第二十七章

翻译：觉醒

到了早晨

1. 到了早晨，众祭司长和民间的长老商议要治死耶稣，

2. 就把他捆绑，解去交给巡抚彼拉多。

3. 这时候，卖耶稣的犹大看见耶稣已经定了罪，就后悔，把那三十块钱拿回来给祭司长和长老，说，

4. 我卖了无辜之人的血是有罪了。他们说，那与我们有什么相干？你自己承当吧！

5. 犹大就把那银钱丢在殿里，出去吊死了。

旧的意愿必须死去，但新的悟性可以复活

公鸡打鸣宣告夜晚结束了，新的一天来临了（一个灵性觉醒的时刻）。这包含在下一个情节的第一句话中：“到了早晨......”（马太福音27:1）

在我们每个人的生命中，“早晨”代表一种清晰的状态，在这种状态下，我们“醒来”，清楚地看到真相，特别是关于我们自己的真相。在上一节的结尾，彼得意识到自己的不忠，便痛哭起来。到了本节，类似的事情发生在犹大身上。当耶稣被拿，并被绑去彼拉多那里时，犹大意识到他所行的一切。他感到良心不安，说：“我卖了无辜之人的血是有罪了。”（马太福音27:4）他深感懊悔，灵性上已经觉醒，便试图归还那三十块银钱，减轻自己的罪恶感——这是宗教领袖付给犹大的“血钱”，因为他同意将耶稣交给他们。

然而，宗教领袖不接受犹大的做法。他们说：“那与我们有什么相干？”（马太福音27:4）他们没有兴趣拿回钱，以释放耶稣。对他们来说，真正的问题不是钱，而是耶稣在民众当中日益增长的影响力。这种情况必须停止。因此，他们拒绝了犹大的提议。

犹大充分意识到自己的背叛，绝望至极。彼得痛哭，犹大犹过之。他感到完全崩溃，就把那三十块银子丢在殿里，出去吊死了（马太福音27:5）。彼得的痛哭和犹大的自缢代表旧悟性（我们持有的错误信念）和旧意愿（产生错误信念的邪恶欲望）之间的区别。邪恶的欲望也被称为“旧人”，必须彻底驱除。它们不能转化为良善的愿望。这就是为什么犹大必须死去（他在本节中代表我们继承的邪恶本性）。 ¹

另一方面，彼得代表我们悟性的某个方面。尽管它可能有错误的理解，但只要它与邪恶的意愿分离，就可以被改造。因此，我们读到，彼得虽然“痛哭”，却没有结束自己的生命。这是因为悟性（在这里由彼得所代表）可以接受真理并被改造。然后新的意愿可以建立在新的悟性上。对我们每个人来说，旧意愿（犹大）的死亡和新悟性（彼得）的建立是新一天的早晨。 ²

所有人都有希望

6. 祭司长拾起银钱来，说，这是血价，不可放在库里。

7. 他们商议，就用那银钱买了窑户的一块田，为要埋葬外乡人。

8. 所以那块田直到今日还叫做血田。

9. 这就应验了先知耶利米的话，说，他们用那三十块钱，就是被估定之人的价钱，是以色列人中所估定的，

10. 买了窑户的一块田；这是照着主所吩咐我的。

从属灵的角度来看，犹大的悲惨命运也有光明的一面。正如他拒绝那三十块银子代表他拒绝对世俗事物的过度热爱一样，他的自缢也代表他拒绝对自我的过度热爱。这是对自高自大、自我膨胀的野心以及认为我们可以靠自己而无需靠神的功德思想的拒绝。这两种恶被称为“爱世界”和“爱自己”，它们包含了所有其他的恶。然而，当我们把对世界的爱适当地置于次要的地位时，我们就会生起对邻舍的真正的爱。当我们把对自我的爱适当地置于次要的地位时，我们就会生起对主的真正的爱。 ³

虽然我们无意暗示犹大的悲惨死亡是一件好事，但它代表了我们每个人身上必须死去的东西，这给了我们一个重要的教训。绝望让我们知道，我们多么需要神。绝望叫我们承认，若没有神的大能，我们什么也做不了。悲伤、内疚和羞愧都是我们还存有一些良知，因此可以被救赎的记号。真正的懊悔为救赎和改造开辟了道路。

因此，谦卑是一种得福的品质。正如诗篇上所记：“神啊，忧伤痛悔的心，你必不轻看。”（诗篇51:17）主是宽恕本身。我们知道，祂的宽恕永远常存，一旦我们认识自己的恶，远离它们，并努力行善，主就立刻赦免我们。我们有幸生活在这样一个时代：关于主的宽恕，以及如何得着宽恕，都有明确的教导。

但在耶稣降临的时候，情况不是这样。当时，邪灵无处不在，渴望附在人身上。它们让犹大充满了背叛的心。尽管他意识到了自己的所作所为，但他并没有意识到自己只是一个傀儡（*agent，代理人），是地狱通过他实施了邪恶的计划。为自己的行为承担责任，这是情绪和灵性健康的标志。但是，如果我们沉浸在内疚感中，觉得自己无可救药、不可原谅、没有希望，这又是另一回事了。 ⁴

因此，我们必须相信，无论我们做了什么，无论我们犯了多少罪，我们仍有希望。我们有时可能觉得自己是无法救赎的，但事实上，我们是神所爱的，是为特定的目的而生的。每个人的灵魂中都植入了信神并按照祂的诫命生活的本能，这是神的礼物，永远存留，不能夺去。当然，我们可能把这些礼物深深埋藏起来，让它们窒息，但它们永远存留，就像火的余烬，等待神鼓舞和赐生命的气息。

显然，宗教领袖对接受犹大丢在地上的三十块银子有疑虑。他们说：“这是血价，不可放在库里。”（马太福音27:6）所以，他们没有把银子放在圣殿的库里，而是买了窑户的一块田，用作外乡人的墓地。他们决定买那块田，便直接应验了预言：“他们用那三十块钱，就是被估定之人的价钱......买了窑户的一块田。”（马太福音27:10、耶利米书32:6-9）

宗教领袖是否知道并明白这三十块银子是“血钱”？如果是，就表明即使在最贪婪和最自私的人身上，也有一些正直和人性的东西，也许被深深埋藏了起来，但它总是在那里。这对我们来说也是一个教训。不管我们偏离多远，我们总是可以回头。所有人都有希望。 ⁵

独自一人

11. 耶稣站在巡抚面前，巡抚问他说，你是犹太人的王吗？耶稣说，你说的是。

12. 他被祭司长和长老控告的时候，什么都不回答。

13. 彼拉多就对他说，他们作见证告你这么多的事，你没有听见吗？

14. 耶稣仍不回答，连一句话也不说，以致巡抚甚觉希奇。

15. 巡抚有一个常例，每逢这节期，随众人所要的释放一个囚犯给他们。

16. 当时有一个出名的囚犯叫巴拉巴。

17. 众人聚集的时候，彼拉多就对他们说，你们要我释放哪一个给你们？是巴拉巴呢？是称为基督的耶稣呢？

18. 巡抚原知道他们是因为嫉妒才把他解了来。

19. 正坐堂的时候，他的夫人打发人来说，这义人的事，你一点不可管，因为我今天在梦中为他受了许多的苦。

20. 祭司长和长老挑唆众人，求释放巴拉巴，除灭耶稣。

21. 巡抚对众人说，这两个人，你们要我释放哪一个给你们呢？他们说，巴拉巴。

22. 彼拉多说，这样，那称为基督的耶稣我怎么办他呢？他们都说，把他钉十字架！

23. 巡抚说，为什么呢？他作了什么恶事呢？他们便极力的喊着说，把他钉十字架！

24. 彼拉多见说也无济于事，反要生乱，就拿水在众人面前洗手，说，流这义人的血，罪不在我，你们承当吧！

25. 众人都回答说，他的血归到我们和我们的子孙身上。

26. 于是彼拉多释放巴拉巴给他们，把耶稣鞭打了，交给人钉十字架。

当下面的情节开始时，耶稣正站在罗马总督本丢·彼拉多面前。宗教领袖竭尽所能，让人们认为耶稣犯了亵渎。但罗马律法没有给他们宣判或执行死刑的权柄。因此，这必须是一个社会问题，由政府来决定。在这种情况下，他们不能告祂亵渎，因为这是一种宗教罪行。他们必须告祂谋反，这是一种社会罪行。罗马政府可以提出这种指控，因为耶稣被称为“犹太人的王”，对凯撒至高无上的地位是一种威胁。

因此，彼拉多的提问与该亚法的不同，不是“你是神的儿子基督吗？”（马太福音26:63），而是“你是犹太人的王吗？”（马太福音27:11）在这两种情况下，无论是被宗教领袖指控亵渎，还是被政府首领指控谋反，耶稣都给出了类似的回答：“你说的”（马太福音26:63）和“你说”（马太福音27:11）。现代译者为了使读者更容易理解，在耶稣的回答后面加上了“是”，变成了“你说的是”（*正如你所说的）。但原话可以理解为“你已经说了！” ⁶

重点在于“你”这个字。不管怎么翻译，耶稣的回答对我们都是一个挑战。耶稣到底是谁？我们每个人都必须自己做出判断。你说呢？祂是神的儿子吗？祂是我们内在生命的君王和主宰吗？彼拉多不愿意作判断。相反，他敦促耶稣为自己辩护。他对耶稣说：“他们作见证告你这么多的事，你没有听见吗？”（马太福音27:13）但耶稣选择保持沉默：祂仍不回答，“连一句话也不说”（马太福音27:14）。

彼拉多害怕手上沾有无辜者的血，就决定让众人替他做决定。他这样做，是因为逾越节有一个习俗，就是随众人所要的释放一个囚犯给他们。彼拉多就让耶稣和巴拉巴站在众人面前，说：“你们要我释放哪一个给你们？是巴拉巴呢？是称为基督的耶稣呢？”（马太福音27:18）

巴拉巴是一个众所周知的罪犯——一个“臭名昭著的囚犯”——一个强盗和杀人犯（马太福音27:16）。所以，乍看之下，众人一定会选择释放耶稣。毕竟，耶稣和巴拉巴是完全相反的：巴拉巴是杀人犯，而耶稣是生命的赐予者。如果众人决定释放耶稣，彼拉多就可以轻松地摆脱困境。因此，彼拉多指望群众能分辨善（耶稣）恶（巴拉巴），从而释放耶稣。通常情况下，凡是有眼可看的，都能轻易做出选择。

然而，我们应该记住，这不是普通的群众。这些人受了他们所尊敬和惧怕的宗教领袖的强烈影响。宗教领袖代表错误的教义和自私的欲望，使我们无法自由地选择良善。正是这些错误的教义和自私的欲望说服[我们里面的]众人释放巴拉巴，“除灭耶稣”（马太福音27:20）。这正是所发生的事情。当彼拉多问：“你们要我释放哪一个给你们？”众人喊着说：“巴拉巴！”（马太福音27:21）

这出乎意料的回应使彼拉多陷入了困境。他的夫人已经提醒他，耶稣是义人。她说：“这义人的事，你一点不可管，因为我今天在梦中为他受了许多的苦。”（马太福音27:19）彼拉多的妻子代表我们每个人心中残余的良知——即使在梦中，良知也在努力发声。但问题是，彼拉多会听吗？

