are in the good of love to the Lord, and in the truths of doctrine therefrom; "Judah" here meaning those who are in the good of love to the Lord, and "Ephraim" the truths of doctrine, for "Ephraim" signifies the intellectual of the church, and "bow" the doctrine of truth (that "bow" signifies doctrine see above, n. 357, where this is also explained); such as these are "sons of Zion." Evidently the Jewish nation is not here meant by "Judah," nor Ephraim by "Ephraim;" for the Lord's church was not established with the Jewish nation, for it was not received by that nation, and the tribe of Ephraim did not then exist.

[9] In the same:

Jehovah of Hosts shall visit His drove, the house of Judah, and shall set them as the horse of His glory in war. Out of him shall be the corner, out of him the nail, out of him the bow of war. And I will render the house of Judah mighty, and I will save the house of Joseph, and will make them to dwell. Hence they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:3, 4, 6, 7).

Here, too, "the house of Judah" means the Lord's celestial kingdom, which consists of those who are in love to Him, and "Ephraim" means those who are in the truths of doctrine from that love; for all who are in the Lord's celestial kingdom are in the truths of doctrine, since such have truths, as it were, implanted in and inscribed upon their hearts (See in the work on Heaven and Hell 25, 26. The rest may be seen explained above, n. 355, 376).

[10] In the same:

Sing for joy and be glad, O daughter of Zion; for lo I come that I may dwell in the midst of thee. Then many nations shall conjoin themselves to Jehovah in that day, and shall be to Me for a people. Jehovah shall make Judah an heritage for Himself, His part, in the land of holiness, and shall again choose Jerusalem (Zechariah 2:10-12).

Very evidently "Judah" here does not mean the Jewish nation, nor does "Jerusalem" mean Jerusalem; for the Lord's coming is here treated of, at which time that nation had wholly receded, and afterwards Jerusalem was destroyed; and yet it is said that "Jehovah shall make Judah an heritage for Himself, and His part in the land of holiness, and shall again choose Jerusalem;" therefore "Judah" means those who are in love to the Lord, and "Jerusalem" the church with such in respect to doctrine.

[11] In Nahum:

Behold upon the mountains the feet of him that proclaimeth good tidings, that publisheth peace! Celebrate thy feasts, O Judah, render thy vows; for Belial shall never more pass through thee; he is utterly cut off (Nahum 1:15).

This, too, is said of the Lord; His coming is meant by "Behold upon the mountains the feet of him that proclaimeth good tidings, that publisheth peace!" "To celebrate feasts" and "to render vows" signify to rejoice in His coming and then to worship Him; "Belial shall never more pass through Judah, he is utterly cut off," signifies that evil shall be no more with them because they are in the Lord. This could not be said of the Jewish nation, but may be said of those who are in love to the Lord; which makes clear that such are meant by "Judah."

[12] In Malachi:

Behold I send My messenger, and he shall prepare the way before Me; and the Lord shall suddenly come to His temple. Then shall the offering of Judah and Jerusalem be agreeable unto Jehovah, according to the days of an age, and according to the former years (Joel 3:1, 4).

It is known in the church that this is said of the Lord's coming, and that "the messenger who shall prepare the way before Him" means John the Baptist. "The offering of Judah and Jerusalem shall be agreeable unto Jehovah" signifies that then there will be acceptable worship from the good of love to the Lord, "the offering of Judah" signifying such worship; it is evident that the worship of the Jewish nation and of Jerusalem was not acceptable, for they did not acknowledge the Lord, but utterly rejected Him; "according to the days of an age, and according to former years," signifies according to the worship in the ancient churches; the Most Ancient Church, that was before the flood, and was in love to the Lord, is signified by "the days of an age," or of eternity, and the Ancient Church, that was after the flood, and was a spiritual church, is signified by "former years."

[13] In Joel:

It shall come to pass in that day that the mountains shall drop down must, and the hills shall flow with milk, and all the water-courses of Judah shall flow with waters, and a fountain shall go forth out of the house of Jehovah, and shall water the brook of Shittim. Egypt shall be a waste, and Edom shall be a waste wilderness, because of the violence to the sons of Judah, whose innocent blood they have shed in their land. But Judah shall sit to eternity, and Jerusalem to generation and generation (Joel 3:18-20).

