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:

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

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

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

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

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

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

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

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

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

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

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

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

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

[5] In Ezekiel:

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

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

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

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

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

[7] In Isaiah:

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

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

[8] In Zechariah:

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

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

[9] In the same:

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

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

[10] In the same:

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

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

[11] In Nahum:

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

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

[12] In Malachi:

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

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

[13] In Joel:

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

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

[14] In the same:

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

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

[15] In Jeremiah:

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

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

[16] In the same:

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

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

[17] In the same:

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

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

[18] In Zechariah:

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

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

[19] In Isaiah:

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

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

[20] In the same:

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

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

[21] In the same:

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

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

[22] In Ezekiel:

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

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

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

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

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

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

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

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

[25] In Jeremiah:

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

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

[26] In Zechariah:

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

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

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

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

Then shall they bring all your brethren out of all nations, an offering unto Jehovah, upon horses, and upon the chariot, and upon covered wagons, and upon mules, and upon swift beasts, to the mountain of My holiness, Jerusalem. As the new heavens and the new earth which I am about to make shall stand before Me, so shall your seed and your name stand (Isaiah 66:20, 22).

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

[29] In the same:

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

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

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

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

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

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

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

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

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

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

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

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

And in plain words in John:

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

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

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

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

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

[34] In the same:

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

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

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

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

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

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

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