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:

412. And hide us from the face of Him that sitteth upon the throne, and from the anger of the Lamb, signifies lest they should suffer direful things from the influx of Divine good united to the Divine truth proceeding from the Lord. This is evident from the signification of "hide us," when it is said by those in whom the goods and truths of the church are destroyed by evils of life and falsities therefrom, as being lest they should suffer direful things (of which presently); also from the signification of "from the face of Him that sitteth upon the throne," as being the Lord in respect to Divine good in heaven; that "face," in reference to the Lord, means the Divine love, from which is Divine good in heaven, will be evident from the passages in the Word that will be cited presently; and that "He that sitteth upon the throne" means the Lord in respect to Divine good in heaven may be seen above (n. 297, 343). Also from the signification of "the anger of the Lamb," as being the casting into hell by the influx of Divine truth proceeding from the Lord.

That "the anger of Jehovah" or of the Lord signifies this, can be seen from passages in the Word to be cited in the following article. Moreover it may be seen above (n. 297, 343) that the Lord alone is meant by "Him that sitteth upon the throne," and by "the Lamb;" the Lord in respect to Divine good by "Him that sitteth upon the throne," and the Lord in respect to Divine truth by "the Lamb." The expression "the anger of the Lamb" does not mean that the Lord (who is meant by "Him that sitteth upon the throne" and by "the Lamb") is angry, for He is Divine good itself, and that cannot be angry, for anger has nothing to do with good itself; but it is so expressed in the sense of the letter of the Word, for reasons explained elsewhere; let it be merely shown here that "the face" of Jehovah, or of the Lord, signifies the Divine love, and thence Divine good in heaven and in the church; and in the contrary sense "to set His face against anyone," and "to hide or conceal His face," has a similar meaning as "wrath" and "anger;" also that "the face," in reference to man, means in both senses the interiors that belong to his mind and affection.

[2] That "the face," in reference to Jehovah or the Lord, signifies the Divine love and the Divine good therefrom is evident from the following passages. In David:

Make Thy faces to shine upon Thy servant; save me because of Thy mercy (Psalms 31:16).

"To make the faces to shine" signifies to enlighten in Divine truth from Divine love; this is signified by "making the faces to shine," because Divine truth, which proceeds from the Lord as a sun in the angelic heaven, gives all the light there, and also enlightens the minds of the angels and fills them with wisdom; consequently the Lord's face, in a proper sense, is the sun of the angelic heaven; for the Lord appears to the angels of the interior heavens as a sun, and this from His Divine love, for love in the heavens when presented before the eyes appears as fire, but the Divine love as a sun. From that sun both heat and light proceed, that heat is Divine good, and that light is Divine truth. From this it can be seen that "Make Thy faces to shine upon Thy servant" signifies to enlighten with Divine truth from Divine good; therefore it is also added, "save me because of Thy mercy;" mercy is of the Divine good. (But of the sun in the angelic heaven, and the heat and light from it, see in the work on Heaven and Hell; of The Sun there, n. 116-125; and of The Heat and Light from it, n 126-140)

[3] In the same:

Many say, Who will show us good? Jehovah, lift up the light of Thy faces upon us (Psalms 4:6).

In the same:

They shall walk, O Jehovah, in the light of Thy faces (Psalms 89:15).

In the same:

Turn us back, O God, and cause Thy faces to shine, that we may be saved (Psalms 80:3, 7, 19).

And in the same:

God be merciful unto us and bless us, and cause His faces to shine upon us (Psalms 67:1).

"The light of the faces" of Jehovah or of the Lord means Divine truth from Divine love (as above) and intelligence and wisdom therefrom, for both angels and men have all their intelligence and wisdom from Divine truth, or the Divine light in the heavens, therefore "make Thy faces to shine upon us," "lift up the light of Thy faces upon us," and "cause Thy faces to shine," in the above passages signify to enlighten in Divine truth, and to bestow intelligence and wisdom.

[4] The like is signified in the blessing of the sons of Israel in Moses:

Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee and be gracious unto thee; Jehovah lift up His faces upon thee and give thee peace (Numbers 6:24-26).

"To make the faces to shine and to be gracious" signifies to enlighten in Divine truth, and to bestow intelligence and wisdom; and "to lift up the faces and give peace" signifies to fill with Divine good and to bestow love. Both are necessary to make man wise, for everyone that is in the spiritual world is enlightened by the light that is from the Lord as a sun, and yet those only become intelligent and wise who are at the same time in love, because the good that is of love is what receives truth; for they are conjoined because they agree and love one another. Only such, therefore, as have love see the sun in heaven, the rest see merely the light. "To be gracious," which is said of making the faces to shine, is predicated in the Word of truth; and "peace," which is said of lifting up the faces, is predicated of good.