Here, too, the Lord's coming and a new heaven and a new earth at that time are treated of. "The mountains shall drop down must" signifies that all truth will be from the good of love (that "mountains" signify the good of love see above n. 405; and that "wine" and "must" signify truth see also above, n. 376). "The hills shall flow with milk" signifies that spiritual life will be from the good of charity towards the neighbor; and "all the watercourses of Judah shall flow with waters" signifies that from the particulars of the Word there will be truths, through which there will be intelligence; "a fountain shall go forth out of the house of Jehovah, and shall water the brook of Shittim," signifies that out of heaven from the Lord there will be truth of doctrine that will illustrate those who are in cognitions and knowledges; "Egypt shall be a waste, and Edom shall be a waste wilderness" signifies that false principles, and the evils of the love of self, both from the natural man, will be destroyed; "because of the violence to the sons of Judah, whose innocent blood they have shed in their land," signifies because of the truths of the Word falsified and its goods adulterated, which they have corrupted and destroyed; "Judah shall sit to eternity, and Jerusalem to generation and generation," signifies that the Word and the doctrine of genuine truth therefrom will remain to eternity with those who are in love to the Lord. This makes clear that "Judah" does not here mean Judah, nor "Jerusalem" Jerusalem.

[14] In the same:

O Tyre and Zidon, and all the boundaries of the Philistines, I will quickly return a recompense upon your head; because ye have taken My silver and My gold, and the desirable things of My goods ye have brought into your temples; and the sons of Judah and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their boundaries (Joel 3:4-6).

By "Tyre and Zidon" and by "the Philistines" are understood those who have falsified the truths and goods of the Word; "my silver and my gold" signify these truths and goods, and "to bring them into their temples" signifies to falsify and profane them; "to sell the sons of Judah and the sons of Jerusalem to the sons of the Grecians" signifies to pervert and falsify all the truths and goods of the Word; "the sons of Judah" meaning the goods of the Word, "the sons of Jerusalem" its truths, and "the sons of the Grecians" falsities; "to remove them far from their boundaries" signifies far from the truths themselves. One who does not know the spiritual sense of the Word might believe that those who were in Tyre and Zidon and in Philistia sold the sons of Judah and Jerusalem to the Grecians; but this is a prophecy in which the nations which are named signify the things of the church.

[15] In Jeremiah:

In those days the house of Judah shall go unto ⁴ the house of Israel, and they shall come together out of the land of the north unto the land that I gave for an inheritance unto your fathers (Jeremiah 3:18).

This, too, treats of the Lord's coming and of a new church from Him. His coming is meant by "in those days," and a new church by "the house of Judah and the house of Israel," a church from those who are in love to the Lord by "the house of Judah," and a church from those who are in charity towards the neighbor, which is called a spiritual church, by "the house of Israel." "They shall come together out of the land of the north unto the land that I gave for an inheritance unto your fathers" signifies that they shall come out of ignorance and falsities, in which they then were, into knowledges and the light of truth of the church; "the land of the north" signifying a state of ignorance and of the falsity of religion and "the land given for an inheritance to their fathers" a church that is in knowledges and the light of truth. These things were said of the nations from whom a new church is to be established. It is well known that the house of Judah and the house of Israel did not then come out of the land of the north, namely at the time when the Lord was in the world; for the Jews were then in the land of Canaan, and the Israelites were dispersed.

[16] In the same:

Behold the days come when I will raise unto David a righteous Branch, and He shall reign as King, and shall prosper, and shall execute judgment and justice in the land. In His days shall Judah be saved, and Israel shall dwell safely; and this is His name which they shall call Him, Jehovah our Righteousness (Jeremiah 23:5, 6; 33:15, 16).

This is plainly said of the Lord; He is "the Branch of David," He "shall reign as a King, and He shall be called Jehovah our Righteousness." "In His days Judah shall be saved and Israel shall dwell safely," signifies that those will be saved who are in love to Him and in charity towards the neighbor (as above). It is evident that Judah was not saved, and that Israel was not recalled, and could not be recalled so as to dwell safely, that is, without infestation from evils and falsities.

[17] In the same:

I will bring Israel again to his habitation, that he may feed on Carmel and Bashan, and his soul shall be satisfied upon Mount Ephraim and in Gilead. In those days and in that time the iniquity of Israel shall be sought for, and the sins of Judah, and they shall not be found (Jeremiah 50:19, 20).

