第十四章

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"不要让你的心忧虑

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1.你们心里不要忧愁；你们信神，也当信我。

2.我父的家中有许多居所，若没有，我早已告诉你们；我去是为你们预备地方。

3.我若去为你们预备了住处，就必再来，接你们到我那里去，使我在哪里，你们也在哪里。

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在上一章中，耶稣揭示了犹大会背叛祂。祂还告诉门徒，祂要离开，祂要去的地方，他们不能来。然后，在这一章的结尾，耶稣预言彼得会在夜晚结束之前三次不认祂。对门徒来说，这是一个令人困惑和迷茫的时刻。

就在这段神圣的叙述中，耶稣对门徒们长篇大论，给他们讲了一段被称为 "告别的话语 "的内容。这段话的开头是："你们心里不要忧愁。你们信上帝。也当信我。约翰福音14:1).

值得注意的是，耶稣以宗教最基本的真理--对上帝的信仰--开始了他的告别演说。这个真理，即存在上帝，在每个人的幼年时期就已植入。可以说，这是一种精神本能。耶稣只是在呼唤门徒们相信这一真理，向他们保证有一位上帝可以在他们遇到困难时给予他们安慰。

虽然这种普遍的本能可能会被世俗的顾虑所压抑或封闭，但神圣的经文证明，有一位上帝始终存在，随时准备支持、保护和加强我们。正如希伯来经文所记载的，"神是我们的避难所和力量，在患难时常在帮助我们"（希伯来文，"神是我们的避难所和力量，在患难时常在帮助我们"）。诗篇46:1). ¹

只有一个上帝，没有其他上帝，这也是一种普遍的本能。只有一位上帝的真理是如此重要，以至于它成为以色列人最重要的教导。为了将这一真理铭记于心，尤其是在一个偶像崇拜的时代，他们背诵了一个古老的祷文，叫做Shema。他们每天早上起床和晚上睡觉时都要背诵这段祷文。他们白天讨论它。他们把它贴在家里的门柱上，教给孩子们。它的开头是这样的"以色列啊，你要听：耶和华我们的神是独一的主申命记6:4).

这些开场白强调了唯一、无限、全能的上帝的独特性。祂是不可分割的至高存在，没有与祂同等的存在。上帝通过先知以赛亚说："我是耶和华，除我之外，别无他人；除我以外，别无上帝"（《以赛亚书》，第 3 卷，第 262 页）。以赛亚书45:5).

因此，当耶稣对门徒说 "你们信上帝 "时，他是在呼唤他们回到对唯一上帝的核心信仰。但他接着又说，"你们也要信我"。耶稣用这句话表明了自己是天地间唯一的上帝的显明。在耶稣那里，上帝不仅仅是一个抽象的概念，而是 "患难时现身相助"。祂是活生生的存在，正在为我们每个人在祂的天国中获得永生做准备。

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许多府邸

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耶稣继续他的告别演说，他说："在我父的殿里有许多宅子。若不是这样，我早告诉你们了。我去是为你们预备地方。约翰福音14:2). 乍一看，在一所房子里有 "许多宅子"，这可能会让人感到困惑。因此，译者通常喜欢用 "房间 "或 "居所 "来代替 "宅邸"。但是，如果对 "宅邸 "一词有更深入的理解，就会发现它有一个重要的用途。

为了理解 "宅邸 "一词的属灵意义，我们首先需要扩展对 "房子 "含义的理解。在圣经中，"房子 "一词有不同的用法。有时，它只是指一个人的家或住所。然而，它也可以指某个人的后代组成的大家庭或一大群亲戚。例如，圣经中提到 "亚伯拉罕家"、"以撒家 "和 "雅各家"。圣经中经常提到 "以色列家"，圣殿也经常被称为 "上帝之家"。

更深层次地说，"上帝的家 "指的是上帝天国的整个范围。当大卫王说："我有一件心愿......使我一生一世住在耶和华的殿中"（《耶和华的殿诗篇27:1), 他指的不是圣殿，而是天国。当他以 "我要住在耶和华的殿中，直到永远"（《诗篇》第 23 篇）作为第 23 篇的结尾时，他说："我要住在耶和华的殿中，直到永远。诗篇23:6), 大卫表达了自己的愿望，他希望终生留在主的面前，享受主的恩惠和怜悯。

在这方面，"神的殿 "指的是一种属天的心境。这是一种不断接受从主那里流入的爱和智慧的心境。在圣经中，这被称为 "耶和华的殿"、"上帝的殿 "和 "我父的殿"。因此，当耶稣说："在我父的殿里有许多宅子，我去为你们预备地方 "时，祂说的是当我们相信上帝并遵行祂的旨意时，流入的祝福。 ²

因此，我们的精神家园可以比作一座华丽的大厦，里面装满了爱的情感和崇高的思想。它是一座坚固、强大的建筑，可以抵御任何风暴。在这堵墙内，地狱般的影响无处可藏，它们的抱怨、批评和谴责不会侵入我们的心灵。那么，我们的天国大厦就是人类建立在对上帝的信仰和遵照祂的诫命生活时的心灵状态。简而言之，这是一个华丽的居所。 ³

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准备一个地方

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耶稣在告诉门徒天上有许多府邸之后，又向他们保证，他们每个人都有一个住处。事实上，耶稣说："我去为你们预备地方"。从字面上理解，这似乎暗示着耶稣要去天堂，在那里他将为每个门徒建造一个家。更深层次地说，当耶稣说 "我去为你们预备地方 "时，这意味着祂将提供激励我们的爱、做出正确决定的智慧以及执行决定的力量。这些都是我们天家的建筑材料。这是一项属灵的建设工程，大部分时间都在我们的意识之外进行。

虽然我们意识不到主在我们内心的秘密运作，塑造我们属天的品格，但主看到了我们看不到的东西。对我们来说，我们每天所做的决定似乎无关紧要，甚至是随意的，但主看到的却截然不同。从看到永恒的主的角度来看，祂正在监督我们属天品格的不断建造，堪比一座大厦的建造，甚至是一座宫殿的建造。 ⁴

因此，可以说耶稣正在为我们每个人准备一个位置。但有一个重要的条件：我们必须尽自己的本分。这意味着我们必须学习和实践这些真理，它们不仅会像坚固的墙壁一样保护我们，而且还会让我们的家园充满体贴、同情和仁慈。

尽我们的本分还包括专注于最适合我们本性的用途，一种我们真正感到 "宾至如归 "的服务形式。就像我们身体里的每个细胞都有特定的用途和目的一样，我们每个人都是为了在上帝的天国里发挥特定的功能。这种功能是由我们所爱的事物和我们所相信的真理决定的。这是我们独有的特殊功能，是我们生来就有的功能，也是我们在世时为之准备的功能。

然而，这一切都离不开我们与主的合作。虽然主是全能的，但没有我们的合作，祂无法为我们或在我们里面建造天国。这是一种伙伴关系。 ⁵

即便如此，我们也必须牢记，与主合作的每一份努力，哪怕是最微小的努力，都是白白付出的，绝不是自己产生的。希伯来经文中写道："除非耶和华建造房屋，否则建造房屋的人是枉然劳苦的"（《希伯来书》，希伯来文第 3 卷，第 1 页）。诗篇127:1). ⁶