彼拉多现在骑虎难下。一边是夫人的警告，另一边是群众的呼喊。彼拉多必须决定如何处置耶稣。尽管他的夫人已经强烈警告他，但他还没有准备好接受建议，或者自己做出有力的决定。相反，他懦弱地再次转向群众，问道：“这样，那称为基督的耶稣我怎么办他呢？”（马太福音27:22）如果他指望他们会改变主意，那他就大错特错了。在宗教领袖的强大影响下，他们再次喊着说：“把他钉十字架！”（马太福音27:22）

彼拉多认为他已经尽力了。群众已经为他做了决定，他软弱地默许了。他希望免除自己的罪过，就拿水在众人面前洗手，说：“流这义人的血，罪不在我，你们承当吧！”（马太福音27:24）众人回答说：“他的血归到我们和我们的子孙身上。”（马太福音27:25）

是什么让众人远离了耶稣？祂爱他们，医治他们，在他们中间行了三年的神迹。为什么他们现在选择把祂钉在十字架上？祂使长大麻风的洁净，使瘸子行走，使聋子听见，使瞎子看见，这些人在哪里呢？祂医治患病的人，喂饱饥饿的人，释放被鬼附的人，这些人在哪里呢？他们若在群众当中，为什么不发声呢？

答案很明显。正如彼得否认了祂，犹大出卖了祂，所有的门徒离弃了祂，众人也都反对祂。最后，耶稣独自一人站着。没有人为祂辩护，没有人替祂说话。耶稣在最后一个比喻的结尾说：“我在监里，你们来看我。”但现在，没有人站在祂身边。正如以赛亚书所记（预言了耶稣生命中的这一时刻）：“我独自踹酒榨，众民中无一人与我同在......我观看，见无人帮助。”（以赛亚书63:3、5）

这在我们今天看来可能难以置信。但这就是耶稣出生时世界的地狱状态。这就是为什么神必须在那个时候来到世界，救赎堕落的人类，即使这意味着祂要被殴打、鞭挞并被钉十字架。彼拉多起初不愿意把耶稣钉在十字架上，但他太软弱，无法对抗群众。

在这方面，彼拉多代表了我们每一个人，即当我们拒绝听从那寂静微小的良心之声的时候。不仅如此，我们发现自己被内心一群愤怒的控诉者所左右，他们大喊：“钉他十字架！钉他十字架！”每当我们内心的暴民意识压倒了爱和理性的声音时，巴拉巴就会被释放出来，耶稣就会被钉在十字架上。因此，我们读到，彼拉多“释放巴拉巴给他们，把耶稣鞭打了，交给人钉十字架。”（马太福音27:26）

犹太人的王

27. 巡抚的兵就把耶稣带进衙门，叫全营的兵都聚集在他那里。

28. 他们给他脱了衣服，穿上一件朱红色袍子，

29. 用荆棘编作冠冕，戴在他头上，拿一根苇子放在他右手里，跪在他面前，戏弄他，说，恭喜，犹太人的王啊！

30. 又吐唾沫在他脸上，拿苇子打他的头。

31. 戏弄完了，就给他脱了袍子，仍穿上他自己的衣服，带他出去，要钉十字架。

32. 他们出来的时候，遇见一个古利奈人，名叫西门，就勉强他同去，好背着耶稣的十字架。

33. 到了一个地方名叫各各他，意思就是髑髅地。

34. 兵丁拿苦胆调和的酸酒给耶稣喝。他尝了，就不肯喝。

35. 他们既将他钉在十字架上，就拈阄分他的衣服，

36. 又坐在那里看守他。

37. 在他头以上安一个牌子，写着他的罪状，说，这是犹太人的王耶稣。

38. 当时，有两个强盗和他同钉十字架，一个在右边，一个在左边。

39. 从那里经过的人讥诮他，摇着头，说，

40. 你这拆毁圣殿，三日又建造起来的，可以救自己吧！你如果是神的儿子，就从十字架上下来吧！

41. 祭司长和文士并长老也是这样戏弄他，说，

42. 他救了别人，不能救自己。他是以色列的王，现在可以从十字架上下来，我们就信他。

43. 他倚靠神，神若喜悦他，现在可以救他，因为他曾说，我是神的儿子。

44. 那和他同钉的强盗也是这样地讥诮他。

耶稣被指控的罪行被贴上了“谋反”的标签，因为据说祂称自己为“犹太人的王”。如果这是真的，这将是反对罗马皇帝提比略·朱利叶斯·凯撒·奥古斯都的罪行。这是可以判处死刑的。罗马兵丁开始殴打和嘲讽耶稣，残酷地戏弄他，把祂打扮成一个王，给祂穿上朱红色袍子，又用荆棘编作冠冕，戴在祂头上，还拿一根苇子（可能是一根棍子）放在祂手里，当作王的权杖。

然后，他们在耶稣面前跪拜，讥诮说：“恭喜，犹太人的王啊！”（马太福音27:29）除了嘲弄以外，他们还加上轻蔑和辱骂，吐唾沫在祂身上，用他们当作权杖的棍棒打祂的头。当他们无情地戏弄完了，就给祂脱了袍子，“仍穿上他自己的衣服，带他出去，要钉十字架。”（马太福音27:31）

耶稣在兵丁手中经历了极度的折磨。现在祂正被带去钉十字架。虽然囚犯通常被迫背着直立的十字架，但耶稣已经被打得遍体鳞伤，祂虚弱的身体已经背不起十字架了。这时，一个名叫西门的人，恰好来到城里，被迫背起了耶稣的十字架（马太福音27:32）。耶稣依然独自一人，没有人帮助。一个陌生人背起了祂的十字架。

最后，他们来到耶稣要钉十字架的地方，“名叫各各他，意思就是髑髅地”（马太福音27:33）。当我们想象一个完全失去理性的世界时，这个字的意思对我们来说意义重大。一个没有理性或同情心的人，他的头脑并不比覆盖它的无生命的头骨好多少。今天，被称为各各他的地方仍然矗立在耶路撒冷的郊外，它是一个悬崖峭壁，由坚硬的岩石组成。在岩石上，人们可以清晰地看到一个头骨的形状，令人毛骨悚然——两只空洞的眼睛，一个鼻孔，一张没有嘴唇、牙齿和舌头的凶恶的嘴。这就是各各他，一个不祥的象征，象征没有宗教的生活和没有神的宗教。

就是在各各他，兵丁拿“苦胆调和的酸酒”给耶稣喝，这恰好代表了一个变了味的世界。虚假宗教的酸酒取代了纯正真理的甜酒。因此，耶稣拒绝喝它（马太福音27:34）。这时，他们把耶稣钉在十字架上，并在祂头以上立了一个牌子，嘲讽地写着祂的罪状，说：“这是犹太人的王耶稣。”（马太福音27:37）

然而，即使被钉在十字架上，人们的嘲弄和讥讽也没有结束。过路的也说：“你这拆毁圣殿，三日又建造起来的，可以救自己吧！你如果是神的儿子，就从十字架上下来吧！”（马太福音27:40）他们还讥笑说：“他救了别人，却不能救自己。他倚靠神，神若喜悦他，现在可以救他。”（马太福音27:42-44）

从十字架上下来不是耶稣的目的。救自己的身体不是祂的目标。在上一章中，当一个门徒试图保护祂时，祂叫他收刀入鞘。神来到世上不是为了救自己，也不是为了与肉身的敌人争战。相反，祂来是为了通过一个脆弱而有限的人类身体与地狱的权势争战——一个可以感受到疼痛的身体，一个可以被邪恶攻击的头脑。这是一直以来的计划，祂也接受了。因此，祂不会下来。相反，祂以毫不退缩的勇气，选择忍受十字架上的痛苦和羞辱，直到最后。就连和耶稣同钉十字架的强盗也侮辱和谩骂祂（马太福音27:44）。

看不见的争战

耶稣现在被钉在十字架上，被所有人弃绝，独自受苦。祂已经被宗教机构、罗马政府、群众、门徒，甚至和祂同钉十字架的两个强盗所弃绝。是的，“他被人藐视，被人厌弃，多受痛苦，常经忧患。”（以赛亚书53:3）

但是天使呢？当然，他们绝不会弃绝、藐视或离弃主。然而，天使也是人，也有他们的弱点，和所有人一样。虽然他们领悟真理和行善的能力是巨大的，但他们毕竟不是神。因此，当耶稣进入试探的极限时，祂不仅受到极恶地狱的攻击，而且还受到天使的试探。这些试探是最深的，因为它是对我们最深的爱和欲望的最微妙的攻击。就耶稣而言，祂的爱是拯救人类的大爱，一种不强迫任何人的爱。这就是神圣之爱的本质，这就是耶稣在十字架上受最后试探的本质。 ⁷

“试探”一词通常被理解为“诱惑”或“引诱”，是指在言语或行为上犯错的冲动。但还有一种更深的试探，不是在言语或行为上犯错，而是怀疑我们所学的真理是否真实，以及我们所行的良善是否有意义。随着这种更深的试探持续下去，它会导致绝望，最后叫我们认为我们的生命已经浪费了，我们所做的一切都毫无意义。虽然没有具体的“作恶的冲动”，却有一种更微妙的冲动，即想要放弃一切，包括我们所爱的人，我们的生活目标，甚至我们自己。生活似乎暗淡无光，没有希望，我们所有的努力似乎毫无意义。

如果这样的问题和疑惑是由地狱注入的，它们会更容易克服。但如果是来自朋友，特别是来自天使，由于他们的本意是好的，所以会更难对付。我们在前面已经看到这一点，当时彼得责怪主竟然要去耶路撒冷受苦甚至受死。但耶稣告诉彼得，祂在耶路撒冷受苦和受死是无法避免的，彼得应该体贴神的意思，而不是人的意思（马太福音16:21-23）。现在，当耶稣被钉在十字架上时，众天使感到非常悲伤，他们对人类的未来感到绝望，怀疑人类能否在自由中得到拯救。他们也许大声喊着说：“哦，主啊，把你的大能收归自己，施行统治吧！你必须做点什么，不能就这样结束，还有很多工作要做，请不要这样放弃！” ⁸

这是一种最难胜过的试探。当我们最亲近的人建议我们放弃至高的原则时，就会发生这种情况。正如诗篇上所记：“原来不是仇敌辱骂我，若是仇敌，我还可以忍受；也不是恨我的人向我狂妄自大，若是恨我的人，就我还可以躲避他。但你与我平等，是我的同伴，我的知己。”（诗篇55:12-13）

耶稣现在受着极大的压力，甚至比在客西马尼更大，而且来自四面八方。门徒希望祂从十字架上下来，建立一个地上的国。路过的人说，祂应该从十字架上下来，证明祂真是神的儿子。宗教领袖讥笑说：“他救了别人，却不能救自己。”现在，甚至连天使也催促祂从十字架上下来，结束痛苦。

没有人能看到，甚至天使也看不到，耶稣并没有放弃。祂正在与最隐秘、最邪恶的地狱进行一场无形的战斗，而且将战斗到最后一刻。在这场大战中，重要的是要记住，耶稣所承受的是人性，因此会受到试探。我们没有人喜欢受苦，也没有人会选择忍受被钉十字架的痛苦，特别是如果这种努力看起来是徒劳的。同样，我们没有人愿意看到我们的亲人选择过痛苦和毁灭的生活。我们很自然地想要阻止他们，利用我们所拥有的任何能力和权力来引导他们走上不同的道路。现在想象一下耶稣的情况。祂知道人类的悟性不能被强迫去相信真理，人类的心也不能被强迫去喜爱良善。这就是祂设计宇宙的方式，祂知道我们的人性在于自由地理解和热爱来自神的事物，不受强迫。 ⁹

在这方面，我们也应该考虑地狱对耶稣的攻击，它们竭尽全力激起痛苦的思想和情绪。像我们所有人一样，耶稣一定也受了试探，想要为自己伸冤，证明自己的清白。但祂选择了保持沉默。像我们所有人一样，祂一定也受了试探，想要反击和报复，惩罚那些虐待祂的人。但祂什么也没有做。相反，祂被挂在那里，默默无言，没有一句报怨，内心的争战比钉子刺穿祂的手脚更痛苦。无论外在和内在的痛苦如何，耶稣仍然坚定地履行祂的使命。祂要与地狱争战，即使地狱对祂释放出全部的愤怒，直到祂从所受的人性中逐出最后一丝邪恶。最终，完完全全的神性将从祂身上显明出来。祂不会下来，直到祂完成使命。 ¹⁰

耶稣在十字架上最后的话

45. 从午正到申初，遍地都黑暗了。

46. 约在申初，耶稣大声喊着说，以利！以利！拉马撒巴各大尼？就是说，我的神！我的神！为什么离弃我？

我的神，我的神

虽然这一章是以“早晨到了”开始，但这也许是历史上最短的早晨。因为黑暗来得很快，到了中午，“遍地都黑暗了”（马太福音27:45）。黑暗持续了三个小时，直到耶稣大声喊道：“以利！以利！拉马撒巴各大尼？就是说，我的神！我的神！为什么离弃我？”（马太福音27:46）

在祂的人性中，耶稣现在感觉自己完全独自一人，没有任何帮助。祂不仅感觉自己被门徒抛弃了，然后被群众抛弃了，甚至被天使抛弃了，而且祂现在感觉被神抛弃了。希伯来圣经细腻地描述了这种感觉。如经上所记：“我的神，我的神，为什么离弃我？为什么远离不救我，不听我唉哼的声音？”（诗篇22:1）“我算和下坑的人同列，如同无力的人一样。我被丢在死人中，好像被杀的人躺在坟墓里。他们是你不再记念的，与你隔绝了......耶和华啊，你为何丢弃我？为何掩面不顾我？......你把我的良朋密友隔在远处，使我所认识的人进入黑暗里。”（诗篇88:4-5、14、18） ¹¹

在祂软弱的人性状态下，耶稣被抛弃的感觉达到了顶点。想要放弃的念头是压倒性的。这是前所未有的，耶稣必须唤起祂内在的一切，以超越淹没祂的绝望思想和感受。在这一切中，祂必须相信人类可以被拯救的，而且不需要强迫。祂必须相信祂没有被抛弃，祂试图拯救人类的最深切的爱（祂称之为“父”）仍然同在。祂必须相信尽管祂感觉被神完全抛弃了，但事实并非如此。简而言之，祂必须用一种内在的感觉，即神永远不会抛弃祂的感觉，来克服似乎没有希望和被抛弃了的绝望感觉。事实上，这个教导是耶稣整个服事工作的核心。现在将是证明它的时候——不是通过神迹，而是通过对神良善的信心和在精神上保持坚韧不拔的勇气，直到祂的最后一口气。 ¹²

这对我们每个人都是一个教训。在我们各人的生活中，我们都会有感到孤独、被抛弃和与神分离的时候。在这种时候，我们可能会想：

神啊，我已经照你一切吩咐的去行。

我已经信了你，并按照你的话语生活。

而现在，我正经历着痛苦。

我觉得自己在下沉。

你在哪里？你的神迹在哪里？

你为什么离弃我？

耶稣在十字架上的最后一句话：“我的神！我的神！为什么离弃我？”传达了在极度绝望时保持信心的强大信息。虽然耶稣可能觉得神离弃了祂，但祂并没有离弃神。从极度痛苦中，耶稣喊着说：“我的神，我的神。”

耶稣受苦的真实经历

有人认为，耶稣根本没有感到绝望。相反，当祂发出那哀伤的呼喊时，祂只是在引用诗篇第22篇开头的话：“我的神，我的神，你为什么离弃我？”这首诗给出了耶稣在十字架上遭受痛苦的关键细节，但也继续描述了祂祷告后所受的鼓舞。如经上所记：“耶和华没有藐视憎恶受苦的人，也没有向他掩面。那受苦之人呼吁的时候，他就垂听。”（诗篇22:24）接下来的诗以一句不朽的话开始：“耶和华是我的牧者，我必不至缺乏。”（诗篇23:1）

也许耶稣确实引用了诗篇第22篇，但这并不意味着祂的苦难不是真的。事实上，祂所受苦难的强度正是关键。通过承担堕落的人性，耶稣能够面对并战胜人类可能遭受的每一种肉体和精神上的折磨，包括最后也是最痛苦的折磨，即被神抛弃的感觉。作为一个有限的人，就像我们所有人一样，耶稣不得不亲自经历这种痛苦，向我们表明这是可以胜过的。祂不得不感受完全的孤独、被抛弃、软弱无力，完全靠祂自己，这样祂就可以证明，无论发生什么，无论被地狱如何猛烈地攻击，神总是与我们同在。