This, too, is said of the establishment by the Lord of a church among the Gentiles that are meant by "Israel," who is said to be brought back to his habitation, and "Judah" whose sins are not to be found. That these are to be led by the Lord and instructed in the good of charity is meant by "they shall feed on Carmel and Bashan, and upon Mount Ephraim and in Gilead."

[18] In Zechariah:

In that day I will smite every horse with astonishment, and his rider with madness; and I will open Mine eye upon the house of Judah. In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right and on the left, that Jerusalem may yet dwell in her own place, even in Jerusalem. Jehovah shall save the tents of Judah first (Zechariah 12:4, 6, 7).

This treats of the devastation of the former church and of the establishment of a new church by the Lord; the devastation of the former church is described by "In that day I will smite every horse with astonishment, and his rider with madness," for "horse" signifies the understanding of truth with man, and "the rider" intelligence (See above, n. 355; "the house of Judah" signifies the church with those who are in the good of love to the Lord; of this it is said that the Lord "will open His eye upon it." That evils from hell and also falsities will be dispersed by such and with such, is signified by "In that day will I make the leaders of Judah like a furnace of fire among wood, and like a torch of fire in a sheaf, that they may devour all the peoples round about, on the right and on the left." That that church will be safe from the infestation of evils and falsities is signified by "Jerusalem shall dwell in her own place, even in Jerusalem;" and that the Lord will wholly save those who are in love to Him is signified by "Jehovah shall save the tents of Judah first."

[19] In Isaiah:

The word of Jehovah respecting Judah and Jerusalem: It shall come to pass in the latter end of days that the mountain of Jehovah shall be firm on the top of the mountains, and shall be lifted up above the hills; and all nations shall flow unto it, and many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and He will instruct us of His ways, and we will walk in His paths (Isaiah 2:1-3).

This, too, is said of a new church to be established by the Lord; "the mountain of Jehovah that will then be firm on the top of the mountains" means Zion, and signifies the celestial church, and love to the Lord, which those have who are of that church. That this is the primary thing of the church, and that it is to increase and gain strength, is signified by "it shall be on the top of the mountains, and be lifted up above the hills;" that those who are in good will acknowledge the Lord and will draw near to the church is signified by "all nations shall flow unto that mountain," "nations" signifying those who are in celestial good, which is the good of love to the Lord, and "peoples" those who are in spiritual good, which is the good of charity towards the neighbor; of these latter it is said, "many peoples shall go and say, Come ye and let us go up to the mountain of Jehovah, to the house of the God of Jacob." (That "nations" signify those who are in celestial good, and "peoples" those who are in spiritual good, see above, n. 331)

[20] In the same:

Jehovah thy Redeemer, and thy Former from the womb, that establisheth the word of His servant, and performeth the counsel of His messengers, saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof (Isaiah 44:24, 26).

This, too, treats of the Lord's coming, who is "Jehovah thy Redeemer, and thy Former from the womb;" He is called "Redeemer" because He delivered from hell; and "the Former from the womb" because He regenerates man. A prediction by the prophets respecting Him and respecting the salvation of man is meant by "that establisheth the word of His servant, and performeth the counsel of His messengers;" that those who are of His church will be saved, and will be instructed in the truths of celestial doctrine is meant by "saying to Jerusalem, Thou shalt be inhabited, and to the cities of Judah, Ye shall be built;" "Jerusalem" meaning the church, and "the cities of Judah" the truths of celestial doctrine. That the falsities that destroy the church shall be shaken off is meant by "I will raise up the waste places thereof." It is not said by the Lord that Jerusalem would be inhabited and the cities of Judah built, but that Jerusalem would be destroyed, which was done as is well known.

[21] In the same:

And I will bring forth a seed out of Jacob, and out of Judah an Inheri-tor of My mountains; that My chosen may possess it, and My servants dwell there (Isaiah 65:9).

Here "Jacob" and "Judah" do not mean a people from Jacob and a nation from Judah, but a church to be established by the Lord; "Jacob" means the church that is in the good of life, and "Judah" the church that is the good of love to the Lord; thus "Jacob" an external church, and "Judah" an internal church. "Seed" means charity and faith, and "mountains" the goods of love. Those who are in charity are called "chosen," and those who are in truths from the good of love are called "servants," therefore it is said "that My chosen may possess it, and My servants dwell there."