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木匠的故事

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有一个关于准备退休的木匠的故事，虽然不符合圣经，但却意义重大。他的雇主给了木匠一笔非常丰厚的预算，让他买最好的材料，并要求他在退休前再盖一栋房子。木匠同意了。但他对所建的房子并没有真正的兴趣。由于急于完工，木匠使用了他能找到的最便宜的材料，没有仔细测量就把木板敲打在一起，无视建筑法规，为了尽快完工，他走了所有能走的捷径。木匠完工后，雇主把房契和前门钥匙交给他，说："这房子是你的了"。

这是一个警世故事。我们所做的每一个决定都是为了建造我们永恒的家--我们永远的居所。耶稣确实在为我们准备一个地方，事实上，是一座豪宅。但是，没有我们的精心合作，这一切是不可能实现的。因此，我们需要思考我们所做的决定和我们所采取的行动，为我们的天家添砖加瓦。 ⁷

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实际应用

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正如心、肺、眼睛、耳朵、肾脏、大脑和胃在我们身体中发挥不同的功能一样，我们在天堂的位置也取决于我们将发挥的特定用途或功能。然而，我们应该牢记，我们的功能或用途不仅仅是一项具体的工作或职业。从最深刻的意义上讲，它是我们通过我们的存在和态度对他人产生独特影响的方式。无论我们是理发师理发、教师指导学生、家长抚养孩子，还是经理监督员工，我们都不仅仅是我们的工作。我们也是我们向他人传达的领域。它可以是一个阴郁的、不受尊重的领域，让他人沮丧；也可以是一个欢快的、受尊重的领域，让他人振奋。在我们的工作中，熟练和勤奋固然重要，但更重要的是，我们在执行任务时，要让主的灵在我们身上流淌。一位友善的咖啡师曾这样说过："我不仅仅是在倒咖啡。我倒的是幸福"。那么，在实际应用中，不仅要把你的日常工作看作是做好某项工作的机会，而且要把它看作是你传达主对他人的爱的一种方式。这可以很简单，比如在有机会的时候说一句善意的话，或者只是给给你打包杂货的人一个温暖的微笑和一声谢谢。对于那些愿意成为主仆人的人来说，这些以尊重、仁慈和感恩祝福他人的机会可以是一份全职工作。 ⁸

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道路、真理和生命

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4.我往何处去，你们知道；我的道路，你们也知道。

5.多马对他说：主啊，我们不知道你往哪里去，我们怎能知道道路呢？

6.耶稣对他说：我就是道路、真理、生命；若不借着我，没有人能到父那里去。

7.你们若认识我，也就认识我的父了；从今以后，你们认识他，也看见他了。

8.腓力对他说，主啊，求你将父显给我们看，这对我们就够了。

9.耶稣说，腓力，我与你同在这么久，你还不认识我吗？见过我的，就是见过父；你怎么说，把父显给我们看呢？

10.你不信我在父里面，父也在我里面吗？我对你们所说的话，不是凭着自己说的，乃是常在我里面的父作的。

11.我在父里面，父也在我里面，你们当信我。

耶稣刚刚告诉门徒，祂要去为他们预备地方。祂还说，祂会回来找他们，带他们去祂所在的地方。正如祂所说的："我若去为你们预备了地方，就必再来接你们到我那里去，使我在哪里，你们也在哪里"（《马太福音》第 6 章）。约翰福音14:3). 然后，耶稣用这些保证的话安慰他们："我往哪里去，你们知道；我往哪里去，你们知道；我往哪里去，你们知道。约翰福音14:4).

多马被耶稣的话弄糊涂了，他说："主啊，我们不知道你要去哪里，我们怎么知道道路呢？(约翰福音14:5). 多马感到困惑，因为他想到的是一个世俗的目的地和到达那里的物理方式。但耶稣所说的是一种生活方式，包括相信上帝并按照上帝的教导生活。因此，耶稣对多马说："我就是道路、真理和生命。约翰福音14:6).

在耶稣与门徒们相处的三年中，祂一直在向他们指明 "道路"。首先是悔改。正如希伯来经文中所预言的，施洗约翰将以 "旷野中呼喊的声音 "降临。他要来传讲悔改赦罪的道理，并说："你们应当悔改，因为天国近了"。这就是我们如何 "预备主的道路"（见 以赛亚书40:3; 马太福音3:1-3; 马可福1:1-4; 路加福音3:3-4).

最简单地说，悔改始于认识到我们所处的状态、所说的话或所做的事与我们想成为的人不一致。虽然我们可能有理由为自己的恼怒、不耐烦、怨恨或愤怒行为辩解，但我们也意识到，这不是我们想要的感觉、思维、言语或行为。这可能表现为："我希望我有更多的耐心"，或 "我希望我能放弃这种怨恨"，或 "我希望我以不同的方式行事"。这就是诚实地承认我们正处于一种消极的状态或已陷入一种破坏性的习惯。这个时候，我们应该求助于主，他会帮助我们把思想提升到更高的层次。

换句话说，我们知道我们需要改变我们的思想，这正是希腊语中悔改一词的含义。这个词是 "metanoia"（μετάνοια），字面意思是 "高于......的思想"[meta = above + noein = to think]。然而，为了进行更高层次的思考，我们需要知道什么是真理。这是我们精神发展道路上的下一步。这是从主的话语中学习真理的过程，被称为 "改革"。

这些真理让我们有机会以不同的方式看待事物。我们的思想正在 "重新塑造"。在更高真理的光照下，我们明白我们可以选择如何应对任何特定的情况。当我们的灵眼被打开时，我们就会发现，我们可以有爱而不是防卫，可以宽容而不是怨恨，可以相信上帝而不是恐惧。悔改是为了铺平道路，而改革则是为了学习能够带领我们走出消极状态的真理。

但是，悔改和改过的过程并没有结束。我们不能只是悔改或理解真理。我们需要的不仅仅是思想的改变，我们还需要心灵的改变。这意味着，我们还必须将真理付诸于意志和生活。这一过程的步骤被称为 "重生"。它是关于新意志的发展，首先迫使自己按照真理生活，最终爱按照真理生活。 ⁹

简而言之，这整个过程被称为 "悔改、改造和重生"。悔改是关于途径。改革是关于真理。而重生则是关于当我们发展出新的意志时，在我们体内诞生的生命。与其说这是一个物质的目的地，不如说这是灵性发展的三个阶段，被称为 "道路、真理和生命"。每个阶段都会把我们引向耶稣为我们准备并邀请我们进入的地方。正如祂所说："我在哪里，你们也要在哪里"。

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"若不借着我，没有人能到父那里去

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在说了祂是道路、真理、生命之后，耶稣又说："若不借着我，没有人能到父那里去" (约翰福音14:6). 诚然，耶稣用他的言语教导道路，用他的生命指明方向，但他不仅仅是一位伟大的导师或开明的精神向导。祂就是道路。这就是为什么祂能真正地说："若不借着我，没有人能到父那里去"。