像耶稣一样，我们也会经历感觉被钉十字架的时候。在这些时候，我们必须与邪恶的欲望和错误的思想争战，好像是凭着自己，同时承认是靠着主。当然，祷告是争战的重要组成部分，因为它将我们与神的大能联系起来。但仅靠祷告，即使是最热切的祷告，也不能驱除我们心中的邪恶欲望和错误思想。因此，我们必须好像凭自己而行，尽一切努力。我们受到的攻击越多，我们就必须走得越深，在怀疑的时候保持信心，在逆境中保持坚韧，在绝望时保持坚定。我们越是如此行，好像凭着自己争战，同时相信主在为我们争战，从主流入我们的良善和真理就会越发坚固我们，成为我们自己的。即使我们经常跌倒，但只要我们站起来，带着爱和信心，继续前进，我们就会逐渐形成新的本性、新的品格和新的意愿。我们将成为神希望我们成为的人。 ¹³

无论我们遭遇什么，无论我们产生多么强烈的怀疑和绝望，我们都必须坚持一个真理，即有一位神，祂爱我们，在我们的每一次试炼中坚固我们。这位神永远不会抛弃我们，愿意为我们承受一切，即使是十字架的苦难，向我们展示当如何生活，即使面对死亡。但我们必须尽自己的一份力，我们必须以参孙的力量去争战，他用最后一口气推倒了非利士人的柱子。我们甚至必须像耶稣一样争战，与我们里面一切邪恶和虚假的东西争战，这样我们才能重生，成为神的儿女。我们决不能屈服。 ¹⁴

耶稣在旷野的时候，魔鬼试探祂，要祂从殿顶上跳下去。耶稣拒绝了。魔鬼又试探耶稣，要祂俯伏拜他。耶稣又拒绝了。现在，当耶稣结束祂在地上的事工时，祂再次受到试探，这次是要祂从十字架上下来。他再次拒绝了。没有人，包括世上的人、地狱的魔鬼和天堂的天使，能说服耶稣从十字架上下来，放弃祂最重要的使命。祂坚定不移地履行祂来的目的，即制服地狱，使人类得救。因为祂是为了拯救全人类而战，而且是出于纯粹的爱，所以祂深知，祂不可能不得胜。 ¹⁵

荣耀：试探的另一面

47. 站在那里的人，有的听见就说，这个人呼叫以利亚呢！

48. 内中有一个人赶紧跑去，拿海绒蘸满了醋，绑在苇子上，送给他喝。

49. 其余的人说，且等着，看以利亚来救他不来。

50. 耶稣又大声喊叫，交出他的灵。

这种信心是不可战胜的，坚不可摧的，至高无上的。耶稣在祂软弱的人性中确实受到了攻击，并进入了灵性极度痛苦的状态。但祂不断汲取内在的生命，特别是内心深处的信心，相信凡是凭纯粹的爱争战的，必能得胜。攻击越残酷、越凶猛，祂就越深入，不断汲取祂内在的神圣之爱，将其引入祂有限的人性中。这样，通过一次又一次的争战，祂逐渐荣耀了祂的人性，直到祂与祂的神圣灵魂，即祂内在的“父”合一。耶稣在十字架上的受难，是与地狱进行的一系列可怕战斗中的最后一次，是这个过程的高潮。当祂击败了最后一个地狱，结束争战时，祂“大声喊叫，交出他的灵。”（马太福音27:50） ¹⁶

争战是激烈的，但结果是荣耀的。这对我们每个人来说都是如此。只要我们呼求主，运用我们所知道的真理，获得祂的爱，然后勇敢地争战，同时把所有的荣耀和功劳都归给神，我们就会在灵性的旅程中更进一步，成为更谦卑、更智慧、更有爱心的人。

这是一个贯穿今生和来世的过程，因为没有人能在一瞬间变得完全。事实上，正是通过与试探争战，我们的灵性才得以成长。因此，尽管试探看起来像可怕的敌人，是不受欢迎的经历，但主会完美地安排我们的生活环境，使每一个试探都成为我们在灵性道路上前进的机会。每当我们以信心和勇气迎接这些试探时，我们就会成长，在灵性上变得成熟。每当我们远离邪恶时，良善就会流入，取而代之。每当我们弃绝虚假时，真理就会流入，取而代之。每当我们抑制批评、指责或挑剔的冲动时，天国的思想和情感就会流入，取而代之。 ¹⁷

这个过程对耶稣来说是一样的，只是层次大不相同。当祂与各种形式的恶争战并制服它们时，祂的人性逐渐与祂的神性合一，就如同一种物质（祂的神性）被注入一个容器（祂的人性），逐渐将这个容器塑造成完美的形式，直到容器和物质成为一体。换句话说，耶稣用圣言填满祂的头脑（有限的容器），直到祂的人性成为接受神圣之爱的完美容器。一开始，神成为了人，但最后，人成为了神。 ¹⁸

通过一生经受试探，除尽邪恶，并汲取祂内在的神圣之爱，耶稣基督不仅仅是一个死在十字架上的软弱人性身体中的神的化身。相反，祂在一个新的和荣耀的人性中成为活的神，一个我们可以认识、接近和爱的神圣的人。 ¹⁹

在这个过程中，耶稣逐渐用神性充满自己，直到每一个细胞，包括每一个思想和每一种情感，都完全是神圣的，这被称为“得荣耀”。正是因为得荣耀的过程，神现在可以以神圣的自然形态（Divine natural form）与我们同在。这意味着我们不再需要敬拜一位无限的、不可知的、看不见的神。相反，我们可以敬拜一位看得见的神，即在祂荣耀人性中的耶稣。 ²⁰

耶稣的挣扎和得胜，直到得着荣耀，有几个好处。虽然完全列举这些好处超出了人类的理解，但其中有两个特别重要。首先，通过与地狱争战并制服它们，耶稣使我们每个人都获得了学习真理并得以重生的可能性。只要我们在主的话语中转向祂，并按照其中的真理生活，地狱就不能再压迫我们。再者，通过荣耀祂的人性，耶稣使不可见的宇宙创造者成为可见的。正因为如此，从现在开始，人类对神有了更全面和更准确的认识。祂不再是一位遥远的、不可知的、无形的神，而是一位具有神圣人性的神，一位为我们争战并告诉我们如何得胜的神。虽然宇宙的创造者具有无限的爱和智慧，超出了人类的理解，但祂现在可以被视为一位可见的神——主耶稣基督——我们可以认识祂，爱祂，跟随祂。 ²¹

承认耶稣的神性

51. 忽然，殿里的幔子从上到下裂为两半，地也震动，磐石也崩裂，

52. 坟墓也开了，已睡圣徒的身体多有起来的。

53. 到耶稣复活以后，他们从坟墓里出来，进了圣城，向许多人显现。

54. 百夫长和一同看守耶稣的人看见地震并所经历的事，就极其害怕，说，这真是神的儿子了！

55. 有好些妇女在那里，远远的观看；她们是从加利利跟随耶稣来服事他的。

56. 内中有抹大拉的马利亚，又有雅各和约西的母亲马利亚，并有西庇太两个儿子的母亲。

57. 到了晚上，有一个财主，名叫约瑟，是亚利马太来的，他也是耶稣的门徒。

58. 这人去见彼拉多，求耶稣的身体；彼拉多就吩咐给他。

59. 约瑟取了身体，用干净细麻布裹好，

60. 安放在自己的新坟墓里，就是他凿在磐石里的。他又把大石头滚到墓门口，就去了。

61. 有抹大拉的马利亚和那个马利亚在那里，对着坟墓坐着。

当耶稣受难达到顶点时，“殿里的幔子从上到下裂为两半”（马太福音27:51）。殿里的幔子是一块装饰精美的帘子，将圣所与“至圣所”隔开，至圣所是存放十诫的圣地。幔子裂为两半，露出“至圣所”，表示十诫再次被看见。正如神现在在耶稣身上显现出来一样，被遮盖了许久的十诫现在也显现出来，让所有人看见。因此，幔子裂开代表人们将对神的诫命有新的和更清晰的理解。

我们还读到，“地也震动，磐石也崩裂”（马太福音27:51）。这表示我们将对我们所认为的良善（地震动）和真理（磐石崩裂）有新的深刻的认识。当这种情况发生时，我们会发现一种新的生活方式；我们从旧的生活中走出来，开始一种新的生活。所以经上说，当地震动，磐石崩裂，“坟墓就开了”。 ²²

这代表我们从属世的生命（主要关注自己）复活进入属灵的生命（主要关注对神和他人的爱）。在此期间，我们被埋藏的情感和仁爱的感觉开始重新浮现，就像从坟墓里“复活”一样。如经上所记：“已睡圣徒的身体多有起来的。”当我们从自私的“坟墓”中醒来，从“沉睡”中醒来，我们将更能感受到属灵的价值，更加意识到他人的需要，并渴望为他人服务。换句话说，我们在灵性上变得活跃和觉醒。在这种更高的意识状态下，我们将十诫视为我们生活的中心，不再被幔子遮盖。耶稣在前面所说的话，“你若要进入永生，就当遵守诫命”（马太福音19:17），有了新的意义。

最后，当我们从自私自利的坟墓中走出来，特别是在属灵价值方面沉睡多年以后，我们“进了圣城”。这代表了我们重新觉醒的愿望，想要进入神的话（“圣城”），热切地学习通往永生的真理。当地也震动，磐石也崩裂的神迹在我们里面发生时，我们就会像十字架下的见证人一样，大声说：“这真是神的儿子了！”（马太福音27:54）耶稣的问题，“你们说我是谁？”（马太福音16:15），就有了清楚的答案：祂是人形的神。

新的属灵生命的开始

耶稣被钉十字架期间发生的神迹——中午遍地都黑暗了，地也震动，磐石也崩裂，殿里的幔子裂为两半，圣徒从坟墓里出来——使众人惊呆了。从这时起，没有人再亵渎或嘲弄耶稣。祂被钉在十字架上不再是一种可轻蔑、嘲笑和讥讽的事。相反，它变成了一个令人敬畏的场景。真正神奇的事情发生了。突然，那群想要看祂钉十字架的人开始公开承认祂的神性。随之而来的是众人心中爱的重新觉醒——以“好些妇女”为代表，她们正远远地观看。如经上所记：“有好些妇女在那里，远远的观看；她们是从加利利跟随耶稣来服事他的。”（马太福音27:55）

每当我们忍受试探的风暴，经历生活的挫折，我们就能更充分地欣赏耶稣的神性。我们就像那些见证人，说：“这是神的儿子了！”与此同时，我们对耶稣的爱再度出现，就像那些一直远远观看的妇女再度出现一样。在这种时候，我们承认唯有祂带领我们走出困境。这是由抹大拉的马利亚、雅各和约西的母亲马利亚和西庇太两个儿子的母亲回来服侍耶稣所代表的（马太福音27:56）。这些妇女代表我们里面被重新唤醒的情感，它们被耶稣吸引，承认祂的神性。

当这三个女人所代表的情感重新出现时，人们渴望按照耶稣教导的真理生活。这在下一个情节中得到了体现，“有一个财主，名叫约瑟，是亚利马太来的。”（马太福音27:57）“财主”表示懂得许多真理的人。那些试图除灭耶稣的宗教领袖并不是不知道真理。事实上，他们在真理方面很“富有”。但他们利用真理来谋取私利，从而歪曲和破坏了真理。因此，旧的宗教已经走到尽头，新的宗教正在兴起，以取代它的位置。三个女人和亚利马太的约瑟的出现，代表了这种新的属灵生命的开始。

约瑟直接去见彼拉多，求耶稣的身体。彼拉多虽然软弱胆怯，但也不是没有常识，尽管这常识被埋藏了起来，无法阻止耶稣被钉十字架。但现在情况正在发生变化。耶稣的受难改变了许多事情。因此，我们读到：“彼拉多就吩咐给他。”（马太福音27:58）在接下来的温柔场景中，约瑟用一块干净的布包裹尸体，把它安放在一个从磐石凿出来的新坟墓里。然后，他把一块大石头滚到墓门口，就离开了。我们最后看到的画面是：耶稣被亚麻布包裹着，安放在一个新坟墓里，门口有一块大石头挡着。抹大拉的马利亚和另一个马利亚在那里，对着坟墓坐着（马太福音27:59-61）。

实际应用

在我们的生活中，有一些黑暗的时刻，圣经似乎没有对我们说话。我们可能读到字面上的话，但我们听不到主的声音，也感觉不到主的同在。在我们的黑暗中没有光。然而，如果我们像两位马利亚一样耐心等候，像亚利马太的约瑟那样恭敬地遵守圣经字面上的教导，就可能有一些事情发生。在这种时候，我们需要做的就是默想一段经文，并思考生命的用途。如果我们虔诚地这样做，以对主良善的信心为指引，从“新坟墓”里可能有东西升起。主可能藉着祂的话语来到我们身边。 ²³

封了坟墓

62. 次日，就是预备日的第二天，祭司长和法利赛人聚集来见彼拉多，说，

63. 大人，我们记得那诱惑人的还活着的时候曾说，三日后我要复活。

64. 因此，请吩咐人将坟墓把守妥当，直到第三日，恐怕他的门徒来，把他偷了去，就告诉百姓说，他从死里复活了。这样，那后来的迷惑比先前的更利害了！

65. 彼拉多说，你们有看守的兵，去吧！尽你们所能的把守妥当。

66. 他们就带着看守的兵同去，封了石头，将坟墓把守妥当。

前面的情节以两个马利亚对着坟墓坐着，观察和等候结束。这暗示我们每个人都可以耐心地等候生命从主的话语中升起。我们每个人心中都有神的恩赐，从主的话语中寻求灵感和指引，即使此刻那里似乎没有生命。

然而，与此同时，还有另一种力量想把坟墓封严，不让任何事情发生。这股力量惧怕真理的光明，竭力使事物处于黑暗之中。它想要压制神的声音。在下一个情节中，宗教领袖的话体现了这一点。他们来见彼拉多，说：“大人，我们记得那诱惑人的还活着的时候曾说，三日后我要复活。因此，请吩咐人将坟墓把守妥当，直到第三日，恐怕他的门徒来，把他偷了去，就告诉百姓说，他从死里复活了。”（马太福音27:63-64）

再一次，我们看到了我们里面两种对立力量的代表。一面是耶稣的身体被亚利马太的约瑟照料，被两位马利亚看守的温情画面。这是一幅我们相信圣经，渴望被它的教导启示的画面。另一方面，宗教领袖想确保耶稣的身体被封在坟墓里。对他们来说，最坏的可能就是耶稣的门徒偷走耶稣的身体，然后散布谣言说耶稣已经复活了。正如他们所说：“恐怕他的门徒来，把他偷了去，就告诉百姓说，他从死里复活了。这样，那后来的迷惑比先前的更利害了！”（马太福音27:64）这是我们里面不愿听从圣经的那部分，它宁愿留在黑暗中，就是由宗教领袖所代表的，他们憎恨耶稣的大能和影响力。他们记得耶稣曾应许说，祂要在三日内复活，所以他们想确保这个应许不会实现。因此，他们请彼拉多差人去看守坟墓。但彼拉多不愿再听从他们的意愿。他对宗教领袖说：“你们有看守的兵，去吧！尽你们所能的把守妥当。”（马太福音27:65）

宗教领袖就“带着看守的兵同去，封了石头，将坟墓把守妥当”（马太福音27:66）。在人类的精神中，有一些部分死死地反对耶稣在我们的生活中发挥活泼的影响。这些就是“封了石头，把守妥当”的部分。

另一方面，两个马利亚代表我们里面等候耶稣照着应许再来的那些品质。它期待新的生命，即使在面对死亡的情况下。无论我们说的是圣经的内在含义从文字中升起，还是耶稣从坟墓中升起，它都表明新的生命可以在我们里面兴起。然而，宗教当局想让耶稣永远消失在人们的视线之外。他们想确保坟墓被封起来。

实际应用

耶稣来是为了制服地狱，而不是为了毁灭地狱。通过在试探中得胜，祂使地狱不再压制和主宰人类。但人们仍然可以选择被他们的低级本性所引导。通过这种方式，主保护了人类的自由。每时每刻，我们都可以选择被良善和真理的最高原则所引导，也可以选择被卑劣的欲望和自我中心的思想所引导。本情节所描绘的正是我们各人内心善与恶之间的争战。哪一方会得胜呢？

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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