[22] In Ezekiel:

Judah and the land of Israel were thy traders; they traded in thy market with wheats of Minnith and Pannag, and with honey and oil, and balsam (Ezekiel 27:17).

This was said of Tyre, which signifies the church in respect to the knowledges of truth and good, and thus "Tyre" signifies the knowledges of truth and good belonging to the church; its merchandise and tradings are here treated of, which describe how these knowledges are acquired, here such of them as are acquired from Judah and the land of Israel; and as "Judah" signifies the good of love, and "Israel" the truths from that good, its tradings are said to be with "wheats of Minnith and Pannag, and in honey, and oil, and balsam," because "wheats of Minnith and Pannag" signify truths and goods of the church of all kinds, "honey" signifies the good of love in the natural man, "oil" the good of love in the spiritual man, and "balsam" truths that are grateful from good (See above, n. 375), where this is more fully explained). From the merchandise mentioned in this chapter, when understood in the spiritual sense, what is signified by the different nations there mentioned becomes very evident, thus what is meant by "Judah" and by "Israel," for the merchandise indicates the spiritual meaning.

[23] That "Judah" does not mean the Jewish nation can be seen in Ezekiel 48:8-22, which treats of a new land that was to be distributed among the twelve tribes of Israel, and these tribes are there named, and what part of the land each one was to possess; and much is there said about the tribe of Judah, and that "the sanctuary should be in the midst of it" (verses 8-22); which makes clear that the tribes there mentioned do not mean those tribes, for eleven of them had been scattered, and had become Gentiles, from whom they could not be distinguished, for they had been carried away into perpetual exile. It is evident also that the land there mentioned does not mean a land, but a church, and consequently the tribes there mentioned mean such things as pertain to the church, and "Judah" there means the celestial church, or the church that is in love to the Lord, in which therefore, is the sanctuary.

[24] The like is meant by "Judah" and "Israel" in David:

Judah became His sanctuary, and Israel His domain (Psalms 114:2).

"Sanctuary" signifies in the highest sense the Lord Himself, and in a relative sense the worship of Him from the good of love; "Israel" signifies the truth of the church from that good; and because truths from good, that is, good by means of truths, have all power, therefore it is said "Israel became His domain." Because "Judah" signifies the Lord's celestial kingdom, and "Israel" the Lord's spiritual kingdom (as was said above), and the celestial kingdom is what constitutes the priesthood of the Lord in heaven, and the spiritual kingdom the royalty of the Lord (See in the work on Heaven and Hell 24, 226), so in the Word the Lord is called a "King," and in the Gospels:

King of the Jews (Matthew 2:2; John 18:33, 37; 19:19);

and the Lord as "King of the Jews" means the Lord in respect to Divine truth proceeding from the Divine good of His Divine love; therefore "kings" in the Word signify truths that are from good (See above, n. 31).

[25] In Jeremiah:

Behold the days come that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of the beast; and in which I will make a new covenant with the house of Israel and with the house of Judah. This is the covenant that I will make with the house of Israel after those days, I will give My law in the midst of them, and will write it upon their heart; and I will be to them for God, and they shall be to Me for a people (Jeremiah 31:27, 31, 33, 34).

Here, too, "the days to come" mean the Lord's coming; therefore it is not meant that a new covenant would then be made with the house of Israel and with the house of Judah, but with a new church to be established by the Lord, which is meant by "the house of Israel and the house of Judah," in the midst of whom the law should be given, and should be written on the heart. Everyone knows that this was not done with the house of Israel and with the house of Judah, for they utterly rejected the covenant with the Lord and likewise do so to this day. "Covenant" signifies conjunction with the Lord through love to Him, from which conjunction there is given the law or Divine truth in them, both in their doctrine and in their life, and this is the law in the midst and written ⁵ on the heart. "To sow the house of Israel and the house of Judah with the seed of man and with the seed of beast" signifies to reform those who are of the new church through truths and goods that are of intelligence and affection, "seed" meaning truth, "man" intelligence, and "beast" the good of affection. That this is the signification of "beast" will be shown in what follows.