每当耶稣提到 "父 "时，祂指的是祂内在的神圣良善。这是祂的灵魂。而每当他提到 "圣子 "时，他指的是神圣的真理，它以可见的形式出现并彰显神圣的美德。在这方面，耶稣是可知的、可接近的。他的话语和榜样可以被理解，可以被带入生活，可以被模仿，可以被生活。

只要人们这样做了，他们就会通过看得见的圣子耶稣（他是地上的神圣真理）到达看不见的天父（他是神圣的良善）。因此，当耶稣说 "若不借着我，没有人能到父那里去 "时，祂说的是进入一种真理与良善合一的状态。如果不首先按照永恒的真理生活，我们就无法接近真爱的境界。那么，通过耶稣接近天父的意思很简单，就是通过按照耶稣教导的神圣真理（称为 "圣子"）生活，来体验神圣良善（称为 "天父"）的祝福。 ¹⁰

但我们不能因此就认为圣父和圣子只是抽象的概念。上帝以耶稣基督的名义，以肉身来到人间。这位无限的、不可知的上帝以神人的形象显明了自己，他爱他、教导他、受苦，并作为服务者居住在他的子民中间。与此同时，耶稣最深处的灵魂，即生命的源泉，始终是神、无限和不可分割的。

"你们若认识我......"

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耶稣告诉门徒，若不借着祂，没有人能到父那里去，然后他说："你们若认识我，也就认识我的父了"（《马太福音》，第一章，第 3 节）。约翰福音14:7). 换句话说，如果他们真正认识、理解并按照耶稣所教导的真理生活，他们就会认识并体验到真理中的良善。然而，门徒们还无法理解这一点。毕竟，耶稣从未直接告诉他们，他是上帝的化身。因此，门徒们仍然认为耶稣和天父是不同的存在，这是可以理解的。因此，腓力说："主啊，求你把父显给我们看，这对我们来说就够了"（《马太福音》，第 12 章）。约翰福音14:8).

腓力请求的意思是，耶稣会以某种方式把他介绍给另一个被称为 "天父 "的人。这当然是不可能的，因为天父已经作为无限的爱和怜悯存在于耶稣的内心。因此，耶稣说："腓力，我与你同在这么久，你还不认识我吗？见过我的，就是见过父....。岂不信我在父里面，父在我里面吗？约翰福音14:9-10).

当耶稣说祂在父里面，父在祂里面时，祂说的是善与真之间的相互关系。当它们结合在一起时，善就在真理之中，真理也在善之中。例如，父母告诉孩子待在院子里、吃健康的食物或在合理的时间上床睡觉。当这些 "真理 "包含善的时候，它们就来自于爱。

孩子应该待在院子里的真理包含了父母保护孩子远离危险的爱。孩子应该吃健康的食物并在合理的时间上床睡觉的真理，包含着父母对孩子健康和幸福的爱。这就是真理中的善，话语中的爱。同样，耶稣所说的每一句真理都包含着爱和善，耶稣所说的每一句真理都来自于爱。这就是耶稣说 "我在父里面，父在我里面 "的意思。

这不仅适用于耶稣所说的话，也适用于他所做的事。耶稣的一言一行都来自他内心的神圣之爱，他称之为 "父"。正如耶稣所说："我对你们所说的话，不是凭着自己说的，乃是住在我里面的父作的。约翰福音14:10). 耶稣在说，他的言语和行为与他的爱融为一体。耶稣称之为 "天父 "的爱是伟大的动力，是孕育一切崇高思想和仁慈事业的神圣冲动。

耶稣接着说："你们当信我，我在父里面，父在我里面；若不信，就因我所作的事信我。约翰福音14:11). 即使腓力不能完全理解耶稣和天父是如何合二为一的，他也应该牢记耶稣所做的奇妙工作，这些工作如果不是通过居住在他体内的神性是不可能完成的。正因如此，在描述耶稣的众多名字中，"奇妙 "是其中之一。希伯来经文中写道："他的名要称为'奇妙、策士、全能的神、永在的父、和平的君'"（《希伯来书》，第 3 卷，第 262 页）。以赛亚书9:6). ¹¹

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实际应用

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耶稣在告别演说的开头对门徒说："你们信神，也要信我。你们也要信我。随着剧情的发展，耶稣竭尽所能地帮助门徒明白，祂和天父是合一的，这不仅仅是指两个有相同计划的人合一，而是指良善和真理合一。打个比方，耶稣和天父是合一的，就像蜡烛火焰中的光和热是合一的一样。耶稣不仅是天父的共同伙伴，而且事实上与天父合二为一，这一观点至关重要。它帮助我们理解，耶稣不仅仅是一个值得钦佩的英雄，也不仅仅是一个值得模仿的榜样。他是永生上帝的化身。如果我们不相信这一点，祂的话在我们生命中的力量就有限。但是，如果我们相信耶稣是化身为人的上帝在对我们说话，他的话就会有惊人的力量。作为实际应用，只需从本章迄今为止所讲的话语中选择一句，让它以神圣的力量对你说话。例如，"你们心里不要忧愁"，或 "若不借着我，没有人能到父那里去"，或 "我在哪里，你们也要在哪里"。正如耶稣在这本福音书的前面所说："我对你们所说的话，就是灵，就是生命"（《马太福音》，第一章，第 3 节）。约翰福音6:63).

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更伟大的作品

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12.阿们！阿们！我告诉你们，信我的人，我所作的事，他也要作，并且要作比这更大的事，因为我要到我父那里去。

13.你们奉我的名无论求什么，我必成就，叫父因儿子得荣耀。

14.你们若奉我的名求什么，我必成就。

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告别论述的开篇语集中在信仰上。耶稣对门徒说："你们信神。你们也要信我。约翰福音14:1). 随着话语的继续，耶稣描述了信仰的益处。他说："我实实在在地告诉你们：信我的人，我所作的事，他也要作；并且要作比这更大的事，因为我要到我父那里去。约翰福音14:12).