[5] Since the Lord's Divine love is seen as a sun in heaven, from which is the light there, so:

When the Lord was transfigured before Peter, James, and John, His face did shine as the sun, and His garments became as the light (Matthew 17:2).

Also when He was seen by John:

His face did shine as the sun in his power (Revelation 1:16).

"The garments which became as the light" signify Divine truth, for "garments" in the Word signify truth, and this because all angels are clothed by the Lord according to their reception of Divine truth; and their garments are moreover from the light of heaven, and are shining and brilliant therefrom, and the light of heaven, as was said, is Divine truth. This makes clear why the Lord's garments when He was transfigured "became as the light." (But on these things more may be seen in the work on Heaven and Hell 177-182; also above, n. 64, 195, 271, 395.)

[6] In Matthew:

Jesus said of the child whom He had placed in the midst of the disciples, See that ye despise not one of these little ones; I say unto you, that their angels in the heavens do always behold the face of My Father who is in the heavens (Matthew 18:10).

It is said "their angels behold," because with every man there are spirits and angels, and the spirits and angels are such as the man is. With infant children there are angels from the inmost heaven; these see the Lord as a sun, for they are in love to Him and in innocence; this is meant in the nearest sense by "their angels behold the face of My Father;" "the face of the Father" meaning the Divine love which was in the Lord, consequently the essential Divine which is Jehovah; for the Father was in Him, and He in the Father, and they were one, as He Himself teaches. But these same words in the purely spiritual sense signify that the Lord in respect to His Divine good is in the good of innocence, for this is signified by "infant child" in the spiritual sense, and "the face of the Father" signifies the Lord's Divine good. Of "the servants of the Lord," by whom are meant those who are in Divine truths because they are in the good of love and charity, the same is said in Revelation:

The throne of God and of the Lamb shall be in the New Jerusalem; and His servants shall do Him service; and they shall see His face ¹ (Revelation 22:3-4).

But on this see the explanation in the following.

[7] In Isaiah:

In all their distress He was distressed, and the angel of His faces saved them; because of His love and His pity He redeemed them; and He carried them and lifted them up all the days of eternity (Isaiah 63:9).

This treats of the Lord, who is called "the angel of the faces" of Jehovah from Divine truth which is from His Divine love; for "angel" in the Word signifies Divine truth; this is why the angels are called "gods" (See above, n. 130, 200, 302); and "the faces of Jehovah" mean the Divine love which is in the Lord, therefore it is also said, "because of His love and His pity He redeemed them; and He carried them and lifted them up all the days of eternity;" all this is of the Divine love. The Lord in respect to His Human was Divine truth, and from this He combated with the hells, and by it subjugated them; for this reason He is called "an angel," that is, in respect to His Divine Human. This chapter evidently treats of the Lord, and of His combats with the hells and of their subjugation.

[8] In David:

Thou hidest them ² in the hiding place of Thy faces from the elations of man; Thou concealest them in Thy covert from the strife of tongues (Psalms 31:20).

"To hide them in the hiding place of Thy faces" means in the Divine good that does not appear before others; and "to conceal in Thy covert" means in the Divine truth; "the elations of man" and "the strife of tongues" mean the evils of falsity and the falsities of evil; for "elations" are predicated of evils because they are of self-love, and "man" signifies truth and falsity; "the strife of tongues" means the falsity of evil. (What the evil of falsity and the falsity of evil are, see The Doctrine of the New Jerusalem 21.)

[9] In the same:

Thou hast set our iniquities before Thee, and our hidden things in the light of Thy faces (Psalms 90:8).

"The light of Thy faces" means the light of heaven from the Lord as the sun there. Because this light is Divine truth itself, from which is all intelligence and wisdom, whatever comes into this light has its quality exhibited as in clear day; for this reason when the evil come into this light they appear just as they are, deformed and monstrous according to the evils concealed with them. This makes clear what is meant by "Thou hast set our iniquities before Thee, and our hidden things in the light of Thy faces."

[10] In Jeremiah:

Proclaim these words towards the north, and say, Return, thou backsliding Israel; I will not cause My faces to fall upon you, for I am merciful (Jeremiah 3:12).