[26] In Zechariah:

Many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah. In those days, ⁶ ten men out of all the tongues of the nations shall take hold of the skirt of a man that is a Jew, saying, We will go with you; for we have heard that God is with you (Zechariah 8:22, 23).

One who does not know that a "Jew" means such as are in love to the Lord and in the truths of doctrine therefrom can easily be led to believe that these things are said of the Jews, and of bringing them into the land of Canaan, and that all others who desire to be saved will then take hold of the skirt of their raiment, praying to be allowed to go with them. But when it is known that this is not said of any introduction into the land of Canaan, to Jerusalem there, and that a "Jew" does not mean those who are of that nation, but that "Jerusalem" means a new church to be established by the Lord, and a "Jew" everyone who is in the good of love to the Lord, and "the skirt of a Jew" means truth from that good, then the signification of all things in this chapter and of these words in particular can be known, for this treats of the calling together of the nations and their drawing near to the church, and a "Jew" means those who acknowledge and love the Lord, and "to take hold of his skirt" signifies a longing to know truth from the Lord, and "ten men out of all the tongues of the nations" mean all, of whatever religion, "ten men" signifying all, and "tongues of the nations" their religious principles.

[27] From this it can be seen how far from the truth those have wandered, who believe that at the end of time the Jews will be converted to the Lord and brought back into the land of Canaan. These believe that "land," "Jerusalem," "Israel," and "Judah" mean in the Word the land of Canaan, the city of Jerusalem, the Israelitish people, and the Jewish nation. Those who have hitherto so believed are excusable, because they have known nothing of the spiritual sense of the Word, and therefore have not known that the "land" signifies the church, "Jerusalem" the church in respect to doctrine, "Israel" those who are of the spiritual church, and "Judah" those who are of the celestial church; also that where bringing them into the land of Canaan is treated of in the prophets, bringing the faithful into heaven and into the church is meant. This also took place when the Lord came into the world, for then all those who had lived in the good of charity and had worshiped God under a human form were brought into heaven; these had been preserved under heaven until the Lord came, and when He had glorified His Human they were brought in. These are the ones meant in many passages in the prophetic Word that treat of the captivity of the sons of Israel and Judah, and their being brought back into their land. In these passages those also are meant who were to be brought into the church, and thence into heaven from the earth after the Lord came, not only where the Christian religion is received but everywhere else. Both of these classes are meant in many passages where Israel, Judah and Jerusalem are mentioned, and their being brought into the land is treated of (as in the following: Isaiah 10:21, 22; 11:11, 12; 43:5, 6; 49:10-26; 56:8; 60:4; 61:1-5, 9; Jeremiah 3:12-20; 16:15, 16; 23:7, 8; 30:2-11; 31:1-14, 23-40; 33:6-18; Ezekiel 16:60-62; 20:40-42; 34:11-16; 37:21-28; 39:21-29; Hosea 3:5; Joel 2:18-27; 2:32; Amos 9:12-15 elsewhere).

[28] The two following may be taken as examples of passages whereby the Jews have persuaded themselves, and also Christians have come to believe, that the Jewish nation is to return into the land of Canaan, and be saved before others. In Isaiah:

Then shall they bring all your brethren out of all nations, an offering unto Jehovah, upon horses, and upon the chariot, and upon covered wagons, and upon mules, and upon swift beasts, to the mountain of My holiness, Jerusalem. 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 66:20, 22).

(What this signifies see above, n. 355, 405, where they are explained.) "The new heaven and the new earth" mean the heaven and the church formed of those who were to be saved by the Lord, when He had glorified His Human, as was said above.

[29] In the same:

I will lift up My hand towards the nations, and elevate My ensign to the peoples, that they may bring thy sons in the bosom, and carry thy daughters upon the shoulder. Kings shall be thy nourishers, and princesses thy sucklers; with the face to the earth shall they bow down to thee, and lick the dust of thy feet (Isaiah 49:22, 23).

This whole chapter treats of the coming of the Lord and the salvation of those who receive Him, as is clearly evident from verses 6-9 chapter; consequently it does not treat of the salvation of the Jews, much less of their restoration to the land of Canaan. That the Jewish nation is not meant in the above passages can be seen from the fact that it was the worst nation and at heart idolatrous, and that it was brought back into the land of Canaan not because of any goodness or righteousness of heart, but because of the promise made to their fathers; also that they had no truths and goods of the church, but only falsities and evils, and that for this reason they were rejected and driven out of the land of Canaan; as can be seen from all those passages in the Word in which that nation is described.

[30] Of what quality that nation was, and what it was to become, namely, that it was the very worst, is described by Moses in his song in these words:

I will hide My face from them, I will see what their posterity will be; for they are ⁷ a generation of perversions, sons in whom is no faithfulness. I have said, I will hurl them into the extreme corners, I will make the remembrance of them to cease from man. For they are a nation lost of counsel, neither is there any intelligence in them. Their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are of bitternesses. Their wine is the poison of dragons, and the cruel gall of asps. Is this not ⁸ laid up in store with Me, sealed up among My treasures? Mine is vengeance and requital (Deuteronomy 32:20-35).

This describes what the nature of the church is with the Jews, namely that it is in dire falsities from evil. What the church is with them is meant by "their vine is of the vine of Sodom and of the fields of Gomorrah," "vine" signifying the church. The falsities from evil that they possess are meant by "their grapes are grapes of gall, their clusters are of bitternesses, their wine is the poison of dragons and the cruel gall of asps;" "grapes" signify the goods of the church, but "grapes of gall" and "clusters of bitternesses" signify evils from dire falsities; their falsities themselves are meant by "their wine is the poison of dragons and the cruel gall of asps;" "wine" signifies truth from the Word, but "the poison of dragons" and "the gall of asps" signify the monstrous falsity that springs from the falsified truths of the Word. In like manner is that nation described in other parts of the Word (as in Deuteronomy, in the book of Judges, and in the prophets, as in Jeremiah 5:20-31; 7:8-34; 9:2-26; 11:6-17; 13:9-27; 19; 32:30-35; 44:2-24). That this nation was at heart idolatrous is evident from the passages cited, and from many others, as in Jeremiah:

According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye ⁹ set up altars to burn incense unto Baal (Jeremiah 2:28, 11:13).

[31] That they were not brought into the land of Canaan on account of any goodness or righteousness of heart, but on account of the promise made to their fathers, see in Moses:

Not for thy righteousness nor for the uprightness of thy heart dost thou come to possess the land, but to establish the word that Jehovah sware unto thy fathers, to Abraham, to Isaac, and to Jacob. Know therefore, that Jehovah thy God giveth thee not this good land to possess it for thy righteousness; for thou art a stiffnecked people (Deuteronomy 9:5, 6).

[32] That they had no truths and goods of the church, but only falsities and evils is evident from the Word, where their whoredoms and adulteries are treated of (in Jeremiah 3 end; Ezekiel 23 the end). "Whoredoms and adulteries" mean in the Word falsifications of truth and adulterations of good (See above, n. 141, 161); consequently the Lord says that they are:

An adulterous generation (Matthew 12:39; Mark 8:38);

Also that they are full of hypocrisy, iniquity, and uncleanness (Matthew 23:27, 28);

Also that they have falsified the Word by their traditions (Matthew 15:1-6; Mark 7:1-14).

And in plain words in John:

Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and stood not in the truth, because there is no truth in him. When he speaketh a lie he speaketh from his own, for he is a liar and the father thereof (John 8:44).

"A lie" means falsity from evil; "the devil" the extinction of all good; "a murderer" the extinction of all truth; "father" means both those who are from hell and those who lived from that generation back to the earliest times; "to speak from his own" means to speak from what is innate.

[33] That thus everything of the church with them was destroyed, and they were therefore rejected, is evident from Isaiah:

The Lord Jehovih of Hosts doth take away from Jerusalem and from Judah the stay and the staff, the whole stay of bread and the whole stay ¹⁰ of water, the mighty one and the man of war, the judge and the prophet, and the diviner and the old man. For Jerusalem hath stumbled, and Judah hath fallen; because their tongue and their doings are against Jehovah to rebel against the eyes of His glory (Isaiah 3:1, 2, 8).