在这本福音书中，耶稣已经行了许多神迹。他把水变成酒，治好了一个贵族的儿子，让一个残疾人行走，用五饼二鱼喂饱了五千人，在海面上行走，让一个瞎子复明，让拉撒路从死里复活。然而，耶稣应许门徒们，他们将行比这些更大的神迹。

虽然耶稣所行的神迹代表了属灵的原则，但它们仍然是物理的神迹。因此，当耶稣告诉门徒们他们将行更大的事时，祂是说他们将行另一个层面的神迹。他们将睁开灵性上失明的眼睛，让人们能够亲眼看到真理。他们将鼓励精神瘫痪的人走在诫命的道路上。他们将激励灵性上死亡的人们复活，过上无私奉献的生活。他们将帮助人们超越对自己和自然世界事物的专注，从而享受新生活的祝福，在新生活中，爱上帝和爱他人将成为他们的首要任务。在所有这些方面，他们都将完成 "更伟大的工作"--灵性方面的工作，远比尘世间的奇迹更伟大。 ¹²

但为了完成这些更伟大的工作，门徒们必须奉耶稣的名祷告："你们奉我的名无论求什么，"耶稣告诉他们，"我都必成就"。又说："你们奉我的名，无论求什么，我必成就。约翰福音14:13-14). 耶和华的名 "代表着所有神圣的品质，我们将这些品质与一位慈爱、智慧、仁慈的上帝联系在一起，这位上帝深深地眷顾着我们，永远不会离开我们。因此，"奉主的名 "祈求任何事情，就是我们在祷告中渴求上帝的品质在我们里面。这是做 "更大的事 "的基本前提。 ¹³

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"因为我要去见我的父亲

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耶稣向门徒许诺，他们将做更大的事，因为祂 "要到父那里去"。乍一看，这似乎有悖直觉。祂的离去将以何种方式使他们能够做更大的事？如果有的话，他们的能力似乎会因为祂的离开而减弱，而不是增强。但是，"到我父那里去 "这句话有着特殊的含义。它的意思是，尽管耶稣不再与门徒们同在，但祂会在灵上与他们同在。换句话说，耶稣不再与他们在一起，而是在他们里面。祂将作为一个充满爱、智慧的内在存在，默默地激励着他们的每一个服务行为。

在过去的三年里，耶稣一直与门徒们同在。祂一直在通过自己的言行引导、教导、说明和指示他们。但是，祂将在更深、更内在的层面上与他们同在的时刻即将到来。虽然祂在肉体上不再与他们同在，但祂将在精神上与他们同在。这一切都包含在 "因为我要到我父那里去 "这句充满意义的话中。在圣经的语言中，"父 "是一切爱和一切善的源泉。住在爱与善中的人，承认上帝，爱邻舍，就住在父里面，父也住在这个人里面。这就是上帝的内在存在。 ¹⁴

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实际应用

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我们每个人在生命的开始都完全依赖于与我们在一起的人。孩子牵着父母的手学会走路。但是，当孩子放开父母的手开始走路的时候就到了。一个年轻的音乐家坐在老师身边的钢琴凳上。但在钢琴演奏会那天，年轻的音乐家在没有老师帮助的情况下表演。医科学生在外科医生的指导下实习一年或更长时间。最初，外科医生在手术过程中亲临现场，为实习生提供教学和协助。外科医生与实习生在一起。但最终，实习医生会在没有外科医生实际协助的情况下完成手术。虽然外科医生已经不在手术室，但指导医生的技能和态度可能仍然存在于实习生的内心，而实习生现在已经成为了外科医生。那么，作为一种实际应用，在履行你的日常职责时，要牢记 "上帝不仅与我同在，上帝也在我里面"。当耶稣告诉他的门徒，他们会做更大的事，因为他 "要到父那里去 "时，他就是这样想的。祂要在他们里面，成为他们爱和智慧的源泉。每当你从事仁爱的工作时，伟大的医生就在你里面进行最伟大的手术--温柔地移除石心，代之以肉心。新的意志正在你的体内形成。好消息是，在主从内心指挥手术的同时，你可以参与这一过程。 ¹⁵

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如果你爱我，就遵守我的诫命

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15.你们若爱我，就当遵守我的诫命。

16.我要恳求天父，他要赐给你们另一位保惠师，使他与你们同在，直到永远：

17.真理的灵，世人不能领受，因为他们看不见，也不认识；你们却认识，因为它常与你们同在，并且要在你们里面。

18.我不撇下你们为孤儿；我到你们这里来。

19.再过不多时，世人不再看我，你们却看我；我活着，你们也要活着。

20.到那日，你们就知道我在我父里面，你们在我里面，我在你们里面。

21.有了我的命令又遵守的，就是爱我的；爱我的必蒙我父爱他，我也要爱他，并且要向他显现。

22.犹大，不是加略人，对他说：主啊，你要向我们显现，而不向世人显现，这是怎么一回事呢？

23.耶稣回答说：人若爱我，就必遵守我的道，我父也必爱他，并且我们要到他那里去，与他同住。

24.不爱我的，就不遵守我的道。你们所听见的道，不是我的，乃是差我来的父的。

25.我曾对你们说过这些话，现在仍与你们同在。

耶稣应许门徒要做更大的事。但为了做到这一点，他们必须在祷告中呼求祂，"奉祂的名 "祈求一切。这意味着他们需要祈求源于信心和爱并与之相关的品质。根据耶稣的所有见证，只有一种方法可以证明他们对耶稣的爱和信心。正如耶稣在下一节经文中所说："你们若爱我，就当遵守我的命令"（《马太福音》第 21 章）。约翰福音14:15). ¹⁶

你们若爱我，就当遵守我的命令 "和 "若有人爱我。就必遵守我的道。"这句话在耶稣的告别演说中反复出现（见 约翰福音14:21, 23, 24; 和 约翰福音15:10). 这些话所涉及的远不止知道诫命、理解诫命或讨论诫命。最重要的是，它们需要我们愿意去做，并在有机会的时候去做。 ¹⁷

当然，靠我们自己是不可能遵守诫命的。我们需要祈求上帝赐予我们能力。这就是为什么耶稣现在给了他们如下的应许："我要祈求父，父就另外赐给你们一位帮助者，叫他永远与你们同在，就是真理的圣灵，世人不能接受他，因为他们既看不见他，也不认识他；你们却认识他，因为他与你们同住，也要在你们里面"（《马太福音》，第一章，第 3 节）。约翰福音14:16-17).

耶稣告诉门徒，他们已经认识真理的圣灵，因为 "祂与你们同住"（《圣灵经》）。约翰福音14:17). 耶稣指的是他自己，因为此时此刻他确实与他们同在，与他们同住。但祂也应许说，如果他们保持忠诚，按照祂的诫命生活并信靠祂，祂不仅会与他们同在，而且会在他们里面。祂的意思是，在祂离开他们的肉身之后，祂将作为真理的灵与他们同在。"祂说："我不撇下你们为孤儿。"我必到你们那里去约翰福音14:18).

耶稣说，当祂再次来到他们身边时，祂将以真理之灵的身份降临。这是一个应许，祂将亲自来到他们身边，以他们从未想象过的方式与他们同在。祂将作为内在的存在来到他们身边，用爱充满他们的心灵，开启他们的心智，使他们有更高的理解力，激励他们遵守祂的诫命，并赐给他们遵守诫命的能力。

这是一个美丽的应许，而耶稣是在离去之前做出这个应许的。正如祂所说："再过不多时，世人就不再看见我；但你们却要看见我"（《马太福音》，第一章，第 3 节）。约翰福音14:19). 换句话说，当耶稣不再为那些只看到今世事物的人所见时，祂仍将为那些超越今世事物而看到属灵事物的人所见。

从某种意义上说，耶稣是在告诉门徒，祂将从坟墓中复活，并在被钉死在十字架上之后来到他们身边。虽然世人 "不再看见祂"，但祂的门徒将看见祂复活后的荣光。对许多人来说，复活的证据将证实他们的信仰--不仅是对耶稣的信仰，还有对坟墓外生命的信仰。正如耶稣所说："因为我活着，你们也要活着"（《圣经》第 21 章）。约翰福音14:19). 祂还说："到那日，你们就知道我在我父里面，你们在我里面，我在你们里面"（《罗马书》第 6 章）。约翰福音14:20). 复活的奇迹将带来耶稣神性的保证和永生的应许。

在另一个层面上，耶稣也在谈论遵守他的诫命的意愿。只要我们这样做，我们就会在自己的生命中体验到上帝的同在。在属灵的现实中，当我们努力遵守祂的诫命时，我们就为上帝来到我们身边并住在我们里面开辟了道路。这就是为什么耶稣接着说："有了我的命令又遵守的，就是爱我的。爱我的，我父也必爱他，我也要爱他，并且要向他显现。约翰福音14:21). ¹⁸

当被问及 "这怎么可能？(约翰福音14:22), 耶稣继续强调遵守诫命的重要性。他说："人若爱我，就必遵守我的道，我父也必爱他，并且我们要到他那里去，与他同住。约翰福音14:23). 只要我们按照耶稣的教导生活，神圣的真理和神圣的爱就会与我们同在，住在我们里面。然而，如果我们不按照诫命生活，不遵守耶稣的话语，而是自私地生活，这就表明我们不爱上帝。正如耶稣所说："不爱我的，就不遵守我的道"（《马太福音》，第一章，第 3 节）。约翰福音14:24).

然后，耶稣发出了最后的呼吁，告诉门徒们他所说的话都是出于爱。用圣经的语言，祂是这样说的："你们所听见的道，不是我的，乃是差我来者的父的："你们所听见的话，不是我说的，乃是差我来者的父说的。约翰福音14:24). 从本质上讲，耶稣是在说，诫命开启了通往天堂的道路，指引我们进入永生的喜乐，而诫命正是来自爱的核心。 ¹⁹

尤其引人注目的是，在马太福音、马可福音和路加福音中，耶稣一直提到要遵守the诫命和认识the诫命（例如，请参阅：《马太福音》第 6 章）、 马太福音19:16; 马可福10:19; 和 路加福音18:20). 然而，在《约翰福音》中，耶稣谈到了遵守我的诫命。"你们若爱我，"他说，"就当遵守我的诫命"。同样，"人若爱我，就必遵守我的道"。诫命并没有改变。它们仍然是十诫。它们告诉我们如何爱主，如何爱邻舍。改变的是，在《约翰福音》中，耶稣在这里表明自己是诫命的作者--这些诫命是一千多年前 "用神的手指 "写成的（《约翰福音》，第一卷，第一章）。出埃及记31:18).

耶稣再次表明，祂与天父是合一的。

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圣灵的应许

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26.父要奉我的名差遣保惠师圣灵来，他要将一切的事指教你们，并且要叫你们想起我对你们所说的一切话。

27.我留下平安给你们，我将我的平安赐给你们；我所赐给你们的，与世人所赐给你们的，不同。你们心里不要忧愁，也不要胆怯。

28.你们听见我对你们说，我去了，又到你们这里来。你们若爱我，就必因我说我往父那里去而喜乐，因为我父比我大。

29.我现在还没有成事就告诉你们，叫你们成事的时候可以信。

30.我不再与你们说许多话，因为这世界的统治者来了，在我里面没有什么。

31.但要叫世人知道我爱父，父怎样吩咐我，我就怎样行。起来，我们走吧。

本章的开头是 "你们心里不要忧愁"（《马太福音》，第一章，第 4 节）。约翰福音14:1). 这是一个平静的保证信息，是在门徒们经历了一段令人不安的时期之后发出的。耶稣刚刚说过犹大会背叛他，彼得会否认他，他还要离开门徒一段时间。意识到门徒们的困惑和恐惧，耶稣对他们说："我与你们同在的时候，已经对你们说了这些话。但父奉我的名所要差来的帮助者，就是圣灵，要将一切的事指教你们，并要叫你们想起我对你们所说的一切话"（《马太福音》第 12 章）。约翰福音14:26).

就门徒们而言，圣灵会让他们想起与耶稣在一起的三年里所学到的一切。耶稣不再站在他们面前，告诉他们该怎么想，该怎么做。相反，祂将作为真理之灵--圣灵--在他们里面，帮助他们从记忆中汲取在任何特定情况下最有用的教诲。

此外，圣灵还会揭示耶稣话语的含义，并在整个永恒中逐渐加深。这是因为上帝的话语蕴含着无穷的智慧。这些逐渐深入的真理将使门徒们不断学习、成长，并在他们的生活中继续看到这些真理的更多应用。这也会给他们力量，让他们按照这些不断加深的认知去生活。这就是为什么耶稣说："我要祈求父，祂要赐给你们另一位帮助者（圣灵），他要与你们同在，直到永远"（《圣经》第 21 章）。约翰福音14:16). ²⁰

从本质上讲，圣灵是从神圣的爱和神圣的智慧的结合中产生的。正因为如此，我们才能体验到与上帝更亲密的同在，对祂话语更深刻的理解，以及更大的平安感。只有当地狱般的影响被征服和平息，让属天的影响流入并与我们同在时，我们才能体验到这种内心的平安。因此，耶稣说："我留下平安给你们，我将我的平安赐给你们；我所赐给你们的，与世人所赐给你们的，不同。然后，耶稣重复了本章开头的话："你们心里不要忧愁。他还说："也不要胆怯"（《圣经》）。约翰福音14:27). ²¹

门徒们不必担心耶稣会离开，因为祂保证祂会回来。正如祂所说："你们听见我对你们说：'我去去就来'。约翰福音14:28). 耶稣希望他们明白，祂的离去是必须的，如果他们真的爱祂，就不会悲伤，反而会欢喜。"如果你们爱我，"耶稣说，"你们就会欢喜，因为我说'我要到父那里去'，因为父比我大。约翰福音14:28).

当耶稣说他 "要到父那里去 "时，这意味着他正在将自己的人性与神性结合在一起。对我们每个人来说，这就是将我们所学到的真理与爱结合起来的过程。这首先要从了解真理开始。这一点非常重要，但按照真理生活则更为重要。爱是目标，是目的，是终极目标。而真理是达到目的的手段。只要我们按照真理生活，我们就会体验到天父的爱。因此，这就是耶稣说'我要到父那里去'的意思，因为父比我大"（《马太福音》，第一章，第 3 节）。约翰福音14:28).” ²²

同样，每当我们努力将真理融入我们的生活时，我们就是在 "走向天父"。这意味着我们正在进入一种爱的状态。虽然这可能是一个艰难的过程，但却是一个必要的过程。此外，它还会带来最高的喜乐。如果门徒们知道这一点，如果他们知道灵性成长的喜乐，他们不仅会欢喜，还会相信。正如耶稣所说："这一切话，我都在成事以前告诉你们，叫你们成事的时候，可以信。约翰福音14:29).