Here, too, "My faces" signify the Divine love, and every good that is of love; and "not causing the faces to fall" signifies not to let it be lowered or cease, for when the countenance falls then it ceases to look, which makes clear what is signified by "I will not cause My faces to fall upon you," so it is also said, "for I am merciful," mercy being the Divine love towards the miserable. "Proclaim towards the north" signifies towards those who are in falsities and in evils therefrom; so it is also said, "Return, thou backsliding Israel." "The north" signifies such, because those who are in falsities and in evils therefrom dwell in the northern quarter in the spiritual world. (Of falsities and the evils therefrom, see in The Doctrine of the New Jerusalem 21.) The bread upon the table in the tabernacle was called "the bread of faces," and the table itself "the table of faces" (Exodus 25:30; Numbers 4:7), because "the bread" there, the same as "the faces of Jehovah" signified the Divine good of the Divine love (See The Doctrine of the New Jerusalem 212-213, 218).

[11] Because "the faces of Jehovah," or of the Lord, signify the Divine good united to Divine truth going out and proceeding from His Divine love, therefore also "the faces of Jehovah" signify the interiors of the church, of the Word, and of worship, for Divine good is in the interior of these; the exteriors of the church, of the Word, and of worship are only the effects and works therefrom. The interiors of the church, of the Word, and of worship are signified by "seeing," "seeking," and "entreating the faces of Jehovah." In Isaiah:

What is the multitude of your sacrifices unto Me? when ye shall come to see the faces of Jehovah? (Isaiah 1:11-12)

In Zechariah:

The inhabitants of one city shall go to another, saying, In going let us go to entreat the faces of Jehovah, and to seek Jehovah of Hosts; thus many peoples and numerous nations shall come to seek Jehovah of Hosts in Jerusalem, and to entreat the faces of Jehovah (Zechariah 8:21-22).

In David:

My heart said unto thee, Seek ye my faces; Thy faces, O Jehovah, I do seek (Psalms 27:8).

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

In Malachi:

Entreat the faces of God that He may be gracious unto us (Malachi 1:9).

In David:

My soul thirsteth for God, for the living God; when shall I come to appear before the faces of God? Hope thou in God, for I shall yet confess to Him; His faces are salvations (Psalms 42:2, 5).

In these passages, "faces of Jehovah," "of God," or "of the Lord," mean the interiors of the church, of the Word, and of worship, because Divine good and Divine truth, thus the Lord Himself, are in these interiors, and from them in externals; but are not in externals, namely, of the church, of the Word, and of worship apart from these.

[12] As it was the duty of all who went to Jerusalem to the feasts to carry with them such things as pertained to worship, and all worship is from the interiors which are of the heart and faith, and these interiors are signified by the gifts offered to the Lord, so it was commanded that everyone should offer some gift, which is meant by:

They shall not see My faces empty (Exodus 23:15).

The interiors of the church, of the Word, and of worship, are also signified by these words in Moses:

Jehovah spoke unto Moses, My faces shall go until I shall give thee rest. Then Moses said, If Thy faces go not make us not go up hence (Exodus 33:14-15).

This was said to Moses, because with that nation the Word was to be written, and also in the historical parts of the Word that nation was to be treated of, for with that nation a church was to be instituted which would be a representative church consisting of external things that corresponded to things internal; on this account it was said, "My faces shall go." (Respecting this see further in Arcana Coelestia 10567-10568, where it is explained.)

[13] But because that nation was only in the externals of the Word, of the church, and of worship, and not at all in the internals, therefore it was not granted to Moses to see the Lord's face, but only His back, according to these words in Moses:

Moses said, I pray Thee show me Thy glory; to whom He said, I will make all My good to pass before thee, and I will proclaim the name of Jehovah before thee; thou canst not see My faces, for man shall not see Me and live. I will put thee in a hole of the rock, and will cover thee with My hand until I shall have passed by; and when I shall take away My hand thou shalt see My hinder parts, but My faces shall not be seen (Exodus 33:18-23).

Here Moses represented that nation, what was its quality in respect to the understanding of the Word, and thence in respect to the church and worship, namely, that it was in externals only without internals. These externals were represented and signified by "the hinder parts" of Jehovah which were seen by Moses, and the internals by the front parts and "the face." That the internals that are in the externals of the Word, of the church, and of worship, were not seen and could not be seen by that nation, was represented and signified by Moses being placed in the hole of a rock, and by his being covered with the hand of Jehovah while He passed by. (But this has been more fully explained in Arcana Coelestia 10573-10584.)

[14] Furthermore, since "the faces of Jehovah" or the Lord mean the internals of the Word, of the church, and of worship, they mean especially the externals in which are internals; since internals make themselves to be seen in externals, as the internals of man do in his face and features. But the Jewish nation was such that it looked to externals only, and to internals not at all; and to look at externals and not at the same time at internals, or at externals without internals, is like looking at the image of a man that is without life; but to look at externals and at the same time at internals, or at externals from internals, is like looking at a living man; this therefore is, in the proper sense, "to see the face of Jehovah," or "to entreat His faces," in the passages cited above.

[15] Since the internals of the Word, of the church, and of worship, appear in the externals, or present themselves to be seen in externals, comparatively as the internals of man do in the face, it is evident what is signified in the internal sense by "seeing Jehovah" or the Lord "face to face," in the following passages. In Moses:

I have seen God face to face, and yet my soul is delivered (Genesis 32:30).

Jacob said this after he had wrestled with God, who appeared to him as an angel. In the book of Judges:

Gideon said, I have seen the angel of Jehovah face to face. And Jehovah said unto him, Peace be unto thee; fear not, thou shalt not die (Judges 6:22-23).

So, too, with Manoah and his wife (Judges 13:21-23).

And respecting the Israelitish people:

Jehovah spoke with you face to face from the mount, out of the midst of the fire (Deuteronomy 5:4).

Respecting which it is further said:

Jehovah hath made [us] to see His glory and His greatness, and we have heard His voice out of the midst of the fire; we have seen this day that God doth talk to man and he remaineth alive (Deuteronomy 5:24).

And respecting Moses:

Jehovah spoke unto Moses face to face, as a man speaketh to his companion (Exodus 33:11; Deuteronomy 34:10).

[16] But it should be known that no man, nor even any angel, can see the Lord's face, since it is Divine love, and no one can sustain the Divine love such as it is in itself; for to see the Lord's face would be like letting the eye into the very fire of the sun, whence it would instantly perish. Such also is the Lord's Divine love viewed in itself; therefore to those in the interior heavens the Lord appears as a sun, and that sun is encompassed by many radiant circles, which are envelopments one after another, in order that the Divine love may proceed to the angels in heaven tempered and moderated, and thus the angels may sustain it; the Lord therefore appears as a sun to the angels of the higher heavens only, while to the angels of the lower heavens He appears merely as light, and to the rest as a moon. Nevertheless, in heaven the Lord appears to the angels, but under an angelic form; for He fills an angel with His aspect, and thus with His presence from afar, and this He does in various places, but everywhere in accommodation to the good of love and of faith with those to whom He appears. Thus the Lord was seen by Gideon, and by Manoah and his wife, also by Moses, and the Israelitish people. This, therefore, is what is meant by "seeing Jehovah face to face," and by "seeing Jehovah and not dying." It is clearly evident that the face itself in respect to the interiors which are of His Divine love was not seen, for it was said to Moses:

That no one can see Jehovah's face and live (Exodus 33:20).

Yet it is said that "they saw Jehovah face to face;" which shows clearly that "seeing the faces of Jehovah" in the passages cited above signifies seeing Him in the interiors of the Word, of the church, and of worship, which nevertheless is seeing Him in externals from internals. That the Jewish nation was in the externals of the Word, of the church, and of worship, apart from internals, may be seen in The Doctrine of the New Jerusalem 248); what the external is apart from the internal, and what the external is in which is the internal, see n. 47).

[17] That the Jewish nation was such, was also represented and signified by:

Their covering the Lord's face, striking it, and spitting in it (Matthew 26:67; Mark 14:65; Luke 22:64);

for all things related in the Word respecting the Lord's passion represent and signify arcana of heaven and the church, and in particular the quality of the Jews in respect to the Word, the church, and worship. (That this is so, see above, n. 64, 83, 195 c.)

[18] It can be known from what has been thus far explained, what "the face" of Jehovah or the Lord signifies, namely, the Divine love, and all good in heaven and in the church therefrom; and from this it can be known what is signified by "hiding" or "concealing the faces," in reference to Jehovah or the Lord, namely, that it is to leave man in what is his own [proprium] and thus in the evils and falsities that spring forth from what is his own [proprium]; for man viewed in himself is nothing but evil and falsity therefrom, and that he may be in good he is withheld from these by the Lord, which is effected by being elevated out of what is his own [proprium]. From this it can be seen that "hiding and concealing the faces," in reference to the Lord, signifies to leave in evils and falsities; as in the following passages. In Jeremiah:

For all their evil I have covered My faces from this city (Jeremiah 33:5).

In Isaiah:

Your sins have hid God's faces from you, that He hath not heard (Isaiah 59:2).

In Ezekiel:

My faces will I turn away from them, that they may profane My secret, and that the violent may enter into it and profane it (Ezekiel 7:22).

The nations shall know that for their iniquity the sons of Israel were carried away; and therefore will I hide My faces from them (Ezekiel 39:23).

In Lamentations:

The face of Jehovah hath divided them; He will no more regard them (Lamentations 4:16).

In Micah:

Jehovah will hide His faces from them, even as they have made their works evil (Micah 3:4).

In David:

Thou didst hide Thy faces, I was troubled (Psalms 30:7).

Wherefore hidest Thou Thy faces, and forgettest our affliction and our oppression? (Psalms 44:24).

Thou hidest Thy faces, they are affrighted; Thou gatherest in their spirit, they expire, and return to their dust (Psalms 104:29).

In Moses:

My anger shall glow against the people in that day, and I will forsake them, and will hide My faces from them. In hiding I will hide My faces in that day because of all the evil which they have done (Deuteronomy 31:17-18).

I will hide My faces from them; they are a generation of perversions (Deuteronomy 32:20).

In Isaiah:

I will tarry for Jehovah, although He hideth His faces from the house of Jacob (Isaiah 8:17).

In David:

How long wilt Thou forget me, O Jehovah? how long wilt Thou hide Thy faces from me? (Psalms 13:1).

Hide not Thy faces from me; put not Thy servant away in anger (Psalms 27:9).

Hide not Thy faces from Thy servant, for I am in distress; hasten, answer me (Psalms 69:17).

O Jehovah why casteth Thou off my soul? Why hidest Thou Thy faces from me? (Psalms 88:14).

Hide not Thy faces from me in the day of my distress (Psalms 102:2).

Answer me, O Jehovah; hide not Thy faces from me, lest I become like them that go down into the pit (Psalms 143:7).

In Ezekiel:

When I shall have brought together the sons of Israel upon their own ground, then will I not hide My faces any more from them, for I will pour out My spirit upon the sons of Israel (Ezekiel 39:28-29).

In David:

He hath not despised nor abhorred the affliction of Israel; neither hath He hid His faces from him; but when he cried aloud unto Him He heard (Psalms 22:24).

[19] In these passages it is said that Jehovah, that is, the Lord, conceals and hides His faces on account of iniquities and sins, and He is entreated not to conceal or hide them, and yet He never conceals or hides, that is, His Divine good and His Divine truth; for the Lord is Divine love itself and mercy itself, and desires the salvation of all; therefore He is present with all and with each one, even with those who are in iniquities and sins, and by this presence He gives them the freedom to receive Him, that is, truth and good from Him, consequently they also do receive if from freedom they desire to. Reception must be from freedom, in order that goods and truths may abide with man, and be with him as his own; for what a man does from freedom he does from affection, for all freedom is of affection, and affection is man's will; therefore what is received in freedom, or from man's affection, enters his will and endures. It then endures because the will is the man himself and in the will his life primarily resides, but secondarily in the thought or the understanding. This therefore is why man ought to receive Divine good and Divine truth, with which the Lord is always present.

[20] This is what is meant by:

Behold I stand at the door and knock; if any man hear My voice and open the door, I will come in to him and will sup with him (Revelation 3:20).

But when man from freedom chooses evil he shuts the door to himself, and thus does not let in the good and truth that are from the Lord; consequently the Lord then appears to be absent. It is from this appearance that it is said that Jehovah conceals and hides His faces, although He does not conceal and hide. Moreover man as to his spirit then turns away from the Lord, and consequently does not perceive the good or see the truth, which are from the Lord; this is why it appears as if the Lord did not see him; and yet the Lord sees each and every thing pertaining to man. It is from this appearance also that the Lord is said to conceal and hide His faces, and also is said to set [ponere et dare] His faces against them, also that He regards them with the back of the neck and not with the faces, as in the following passages. In Jeremiah:

I have set My faces against this city for evil, and not for good (Jeremiah 21:10).

In the same:

I set My faces against you for evil, to cut off all Judah (Jeremiah 44:11).

In Ezekiel:

I will set My faces against that man, and I will lay him waste, and I will cut him off from the midst of My people (Ezekiel 14:8).

In the same:

I will set My faces against them; let them go forth from the fire and the fire shall devour them, when I shall have set My faces against them (Ezekiel 15:7).

In Moses:

He that shall eat any blood, I will set My faces against that soul, and I will cut him off (Leviticus 17:10).

In Jeremiah:

As the east wind will I scatter them before the enemy; with the back of the neck, and not with the face, will I regard them (Jeremiah 18:17).

That it is man who sets his face against the Lord and who turns himself away from the Lord, whence evil comes to him, is evident also from the Word. As in Jeremiah:

They have turned unto Me the back of the neck, and not the faces (Jeremiah 32:33).

In the same:

They have made their faces harder than a rock; they have refused to return (Jeremiah 5:3).

In the same:

They have gone away in their own counsels, in the hardening of their evil heart, and they have become turned backwards and not forwards (Jeremiah 7:24).

And in Isaiah:

Your sins have hid God's faces from you (Isaiah 59:2).

[21] That the evil turn away their face from the Lord does not mean that they do it with the face of the body, but with the face of their spirit. Man can turn his face whatever way he pleases, since he is in a state of freedom to turn himself either towards heaven or towards hell, and moreover a man's face is taught to deceive for the sake of the appearance before the world; but when man becomes a spirit, which he does immediately after death, then he who had lived in evils turns the face altogether away from the Lord (as can be seen from what has been said and shown in the work on Heaven and Hell 17, 123, 142, 144-145, 151, 153, 251, 272, 511, 552, 561). This is what is meant by "they have turned unto Me the back of the neck, and not the face," and "they have become turned backwards and not forwards." And because such then come into the evil of punishment and hell, those who have turned themselves away suppose that this is from the Lord, and that He regards them with a stern countenance, and casts them down into hell, and punishes them just as an angry man would do, when yet the Lord regards no one in any other way than from love and mercy. It is from that appearance that these things are said in the Word. In Isaiah:

When Thou shalt do fearful things that we look not for, the mountains shall flow down before Thee (Isaiah 64:3).

In David:

It is burned with fire, it is cut down; they have perished at the rebuke of Thy faces (Psalms 80:16).

In the same:

The faces of Jehovah are against them that do evil, to cut off the remembrance of them from the earth (Psalms 34:16).

In Moses:

Behold I send an angel before thee. Take ye heed of his faces; for he will not bear your transgression (Exodus 23:20-21).

In Ezekiel:

I will lead you into the wilderness of the peoples, and I will have judgment with you face to face (Ezekiel 20:35).

In Moses:

When the ark set forward, Moses said, Arise O Jehovah, let Thine enemies be scattered; and let them that hate Thee flee before Thy faces (Numbers 10:35).

In Revelation:

I saw a throne high and great, and Him that sat on it, from whose face the earth and the heaven fled away (Revelation 20:11).

[22] These things are said respecting the signification of the face in reference to Jehovah or the Lord. The face in reference to man signifies his disposition and affection, and consequently the interiors which belong to his mind, and this because the disposition and affections, or the interiors that belong to man's mind, present themselves to be seen in the face; this is why the face is said to be an index of the mind; the face also is an effigy of the interiors of man, for it represents them, and his countenance corresponds to them. That "faces" in reference to man signify affections of various kinds, can be seen from the following passages. In Isaiah:

They say, Turn aside out of the way, decline out of the path, cause the Holy One of Israel to cease from our faces (Isaiah 30:11).

"Cause the Holy One of Israel to cease from our faces" signifies to cause the Lord to cease from the thought and affection, thus everything of the church, "the Holy one of Israel" meaning the Lord; to withdraw from the truth and good of the church, which is from the Lord and in which is the Lord, is signified by "Turn aside out of the way, decline out of the path," "way" and "path" meaning the truth and good of the church.

[23] In Lamentations:

They have not accepted the faces of the priests, and they were not gracious unto the faces of the old (Lamentations 4:16).

Again:

Princes were hanged up by their hand; the faces of the old were not honored (Lamentations 5:12).

"Not to accept the faces of the priests" signifies to value as nothing the goods of the church, which are of love and faith; for "the priests" represented the Lord in respect to Divine good, and thus signified the good of the church, and "faces" signify all things thereof that have reference to love and faith. "Not to honor the faces of the old" signifies to account as nothing all things of wisdom, "the old" signifying wisdom, and "faces" all things thereof, because they signify interior things; "the princes hanged up by their hand" signify that all intelligence was rejected, "princes" meaning the primary truths from which there is intelligence.

[24] In Moses:

Jacob said respecting Esau, I will appease his faces with the present that goeth before me, and afterwards I will see his faces; peradventure he will accept my faces (Genesis 32:19-20).

"To appease his faces," signifies to captivate his mind; "afterwards to see his faces" signifies to know what the disposition is; "peradventure he will accept my faces" signifies, peradventure he will receive me with a kindly disposition; "to accept the faces" meaning to have good will towards anyone from affection. In the same:

Thou shalt not wrest judgment; thou shall not regard faces, neither take a gift (Deuteronomy 16:19).

"Not to regard faces" signifies not to have the mind better disposed towards superiors, the rich, and friends, than towards inferiors, the poor, and enemies, because what is just and right is to be regarded without respect to person.

[25] In Malachi:

I have made you contemptible and lowly unto all the people, according as ye keep not My ways, and accept faces in the law (Malachi 2:9).

"Accepting faces in the law" has a similar signification as "regarding faces in judgment," quoted above, namely, to have the mind better disposed towards, and to show more favor to superiors, the rich, and friends, than to inferiors, the poor, and enemies. In Isaiah:

What mean ye? Ye crush the people, and grind the faces of the poor (Isaiah 3:15).

"To grind the faces of the poor" signifies to destroy the affections of knowing truths with those who are in ignorance of truth and yet wish to be instructed; "to grind" signifying to destroy, "faces" signifying the affections of knowing truths, and "the poor" those who are in ignorance of truth but wish to be instructed, for these are the spiritually poor.

[26] In David:

The daughter of Tyre shall bring an offering; the rich of the people shall entreat thy faces. The king's daughter is all glorious within; her vesture is inwrought with gold (Psalms 45:12-13).

"The king's daughter" signifies the spiritual affection of truth; "the daughter of Tyre" signifies the affection of the knowledges of truth and good; to be enriched with these is signified by "bringing an offering;" "the rich of the people" signify the intelligent, and in an abstract sense, the understanding of truth and good; to be gifted with these is signified by "entreating his faces;" for all things of intelligence dwell in the spiritual affection of truth, which therefore is signified by his "faces." (The rest may be seen explained above, n. 195)

[27] In the same:

Yet do I confess ³ Him, the salvations of my faces, my God (Psalms 42:11; 43:5).

"The salvations of my faces" signify all things that are within, thus those that are of the mind and the affections, accordingly those that are of love and faith; because these are what save they are called "salvations." Evil affections, which are lusts, are expressed by the same term, "faces," because they appear in the face, for the face is the external or natural form of the interiors, which are of the disposition and mind; and in the spiritual world these make one, for there it is not permitted to put on other faces than those that are from the affections, thus that correspond to the interiors which are of their mind. This is why the angels of heaven are radiant and lovely in face, while infernal spirits are dusky and misshapen in face.

[28] This, too is evidently the meaning of "faces" in the following passages. In Isaiah:

Throes and pangs seize them, they travail like a woman bringing forth; they are amazed every man at his companion; their faces are faces of flames (Isaiah 13:8).

This treats of the Last Judgment, when the evil are let into their interiors. The interiors of those who are in the love of self and the world, and thence in hatreds and revenges, are meant by "their faces are faces of flames;" and such also do they appear. Their torments from the influx of Divine good and Divine truth are signified by "throes and pangs seize them, they are in travail like a woman bringing forth." Their torments are likened to the throes and pangs of women bringing forth for the same reason that the comparison is used in Genesis 3:16; for evils and falsities are then conjoined; and when this is the case "pangs seize" when Divine good and truth flow in.

[29] In Ezekiel:

Say to the forest of the south, The flame of the grievous flame shall not be quenched, wherefore all faces from the south even to the north shall be burned therein (Ezekiel 20:47).

"The forest of the south" means falsity within the church, consequently those there who are in falsities; the church is signified by "the south" because it can be in the light of truth from the Word; and falsity from evil is signified by "forest;" the vastation and destruction of the church by the love of falsity from evil is signified by "the flame of the grievous flame, by which all faces shall be burned;" "all faces" meaning all the interiors of the men of the church in respect to the affections of truth and good, and the thoughts therefrom; "from the south even to the north" signifies all things of the church from first to last, or interior and exterior; "the south" meaning the interior or first things of the church, and "the north" the exterior or last things of the church; this is the signification of "the south" and "the north" because those who are in the light of truth from the Lord are in the southern quarter in the spiritual world; while in the hells under them are those who are in natural lumen by means of which they have confirmed themselves in falsities; and in the northern quarter are those who are in obscurity of truth from the Lord, and in the hells under them are those who are in falsities, but not in any natural lumen whereby they have confirmed their falsities.

[30] In Joel:

Before him the peoples tremble; all faces have gathered blackness (Joel 2:6).

This treats of evils and falsities devastating the church, and of the judgment upon those who are in them; those who are in falsities are signified by "the peoples who tremble;" their interiors which are in the falsities of evil are signified by "the faces that have gathered blackness;" "faces" meaning the interiors, and "blackness" the falsity of evil. The infernals who are in falsities from evil appear black in the light of heaven.

[31] In Daniel:

In the latter end of their kingdom, when the transgressors are come to the full, a king hard in faces shall rise up (Daniel 8:23).

This was said of the four horns of the he-goat, by which are there meant four kingdoms, but "kingdoms" there do not mean kingdoms but the states of the church, for "a he-goat of the goats" means faith separated from charity, which is called faith alone; "the latter end of their kingdom" signifies the end of the church, when there is no faith because there is no charity; "when the transgressors are come to the full" signifies when there are no longer truth and good, but evil and falsity; these words signify the like as "when iniquity is consummated and fulfilled" (respecting which see above, n. 397). "A king hard in faces" signifies no truth but only falsity in their interiors; "king" signifying truth, and in the contrary sense falsity; "faces" the interiors, and "hard in faces" the interiors without good; for where there is no good, truth is hard, while truth from good is mild, because living; and truth without good even becomes falsity in their interiors or thought, since they do not think about it spiritually but materially, because they think from things corporeal and worldly, and thus from the fallacies of the senses.

[32] In Ezekiel:

Sons hard in their faces, and hardened in heart (Ezekiel 2:4).

"Sons hard in their faces" signify those who are in truths without good, and in an abstract sense truths without good, which in themselves are falsities (as has been said above); and "hardened in heart" signifies those who do not admit good, and who are therefore in evil, for where good cannot enter evil enters; "the heart" signifies also in the Word the good of love, and "a hardened heart" signifies the same as "a stony heart," namely, where the good of love is not admitted; but "a heart of flesh" signifies where it is admitted.

[33] In Isaiah:

Their tongue and their doings are against Jehovah, to rebel against the eyes of His glory; the hardness of their faces answereth against them (Isaiah 3:8-9).

"Their tongue and their doings which are against Jehovah" signify thought and affection; "the tongue" thought, because the tongue utters what man thinks, and "doings" affection, because man does what is of his affection; these "are against Jehovah, and rebel against the eyes of His glory" when they are against Divine good and against Divine truth; for "Jehovah" in the Word means the Lord in respect to Divine good proceeding from His Divine love, and "His glory" means Divine truth; to be against this is signified by "rebelling against the eyes of His glory;" "the hardness of their faces which answers against them" signifies to refuse Divine truth and Divine good, and not to admit them into their thoughts and affections, which are their interiors.

[34] In Ezekiel:

Behold I have made thy faces hard against their faces, and thy forehead hard against their forehead (Ezekiel 3:8).

This was said to the prophet, by whom is signified the doctrine of truth and good combating against falsities and evils; therefore "his faces made hard against their faces" signifies the rejection of falsities by truths, and "his forehead hardened against their forehead" signifies the rejection of evil by good; for "faces" signify the affections of truth, or the affections of falsity, and "forehead" signifies the affection of good or the affection of evil. The affection of truth and good is hardened and becomes outwardly hard from zeal, when it is combating against falsity and evil, otherwise it could not repulse them; but it is not so inwardly. From this it can be seen how these words must be understood. Since "faces" signify man's interiors, or the things that are of his thought and affection, the same word in the Hebrew that means "face" means what is interior.

[35] (In these explanations various things have been said respecting "faces" which cannot be easily understood, perhaps, without further exposition; I will therefore add what has been said and shown respecting faces in the Arcana Coelestia, namely, that the face is formed to a correspondence with man's interiors, n. 4791-4805, 5695; on the correspondence of the face and countenance with the affections of the mind, n. 1568, 2988, 2989, 3631, 4796, 4797, 4800, 5165, 5168, 9306; consequently the interiors shine forth from the face, n. 3527, 4066, 4796; with the ancients the face made one with the interiors, n. 3573, 4326, 5695; it also makes one with the interiors with the angels in heaven, and with sincere men in the world, n. 4796, 4797, 4799, 5695, 8250; in the other life the faces of all become such as their interiors are, n. 4798, 5695; experiences respecting changes of the face there according to the interiors, n. 4796, 6604; on the influx of the interiors of the mind, or of the understanding and will into the face and its muscles, n. 3631, 4800; with flatterers, dissemblers, hypocrites, and the deceitful, the face does not act as one with the interiors, n. 4799, 8250; with such the face is taught to feign sincerity, honesty, and piety, n. 4326; how influx from the brains into the face became changed in process of time, and with it the face itself in respect to its correspondence with the interiors, n. 4326, 8250; the natural of man is like an interior face to the spiritual mind and its sight, n. 5165, 5168. See also what has been said and shown respecting faces in the work on Heaven and Hell 46-48, 142-144, 457-459, 553.)

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