"To take away the whole stay of bread and the whole stay of water" signifies to take away all the good of love, and the truth of faith by which there is spiritual life; "bread" meaning the good of love, and "water" the truth of faith, and "stay" and "staff" powers, and from these are all things of spiritual life; "to take away the mighty one and the man of war" signifies to take away all resistance to evils and falsities; "to take away the judge and the prophet" signifies all good and truth of doctrine; "to take away the diviner and the old man" signifies all intelligence and wisdom; "their tongue and their doings are against Jehovah, to rebel against the eyes of His glory" signifies that everything of their doctrine and of their life is utterly opposed to Divine truth; "tongue" meaning doctrine, "doings" life, and "the eyes of Jehovah's glory" the Divine truth; "to rebel" means to be opposed to it.

[34] In the same:

What could have been done more to My vineyard? Judge between Me and My vineyard. What could have been done more to My vineyard that I have not done in it? Therefore I expected that it would bring forth grapes, but it brought forth wild grapes. Now I will make known to you what I will do to My vineyard; in taking away its hedge that it may be eaten up, in breaking down its wall that it may be trampled down, I will lay it waste, that there may come up the brier and the bramble; I will even command the clouds that they rain no rain upon it (Isaiah 5:3-6).

The "vineyard" here means the church with that nation; "I expected that it would bring forth grapes, but it brought forth wild grapes," signifies that with that nation in place of the goods of truth of the church there were the evils of falsity; "to take away its hedge that it may be eaten up, to break down the wall that it may be trampled down," signifies the destruction of the church in respect to goods and truths, so that evils and falsities rush in, which are "the brier and the bramble" that should come up; "I will command the clouds that they rain no rain upon it" signifies that with them there is no more any reception of truth and good through the Word out of heaven.

[35] The destruction of the church with that nation is also treated of in Isaiah (Isaiah 7:17-19, and following verses), in Jeremiah (Jeremiah 1:15), and in many other passages. For this reason that nation was driven out of the land of Canaan, first the Israelitish nation and afterwards the Jewish nation; and this because the land of Canaan signifies the heavenly Canaan, which is heaven and the church. The quality of each of these nations is fully described in the internal sense in Exodus 32 and 33, where the golden calf that they made for themselves is treated of, on account of which Jehovah wished to consume them, and to raise up from Moses another generation (all of which may be seen explained in Arcana Coelestia 10393-10512, and n. 10523-10557).

[36] What the quality of the Jewish nation was is described also in the internal sense of Genesis 38, which treats of their origin, which was from a Canaanitish woman, and from whoredom with a daughter-in-law; for there were three stocks of that nation, one from the Canaanitish woman whom Judah took to himself for a wife, and two from Tamar his daughter-in-law, with whom he lay as with a harlot (for Arcana Coelestia 4813-4930 the explanation of which see Arcana Coelestia 4813-4930).

[37] What the quality of that nation was is also described by what is said of Judas Iscariot, for he represented the Jewish nation in respect to the church. For the Lord's twelve disciples represented the church of the Lord in general, and each one of them some universal essential of it, and Judas Iscariot represented it such as it was with the Jews. (Besides the above, see what has been written respecting that nation in Arcana Coelestia, as follows: a representative church was instituted with the Jewish nation, but in that nation itself there was no church, n. 4899, 4912, 6304.) Consequently in respect to the nation itself, there was a representative of a church, but not a church, n. 4281, 4288, 4311, 4500, 6304, 7048, 9320, 10396, 10526, 10531, 10698. The Israelitish and Jewish nation was not chosen, but was accepted to represent a church, because of the persistency with which their fathers and Moses urged it, n. 4290, 4293, 7051, 7439, 10430, 10535, 10632. Their worship was merely external, without any internal worship, n. 1200, 3147, 3479, 8871. They knew not at all the internals of worship, nor did they wish to know, n. 301-303, 3479, 4429, 4433, 4680, 4844, 4847, 10396, 10401, 10407, 10694, 10701, 10707. How they regard the internal things of worship, of the church, and of the Word, n. 4865. Their interiors, which are of thought and affection, were filthy, full of the loves of self and the world, and of avarice, n. 3480, 9962, 10454-10457, 10462-10466, 10575. Therefore the internals of the church were not disclosed to them, because they would have profaned them, n. 2520, 3398, 3479, 4289. The Word was altogether closed to them, and is yet, n. 3769. They see the Word from without, and not from within, n. 10549-10551. Consequently when they were in worship their internal was closed, n. 8788, 8806, 9320, 9377, 9380, 9962, 10396, 10401, 10407, 10492, 10498, 10500, 10575, 10629, 10694. Still that nation excelled all others in the ability to keep up a holy external, although the internal was closed, n. 4293, 4311, 4903, 9373, 9377, 9380. Their state at that time, n. Arcana Coelestia 4311. They were preserved for the sake of the Word in the original tongue, and because they could be kept in such a state, n. 3479. Their holy external was miraculously raised up into heaven by the Lord, and in this way the interiors of worship, of the church, and of the Word, were there perceived, n. 3480, 4307, 4311, 6304, 8588, 10493, 10499, 10500, 10602. That this might be done they were forced by external means to observe strictly the rituals and statutes in external form, n. 3147, 4281, 10149. Because of their ability to be in a holy external, without the internal, they were able to represent the holy things of heaven and the church, n. 3479, 3881, 4208, 6306, 6589, 9377, 10430, 10500, 10570. Yet they themselves were not affected by the holy things, n. 3479. It does not matter of what quality the person is who represents, since representation has respect to the thing, not to the person, n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

That nation was worse than other nations, their quality described from the Word of both Testaments, n. 4314, 4316, 4317, 4444, 4503, 4750, 4751, 4815, 4820, 4832, 5057, 5998, 7248, 8819, 9320, 10454-10457, 10462-10466. The tribe of Judah sank into worse evil than the other tribes, n. Arcana Coelestia 4815. How cruelly from delight they treated the nations, n. 5057, 7248, 9320. That nation was idolatrous in heart, and worshiped other gods more than others, n. 3732, 4208, 4444, 4825, 5998, 6877, 7401, 8301, 8871, 8882. Their worship viewed in regard to the nation itself, was also idolatrous, being external, without any internal, n. 4281, 4825, 8871, 8882. They worshipped Jehovah only in name, n. 6877, 10559-10561, 10566; and solely because of miracles, n. Arcana Coelestia 4299. Those are mistaken who believe that the Jews are to be converted at the end of the church, and brought back into the land of Canaan, n. 4847, 7051, 8301. Many passages cited from the Word concerning this, which must however be understood according to the internal sense, thus not according to the letter, n. Arcana Coelestia 7051. The Word in respect to the external sense was changed because of that nation, but not in respect to the internal sense, n. 10453, 10461, 10603, 10604. Jehovah appeared to them from Mount Sinai according to their quality, in a consuming fire, in a dense cloud, and in smoke as of a furnace, n. 1861, 6832, 8814, 8819, 9434. The Lord appears to everyone according to his quality, as a vivifying and recreating fire to those who are in good, and as a consuming fire to those who are in evil, n. 934, 1861, 6832, 8814, 8819, 9434, 10551. One origin of this nation was from a Canaanite woman, and the other two from whoredom with a daughter-in-law, n. 1167, 4818, 4820, 4825, 4874, 4899, 4913. These origins signified what their conjunction with the church was, namely, that it was like that with a Canaanite woman and by whoredom with a daughter-in-law, n. 4868, 4874, 4899, 4911, 4913, of their state in another life, n. 939, 940, 5057. Because that nation, although it was such, represented the church, and the Word was written with that nation and respecting it, therefore Divine celestial things were signified by their names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and the rest; "Judah" in the internal sense signifying the Lord in respect to celestial love, and His celestial kingdom, n. 3654, 3881, 5583, 5603, 5782, 6363. The prophesy of Israel respecting Judah (Genesis 49:8-12), in which the Lord is treated of, explained, n. 6362-6381. The tribe of Judah, and Judea, signify the celestial church, n. 3654, 6364. The twelve tribes represented and thus signified all things of love and faith in the complex, n. 3858, 3926, 4060, 6335; consequently also heaven and the church, n. 6337, 6637, 7836, 7891. Their signification is according to the order in which they are named, n. 3862, 3926, 3939, 4603, et seq., 6337, 6640. The twelve tribes were divided into two kingdoms, that the Jews might represent the celestial kingdom, and the Israelites the spiritual kingdom, n. 8770, 9320. "The seed of Abraham, Isaac, and Jacob," signifies the goods and truths of the church, n. 3373, 10445.

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