对我们每个人来说，灵性的成长必然包含灵性的挣扎。我们必须克服遗传和后天的弊端，这样才能在我们身上诞生新的本性。耶稣也是如此。祂也必须经历激烈的试探斗争，以克服祂从人类出生时所获得的遗传本性。虽然祂在征服地狱、荣耀人性的过程中经历了无数次战斗，但最后的巅峰战斗还在前方。距离他被捕、受刑和被钉十字架只有几个小时了。正如耶稣所说："世界的统治者要来了"（《圣经》第 21 章）。约翰福音14:30). ²³

耶稣知道自己的最后时刻即将来临，他意识到自己只有时间说几句遗言了--几句遗言是为了再次提醒门徒，他们的最高职责是遵守祂的诫命，以此来表达对上帝的爱。这正是耶稣想要做的。正如祂所说："叫世人知道我爱父，父怎样吩咐我，我也照样行"（《罗马书》，第 21 章，第 3 节）。约翰福音14:31). 耶稣将继续言传身教。只要耶稣的门徒以耶稣为榜样，像耶稣爱他们一样去爱别人，他们的心就不会烦恼，就会平安。

只有这样，通过遵守上帝的诫命，我们才能摆脱困扰，达到更高的境界。正如耶稣在告别演说这一部分的最后一句话中所说："起来，我们从这里走"（《马太福音》，第一章，第 3 节）。约翰福音14:31).

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实际应用

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在前三卷福音书中，有人问耶稣："最大的诫命是什么？耶稣回答说："你要尽心、尽性、尽意爱主你的神"。然后他又说，"第二条诫命也是如此：你要爱人如己。 马太福音22:37-39; 马可福12:28-31; 路加福音10:27). 虽然这两条诫命定义了爱的两大类--爱上帝和爱邻舍，但它们并不能取代十诫。这是因为十诫告诉了我们如何去爱。我们爱神，就是在祂面前没有别的神，不妄称祂的名，遵守安息日。我们爱邻舍，就要孝敬父母、不杀人、不奸淫、不偷盗、不说谎、不贪婪。这些在西奈山上颁布的永恒诫命在福音书中得到了重复和深化。因此，在实际应用中，通过遵守上帝的诫命来证明你对上帝和邻居的爱，不仅是字面上的，还有更深层次的。例如，践行 "不杀人 "的诫命，对任何人都不说批评的话。不要用闲言碎语毁坏别人的名誉。不要扼杀别人的快乐。不要拆穿别人。相反，要让你的话通过三道关口："是善意的吗？""真实吗？""有用吗？"然后，在主的帮助下，成为一个提升他人的人。成为诫命的遵守者。做一个生命的给予者。正如耶稣所说："你们若爱我，就当遵守我的诫命"。

脚注:

638. Verse 4. These are the two olive trees and the two lampstands, signifies the good of love to the Lord and of charity towards the neighbor, and the truth of doctrine and of faith from which are heaven and the church. This is evident from the signification of an "olive yard," "olive tree," and "olive," as being, in a broad sense, the Lord's celestial kingdom and thus the celestial church; which is distinguished from other churches in this, that those from whom that church exists are in love to the Lord and in love towards the neighbor. This is why "olive tree" and "olive" signify each of these loves, that is, the good of each love. (That "olive tree" and "olive" signify that church, or those goods of the church, will be seen in what follows.) This is evident also from the signification of a "lampstand," as being in a broad sense the Lord's spiritual kingdom, and thus the spiritual church, and as the chief thing of that church is truth of doctrine and truth of faith, so these also are signified by the "lampstands." (That this is the meaning of a "lamp stand" in the spiritual sense, see above, n. 62)

[2] It is said that "the two witnesses are the two olive trees and the two lamp stands" (which yet are four), because "two" signifies conjunction and thence a one. For there are two things that make a one, namely, good and truth; good is not good except it be from truth, and truth is not truth except it be from good; consequently it is only when these two make a one that they have being and existence. This conjunction into one is called the heavenly marriage, and heaven and the church are from that marriage. It is similar with the celestial good, which is signified by "the two olive trees," and with the spiritual good, which is signified by "the two lampstands." For the good in the Lord's celestial kingdom is the good of love to the Lord, and the truth of that good is called the good of love towards a brother and companion; while the good in the Lord's spiritual kingdom is the good of charity towards the neighbor, and the truth of that good is called the good of faith. But a just idea of these things can scarcely be had unless it is known what celestial good is, and what spiritual good is, and what the difference between them is. This makes clear why it is that "the two witnesses" are called "two olive trees and two lampstands." (That "two" signifies conjunction into one, or the heavenly marriage, see above, n. 532, at the end .)

[3] An "olive tree" signifies the celestial church, because "trees" in general signify perceptions and knowledges, and every church is a church from the knowledges of truth and good, and according to their perception; and "oil" signifies the good of love (See above, n. 375); so an "olive yard" and "olive tree" signify the church in which that good reigns. There are three trees that especially signify the church, namely, the "olive tree," the "vine," and the "fig tree," the "olive tree" signifying the celestial church, "the vine" the spiritual church, and the "fig tree" the external, celestial and spiritual church.

[4] That such is the signification of "the two olive trees and the two lampstands" anyone can see and conclude from this, that they are called "witnesses," and thus are what bear witness of the Lord, that is, acknowledge and confess Him; also from what is said of them in what follows, that "the beast killed them," and afterwards that "the spirit of life from God entered into them," which could not be said of olive trees and lampstands, unless these signified such things as are from the Lord with the angels of heaven and with the men of the church, and bear witness of the Lord, that is, cause angels and men to bear witness of Him. For angels and men cannot from themselves bear witness of the Lord, but the good and truth that are with them from the Lord do this, that is, the Lord Himself from His good and truth with them.

[5] In many passages in the Word gardens and forests, also olive yards and vineyards and also trees of many kinds, as the olive tree, the vine, the fig tree, the cedar, the poplar, and the oak are mentioned; but no one has known heretofore that each of these signifies something spiritual belonging to heaven and the church, except that a "vineyard" signifies the church; but not only does a "vineyard" signify the church but also an "olive yard," and a "forest of cedar" or "Lebanon," and even trees, such as the "olive tree," the "vine," the "fig tree," the "cedar;" and it is because these signify the church and the spiritual things belonging thereto that they are so often mentioned in the Word.

[6] In respect to gardens and forests: "gardens or paradises" signify in particular the intelligence and wisdom which the men of the church have; and "forests or groves" signify the intelligence of the natural man, which regarded in itself is knowledge [scientia] serviceable to the intelligence of the spiritual man; but an "olive yard" and "vineyard" signify the church, "olive yard" the celestial church, or the church that is in the good of love to the Lord, and "vineyard" the spiritual church, or the church that is in the good of charity towards the neighbor, and thence in the truths of faith. The "olive" and "vine" have a like signification; and this because "oil" signifies the good of love to the Lord, and "wine" the good of charity towards the neighbor and the good of faith; while a "fig tree" signifies the church both celestial and spiritual, but external. These things have these significations from representatives in the spiritual world, and thus from correspondence; for in the inmost heaven, where the Lord's celestial kingdom is, and where love to the Lord reigns, the paradises and forests consist of olive yards and fig trees; but in the second heaven they consist of vineyards and many kinds of fruit bearing trees; in like manner in the lowest heaven, but with the difference that in this heaven the trees are not so noble. Such things exist in the heavens, because they correspond to the wisdom, intelligence, love, charity, and faith of the angels who are in those heavens. From this it can now be seen why "the witnesses" are called "olive trees," namely, because "olive trees" mean all who constitute the Lord's celestial church, that is, who are in the good of love to the Lord, and in the good of love towards a brother and companion.

[7] That such is the signification in the Word of "olive yards," "olive trees," and "olives," can be seen from the following passages. In Zechariah:

Two olive trees near the lampstand, one on the right side of the bowl and the other near its left side; and two olive berries; these are the two sons of the olive tree standing by the Lord of the whole earth (Zechariah 4:3, 11, 12, 14).

This treats of the foundation of the house or temple by Zerubbabel; and the "house" or "temple" signifies the church, therefore a "lampstand" was seen by the prophet, and "near it two olive trees," almost the same as what was seen by John here in Revelation; and the "two olive trees" and "olive berries" signify celestial goods, which are the goods of love to the Lord and of love towards a brother and companion; the former good is signified by "the olive tree seen at the right side of the bowl," and the latter by "the olive tree seen near the left side." The truths of this good are meant by "the sons of the olive tree standing by the Lord of the whole earth," "to stand by Him" signifying to be and to exist from Him.

[8] Because these goods are signified by "olive trees":

The cherubim in the midst of the house or temple were made of olive wood, likewise the doors to the adytum, and the door posts (1 Kings 6:23-33).

For the "cherubim," as well as the doors and posts to the adytum of the temple, signified the guard that there be no approach to the Lord except through the good of love; the "adytum" signified where the Lord is, and "olive wood" the good of love, because "the olive yard," "the olive tree," and "the olive" signify the celestial things that are of love.

[9] Because "the olive yard" and "the olive tree" signified a church that is in love to the Lord:

The oil of holiness with which all the holy things of the church were anointed was made of olive oil and spices mixed with it (Exodus 30:23, 24).

For all things of the church are holy Divine things just so far as they are derived from love to the Lord; therefore by means of that oil a representation of the Lord and of heaven and the church was established. (See an explanation of these things in Arcana Coelestia.)

[10] For the same reason:

Pure olive oil was beaten for the light in the Tent of meeting, which was lighted up every evening (Exodus 27:20; Leviticus 24:2).

That "light" or the "lamp stand" there signified the Lord's spiritual church, and the "fire" kindled in the lamps signified spiritual love, which is love towards the neighbor; the "pure olive oil beaten" from which was the fire has a similar signification (respecting which see Arcana Coelestia on that passage).

[11] That "olive tree" and "olive" signify the good of love is evident also from the following passages. In Hosea:

I will be as the dew unto Israel; he shall blossom as the lily, and he shall infix his roots as Lebanon; his branches shall spread; and his honor shall be as that of the olive, and his odor as that of Lebanon (Hosea 14:5, 6).

This is said of the spiritual church, which is signified by "Israel;" "to be to him as the dew" signifies the existence and spiritual new birth of that church; the first state of its new birth or regeneration is signified by "he shall blossom as the lily," "lily" signifying the blossoming that precedes the fruit; the second state of regeneration is signified by "he shall infix his roots," which state is its existence in the natural, for there the roots are fixed; the third state is signified by "his branches shall spread," which signifies the multiplication of knowledges and of cognitions; the fifth ¹ state, which is the state of fruit bearing, is signified by "his honor shall be as that of the olive," the "olive" signifying the good of love, of which "honor" is predicated (that "honor" is predicated of the good of love, see above, n. 288, 345); and the sixth ² state, which is the state of intelligence and wisdom, is signified by "his odor as that of Lebanon," "odor" signifying perception, and "Lebanon" rationality, from which are intelligence and wisdom.

[12] In David:

I am like a green olive tree in the house of God; I trust in the mercy of God for an age and forever (Psalms 52:8).

It is said "like a green olive tree in the house of God," because a "green olive tree" signifies the good of love springing up by means of the truth of the Word; and the "house of God" signifies the church.

[13] In the same:

Thy wife shall be as the fruitful vine on the sides of thy house; thy sons like olive plants around thy tables; thus shall the man be blessed that feareth Jehovah (Psalms 128:3, 4).

In the natural sense, which is the sense of the letter, this refers to a wife and sons, and the enjoyments arising from marriage and prolification, but in the internal sense, which is the sense of the spirit of the Word, "wife" signifies the affection of truth, and "sons" the truths themselves springing therefrom; for every truth in which there is life is born from the affection of truth; and because a "wife" signifies that affection she is compared to a fruitful vine, since a "vine" signifies the church, and a "fruitful vine" the church in respect to the affection of truth. A "house" signifies the spiritual mind, and its "sides" signify all things in the natural man; "sons" signify the truths that are born from that spiritual affection, and these are compared to "olive plants," because through truths the goods of love and charity, which are olive trees, are brought forth; "around the tables" signifies the enjoyments arising from spiritual appropriation and nourishment.

[14] In Moses:

It shall be when Jehovah thy God hath brought thee into the land, He shall give thee great and good cities which thou buildedst not, and houses full of every good thing which thou filledst not, and cisterns hewn out which thou hewedst not, vineyards and olive yards which thou plantedst not (Deuteronomy 6:10, 11).

The meaning of these words in the spiritual sense is altogether different from their meaning in the historical sense; for in the spiritual sense "the land of Canaan," into which they were to be brought, signifies the church; therefore "cities," "houses," "cisterns," "vineyards," and "olive yards" signify such things as belong to the church; "great and good cities" signify the doctrinals, which teach the goods of love and charity; "houses full of every good thing" signify all things of wisdom; "cisterns hewn out" signify all things of intelligence in the natural man, which are cognitions and knowledges; "vineyards and olive yards" signify all things of the church in respect to truths and goods.

[15] It is related of Noah:

That he sent forth a dove out of the ark, which returned to him about the time of evening, bearing in its mouth the leaf of an olive plucked off, so that he knew that the waters were abated (Genesis 8:10, 11).

This describes in the spiritual sense the regeneration of the man of the church, signified by "Noah and his sons;" here the "dove" sent out a second time signifies the second successive state, which is the state when, falsities having been removed, spiritual good begins to spring forth through truths; for a "leaf" signifies truth, and "olive" the good springing forth therefrom, and "waters" signify falsities. (This may be seen more fully explained in Arcana Coelestia 870-892.)

[16] In Zechariah:

His feet shall stand in that day upon the Mount of Olives, which is before the faces of Jerusalem on the east; and the Mount of Olives shall be cloven asunder, a part thereof toward the east and toward the sea with a valley exceeding great, and a part of the mountain shall withdraw toward the north, and a part of it toward the south (Zechariah 14:4).

What this signifies has been explained above n. 405, where it was shown that "the Mount of Olives" signifies the Divine love. For the Mount of Olives was on the east of Jerusalem, and "Jerusalem" signifies the church in respect to doctrine; and every church and every truth of doctrine is illuminated and receives light from the Lord in the east; and the east in heaven is where the Lord appears as a sun; and as the "sun" signifies the Divine love, so the "east" and "the Mount of Olives," which was on the east of Jerusalem, have the same signification. Because that mountain, as has been said, signified the Lord's Divine love, the Lord was accustomed to stay on it, as in the Gospels:

That Jesus every day was teaching in the temple, and every night He went out and lodged in the mount that is called the Mount of Olives (Luke 21:37; 22:39; John 8:1);

That upon that mountain He spoke with His disciples about the Last Judgment (Matthew 24:3, et seq.; Mark 13:3, et seq.);

And that He went therefrom to Jerusalem and suffered; besides many other things (Matthew 21:1; 26:30; Mark 11:1; 14:26; Luke 19:29, 37; 21:37; 22:39; John 8:1).

All these things took place because "the Mount of Olives" signified the Divine love; and things significative, because they were representative of heaven and the church, were what at that time conjoined the Lord with heaven and the world. Moreover, the angels of the inmost or third heaven dwell in the east upon mountains, where olive trees abound more than all other trees.

[17] In Jeremiah:

Jehovah called thy name a green olive tree, beautiful with fruit of form; at the voice of a great tumult He hath kindled a fire upon it, and they have broken its branches; for Jehovah of Hosts, who planted thee, hath spoken evil against thee, because of the wickedness of the house of Israel and of the house of Judah (Jeremiah 11:16, 17).

Here the house of Judah and Israel is called "a green olive tree, beautiful with fruit of form," because "the olive tree" and its "fruit" signify the good of love, and "green" and "beautiful in form" signify the truth of that good, from which comes intelligence; for "the house of Judah" signifies the church in respect to the good of love, and "the house of Israel" the church in respect to the truth of that good; "to call its name" signifies its quality; the destruction and vastation of that church by the love of evil is described by "Jehovah hath kindled a fire upon it, and hath broken its branches," "fire" signifying the love of evil, and "branches" truths, which are said "to be broken" when they perish by reason of that love. This is attributed to Jehovah because of the appearance that all evil of punishment ³ seems to be from God, because He is omnipotent and does not avert it; for it is not known that to avert the evil of punishment would be contrary to order, for if it were averted evil would increase until there would be no good remaining.

[18] In Isaiah:

So shall it be in the midst of the land, in the midst of the peoples, as the beating of an olive tree, as the gleanings when the vintage is done (Isaiah 24:13).

This, too, is said of the vastation of the church in respect to celestial good, and in respect to spiritual good; celestial good is the good of love to the Lord, and spiritual good is in its essence truth from that good; celestial good is signified by the "olive tree," and spiritual good which is the truth from celestial good is signified by the "vintage;" vastation is signified by the "beating" and "gleanings" after the consummation.

[19] In Moses:

Thou shalt plant vineyards and cultivate them, but the wine thou shalt not drink, for the worm shall devour it; thou shalt have olive trees in all thy border, but thou shalt not anoint thee with the oil, because thy olive shall be shaken off (Deuteronomy 28:39, 40).

A "vineyard" signifies the spiritual church, and an "olive tree" the celestial church, so a "vineyard" signifies also the truth of the church, and an "olive tree" its good; therefore "to plant a vineyard and cultivate it and not drink the wine" signifies that although the church is established and truths of doctrine are taught, still truths will neither affect nor perfect, "wine" signifying the truth of doctrine; "for the worm shall devour it" signifies that falsities will destroy; "thou shalt have olive trees in all thy border" signifies that there will be the goods of love from the Lord through the Word and preachings from the Word throughout the church; "not to anoint with oil" signifies no enjoyment, nevertheless, of any good, or any joy therefrom; "thy olive shall be shaken off" signifies that that good will perish. This has reference to the curse if they should worship other gods, and should not keep the statutes and judgments.

[20] In Micah:

Thou shalt tread the olive but shalt not anoint thee with oil, and the new wine but thou shalt not drink wine (Mic. Micah 6:15).

In Amos:

I have smitten with blasting and mildew your many gardens and your vineyards; and the palmerworm hath devoured your fig trees and your olive trees; yet have ye not returned unto Me (Amos 4:9).

"Gardens" signify such things as belong to spiritual intelligence; "blasting and mildew" signify evil and falsity in what is most external, or from the corporeal-sensual; "vineyards" signify the spiritual or interior truths of the church; "fig trees" exterior goods and truths, which are also called moral; but "olive trees" the goods of the church; and the "palmerworm" signifies falsity destroying good.

[21] In Habakkuk:

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

Here, too, the "fig tree" signifies the externals of the church, "vines" its internals; the "olive yard" its goods; and the "field" the church itself with man.

[22] In the first book of Samuel:

The king shall take your fields and your vineyards and your olive yards, and shall give them to his servants (1 Samuel 8:14).

Here, too, "fields," "vineyards," and "olive yards" have the same signification. The right of the king is here treated of, by which is meant and described the dominion of the natural man over the spiritual, namely, that it will destroy all the truths and goods of the church, and make them serve the natural man, and thus evils and falsities.

[23] In the book of Judges:

Jotham said unto the citizens of Shechem, who had made Abimelech king, The trees went forth to anoint a king over them, and they said unto the olive tree, Reign thou over us. But the olive tree said unto them, Shall I make my fatness to cease, which God and men honor in me, and go to move myself over the trees? And the trees said to the fig tree, Come thou, reign over us. But the fig tree said unto them, Shall I make my sweetness to cease, and my good produce; and go to move myself over the trees? And the trees said unto the vine, Come thou, reign over us. But the vine said unto them, Shall I cause my new wine to cease, that maketh glad God and men, and go to move myself over the trees? And all the trees said unto the thorn bush, Come thou, reign over us. And the thorn bush said unto the trees, If in truth ye anoint me for a king over you, come and put your trust in my shadow, but if not, let anger ⁴ go out from the thorn bush and devour the cedars of Lebanon (Judges 9:7-15).

These words of Jotham signify that the citizens of Shechem were not willing to have celestial good, which is the "olive tree," nor the truth of that good, which is the "vine," nor moral good, that is, external celestial and spiritual good, which is the "fig tree," to reign over them, but the evil of falsity, which appeared to them as good, which is the "thorn bush;" the fire from this is the evil of lust; the "cedars of Lebanon" are things rational which are from truths. From the passages quoted above it can be seen that in most places the olive tree and the vineyard are mentioned together, which is done because of the marriage of good and truth in every particular of the Word; for "olive tree" and "oil" signify the good of the church, and "vineyard" and "wine" the truth of that good. (That "oil" signifies the good of love, and the delight of heaven therefrom, may be seen above, n. 375; and that "wine" signifies the good of charity and truth of faith, n. 376)

脚注: