第二十六章

翻译：觉醒

谋杀耶稣的阴谋

1. 耶稣说完了这一切的话，就对门徒说，

2. 你们知道，过两天是逾越节，人子将要被交给人，钉在十字架上。

3. 那时，祭司长和民间的长老聚集在大祭司称为该亚法的院里。

4. 大家商议要用诡计拿住耶稣，把他杀了，

5. 只是说，当节的日子不可，恐怕民间生乱。

一直以来，耶稣耐心地教导门徒，有时鼓励他们，应许他们将来要坐在荣耀的宝座上，有时又提醒他们，凡自己谦卑的，必升为高。现在，门徒在这方面所受的教导已经完成。通过一个又一个的比喻和例子，耶稣尽一切可能预备门徒，以面对祂在世的最后日子。耶稣的教导始于祂在山上说“灵里贫穷的人有福了”，到祂离开圣殿，讲述关于爱、智慧和服务的最后三个比喻，教导到达了顶点。

当我们承认，若没有主，我们什么都做不了，我们就是“灵里贫穷的人”。这实在是一种祝福，因为它打开我们的门，使我们得着天国。同样地，从属灵的角度来看，六种仁爱的行为也传达了同样的教训，即若没有主，我们里面就没有任何良善或真理，若没有主，我们就倾向于各样的恶事，若没有主，我们就住在完全的黑暗中。一旦我们承认这一点，并努力去除阻挡主进来的邪恶和虚假，主就会带着爱、智慧和能力进来，使我们能够履行真正有用的服务。正如耶稣应许灵里贫穷的人将得着天国一样，祂也应许那些心中怀着神的爱，头脑里充满智慧，实践六种仁爱行为的人，将“承受那创世以来为他们所预备的国”。

这标志着耶稣的教导结束了，至少目前是这样。从这时起，祂不再说比喻。是时候看看门徒能否把耶稣的教导融入他们的生活中。在我们各人的生活中，也有一些时候，我们接受了足够的教导。我们已经知道真理，接下来的工作是把它们应用到生活中。因此，下一节开始说：“耶稣说完了这一切的话，就对门徒说，你们知道，过两天是逾越节，人子将要被交给人，钉在十字架上。”（26:1-2）

就在耶稣为祂的受难和死亡预备门徒的时候，宗教领袖也正在谋划这事。如经上所记：“那时，祭司长和民间的长老聚集在大祭司称为该亚法的院里。大家商议要用诡计拿住耶稣，杀他。”（26:3） ¹

这一次，反对祂的不仅仅是宗教领袖，而是有祭司长、文士、民间的长老，乃至圣殿领袖本人，也就是大祭司该亚法，他有自己的宫殿。这代表的不仅仅是我们内心一些邪恶的零星攻击，而是对我们所相信的一切良善和真理的全面攻击——从卑微的文士到大祭司本人。还要注意的是，这种攻击不是直接和公开的，而是以狡诈和阴险的方式进行。如经上所记：“他们商议要用诡计拿住耶稣，把他[即我们里面所有的良善和真理]杀了。”此外，他们知道谋杀不能在被称为逾越节的盛大节期进行。这并不是出于对逾越节及其所代表的一切的尊重，而是出于对谋害耶稣可能惹恼百姓的恐惧。于是他们彼此说：“当节的日子不可，恐怕民间生乱。”（26:5）

珍贵的香膏

6. 耶稣在伯大尼长大麻风的西门家里，

7. 有一个女人拿着一玉瓶极贵的香膏来，趁耶稣坐席的时候，浇在他的头上。

8. 门徒看见就很不喜悦，说，何用这样的枉费呢！

9. 这香膏可以卖许多钱，周济穷人。

10. 耶稣看出他们的意思，就说，为什么难为这女人呢？她在我身上做的是一件美事。

11. 因为常有穷人和你们同在，只是你们不常有我同在。

12. 她将这香膏浇在我身上，是为我安葬做的。

13. 我实在告诉你们，普天之下，无论在什么地方传这福音，也要述说这女人所行的，作个记念。

我们刚刚谈到了地狱在我们里面作工的各种方式，尤其是通过诡计和欺骗。下面的情节说明了其中一种方式。有一个女人拿着一瓶极贵的香膏来，浇在耶稣头上。香膏代表我们心里的爱，是我们每个人都应该献给主的。它“极其珍贵”，因为它是通过与试探争战得来的。在我们所经历的每一次试探中，是主时刻为我们争战。当我们把膏油浇在主的头上时，我们承认祂是我们的王，是受膏者，祂赐给我们生命的律法，帮助我们在每一次试探中得胜。

然而，我们里面的欺骗者却偷偷地把胜过试探的功劳归给自己。“干得好，”我们听到有声音在我们耳边轻声说，“你很善于胜过试探。”当我们把制服内心地狱的功劳归给自己，我们就贬低了主为我们所做的一切。由于主允许我们觉得我们得胜是靠着自己，所以我们忘了每一次得胜的功劳都属于主。虽然我们必须尽自己的一份力，但只有主才能制服我们内心的地狱，赢得每一次胜利。当我们把得胜的功劳归给自己时，我们实际上强化了对自我的爱，而不是制服了它。如果骄傲取代了谦卑，我们将经历更多的试探，直到我们认识到功劳完全属于受膏者、君王、主。 ²

因此，这段情节描绘了我们的两个方面。一方面，我们是那女人，想要把功劳完全归给主，就是由她把极贵的香膏浇在主头上所代表的。另一方面，我们是困惑的门徒。他们说：“何用这样的枉费呢！这香膏可以卖许多钱，周济穷人。”（26:9）

用油抹头

为了理解这段情节的内在含义，我们需要思考女人把珍贵的香膏浇在耶稣头上的象征意义。在圣经时代，当君王登基时，加冕仪式的特点是用油膏抹新王。大祭司亚伦是用油抹的，扫罗和大卫也是如此。事实上，“弥赛亚”一词的意思就是“受膏的”，被用来指将来拯救祂百姓的王。因此，祂被称为“受膏者”。女人用油抹耶稣的头，就是认出祂是应许的弥赛亚。然而，门徒最近才听了一个比喻，论到喂养饥饿的人，遮盖赤身露体的人，接待陌生人，故没有想到这些，而是想到了周济穷人。所以他们说：“何用这样的枉费呢！这香膏可以卖许多钱，周济穷人。”这是可以理解的。

门徒并没有什么错，他们的想法也不是出于自私。毕竟，周济穷人是一件好事。就字面意义而言，耶稣通过绵羊和山羊的比喻清楚地说明了这一点。但是，我们很容易忘记主必须是我们生命的中心。我们很容易让我们的低级本性说服我们，认为敬拜是浪费时间，读经也毫无意义，祷告还不如与人为善。所有这些都忽略了要点，即任何善事只有在主藉着我们作工的时候才是真正的善事。这就是为什么耶稣温柔地责备祂的门徒，说：“为什么难为这女人呢？她在我身上做的是一件美事。”（26:10）换句话说，行善的确很重要，是我们的目标，但是，如果不首先把主放在我们生命的中心，我们就不能以无私的方式达到这个目标。

耶稣接着说：“常有穷人和你们同在，只是你们不常有我同在。”（26:11）如果按字面意思来理解，那就错了。神总是与我们同在，就在我们中间。因此，我们需要从更内在的层面来理解。有的时候，我们觉得离神很近，有的时候，我们又觉得离神很远。当神似乎不在我们身边时，我们感觉不到祂的爱，头脑里也没有祂的智慧，我们实在是“穷人”。这种穷乏困苦的状态“常和我们同在”。但也有一些时刻，我们感到真正与主亲近，想要荣耀祂的名，使每一个行为都分别为圣。在这些时候，我们用爱和奉献的膏油膏抹主的头。因为这些时候并不总是“与我们同在”，所以我们需要在它们出现时采取行动。虽然照顾穷人很重要，但我们应该记住，首先要用爱和奉献的珍贵膏油来“膏主”。

耶稣接着又说：“她将这香膏浇在我身上，是为我安葬做的。”（26:12）通过这句话，耶稣不仅强化了祂不会永远与他们同在的字面意思，而且把他们带回了祂在本章开头所说的话，说：“人子将要被交给人，钉在十字架上。”祂在提醒门徒，祂受难的日子近了，因此他们应该留意这个女人所做的。祂说：“普天之下，无论在什么地方传这福音，也要述说这女人所行的，作个记念。”（26:13）她做了什么？从字面上看，她用油膏了耶稣。从灵性的角度来看，她的行为代表了我们的最高状态，即当我们怀着感恩的心，记念主是我们生命的君王和主宰时，我们所进入的状态。这是一种谦卑奉献和感恩的行为。

三十块银币

14. 当下，十二门徒里有一个称为加略人犹大的，去见祭司长，

15. 说，我把他交给你们，你们愿意给我多少钱？他们就给了他三十块钱。

16. 从那时候，他就找机会，要把耶稣交给他们。

膏抹耶稣的头代表承认神是我们生命的君王和主宰。在接下来的情节中，这种感恩和谦卑与加略人犹大寻求回报的态度形成了鲜明的对比，他走近祭司长，问道：“我把他交给你们，你们愿意给我多少钱？”（26:15）犹大想通过把耶稣交给祭司长来赚取一些额外的钱。

犹大寻求回报的问题让我们想起了彼得曾经问过的一个类似的问题。“看哪，我们已经撇下所有的跟从你，”彼得对耶稣说，“将来我们要得什么呢？”（19:27）但犹大的邪恶意图与彼得的纯真是有区别的。这是我们每个人都需要做的重要区分。在我们灵性发展的早期阶段，赏赐和激励是有用的。然而，我们希望能够达到一个地步，即我们不再寻求任何赏赐，只求服务中的喜乐。当我们进入这种谦卑的状态时，我们发现自己是本乎爱而行善。这意味着我们行善是因为真的喜欢行善，而不是为了任何回报。 ³

当犹大问祭司长：“我把他交给你们，你们愿意给我多少钱？”他们没有回答他。经上只是记着：“他们就给了他三十块钱。”（26:15）在圣经时代，三十块银币并不是很多钱。它只相当于奴隶受伤时所获得的补偿。在当时，这大概是几个星期的工钱。这显示出耶稣的生命和祂的救赎工作在他们眼中是多么微不足道——只值“三十块钱”。 ⁴

他们不知道，一位最尊贵的人正站在他们中间。祂曾将他们的祖先从埃及人的奴役中拯救出来，祂又亲自再来，要将他们从罪恶中拯救出来。具有讽刺意味的是，这段情节以这样的话结束：“从那时候，他就找机会，要把耶稣交给他们。”（26:16）那来救百姓脱离罪恶的人，即将被交给前来捉拿祂的人。

逾越节开始了

17. 除酵节的第一天，门徒来问耶稣说，你吃逾越节的筵席，要我们在哪里给你预备？

18. 耶稣说，你们进城去，到某人那里，对他说，夫子说，我的时候快到了，我与门徒要在你家里守逾越节。

19. 门徒遵着耶稣所吩咐的，就去预备了逾越节的筵席。

20. 到了晚上，耶稣和十二个门徒坐席。

21. 正吃的时候，耶稣说，我实在告诉你们，你们中间有一个人要卖我了。

22. 他们就甚忧愁，一个一个地问他说，主啊，是我吗？

23. 耶稣回答说，同我蘸手在盘子里的，就是他要卖我。

任何真正的宗教都有一个基本的主题，即只有主才能将我们从灵性的束缚中解救出来。没有什么比神将以色列人从埃及的奴役中拯救出来更能生动地说明这一真理了。根据这个故事，以色列人在埃及做了许多代的奴隶。他们呼求耶和华拯救，耶和华就降灾祸给埃及人。以色列人只要把羔羊的血涂在门框和门楣上，就可以得救。耶和华看见羔羊的血，就“越过”，不击杀以色列人。

关于这个神迹般的拯救，更多细节将在题为“最后的晚餐”的情节中给出，但现在重要的是要知道，这是许多“逾越节”中的第一个，记念从埃及人的奴役中解放出来。一千多年来，人们每年都会举行为期八天的庆祝活动，来记念这一事件。为了保持这一传统，下一个情节以庆祝逾越节的准备工作开始。如经上所记：“门徒来问耶稣说，你吃逾越节的筵席，要我们在哪里给你预备？”（26:17）耶稣回答说：“你们进城去，到某人那里，对他说，夫子说，我的时候快到了，我与门徒要在你家里守逾越节。”（26:18） ⁵

“进城去，到某人那里”表示向内寻找一个具体的真理，该真理对于迎接即将到来的灵性上的试炼特别有用。就耶稣而言，祂的试炼就是祂将要被卖，并要被捕、被钉十字架。就门徒而言，则是他们对主的忠心将受到考验。他们会继续忠于耶稣所教导的一切吗？还是一遇见危险就逃跑？重要的是要记住，所有这一切都发生在他们为逾越节做准备的时候。还有什么能比记念主如何神迹般地将以色列人从埃及的奴役中解救出来，更能为即将到来的挑战做准备呢？如经上所记：“门徒遵着耶稣所吩咐的，就去预备了逾越节的筵席。”（26:20）

传统上，逾越节是在傍晚时分开始的，即太阳落山的时候。太阳下山代表一个黑暗的时期，灵性受到试炼的时候，因为我们准备结束旧的生活方式（灵性的束缚），准备迎接新的生活方式（灵性的自由）。 ⁶

在这段时间里，我们必须向内走，去发现我们真正的动机和欲望。这是与我们内心所有自私自利的东西分离的开始。当我们参与这个分离的过程时，我们必须观察我们的内心，去发现我们的思想和行为可能会以什么方式背叛我们对主的忠诚。我们有没有把“羔羊的血”涂在我们内心的门框和门楣上？我们有没有用神圣的真理（主的“血”）来保护我们，远离那些试图进入我们内心的破坏性的思想和情感？ ⁷

同样地，我们必须扪心自问，我们是否忠实地遵循了由十二使徒所代表的神圣原则？每个门徒都代表了良善或真理的某个方面，无论是对主的忠心，还是与人为善的生活。我们是好门徒，还是背弃了这些基本的原则？或者我们是否对这些基本原则不忠？所以，当他们正吃的时候，耶稣说：“我实在告诉你们，你们中间有一个人要卖我了。”（26:20）他们听见耶稣说这话，“就甚忧愁”（26:22）。 ⁸

门徒依次挨近耶稣，问道：“主啊，是我吗？”这是我们在审视自己的动机、观察自己的思维、考虑自己的行为时必须经历的过程。我们是否不诚实？残忍？无怜悯心？我们是否为自己的善行寻求功德？我们是否恶意论断他人？我们问：“主啊，我怎样违背了你？是在什么时候？”当我们照着主的圣言，在真理的光明中审视我们的灵魂时，我们必须问门徒逐个问过的问题：“主啊，是我吗？”耶稣的回答是：“同我蘸手在盘子里的，就是他要卖我。”（26:23）

耶稣提到“蘸手在盘子里”，这让我们想起了吃苦菜，以记念在埃及为奴的日子。在逾越节，吃苦菜是一个很严肃的时刻，以记念在埃及为奴所受的苦役。但这也是一个喜乐的时刻，记念救赎的神迹，因着主大能的手，他们从奴役中被释放出来。门徒还没有完全意识到的是，那领他们脱离奴役的主，现在正坐在他们面前，和他们一同吃喝，一同过逾越节，甚至和他们一同蘸手在苦菜的盘子里。

不仅仅是拉比

24. 人子必要去世，正如经上指着他所写的，但卖人子的人有祸了！那人不生在世上倒好。

25. 卖耶稣的犹大问他说，拉比，是我吗？耶稣说，你说的是。

和其他门徒一样，犹大也把手蘸在盘子里，但当他的手在盘子里的时候，他的心思是在他的报酬上。他是假冒为善的典型，因为当他假装参与神圣的节期，记念他的同胞从奴役中解脱出来的时候，他实际上正在参与捉拿和捆绑那个能给予他自由的人。

每当我们利用神圣的敬拜传统，或主圣言中的一些真理为自己谋利时，我们就像犹大一样，背叛了主。宗教的真理是为了帮助我们经历灵性的重生，而不是为了让我们自我膨胀，谋取私利。我们的任务是学习这些真理，并将它们应用到生活中。然而，与其错误地使用真理，还不如根本不学习真理。正如耶稣所说：“卖人子的人有祸了！那人不生在世上倒好。”（26:24）

门徒开始担心起来。他们各自在想，耶稣是在说我吗？耶稣认为我就是将要卖祂的人吗？于是，他们一个一个地问耶稣说：“主啊，是我吗？”（26:22）犹大是最后一个挨近耶稣的门徒。到目前为止，犹大成功地蒙骗了所有人，隐瞒了他的背叛，除了耶稣。当犹大挨近耶稣，说：“拉比，是我吗？”剧情达到了顶点。其余的门徒都说：“主啊，是我吗？”犹大却称祂为“拉比”。经历了这么多年，见证了这么多神迹，聆听了耶稣所说所教导的一切，犹大仍然不承认耶稣的神性。他称祂为“拉比”，而不是“主”。然而，现在应该很清楚，耶稣不仅仅是一个拉比。因此，当犹大说：“拉比，是我吗？”耶稣回答说：“你说的是。”（26:25）通过他自己的话，犹大显出了自己的罪。

最后的晚餐

26. 他们吃的时候，耶稣拿起饼来，祝福，就擘开，递给门徒，说，你们拿着吃，这是我的身体。

27. 又拿起杯来，祝谢了，递给他们，说，你们都喝这个，

28. 因为这是我立约的血，为多人流出来，使罪得赦。

29. 但我告诉你们，从今以后，我不再喝这葡萄汁，直到我在我父的国里同你们喝新的那日子。

30. 他们唱了诗，就出来往橄榄山去。

当犹大自证其罪的话还在耳边萦绕时，耶稣拿起饼来，祝福了，就擘开，递给门徒。祂曾经行神迹，擘饼给五千人吃，又擘饼给四千人吃。但这一次，祂增加了一些新的东西，而且非常引人注目。祂说：“你们拿着吃，这是我的身体。”（26:26）然后又拿起杯来，祝谢了，递给他们，说：“你们都喝这个，因为这是我立约的血，为多人流出来，使罪得赦。”（26:26-28）

一般认为，擘饼预示着耶稣的身体在十字架上破碎，而红葡萄汁预示着耶稣的血在十字架上流出。人们也普遍认为，在最初的逾越节上被献祭和食用的羊羔预示着神的羔羊耶稣，为世人的罪牺牲自己。这些假设背后的观念是，如果我们记住耶稣为我们而死，让祂的身体破碎，让祂的血洒出，我们将靠着“羔羊的血”而得到拯救。这通常被称为“替代赎罪”。

耶稣知道受难的日子临近，这将是祂最后一次与门徒一起吃喝。因此，祂告诉他们：“我不再喝这葡萄汁，直到我在我父的国里同你们喝新的那日子。”（26:29）正因为如此，这段情节有时被称为“最后的晚餐”。

但耶稣的话有更深的意义。祂是在比较一起吃喝的社会意义（促进友谊）和接受主的爱（饼）和智慧（酒）并使之成为自己的属灵意义。世俗的筵席促进世间的友谊，属灵的筵席促进与神的结合。换句话说，耶稣指的是通过接受祂的爱和按照祂的智慧生活而与祂产生属灵的结合。

这就是在神的国里吃新饼、喝新酒（带着新的意义）的意思。 ⁹

永远的定例

为了理解“最后的晚餐”的真正含义，我们需要思考第一个逾越节的基本要素和要求。虽然我们在本章的开头简要地谈到了这一点，但现在我们将更深入地探讨。它大约发生在基督诞生前1200年。以色列人在埃及为奴已经四百年了，现在他们得释放的时候到了。摩西已经起来，要救他的百姓脱离埃及人的奴役，但法老不允许他们离开。结果，一个又一个的灾祸降临到法老和他的百姓身上。到了第九灾，遍地都黑暗了，第十灾即将来临。那行毁灭的将被差往埃及遍地，击杀一切头生的，“从坐宝座的长老，直到磨子后的婢女，所有的长子，以及一切头生的牲畜。”（出埃及记11:5）

但以色列人有特别的预备，使他们在最后的灾殃中得到保护。但为了得着这种保护，他们必须选择一只“没有瑕疵的羊羔”，在黄昏时杀了它，并把血涂在他们家的门楣和两个门框上（出埃及记12:5-7）。当夜要吃羊羔的肉，并吃无酵饼和苦菜。如经上所记：“这是耶和华的逾越节，因为当夜我要巡行埃及地，把埃及地一切头生的，无论是人是牲畜，都击杀了。”（出埃及记12:12）但以色列人要因羔羊的血得救：“这血要在你们所住的房屋上作记号，我一见这血，就越过你们去。我击杀埃及地头生的时候，灾殃必不临到你们身上灭你们。”（出埃及记12:13）

因为这是永远不可忘记的圣事，所以他们要守逾越节，作为世世代代永远的定例，记念耶和华为祂百姓所行的事。将来，当做儿女的问：“行这礼是什么意思？”做父母的要回答说：“这是献给耶和华逾越节的祭。当以色列人在埃及的时候，他击杀埃及人，越过以色列人的房屋，救了我们各家。”（出埃及记12:28）

有了这个背景，我们回到耶稣和门徒的场景，他们正在庆祝这个“永远的定例”，但以一种新的方式。当他们吃的时候，耶稣用饼和酒设立了一个新的仪式，祂说：“你们拿着吃，这是我的身体。”又拿起杯来，说：“这是我立新约的血。”祂说“新约”一词，让我们想起了先知熟悉的话语，他说：“看哪，日子将到......我要另立新约，不像我拉着他们祖宗的手，领他们出埃及家的时候，与他们所立的约。”（耶利米书31:31-32）这个“新约”将写在人的心里。我们读到：“我所立的约乃是这样，我要将我的律法放在他们里面，写在他们心上。我要作他们的神，他们要作我的子民......我要赦免他们的罪孽，不再记念他们的罪恶。”（耶利米书31:33-34）同样，当耶稣举起杯来，就应验了耶利米的预言，祂说：“这是我立新约的血，为多人流出来，使罪得赦。”（26:28）

这个关于主赦罪的预言，连同耶稣提到的新约和罪的赦免，使一些人相信，如果他们宣称相信耶稣所流的血，他们就能“得救”。这种观念是基于逾越节故事应用于耶稣身上的一种特殊解读。它视神对人类充满了愤怒，决心毁灭所有人。但根据这种解读，耶稣代替了我们。祂成了“无瑕疵的羔羊”，要献身为祭，赎回人类的罪。耶稣的活祭，包括祂在十字架上所流的血，在某种程度上与第一个逾越节涂在门框上的“羔羊的血”具有相同的功效。从本质上说，这一理论指出，所有相信耶稣流血献祭的人都将从神的愤怒中“得救”。主将“越过”他们，不毁灭他们，正如祂越过那些因为门框上涂了“羔羊的血”而得救的家庭一样。此外，作为如此信的赏赐，他们所有的罪都将得到赦免。

虽然我们可以看出虔诚的信徒是如何得出这种结论的，但我们需要考虑其中包含的一些错误观点。首先，它要我们相信，愤怒的神决定毁灭祂自己的孩子。此外，它要我们相信，神的愤怒可以通过一个无辜者的死亡而得到平息。它还要我们相信，血可以洗去罪恶。虽然阅读圣经的字面教导可能得出这些结论，但这样的推论与人类的理性或神的公义都无法调和。耶稣不是来救我们脱离神的愤怒，而是来救我们脱离地狱的怒火。 ¹⁰

祂也来赐给我们神圣的真理（由“羔羊的血”来代表），使我们得着自由。当我们在神圣真理的光照下审视自己时，我们就会认清自己的罪恶，在主面前承认它们，并祈求能力摆脱它们。然后，我们尽一切力量和努力，避免犯下这些恶行。我们如此行，好似能力来自我们自己，同时承认它完全来自主。只要我们如此行，尽心、尽性、尽意、尽力躲避罪恶，我们的罪就会被“带走”——是的，被“羔羊的血”带走，但是通过血所代表的神圣真理所带走。 ¹¹

耶稣说：“这是我立新约的血，为多人流出来，使罪得赦。”很明显，耶稣是在说属灵的事。祂把祂带给人类的真理与血液在人体内的功能作比较。在它的诸多功能中，血液携带着我们维持健康和身体机能所需的一切。血液渗透到各个地方，将荷尔蒙、维生素、氧气和热量输送到身体的每一个部位。它还携带抗体，帮助愈合伤口、抵抗感染和预防疾病。血液有助于清除二氧化碳和废物。如果这些对身体有毒的物质不能通过血液循环排出，我们就会死亡。

因此，通过类比，我们开始理解属灵真理对我们属灵身体的作用。它滋养我们，赋予我们属灵的力量。它时刻警惕着任何可能损害我们灵性健康的东西。它帮助我们识别、抵挡和清除那些会败坏和毁灭我们的邪恶思想和欲望。因此，用属灵的语言来说，“羔羊的血”必须涂在我们心灵的门框上。它是主圣言的真理，是属灵的血液，在我们的属灵身体中循环，以希望和活力激励我们，同时保护我们不受破坏性思想和情绪的影响。以色列人被告知要杀一只羊羔，把羊羔的血涂在他们家的门框上。那是旧约的血。但新约的血是属灵的真理。它要放在我们心灵的门框上，保护我们不受邪恶的侵害，并激励我们行善。

在“圣餐”中，基督徒重现了耶稣擘饼给门徒吃的这一时刻，说：“这是我的身体”，又拿葡萄汁给他们喝，说：“这是我的血。”然而，我们不能把这看作是字面上的肉和血，而应该看作是属灵的饼（爱）和属灵的酒（真理）。饼和酒象征着属灵的良善和真理，这是使我们成为人的两种品质。我们越是拥有这两种品质，我们就越具有人性，因为它们都来自神。

柔软、温暖的饼具有滋养生命的品质，它代表神圣的爱；葡萄酒具有凉爽、振奋的功效，它代表神圣的智慧。在圣餐中，我们将这两种物质摄入我们的身体，消化和吸收它们，正如我们消化和吸收神的爱和智慧一样。神在我们里面暗暗地作工，正如消化和吸收的过程（我们无法控制）在我们身体内暗暗地运作一样；祂不断地在我们里面创造一个伟大的神迹，通过祂智慧的真理（酒），保护我们不受邪恶的侵害，并通过祂爱的能力（饼），激励我们行善。然后，我们有责任履行有用的服务，将爱、智慧和能力应用到生活中。 ¹²

当耶稣与门徒结束最后的晚餐时，祂知道祂被钉十字架的时刻已经临近，祂的死亡迫在眉睫。但是，祂并没有表现出悲伤的情绪。相反，祂直面未来，口中唱着赞美诗。因此，我们读到：“他们唱了诗，就出来往橄榄山去。”（26:30）这是祂在世与门徒吃最后晚餐的合适结尾。

群羊将要分散

31. 那时，耶稣对他们说，今夜，你们为我的缘故都要跌倒。因为经上记着说，我要击打牧人，羊就分散了。

32. 但我复活以后，要在你们以先往加利利去。

33. 彼得说，众人虽然为你的缘故跌倒，我却永不跌倒。

34. 耶稣说，我实在告诉你，今夜鸡叫以先，你要三次不认我。

35. 彼得说，我就是必须和你同死，也总不能不认你。众门徒都是这样说。

尽管耶稣口中唱着赞美诗，但祂心里知道众门徒都要辜负祂。祂说：“你们为我的缘故都要跌倒。”然后，为了印证祂的预言，祂引用了先知撒迦利亚的话：“我要击打牧人，羊就分散了。”（26:31）尽管如此，耶稣并不沮丧或悲伤，因为祂知道十字架上的死亡不是结局。祂说：“但我复活以后，要在你们以先往加利利去。”（26:32）不管被钉十字架是多么痛苦，耶稣知道复活即将来临。祂的思想和心灵不是专注于即将到来的痛苦，而是专注于即将完成的伟大工作。

同样，我们知道，在我们灵性发展的道路上会有许多考验，同时伴随着自我的死亡。但是，如果我们把注意力放在结果上，我们就能直面每一次属灵的争战，口中唱着歌，心里持守着信心。无论争战多么激烈，我们知道得胜是有保证的，因为为我们争战的主亲密地与我们同在。

吃圣餐代表我们生命中最接近主的时刻。我们感到有力量，有信心，因为主与我们同在。“往橄榄山去”和唱赞美诗就是代表这种崇高的爱。在这种状态下，我们有充分的信心跟从主，不偏离祂的诫命。然而，在重生的过程中，有时我们的决心会受到挑战，从而“跌倒”，离开这种崇高的爱的状态。 ¹³

这种倒退的倾向是属灵生活中存在的一个事实。然而，我们倾向于否认这一点，这也是属灵方面的一个现实。我们顽固地否认我们倒退的倾向，这在下一情节中得到了体现。耶稣刚刚预言，当晚所有的门徒都要跌倒，但彼得不信。相反，他坚定不移地表示要跟从耶稣。他说：“众人虽然为你的缘故跌倒，我却永不跌倒。”又说：“我就是必须和你同死，也总不能不认你。”（26:35）其余的门徒也都这么说。

然而，耶稣知道不是这样。祂知道彼得当晚会三次不认祂——甚至在鸡叫之前。祂也知道我们每个人都会像门徒一样，在灵性成长的过程中多次跌倒，尽管我们（像彼得一样）相信我们永远不会再跌倒。这是我们都要吸取的一个重要教训，无论过程多么艰苦。

为了灵性的成长，对自我的信心必须被对主的充分信心所取代。这是一个艰难的教训，需要在一次次退却和兴起的过程中逐渐学会。我们不得不一次又一次地跌倒，直到我们最终意识到，我们唯一的希望和唯一的信靠是在主身上。正如诗篇所记：“他虽失脚，也不至于全身仆倒，因为耶和华用手搀扶他。”（诗篇37:24）是的，“投靠耶和华，强如倚赖人。”（诗篇118:8） ¹⁴

我们将看到，说来容易做来难。

在客西马尼园

36. 耶稣同门徒来到一个地方，名叫客西马尼，就对他们说，你们坐在这里，等我到那边去祷告。

37. 于是带着彼得和西庇太的两个儿子同去，就忧愁起来，极其难过，

38. 便对他们说，我心里甚是忧伤，几乎要死。你们在这里等候，和我一同警醒。

39. 他就稍往前走，俯伏在地，祷告说，我父啊，倘若可行，求你叫这杯离开我。然而，不要照我的意思，只要照你的意思。

40. 来到门徒那里，见他们睡着了，就对彼得说，怎么样？你们不能同我警醒片时吗？

41. 总要警醒祷告，免得入了迷惑。你们心灵固然愿意，肉体却软弱了。

42. 第二次又去祷告说，我父啊，这杯若不能离开我，必要我喝，就愿你的意旨成全。

43. 又来，见他们睡着了，因为他们的眼睛困倦。

44. 耶稣又离开他们去了。第三次祷告，说的话还是与先前一样。

45. 于是来到门徒那里，对他们说，你们还在睡觉安歇吗？看哪，时候到了，人子被卖在罪人手里了。

46. 起来！我们走吧。看哪，卖我的人近了。

耶稣和门徒下到橄榄山脚下的一个小花园——客西马尼园。地理位置的下降象征我们在属灵生活中经历的起伏。我们从坚定的决心和毫不动摇的信心陷入疑惑，我们的信心受到挑战，我们的属灵生活受到攻击。像这样的时候，即当我们感到“心情低落”和“抑郁”时，可以被描述为精神压抑的时候。恰好，“客西马尼”一词的意思是“橄榄榨”，准确地描述了耶稣即将经历的精神压力和心理痛苦。

橄榄（特别是在圣经时代）有许多重要的作用。它生产的油被用来膏立君王、减少摩擦、治疗创伤和点亮灯具。其金黄的色泽，温暖光滑的触觉，以及提供光和热的能力，使其成为神之爱的合适象征。 ¹⁵

橄榄油是橄榄树的精华，它只有在极大的压力下才能提取出来。同样，只有当我们处于巨大精神压力下的时候，我们的本质才显现出来。如果我们的意图是仁爱和高尚的（正如橄榄和它的油所代表的），它将显明出来。当耶稣在客西马尼饱尝痛苦时，这些意图、渴望和最深切的爱将从祂里面倾泻出来。在沉重的压力下，耶稣为拯救全人类的深切的爱将显露出来。

这段震撼人心的情节始于耶稣对门徒说：“你们坐在这里，等我往那边去祷告。”（26:36）然后，带着彼得和西庇太的两个儿子（雅各和约翰），祂进入了痛苦的时刻。祂开始“忧愁起来，极其难过”（26:37）。此时此刻，我们对祂精神上的痛苦知之甚少，除了祂说：“我心里甚是忧伤，几乎要死。”（26:38）就在不久之前，耶稣在橄榄山上和门徒守逾越节，唱诗歌。但现在，祂下到花园，经历了最深切的悲伤——几乎要死。祂稍往前走，俯伏在地，甚是痛苦，祷告说：“我父啊，倘若可行，求你叫这杯离开我。”（26:39）

受试探的痛苦与当时受到攻击的爱直接相关。若情感不深，悲伤也必不深。反之，爱若深沉，悲伤也必深刻而痛苦。许多人都熟悉失去亲人的悲痛。爱得越深，挣扎就越深。 ¹⁶

我们无法理解耶稣所受的痛苦，因为我们永远无法了解祂爱的深度。但我们知道祂的争战不是出于任何自私的动机或利益自己的欲望，而是出于最深沉的爱——为拯救全人类的爱。在耶稣身上，这种爱时刻受到地狱势力各种方式的无情攻击，从最早的童年开始，贯穿祂的一生。现在，在客西马尼，残酷的攻击达到了一个新的高度，与祂里面神圣的爱相对，这种爱正与祂合一。 ¹⁷

耶稣知道祂的时候已经临近，祂很快就要喝尽那极其痛苦的杯。在一个层面上，这“杯”代表了耶稣被钉在十字架上的身体状况。祂知道这将包括可怕的身体痛苦，甚至失去祂的肉体生命。然而，在更内在的层面上，这杯很快就会充满极度残暴和愤怒的属灵攻击，攻击祂内心深处的爱。祂会怀疑人类是否可以被拯救，人类是否会使用神所赐的自由和理性，神是否应该凌驾于他们的自由之上并简单地强迫他们。

要理解耶稣在客西马尼的挣扎，一种方法是将其与为了孩子的错误选择而深感痛苦的父母作比。这样的父母可能会经历极端的痛苦，特别是当父母爱得深沉，感觉孩子永远不会改变的绝望出现的时候。当耶稣受到试探，觉得人类一切都完了的时候，祂的痛苦是多么大啊！毕竟，祂已经尽了一切可能来拯救人类。祂付出了爱，提供了智慧，治愈了病人，并行了许多神迹。可换来的是，祂预知祂的门徒都要辜负祂。祂将被抛弃，被钉十字架，然后死亡，而祂的门徒却什么都不做。这真是绝望的苦杯，所以祂祷告说“我父啊，倘若可行，求你叫这杯离开我。”（26:39）

事实上，耶稣在园中受苦时重复做了三次祷告。正如许多人从自己的经历中所知道的，试探的痛苦通常不会在一瞬间消除。他们必须一次又一次地藉着祷告的力量，祈求神的能力和保护。这就是为什么耶稣反复祷告，希望苦杯离开祂，每一次都承认，如果苦杯不能离开祂，就愿神的旨意成就。祂重复做了三次祷告，每次都以那句不朽的话结束：“不要照我的意思，只要照你的意思。”（26:39、42、44）

当耶稣开始与门徒进入客西马尼园时，祂特别嘱咐彼得、雅各和约翰：“你们在这里等候，和我一同警醒。”（26:38）但他们不但没有警醒，反而睡着了。耶稣便对他们说：“你们不能同我警醒片时吗？”（26:40）又说：“总要警醒祷告，免得入了迷惑。”（26:41）无论祂多少次嘱咐他们要警醒，他们还是睡着了。

值得注意的是，耶稣不只是嘱咐他们要“警醒”。祂说“总要警醒祷告”，免得入了迷惑。在前面的情节中，门徒吃了新约的肉（接受了爱），喝了新约的血（接受了真理）。这爱和真理是为了保护我们不受邪恶欲望和错误思想的影响，它们试图侵入我们的头脑，摧毁我们的灵魂。为了防止这种侵蚀，我们必须时刻保持警醒，对我们内心世界正在发生的事情保持灵魂的觉醒。很多时候，我们就像那些一直睡着的门徒——尽管耶稣不断提醒他们要“警醒祷告”。

当我们意识到，若没有主，我们的属灵生命时刻处于危险中，我们就是在“警醒祷告”。同样地，当我们选择留在主的爱中，被祂的真理所引导，我们也是在“警醒祷告”。当耶稣嘱咐门徒要“警醒”时，祂也是在嘱咐我们。我们必须保持灵魂的觉醒。我们不能让自己陷入自恃自满的状态，或满足于知道多少真理，行了多少善事。在灵性道路上确实有“宽限期”，即我们感到满足、放松和平静的时候。但即便如此，我们也不能放松警惕。我们必须“警醒祷告”，以免我们被突然爆发的愤怒、自卑或骄傲所淹没。这些是我们的“客西马尼”——当我们真正的本质显露出来，把我们压得粉碎的时候。 ¹⁸

尽管耶稣一再嘱咐门徒要警醒祷告，他们还是睡着了。这对我们来说是一个教训。我们必须保持灵魂的觉醒，随时准备与邪恶争战，充分准备好头脑中有真理，心中有爱，口中有对主的祷告。我们越是如此行，在生活中保持觉醒，我们就能提前产生警觉，一旦不愉快的情绪、无怜悯的想法和脱离爱的情感产生时，就觉察它们。

就像破坏性的杂草一样，当它们的嫩芽刚冒出地面时，这些情绪、想法和情感就可以被发现，并连根拔起。通过练习，这将变得越来越容易——但我们必须时刻保持警醒。因为“出卖者”总是在我们身边。因此，当这段情节接近尾声时，耶稣说：“你们还在睡觉安歇吗？看哪，时候到了，人子被卖在罪人手里了。”（26:45）耶稣叫祂的门徒“起来”，但为时已晚。耶稣说：“看哪，卖我的人近了。”（26:46）

捉拿耶稣

47. 说话之间，那十二个门徒里的犹大来了，并有许多人带着刀棒，从祭司长和民间的长老那里与他同来。

48. 那卖耶稣的给了他们一个暗号，说，我与谁亲嘴，谁就是他。你们可以拿住他。

49. 犹大随即到耶稣跟前，说，请拉比安，就与他亲嘴。

50. 耶稣对他说，朋友，你来做什么？于是那些人上前，下手拿住耶稣。

51. 有跟随耶稣的一个人伸手拔出刀来，将大祭司的仆人砍了一刀，削掉了他一个耳朵。

52. 耶稣对他说，收刀入鞘吧！凡动刀的，必死在刀下。

53. 你想我不能求我父现在为我差遣十二营多天使来吗？

54. 若是这样，经上所说事情必须如此的话怎么应验呢？

55. 当时，耶稣对众人说，你们带着刀棒出来拿我，如同拿强盗吗？我天天坐在殿里教训人，你们并没有拿我。

56. 但这一切的事成就了，为要应验先知书上的话。当下，门徒都离开他逃走了。

就在耶稣提醒门徒要警醒祷告的时候，犹大带着“许多人”来，手里拿着“刀棒”（26:47）。他们是宗教领袖差来捉拿耶稣的。犹大安排给他们一个记号，让他们知道哪个是耶稣。他告诉他们：“我与谁亲嘴，谁就是他，你们可以拿住他。”（26:48）于是，犹大按计划到耶稣跟前，说：“请拉比安”，就与祂亲嘴。通常，亲吻是一种甜蜜和爱的姿态，是团结和友谊的表现。但犹大的吻却恰恰相反。这是伪君子的吻，绝不是朋友的吻。这是一个用嘴唇赞美主（就像亲吻一样），心却远离祂的人的吻。 ¹⁹

面对犹大虚伪的问候，耶稣回答说：“朋友，你来做什么？”（26:50）在这种情况下，把犹大称为“朋友”是非常讽刺的。耶稣知道犹大是来卖祂的。然而，祂还是以“朋友”称呼他——但耶稣的用词是意味深长的。在这里，耶稣用来表示“朋友”的希腊词是“hetairos”，意思是“熟人”。通常，耶稣会用“philos”这个词来表示深厚的友谊和兄弟之情。这两种朋友之间有根本的区别。在之前的两个情节中，耶稣用“hetairos”一词来描述葡萄园里那些嫉妒的工人（20:13），以及不穿礼服参加婚礼的伪君子（22:12）。在这两个例子中（以及当前的情节中），“hetairos”一词指的是像犹大这样的宗教伪君子，他们过着看似道德的生活，不是因为他们爱神和信神，而是因为他们可以从中获得一些私利。在这方面，还应该注意到，犹大再次称呼耶稣为“拉比”，而不是“主”。他把祂看作老师（拉比），而不是他的主。 ²⁰

犹大以亲嘴作为捉拿耶稣的记号。但当一个兵丁上前准备捉拿祂时，其中一个门徒拔出刀来，削掉了他一个耳朵。在传道的早期，耶稣曾说：“我来并不是叫地上太平，乃是叫地上动刀兵。”（10:34）但现在耶稣给了一个不同的教导，祂说：“收刀入鞘吧！凡动刀的，必死在刀下。”（26:52）

为什么耶稣一开始赞同动刀，现在却责备门徒动刀呢？我们记得，“刀”象征真理明辨是非的能力。真理像一把刀，为我们争战。它保护我们不受邪恶和虚假的侵害，保护我们心中一切良善和真实的事物。在我们重生之初，这种争战性的真理对我们至关重要，因为若没有真理的知识，我们就无法抵御虚假，也无法“斩断”那些对我们灵性发展有害的消极思想和破坏性行为。在我们生命的这个时期，真理必须引领我们前进。

但随着我们灵性的成熟，真理会让位于良善。到那时，我们注意到，我们变得不那么喜欢与人争论，也不那么追求“正确”。我们越来越不愿意使用真理作为防御武器。相反，我们开始看到有一种更强大的武器——如果它可以被称为“武器”的话。它就是爱的力量。当耶稣叫门徒放下刀，且说：“你想我不能求我父现在为我差遣十二营多天使来吗？”（26:53）指的就是这种灵性发展的高级状态。“求我父”代表汲取祂内在的神圣之爱，这种爱比地上或天上的任何东西都更强大，因为它是神圣的全能本身。 ²¹

在这里，我们看到了前一个情节的延续，即耶稣嘱咐祂的门徒要“警醒祷告”。耶稣再次谈到了祈祷的功效，提醒我们它比刀剑更强大，因为它将我们与宇宙中最强大的力量（即神圣的爱）联系起来。当耶稣说不需要刀剑或防御性战斗时，这就是祂的意思，因为祂拥有终极武器，宇宙中最强大的力量：祂可以向祂的父祷告。

但这一切都超出了门徒的理解范围。在他们灵性发展的这个阶段，他们可以理解战斗和得胜的最外在形式。但他们还不怎么理解内在的争战，特别是在耶稣内心和思想中正在进行的争战。我们需要记住，他们就是想要坐在宝座上的门徒，就是耶稣说要辜负祂的门徒，就是耶稣在客西马尼受苦时睡着的门徒。他们并没有走得很远。

然而，耶稣继续指示他们，教导他们。这一次的教导是关于内心的克制，以及收刀入鞘的意愿。那些真正跟随主的人，终究会理解神圣之爱的力量。它从不争斗，却总是征服。但门徒还不能理解这一点。相反，他们是如此的困惑和害怕，以至于“离开他逃走了”（26:56）。

的确，我们很难相信不争斗就能征服。一开始，大多数人都拒绝这种观念。 ²²

彼得远远地跟着

57. 拿耶稣的人把他带到大祭司该亚法那里去，文士和长老已经在那里聚会。

58. 彼得远远地跟着耶稣，直到大祭司的院子，进到里面，就和差役同坐，要看这事到底怎样。

59. 祭司长和全公会寻找假见证控告耶稣，要治死他。

60. 虽有好些人来作假见证，总得不着实据。末后有两个人前来，说，

61. 这个人曾说，我能拆毁神的殿，三日内又建造起来。

62. 大祭司就站起来，对耶稣说，你什么都不回答吗？这些人作见证告你的是什么呢？

63. 耶稣却不言语。大祭司对他说，我指着永生神叫你起誓告诉我们，你是神的儿子基督不是？

64. 耶稣对他说，你说的是。然而，我告诉你们，后来你们要看见人子坐在那权能者的右边，驾着天上的云降临。

65. 大祭司就撕开衣服，说，他说了僭妄的话，我们何必再用见证人呢？这僭妄的话，现在你们都听见了。

66. 你们的意见如何？他们回答说，他是该死的。

67. 他们就吐唾沫在他脸上，用拳头打他，也有用手掌打他的，说，

68. 基督啊！你是先知，告诉我们打你的是谁？

“门徒都离开他逃走了”，除了彼得“远远地跟着他”（26:58）。彼得代表我们的信心，一种仍然坚持，希望事情会变好的信心。但这是一种摇摆不定的信心，它虽然仍跟着耶稣，却是“远远地”。它看着他们把耶稣带走，到大祭司该亚法那里。宗教领袖已经聚集，准备指控耶稣亵渎，以便将祂处死。

在这段时间里，有许多假证人来控告祂，但都没有实据。末后有两个见证人前来，说：“这个人曾说，我能拆毁神的殿，三日内又建造起来。”（26:61）耶稣确实曾预言圣殿将被拆毁（24:2），但祂不曾说祂要拆毁耶路撒冷的圣殿，也不曾说祂会重建圣殿。所以，这显然是一个虚假的指控。

但如果从属灵的角度来理解，它确实包含了一个深刻的真理，因为耶稣的身体就是一座圣殿，神的灵住在祂里面。这殿是祂的肉身，里面住着祂神圣的灵魂。这殿会被击打、鞭笞、钉在十字架上，甚至“毁灭”，但必须等到耶稣完成祂在地上的工作。而且祂确实要在“三日内又建造起来”。也就是说，祂将复活，不再是从马利亚那里得到的地上的身体（那座“圣殿”将被摧毁），而是一个复活的、荣耀的身体，一座新的圣殿，清除了人类所有的弱点，充满了神圣的力量。这就是为什么耶稣能够回应这个指控，说：“后来你们要看见人子坐在那权能者的右边，驾着天上的云降临。”（26:64）

与本节的主题一致，耶稣没有为自己辩护。祂唯一的回答是，人子要坐在那权能者的右边，驾着天上的云降临。对耶稣来说，这是又一次提到神圣的爱（“权能者的右边”）藉着神圣的真理（“天上的云”）而来。但对于注重字面意思的大祭司来说，这是亵渎。在他看来，耶稣似乎要自立为王，坐在世界的宝座上。

这个说法惹恼了大祭司。他撕开衣服，喊着说：“他说了僭妄的话，我们何必再用见证人呢？这僭妄的话，现在你们都听见了。”（26:65）他们都回答说：“他是该死的。”就吐唾沫在祂脸上，殴打祂，说：“基督啊！你是先知，告诉我们打你的是谁？”（26:68）

公鸡打鸣

69. 彼得在外面院子里坐着，有一个使女前来，说，你素来也是同那加利利人耶稣一伙的。

70. 彼得在众人面前却不承认，说，我不知道你说的是什么！

71. 既出去，到了门口，又有一个使女看见他，就对那里的人说，这个人也是同拿撒勒人耶稣一伙的。

72. 彼得又不承认，并且起誓说，我不认得那个人。

73. 过了不多的时候，旁边站着的人前来，对彼得说，你真是他们一党的，你的口音把你露出来了。

74. 彼得就发咒起誓地说，我不认得那个人。立时，鸡就叫了。

75. 彼得想起耶稣所说的话，鸡叫以先，你要三次不认我。他就出去痛哭。

当耶稣在该亚法的宫殿里被宗教领袖辱骂和吐唾沫时，彼得仍在外面的院子里。摇摆不定的信心不能拯救。这样的信心只在我们口中，也许也在我们的悟性中，但还没有在我们心中。尽管彼得坚定地表示他永远不会不认耶稣（26:34），但他现在开始不认祂，而且不止一次，而是三次。我们读到：“有一个使女前来，说，你素来也是同那加利利人耶稣一伙的。”但彼得不承认（26:69）。这是第一次。又有一个使女前来说：“这个人也是同拿撒勒人耶稣一伙的。”他又不承认（26:71）。这是第二次，而且更加坚决。他起誓说：“我不认得那个人。”（26:72）

这两个使女都代表一种情感的涌动，一种跟随主并按照祂教导的真理生活的意愿。但每次我们都踌躇不前，心里说：“别人会怎么想？我会不会尴尬？会不会不舒服？我会失去朋友吗？我会为我的信仰受苦吗？”像彼得一样，我们仍然追随主，但离得远远的。我们内心的涌动不足以克服我们的恐惧和疑虑。

末了，彼得得到了最后一次机会，来表明他对耶稣的忠诚。又有人前来说：“你真是他们一党的，你的口音把你露出来了。”（26:73）这一次，彼得的否认比以前更加坚决。第一次，他只是简单地否认。第二次，他起誓否认。而这一次，他发咒起誓地否认。我们读到彼得“发咒起誓地说，我不认得那个人”（26:74）。彼得的回答需要我们停下来想一想。我们需要问自己，那个说“即使众人都为你的缘故跌倒，我却永不跌倒”（26:33）的忠心的门徒怎么了？

答案是，彼得需要学习我们都必须学习的一课。我们的信心会受到试炼。没有别的途径。但我们可以做好准备，当试炼来临时保持警醒，通过按照神的圣言生活，来承认我们对神的信心。这正是彼得需要学习的功课，通过心碎的经历，他明白了；鸡叫了，彼得想起耶稣所说的话：“鸡叫以先，你要三次不认我。”（26:75）

黎明时分，公鸡的鸣叫对彼得来说是一个黑暗的时刻。我们读到：“他就出去痛哭。”（26:75）然而，公鸡的鸣叫还有另一层含义。因为它也标志着至暗时刻的结束和新的一天的来临。每个夜晚过后，都是新的一天的黎明。每一次死亡之后，都有新生的希望。因此，藉着公鸡的鸣叫，耶稣不仅预言了彼得的背叛，而且预言了一种新的意识的曙光——不仅对彼得来说是如此，对全人类来说也是如此。

无论黑夜有多长，公鸡都会打鸣，早晨也会到来。

脚注:

375. And the oil and the wine hurt thou not, signifies that it is provided that the internal or spiritual sense of the Word should suffer no harm either in respect to good or in respect to truth. This is evident from the signification of "oil," as being the good of love (of which presently); from the signification of "wine," as being the truth of that good, for every good has its truth, that is, every truth is of good, therefore such as the good is such is the truth; also from the signification of "to hurt," as being to do injury to these. That the internal or spiritual sense of the Word in respect to good and in respect to truth is what is here signified in particular by "oil and wine" is evident from this, that "wheat and barley" signify good and truth, equally with "oil and wine," but "wheat and barley" signify the good and truth of the church in general, thus good and truth in the sense of the letter of the Word; for the goods and truths that are in that sense of the Word are goods and truths in general, the sense of the letter enclosing the spiritual sense, and thus spiritual goods and truths; therefore "wheat and barley" signify the goods and truths of the church in general, which are of the sense of the letter of the Word; while "oil and wine" signify the goods and truths of the internal or spiritual sense of the Word. The latter are interior goods and truths, but the former exterior.

[2] That there are interior and exterior goods and truths, the former in the spiritual or internal man, the latter in the natural or external, can be seen from what is said and shown in the work on Heaven and Hell, namely, that there are three heavens, and that the inmost or third heaven is in inmost goods and truths, or in those of the third degree; and the middle or second heaven in lower goods and truths, or in those of the second degree; and the ultimate or first heaven is in ultimate goods and truths, that is, in those of the first degree. Ultimate goods and truths or those of the first degree are such as are contained in the sense of the letter of the Word; consequently those who remain in that sense and from it frame doctrine for themselves and live according to such doctrine, are in ultimate goods and truths. These do not see interior things, because they are not purely spiritual, like the angels of the higher heavens, but spiritual-natural; yet they are in heaven, although in the ultimate heaven, since the goods and truths that they have derived from the sense of the letter of the Word, and which are with them, contain in them interior goods and truths belonging to the spiritual sense of the Word, for the two correspond and by correspondence make a one.

[3] For example: He that believes from the sense of the letter of the Word that God is angry, that He condemns and casts into hell those who live ill, although this is in itself not true, since God is never angry, and never condemns man or casts him into hell, yet with those who live well and who so believe because the Word in the letter says so, this is accepted by the Lord as truth, because the truth lies concealed internally within it, and although they themselves do not see it, it is manifest to the interior angels. Take as another example, one who believes that he will enjoy a long life if he loves father and mother, according to the commandment of the Decalogue, if he loves them for this reason, and lives well, he is accepted just the same as if he had believed the truth itself, for he does not know that "father and mother" mean in the highest sense the Lord and His kingdom, "father" the Lord, and "mother" His kingdom, and that "prolongation of days" or "length of life" signifies happiness to eternity. It is the same in a thousand other instances. This has been said that it may be known what is meant by the exterior goods and truths and by the interior goods and truths of the Word, since "wheat and barley" signify exterior goods and truths, that is, those that are of the sense of the letter of the Word; while "oil and wine" signify interior goods and truths, that is, those that are of the spiritual sense of the Word.

[4] "Wheat and barley" signify exterior goods and truths, or the goods and truths of the sense of the letter of the Word, because they are the harvest of the field and do not serve for food until made into bread, and "bread" in the Word signifies interior goods; consequently "wheat and barley" signify such things as these goods are made out of, that is, the goods and truths of the sense of the letter of the Word. But that "oil and wine" signify interior goods, which are the goods of the internal or spiritual sense of the Word, can be seen from their signification in the Word, as will be evident from what follows. It is said that these "must not be hurt," because they are not to be profaned; for they would be profaned if they were known and were believed and were afterwards denied, or also if the life were contrary to them; and to profane interior goods and truths is to conjoin oneself with heaven and with hell at the same time, which is a total destruction of spiritual life. For not only do such goods and truths as are believed remain, but also the evils and falsities that succeed in their place by denial or by a life contrary to them; thence there is a conjunction of the good and truth that are of heaven with the evils and falsities that are of hell, and the two cannot be separated, but must be torn asunder, and when torn asunder everything of spiritual life is destroyed. In consequence of this, profaners, after death, are not spirits in a human form as others are, but they are mere phantoms, and seem to themselves to fly hither and thither without any thought; and at length they are separated from others and cast down into the lowest hell of all; and as they do not appear in a human form like the other spirits, they are no longer called he or she, but it, that is, not man. (But more may be seen on the profanation of good and truth in The Doctrine of the New Jerusalem 169, 172.)

[5] Because such a lot awaits those who profane the interior goods and truths of heaven and the church, therefore the internal or spiritual sense of the Word, in which these are contained, was not opened to the Jews, since if it had been opened they would have profaned it; neither was it opened to Christians, since they also if it had been opened would have profaned it; and for this reason it has been hidden from both Jews and Christians that there is any internal or spiritual sense within the sense of the letter of the Word, which is the natural sense; and that they might remain ignorant of it, it was provided that the knowledge of correspondences, which was the chief knowledge of the ancients, should be lost so entirely that it should be unknown what correspondence is, and therefore what the spiritual sense of the Word is. For the Word is written by pure correspondences, therefore without a knowledge of correspondences it could not be known what the internal sense is. This was provided by the Lord lest the genuine goods and truths themselves, in which the higher heavens are, should be profaned.

[6] But the internal or spiritual sense of the Word is at this day opened, because the Last Judgment has been accomplished, and therefore all things in the heavens and in the hells have been reduced to order, and thus the Lord can provide that no profanations take place. That the internal or spiritual sense of the Word would be opened when the Last Judgment had been accomplished was foretold by the Lord in Revelation (respecting which see in the small work on The White Horse). That the internal or spiritual sense of the Word would then suffer no harm is also signified by the soldiers having divided the Lord's garments and not the tunic, which was without seam, woven from the top throughout (John 19:23, 24). For the Lord's "garments" signify the Word; the "garments that were divided" the Word in the letter; the "tunic" the Word in the internal sense; and the "soldiers" those who should fight in behalf of the truths and goods of the church. (That such are signified by the "soldiers," see above, n. 64 at the end; and that "garments" in the Word signify truths, "clothing" good, and the Lord's "garments" Divine truth, thus the Word, see also above, n. 64, 195)

[7] That "oil" signifies the good of love, can be seen especially from the anointings among the sons of Israel, or in their church, which were effected by oil; for by oil all things of the church were inaugurated, and when they had been inaugurated they were called holy, as the altar and its vessels, the tent of meeting and all things therein, likewise those who officiated in the priesthood and their garments, and also the prophets and afterwards the kings. Anyone can see that it is not oil itself that makes holy, but it is that which is signified by "oil," which is the good of love to the Lord from the Lord; this is signified by "oil;" consequently when persons or things were anointed, from that moment they became representative, for the oil induced a representation of the Lord and of the good of love from Him. For the good of love to the Lord from the Lord is the holy itself of heaven and the church, since through it everything Divine flows in; consequently the things of heaven and the church, which are called things spiritual, are so far holy as they are grounded in this holy.

[8] The reason of the representation of holiness by oil is this: the Lord alone in respect to the Divine Human is the Anointed of Jehovah, for the Divine good itself of the Divine love was in Him from conception, and from that His Human when He was in the world was Divine truth itself, and this He then also made Divine good of the Divine love by uniting it with the Divine Itself in Himself. And as all things that belonged to the church represented things Divine from the Lord, and in the highest sense the Lord Himself (since the church instituted with the sons of Israel was a representative church), so "oil," which signified the Divine good of the Divine love was employed to induce representations; and afterwards the things or persons that were anointed were regarded as holy, not that there was from this any holiness in them, but the holiness was thereby represented in heaven when they were worshiping. This has been said that it may be known that "oil" signifies the good of love.

[9] But that this may be made clearer, I will explain the particulars in order, namely:

1. In ancient times they anointed with oil the stones set up for statues;

2. Also arms of war, as bucklers and shields;

3. Afterwards, the altar and all its vessels, and the tent of meeting and all things therein;

4. And besides, those who officiated in the priesthood, and their garments;

5. Also the prophets;

6. And finally, the kings, who were therefore called "the anointed."

7. It was also a custom commonly received to anoint themselves and others with oil, to testify gladness of mind and good will.

8. From this it is evident that "oil" in the Word signifies good; the "oil of holiness," which was prepared for anointing those things that were to be used in worship in the church, signifying the Divine good of the Divine love; and "oil" in general, good and its enjoyment.

[10] 1. As to the first point, "that they anointed stones set up for statues," is evident from the book of Genesis:

Jacob rose up in the morning, and took the stone that he had put under his head, and set it up for a statue, and poured oil on the top of it. And he called the name of that place Bethel. And he said, If I shall come again to my father's house in peace, this stone which I have set up for a statue shall be God's house (Genesis 28:18-22).

Stones were thus anointed because "stones" signified truths, and truths without good have no spiritual life, that is, no life from the Divine; but when the stones were anointed with oil, they represented truths from good, and in the highest sense, Divine truth proceeding from the Divine good of the Lord, who is thence called "the Stone of Israel." The stones themselves set up were called "statues," and were accounted holy, and from this arose the use of statues among the ancients, and afterwards in their temples. As this stone then set up by Jacob was representatively sanctified, therefore Jacob called the name of the place Bethel, and said that this stone should be "God's house," Bethel meaning "God's house," and "God's house," signifies the church in respect to good, and in the highest sense the Lord in respect to His Divine Human (John 2:19-22). (The remainder may be seen explained in the Arcana Coelestia; and further, that statues were set up by the ancients for a sign, for a witness, and for worship, n . 3727; that at first they were holy boundaries, n. 3727; that afterwards they were used in worship, n. 4580; what they signified, n. 4580, 10643. That "stones" signify truths, and "the Stone of Israel" the Lord in respect to Divine truth, n. 643, 1298, 3720, 6426, 8609, 9388, 9389, 10376. That the pouring of oil upon the head of a statue or anointing it, was done to induce the representative of truth from good, and that it might thus be used for worship, n. 3728, 4090.)

[11] 2. "That they anointed the arms of war, as bucklers and shields," is evident from Isaiah:

Rise up, ye princes, anoint the shield (Isaiah 21:5).

Also in the second book of Samuel:

The shield of the heroes was polluted; the shield of Saul was not anointed with oil (2 Samuel 1:21).

Arms of war were anointed because they signified truths fighting against falsities, and truths from good are what prevail against falsities, but not truths without good; therefore the arms of war represented the truths by which the Lord Himself with man fights against the falsities from evil which are from hell. (That "the arms of war" signify truths fighting against falsities, see Arcana Coelestia 1788, 2686, and above, n. 131, 367; and that "wars" in general signify spiritual combats, n. 1664, 2686, 8273, 8295; and "enemies" evils and falsities, and in general the hells, n. 2851, 8289, 9314)

[12] 3. "That they anointed the altar and all its vessels, and the tent of meeting, and all things therein," is evident from Moses:

Jehovah said to Moses, Thou shalt anoint the altar, and sanctify it (Exodus 29:36).

In the same:

Thou shalt make the oil of anointing of holiness, wherewith thou shalt anoint the tent of meeting, and the ark of the Testimony, and the table, and all the vessels thereof, and the lampstand and all the vessels thereof, and the altar of incense, and the altar of burnt-offering, and all the vessels thereof, and the lavers, and the base. Thus shalt thou sanctify them, that they may be holy of holies; whosoever shall touch them shall sanctify himself (Exodus 30:25-29; 40:9-11; Leviticus 8:10-12; Numbers 7:1).

The altars and the tent of meeting, with all things therein, were anointed that they might represent the Divine and holy things of heaven and the church, consequently the holy things of worship; and these they could not have represented unless they had been inaugurated by something significative of the good of love, for it is through the good of love that the Divine enters, and through it is present; the same is true in worship, without the good of love the Divine neither enters nor is present. (That the altar was the chief representative of the Lord, and thence of worship from the good of love, see Arcana Coelestia 2777, 2811, 4489, 4541, 8935, 8940, 9 388, 9389, 9714; and that the tent with the ark was the chief representative of heaven where the Lord is, n. 9457, 9481, 9485, 9594, 9596, 9632, 9784)

[13] 4. "That they anointed those who officiated in the priesthood, and their garments," is evident from Moses:

Take the oil of anointing, and pour it upon the head (of Aaron), and thou shalt anoint him (Exodus 29:7; 30:30).

Put upon Aaron the garment of holiness, and thou shalt anoint him and sanctify him, that he may minister unto Me in the priesthood; and his sons thou shalt anoint as thou didst anoint their father, and it shall be that their anointing shall be to them a priesthood of an age throughout their generations (Exodus 40:13-15).

In the same:

Moses poured of the oil upon Aaron's head, and anointed him to sanctify him. And afterwards he took of the oil of anointing, and of the blood that was upon the altar, and sprinkled it upon Aaron, upon his garments, upon his sons, and upon his sons' garments with him, and sanctified Aaron, his garments and his sons, and his sons' garments with him (Leviticus 8:12, 30).

Aaron and his sons were anointed, and their very garments, that they might represent the Lord in respect to the Divine good, and as to Divine truth therefrom; Aaron, the Lord in respect to Divine good, and his sons the Lord in respect to Divine truth therefrom; and, in general, that the priesthood might represent the Lord in respect to His work of salvation. Their garments were anointed (Exodus 29:29) because "garments" represented spiritual things investing. (That Aaron represented the Lord in respect to Divine good, see Arcana Coelestia 9806; that his sons represented the Lord in respect to Divine truth proceeding from Divine good, n. 9807; that the priesthood in general represented the Lord in respect to His work of salvation, n. 9809; that the garments of Aaron and his sons represented things spiritual, n. 9814, 9942, 9952.)

[14] Because inauguration to representation was effected by anointing, and Aaron and his sons represented the Lord and what is from Him, therefore to Aaron and his sons the holy things of the sons of Israel were given, which were gifts given to Jehovah, and were called "heave-offerings;" and it is said that they were "the anointing" or "for the anointing," that is, were a representation or for a representation of the Lord, and of the Divine things that are from Him, as is evident from these passages in Moses:

The wave-breast and the heave-shoulder have I taken from among the sons of Israel. This is the anointing of Aaron and the anointing of his sons, out of the offerings by fire to Jehovah, which He commanded ¹ to give them in the day that He had anointed them from among the sons of Israel (Leviticus 7:34-36).

And elsewhere in the same:

Jehovah spoke unto Aaron, Behold, I have given thee the charge of Mine heave-offerings as to all the hallowed things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, for the statute of an age. Every gift of theirs, even to every meal-offering of theirs, even to every sacrifice of sin and guilt of theirs, every wave-offering of the sons of Israel. All the fat of the pure oil, and all the fat of the new wine, and of the corn, the firstfruits of them, which they shall give unto Jehovah, to thee have I given them. Likewise everything devoted in Israel, every opening of the womb, thus every heave-offering of things holy. Thou shalt have no inheritance in their land, neither shalt thou have any part in the midst of them; I am thy part and thine inheritance in the midst of the sons of Israel (Numbers 18:8-20).

From this it is evident that the anointing is a representation, since by anointing they were inaugurated to represent, also that it was signified by it that all inauguration into the holiness of heaven and the church is by means of the good of love which is from the Lord, and that the good of love is the Lord with them; because this is so, it is said that Jehovah is "his part and his inheritance."

[15] 5. "That they anointed the prophets also," is evident from the first book of Kings:

Jehovah said unto Elijah, Anoint Hazael to be king over Syria; and Jehu anoint to be king over Israel; and Elisha anoint to be prophet instead of thee (1 Kings 19:15-16).

And in Isaiah:

The spirit of the Lord Jehovih is upon me; therefore hath Jehovah anointed me to preach good tidings unto the poor (Isaiah 61:1).

The prophets were anointed because the prophets represented the Lord in respect to the doctrine of Divine truth, consequently in respect to the Word; for the Word is the doctrine of Divine truth. (That the prophets represented and thence signified doctrine from the Word, see Arcana Coelestia 2534, 7269; in particular, Elijah and Elisha, n. 2762, 5247 at the end, 9372.) That it is the Lord in respect to the Divine Human who is here represented, thus that it was He by whom Jehovah anointed, the Lord Himself teaches in Luke (Luke 4:18-21).

[16] 6. That they afterwards anointed kings, and that these were called "the anointed of Jehovah," is evident from many usages in the Word (as 1 Samuel 10:1; 15:1; 16:3, 6, 12; 24:6, 10; 26:9, 11, 16, 23; 2 Samuel 1:16; 2:4, 7; 5:3; 19:22; 1 Kings 1:34, 35; 19:15, 16; 2 Kings 9:3; 11:12; 23:30; Lamentations 4:20; Habakkuk 3:13; Psalms 2:2, 6; 20:6; 28:8; 45:7; 84:9, 20, 38, 51; 132:17 elsewhere). Kings were anointed that they might represent the Lord in relation to judgment from Divine truth; therefore in the Word "kings" signify Divine truths (See above, n. 31). Kings were called "the anointed of Jehovah," and it was therefore sacrilege to do harm to them, because "anointed of Jehovah" means the Lord in respect to the Divine Human, although, in the sense of the letter the term is applied to the king anointed with oil; for the Lord, when He was in the world, in respect to His Human was the Divine truth itself, and in respect to the very esse of His life, which with man is called the soul from the father, was the Divine good itself of the Divine love; for He was conceived of Jehovah, Jehovah in the Word meaning the Divine good of the Divine love, which is the esse of the life of all; consequently the Lord alone was the Anointed of Jehovah in very essence and in very deed, since there was in Him the Divine good of the Divine love, and the Divine truth proceeding from that good itself in His Human while He was in the world (See above, n. 63, 200, 228, 328; and in The Doctrine of the New Jerusalem, n. 293-295, 303-305). Moreover, earthly kings were not "the anointed of Jehovah," but were so called because they represented the Lord, who alone was "the Anointed of Jehovah," therefore because they were anointed it was sacrilege to harm the kings of the earth. But the anointing of the kings of the earth was an anointing with oil, while the anointing of the Lord in respect to the Divine Human was accomplished by the Divine good itself of the Divine love; and this is what the "oil" signified and the "anointing" represented. For this reason the Lord was called the Messiah and Christ, Messiah in the Hebrew signifying anointed, and Christ the like in Greek (John 1:41; 4:25).

[17] From this it can be seen, that when "the anointed of Jehovah" is mentioned in the Word, in a representative sense the Lord is meant. As in Isaiah:

The spirit of the Lord Jehovih is upon Me; therefore hath Jehovah anointed Me to preach good tidings unto the poor; He hath sent Me to bind up the broken in heart, to proclaim liberty to the captives (Isaiah 61:1).

That the Lord in respect to the Divine Human is He whom Jehovah anointed, is evident in Luke, where the Lord openly declares it in these words:

There was delivered to Jesus the book of the prophet Isaiah. And He unrolled the book, and found the place where it was written, The spirit of the Lord is upon Me, because He hath anointed Me to preach good tidings to the poor; He hath sent Me to heal the broken in heart, to proclaim release to the captives, and recovery of sight to the blind, to set at liberty them that are bruised, to proclaim the accepted year of the Lord. After that, rolling up the book, He gave it to the minister, and sat down. But the eyes of all in the synagogue were fastened on Him. He began to say unto them, Today hath this scripture been fulfilled in your ears (Luke 4:17-21).

In Daniel:

Know therefore, and perceive, that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the Prince, shall be seven weeks (Daniel 9:25).

"To build Jerusalem" means to establish the church, "Jerusalem" meaning the church; "Messiah the Prince," that is, the Anointed, means the Lord in respect to the Divine Human.

[18] In the same:

Seventy weeks are determined to seal up vision and prophet, and to anoint the holy of holies (Daniel 9:24).

"To seal up vision and prophet" means to conclude and fulfill the things said in the Word respecting the Lord; "anointing the holy of holies" meaning the Lord's Divine Human, in which was the Divine good of the Divine love, or Jehovah.

[19] "The anointed of Jehovah" means the Lord also in the following passages. In David:

The kings of the earth set themselves and the rulers took counsel together against Jehovah and against His anointed. I have anointed My king upon Zion, the mountain of My holiness (Psalms 2:2, 6).

"The kings of the earth" are falsities, and the "rulers" are evils from the hells, against which the Lord fought when He was in the world, and which He conquered and subdued; "the anointed of Jehovah" is the Lord in respect to the Divine Human from which He fought; "Zion, the mountain of holiness upon which he is said to have been anointed as a king," is the celestial kingdom, which is in the good of love; this kingdom is the inmost of heaven and the inmost of the church.

[20] In the same:

I found David My servant; with the oil of holiness have I anointed him (Psalms 89:20).

"David" here as also elsewhere means the Lord (See above, n. 205); "the oil of holiness with which Jehovah anointed him" means the Divine good of the Divine love; that it is the Lord who is here meant by David is clear from what there precedes and what follows, for it is said:

Thou spoke in vision of thy Holy One, I will set his hand in the sea, and his right hand in the rivers. He shall call Me, My Father. Also I will make him the firstborn, higher than the kings of the earth. His seed will I establish forever, and his throne as the days of the heavens (Psalms 89:19, 25-27, 29 besides other passages).

Likewise elsewhere in the same:

In Zion will I make the horn of David to bud; I will set in order a lamp for Mine anointed. His enemies will I clothe with shame, but upon himself shall his diadem flourish (Psalms 132:17-18).

That here, too, the Lord is meant by "David" is evident from the preceding verses, where it is said:

We have heard of Him in Ephrathah; we have found Him in the fields of the forest. We will go into His tabernacles; we will bow ourselves down at His footstool. Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy; for Thy servant David's sake turn not back the faces of Thine anointed (Psalms 132:6-10).

From this it can be seen that the Lord in respect to His Divine Human is here meant by David, "the anointed of Jehovah."

[21] In Jeremiah:

They chased us upon the mountains, they laid wait for us in the wilderness. The breath of our nostrils, the anointed of Jehovah, was captured in their pits; of whom we had said, Under his shadow we shall live among the nations (Lamentations 4:19-20).

Here, also, "the anointed of Jehovah" means the Lord, for this treats of assault upon Divine truth by falsities and evils, which is the signification of "they chased us upon the mountains, and laid wait in the wilderness;" "the breath of the nostrils" means heavenly life itself which is from the Lord (Arcana Coelestia 9818).

[22] From this it can now be known why it was so sacrilegious to do harm to the anointed of Jehovah, as appears from the Word. Thus, in the first book of Samuel:

David said, Jehovah forbid that I should do this word unto my lord, the anointed of Jehovah, and put forth my hand against him, for he is the anointed of Jehovah (1 Samuel 24:6, 10).

So again:

David said to Abishai, Destroy him not; for who shall put forth his hand against the anointed of Jehovah and be guiltless? (1 Samuel 26:9).

In the second book of Samuel:

David said unto him who said that he had slain Saul, Thy blood be upon thy head; for thou hast said, I have put to death the anointed of Jehovah (2 Samuel 1:16).

And again:

Abishai said, Shall not Shimei be put to death for this, because he cursed the anointed of Jehovah? (2 Samuel 19:21).

That Shimei was therefore slain by command of Solomon (1 Kings 2:36-46, to the end).

[23] 7. "That it was a commonly received custom to anoint themselves and others with oil, to testify gladness of mind and good will," is evident from the following passages. In Amos:

Who drink out of bowls of wine, and anoint themselves with the first fruits of oils, but they are not grieved for the breach of Joseph (Amos 6:6).

In Micah:

Thou shalt tread the olive, but thou shalt not anoint thee with oil (Micah 6:15);

meaning, thou shalt not be glad. In Moses:

Thou shalt have olive-trees in all thy border, but thou shalt not anoint thee with the oil (Deuteronomy 28:40).

These words have a like signification. In Isaiah:

To give them a tiara instead of ashes, the oil of joy instead of mourning (Isaiah 61:3).

In David:

Thy God hath anointed thee with the oil of gladness above thy fellows (Psalms 45:7).

In the same:

My horn shalt Thou exalt like that of a unicorn; I shall grow old in fresh oil (Psalms 92:10).

In the same:

Wine gladdeneth the heart of man, to make the face bright with oil (Psalms 104:15).

In Luke:

Jesus said to Simon, I entered into thine house, and My head with oil thou didst not anoint; but this woman hath anointed My feet with ointment (Luke 7:44, 46).

In Matthew:

But thou, when thou fastest, anoint thy head, and wash thy face, that thou appear not unto men to fast (Matthew 6:17-18).

[24] "To fast" signifies to mourn, because they fasted when they mourned, and as they then refrained from expressions of gladness, they also then abstained from anointing themselves with oil, as in Daniel:

I Daniel was mourning three weeks; I ate not the bread of desires, neither came flesh nor wine in my mouth, neither was I anointed with anointing, until three weeks of days were fulfilled (Daniel 10:2-3).

From this it is clear that it was a custom to anoint themselves and others with oil; not with the "oil of holiness" with which priests, kings, the altar, and the tabernacle were anointed, but with common oil, because this oil signified the gladness and satisfaction that are from the love of good, while "the oil of holiness" signified the Divine good; of this it is said:

Upon the flesh of man shall it not be poured, and in quality thereof ye shall not make any like it; it shall be holy unto you. Whosoever shall prepare any like it, or whosoever shall put any of it upon a stranger, shall be cut off from his people (Exodus 30:32-33, 38).

[25] 8. From this it is evident that "oil" in the Word signifies good; the "oil of holiness," which was prepared for anointing the things that were used in worship in the church signifying the Divine good of the Divine love, and "oil" in general, good and its enjoyment, as can be seen from other passages in the Word where "oil" is mentioned, as from the following.

[26] In David:

Behold how good and how lovely it is for brethren to dwell together! It is like the good oil upon Aaron's head, that cometh down upon the beard, Aaron's beard; that cometh down upon the hem of his garments; like the dew of Hermon that cometh down upon the mountains of Zion; there Jehovah hath commanded the blessing of life even to eternity (Psalms 133:1-3).

What these words signify no one can know unless he knows what is signified by "brethren," by "the oil upon Aaron's head," by "his beard," and "the hem of his garments," and by "the dew of Hermon," and "the mountains of Zion." "Brethren" here signify good and truth, for these are called "brethren" in the Word; therefore "Behold how good and how lovely it is for brethren to dwell together" signifies that in the conjunction of good and truth is every heavenly good and delight, for every heavenly good and delight is from the conjunction of good and truth. "The oil upon the head that cometh down upon the beard, Aaron's beard, that cometh down upon the hem of his garments," signifies that from that conjunction is the good and delight of heaven, from inmosts to ultimates, "head" signifying the inmost, "beard" the ultimate; "to come down upon the hem of his garments" signifies the influx and conjunction of celestial good and spiritual good. (That in the Word good and truth are called "brethren," see Arcana Coelestia, n. Arcana Coelestia 367, 3160, 9806; that "head" signifies the inmost, n. 4938, 4939, 9656, 9913, 9914; "beard" the ultimate, n. 9960; "the hem of the garments" the influx and conjunction of celestial and spiritual good, thus of good and truth, n . 9913, 9914; and this is said of Aaron, because he represented the Lord in respect to Divine good, since every good and every conjunction of good and truth is from Him, n. 9806, 9946, 10017.) "The dew of Hermon" signifies Divine truth, and "the mountains of Zion" signify Divine good; therefore "like the dew of Hermon that cometh down upon the mountains of Zion" signifies the conjunction of truth and good, which is here treated of; and as angels and men have all their spiritual life from that conjunction, it is added, "there Jehovah hath commanded the blessing of life to eternity." (That "dew" signifies the Divine truth, see Arcana Coelestia 3579, 8455; that "mountains" signify Divine good, and why, n. Arcana Coelestia 795, 4210, 6435, 8327, 8758, 10438, 10608; and that "Zion" signifies the church where the good of love is, n. 2362, 9055 at the end.) From this it is clear what is the nature of the Word in its spiritual sense, notwithstanding its sound in the letter.

[27] In Ezekiel:

I entered into a covenant with thee, that thou mightest be Mine; and I washed thee with waters, yea, I washed away thy bloods from upon thee, and I anointed thee with oil; and I clothed thee also with broidered work, and shod thee with badgers' skins. Thou didst eat fine flour, honey, and oil, whence thou didst become exceeding beautiful, and didst prosper even to a kingdom (Ezekiel 16:8-10, 13).

These things are said of "Jerusalem," which signifies the church, therefore these particulars signify the spiritual things pertaining to the church. These things evidently were not said of the inhabitants of Jerusalem, namely, that Jehovah "washed them with waters," "washed away their bloods" "clothed them with broidered work, and shod them with badgers skins;" but "to wash with waters" signifies to reform and purify by means of truths; "to wash away bloods" signifies to remove the falsities of evil; "to anoint with oil" signifies to gift with the good of love; "to clothe with broidered work," and "to shoe with badgers' skins," signify to instruct in the knowledges of truth and good from the sense of the letter or the ultimate sense of the Word; "to eat fine flour, honey, and oil," signifies to make truth and good one's own; "to become beautiful thereby" signifies to become intelligent; "and to prosper even to a kingdom" signifies thus to become a church, "kingdom" meaning the church.

[28] In Jeremiah:

Jehovah hath ransomed Jacob. Therefore they shall come and sing aloud in the height of Zion, and shall flow together unto the goodness of Jehovah; to the corn, and to the new wine, and to the fresh oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden (Jeremiah 31:11-12);

"new wine and fresh oil" signifying truth and good. (What the remainder signifies see just above, n. 374.)

[29] In Joel:

Exult, ye sons of Zion, and be glad in Jehovah your God; for He hath given you the former rain in righteousness, so that the threshing-floors are full of pure grain, the presses overflow with new wine and fresh oil (Joel 2:23-24).

Here, too, "new wine and oil" signify the truth and good of the church, for "sons of Zion," to whom these things are said, signify those who are of the church; "the former rain in righteousness" signifies Divine truth flowing into good, from which is there conjunction, fructification, and multiplication; and "floors full of pure grain" signify consequent fullness.

[30] In the same:

The field was devastated, the ground mourned; for the corn was devastated, the new wine was dried up, the fresh oil languisheth (Joel 1:10).

This signifies the devastation of all things of the church which have reference in general to the good of love and the truth of faith; "field," and also "ground," mean the church, "field" the church from the reception of truth, and "ground" the church from the perception of good; "corn" means everything of the church, "new wine" truth, and "fresh oil" good.

[ 31 ] In Isaiah:

I will sing to my beloved a song of my friend. My beloved had a vineyard in a horn of the son of oil, which he fenced, and gathered out the stones, and planted it with a noble vine; and he waited for it that it should bring forth grapes, but it brought forth wild grapes (Isaiah 5:1-2

"The vineyard that the beloved had in a horn of the son of oil" signifies the spiritual church which has truths from the good of love, thus most excellent; for "vineyard" signifies the spiritual church, or the church that is in truths from good; its inauguration is meant by "the horn of oil," for inaugurations were performed by oil out of a horn; and "the son of oil," means truth from good; "beloved" means the Lord, because He it is who establishes churches, therefore it is said of Him, "which he fenced and gathered out the stones, and planted with a noble vine," "a noble vine" meaning spiritual truth from the celestial, or truth from the good of love; the "grapes that he waited for that it should bring forth" signify the goods of charity, which are the goods of life; and the "wild grapes that it brought forth" signify the evils that are contrary to the goods of charity, that is, the evils of life.

[32] In Hosea:

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

This is said of a new church to be established by the Lord; and "to listen to" means to obey and to receive; obedience and reception following and succeeding in order are thus described. That the heavens will receive from the Lord is meant by "I will listen to the heavens;" that the church will receive from the heavens, thus from the Lord through the heavens, is meant by "the heavens shall listen to the earth;" that good and truth will receive from the church is meant by "the earth shall listen to the corn and the new wine and the fresh oil;" "new wine" meaning truth, and "oil" good; and that those who are of the church with whom there are good and truth will receive therefrom is meant by "these shall listen to Jezreel." Evidently the earth, its corn, new wine, and oil is not meant, but the church with its goods and truths, for it is said, "I will sow Jezreel unto me in the earth."

[33] In Isaiah:

I will give in the wilderness the cedar of shittah, and the myrtle and the oil tree; I will set in the desert the fir, the pine and the box tree (Isaiah 41:19).

This is said of the establishment of the church among the Gentiles by the Lord; and "the wilderness" and "the desert" signify where there was before no good because no truth; "the cedar of shittah," "myrtle," and "oil tree" signify spiritual and celestial good; and "the fir," "the pine," and "the box tree" signify good and truth therefrom in the natural; for every tree in the Word signifies something pertaining to the good and truth of the church; and "the cedar of shittah," "the myrtle," and "the oil tree" signify such things of the church as are in the spiritual or internal man; while "the fir," "the pine," and "the box tree" signify such things of the church as are in the natural or external man.

[34] In David:

[Jehovah is] my shepherd; I shall not want. He will make me to lie down in pastures of the tender herb; He will lead me to the waters of rest. Thou wilt arrange a table before me in the presence of mine enemies; my head wilt thou make fat with oil; my cup will overflow (Psalms 23:1-2, 5).

This means, in the internal sense, that he who trusts in the Lord is led into all the goods and truths of heaven, and overflows with the enjoyments thereof; "my shepherd" means the Lord; "the pastures of the tender herb" signify the knowledges of truth and good; "the waters of rest" signify the truths of heaven therefrom; "table" signifies spiritual nourishment; "to make fat the head with oil" signifies wisdom which is from good; "my cup will overflow" signifies intelligence which is from truths, "cup" signifying the like as "wine." "The pastures of the tender herb" and "the waters of rest," seem to be mentioned as if they were comparisons, because the Lord is called a shepherd, and the flock of the shepherd is led into pastures of herbs and to limpid waters; but still these are correspondences.

[35] In Ezekiel:

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

This is said of Tyre, which signifies the church in relation to the knowledges of truth and good; thus "Tyre" signifies the knowledges of truth and good of the church; and "Judah" and "the land of Israel," who "were traders" signify the church, "Judah" the church in relation to good, and "the land of Israel" the church in relation to truths from good; and "to trade" signifies to acquire to oneself and to communicate to others. "Wheats of Minnith and Pannag" signify goods and truths in general; and "honey, oil, and balsam," goods and truths in particular, "honey" and "oil" goods; and "balsam" truths which are grateful from good, for all truths that are from good are perceived in heaven as fragrant, and consequently as grateful; and this is the reason that the oil of anointing was prepared from various fragrant things (respecting which see Exodus 30:22-33); and also the oil for the lamps (respecting which see Exodus 27:20-21).

[36] In Moses:

Jehovah 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 (Deuteronomy 32:13).

This treats of the Ancient Church; "to suck oil out of the flint of the rock" means to be imbued with good through the truths of faith; "honey" means natural good and delight; "oil" spiritual good and delight; and "cliff" and "flint of the rock" mean the truth of faith from the Lord. If spiritual things were not meant by these words, what meaning could there be in "sucking honey out of the cliff, and oil out of the flint of the rock"?

[37] In Habakkuk:

The fig tree shall not blossom, neither shall there be produce in the vines; the labor of the olive shall dissemble, and the fields shall yield no food (Habakkuk 3:17).

Here fig tree, vine, olive, and fields, are not meant, but heavenly things, to which they correspond. "The fig tree" corresponds to and thence signifies natural good; "the vine" corresponds to spiritual good, which in its essence is truth; the "olive," as the fruit from which oil is derived, corresponds to the good of love in act; and "fields" correspond to all things of the church; "produce" and "foods" thence signify all things pertaining to spiritual nourishment; from which it is clear what these things signify in their order.

[38] In Hosea:

Ephraim feedeth on wind; they make a covenant with Assyria and oil is carried down into Egypt (Hosea 12:1).

This has no meaning unless it is known what is meant by "Ephraim," by "Assyria," and "Egypt." Man's own intellect [intellectuale proprium], which by reasonings from knowledges perverts and adulterates the goods of the church, is here described. "Ephraim" means the intellect, "Assyria" reasoning, and "Egypt" the knowing faculty; therefore "to carry down oil into Egypt" means to pervert the goods of the church by reasonings from knowledges.

[39] In Zechariah:

I saw a lamp stand of gold; two olive-trees by it, one at the right side of the bowl, and the other at the left side thereof. These are the two sons of oil that stand by the Lord of the whole earth (Zechariah 4:2-3, 14).

"Two olive-trees" and "two sons of oil" mean the good of love to the Lord and the good of charity towards the neighbor; the latter at his left hand, the former at his right.

[40] Likewise in Revelation:

The two witnesses shall prophesy a thousand two hundred and sixty ² days.

These are the two olive-trees, and the two lampstands standing before the God of the earth (Revelation 11:3-4);

the "two olive-trees" and "two lampstands" mean these same goods, which are called "the two witnesses" because they are from the Lord; but more respecting these when they are explained.

[41] Because "oil" signified the good of love to the Lord, and the good of charity towards the neighbor:

The Lord likened the kingdom of the heavens to ten virgins, of whom five had oil in the lamps, and five had not; therefore the latter were called foolish, and the former prudent (Matthew 25:1-11).

"The ten virgins" signify all who are of the church; and "five" signify some or a part of them, for such is the signification of the numbers "ten" and "five" in the Word; and "virgin" or "daughter" signifies the church; "oil" signifies the good of love to the Lord and the good of charity towards the neighbor; and "lamps" signify the truths that are called the truths of faith. From this the meaning of these words in the spiritual sense can be seen, namely, that the virgins that had no oil in their lamps, and consequently were not admitted into heaven, are those who know truths from the Word, or from the doctrine of the church, and yet are not in the good of love and charity, that is, do not live according to these truths; while the virgins who had oil in their lamps, and were received into heaven, are those who are in the good of love and charity, and thence in truths from the Word or from the doctrine of the church; which makes clear why the latter virgins are called "prudent," and the former "foolish."

[42] Because "oil" signified the good of love and charity, and "wine" signified truth:

The Lord says of the Samaritan, who as he journeyed saw in the way a man wounded by thieves, that he poured oil and wine into his wounds, and then set him on his own beast, and brought him to an inn, and told them to care for him (Luke 10:33-35).

In the spiritual sense these things are thus perceived: "the Samaritan" means the Gentiles that were in the good of charity towards the neighbor; "the man wounded by thieves" means those who are infested by those from hell, who are thieves because they injure and destroy man's spiritual life; the "oil and wine that he poured into his wounds" mean things spiritual that heal man, "oil" good, and "wine" truth; that "he set him on his own beast" signifies that he did this according to his intelligence so far as he was able, "horse," and likewise "beast of burden" signifying the intellect; that "he brought him to an inn and told them to care for him" signifies to bring to those that are well instructed in the doctrine of the church from the Word, and who are better able to heal him than one who is still in ignorance. Thus are these words understood in heaven, and from them it is evident that the Lord when He was in the world spoke by pure correspondences, thus for the world and for heaven at the same time.

[43] Because "oil" signified the good of love and charity, and by this those are healed who are spiritually sick, therefore it is said of the Lord's disciples:

That they anointed many with oil and healed them (Mark 6:13).

(Furthermore, what is specially signified by "the oil prepared for the lamps," and what by "the oil prepared for anointings" see Arcana Coelestia 9778-9789, and n. 10250-10288, where they are explained.) From this it can now be seen that "oil" signifies celestial good and spiritual good, that is, the good of love to the Lord, and the good of charity towards the neighbor; "the oil of anointing" the good of love to the Lord from the Lord, and the "oil for the lamps" the good of charity towards the neighbor from the Lord.

脚注: