"当他们走近的时候，他看见城，就为之哭泣，说：'你们若是知道，就连你们自己，尤其是在你们这个时代，属于你们平安的事，也该知道！ '但现在它们却从你们的眼睛里藏起来了。"(路加福音19:41,42 ).

"'耶路撒冷的女儿们，不要为我哭泣，要为你们自己和你们的儿女哭泣...........因为他们若在绿林中行这些事，在枯木中又要作什么呢？"( 路加福音23:28,31).

耶稣为耶路撒冷流泪。 妇人为他而哭，他叫她们为自己和孩子们哭泣。 在胜利的时刻悲痛，在荒凉的时刻悲痛。

棕枝主日的故事是有讽刺意味的，因为在它的欢呼声中，笼罩着背叛、审判和受难的阴影。 愤怒的众人要求他被钉死在十字架上，难道这群愤怒的人，就是五天前称颂他为王的众人吗？ 为什么主明知必将发生的事情，却要凯旋而上？ 祂这样做是为了宣布祂，从神的善中得来的神性真理，将统治万物；给我们一幅图画，让我们看到祂的威严，将永远存在。 然后，客西马尼和髑髅地的事件让我们知道了这威严的性质----他的国度确实不属于这个世界。

我们可以想象一下棕树节的场景吗？ 众人在欢呼雀跃，欢呼雀跃，然后他们看到他们的王在哭泣。 这不是一个短暂的时刻，而是持续的哭泣，使福音书的作者听到了这一幕。 他们的呼喊声在看着祂的悲痛时，他们的呼喊声是否已经平息了，当祂向他们所住的城宣告灭亡的时候，他们是否感到惊奇呢？ "你们的仇敌必在你们周围筑起堤坝，包围你们，把你们四面围住，把你们和你们的儿女们都压在地上；他们不会在你们身上留下一块又一块的石头，因为你们不知道你们的时间，所以不知道你们要来的时候。" 然后，也许是随着他的骑行，欢呼声又恢复了，那些奇怪的话语也就忘记了。

还有另一个讽刺；因为百姓高呼说，和平来了。 "奉耶和华的名来的王有福了! 天上有平安，至高无上的荣耀！" 然而，当耶稣哭泣的时候，他对全城的人说："你们若是知道，就连你们自己，尤其是在你们这个时代，那些使你们得平安的事，也是你们所知道的。 但现在它们都被你们隐藏起来了。"

这宏伟的全景说的是每个人内心的世界。 正是在我们的心中，在道的属灵意义上，耶稣在我们的心目中，在我们的心目中，耶稣得胜了。 当我们看到他的真理的奇妙，感觉到他的大能胜过万物，我们就会赞美他。 棕枝主日的所有事件都告诉我们，当我们承认主，可见的神，通过我们里面的道来统治我们的心智。 这是个大喜乐的时刻。 就像棕枝主日的众人一样，我们感觉到这异象将扫除一切邪恶，主将很容易在我们里面作我们的王和神。

这样的幸福时光确实临到我们，我们可以在其中欢欣鼓舞，欢呼我们的主和王。 "在天上的平安，在最高的荣耀！" 平安是通过与我们所见的主联合而来。启示录解说369:9，11). 然而，主自己也知道，那些不知道平安的人必有争战。 这也是主在他的话语中警告我们的。 在主的时代的自然耶路撒冷，统治者们用虚假来破坏真理，他们给基督徒带来了许多的痛苦。 在我们心目中属灵的耶路撒冷，有一些虚假的价值观，会破坏平安。 在我们到了天堂之前，我们对主的异象和我们的自爱之间将有一场争战，而我们的自爱将滥用真理来使之发生。

所以，主在橄榄山上，在橄榄山上，当他俯视这城的时候，他就在那里哭泣。 祂的哭泣是怜悯的标志，因为祂为我们里面那些会伤害我们的、与我们的平安相对立的状态而悲伤。 (天国的秘密5480; 启示录解释365 [9]；参看： 365:11, 340). 然而，祂的悲痛是一种积极的力量，它是一种怜悯的力量，正在努力消除这些状态。 耶稣应许耶路撒冷将被彻底摧毁----连一块石头都不留。 诚然，自然的耶路撒冷被夷为平地，但这不是祂的意思。 祂应许我们----甚至在祂警告我们即将到来的争战时----祂必得胜，我们的耶路撒冷----我们作恶的借口---将不能成立。 它们将被祂的话语所毁灭。 (参看 阿卡纳-科尔斯蒂亚6588 [5]; 启示录解释365 [9]).

祂因怜悯而哭泣，祂应许了哭泣的结局，因为 "祂温柔的怜悯胜过了祂的一切作为"。

在耶稣受难日的时候，肯定会有哭泣的理由。 想象一下这个场景。妇人在十字架后面哀叹。 耶稣一定是被鞭打得血流满面，被荆棘王冠所伤。 他被那些喜欢看人死的人包围着。 那些称他为仇人的人，都认为自己赢了。

他的追随者们都很绝望。 他们从来没有想到祂所培养的梦想会以这样的方式结束，也没有想到他们所爱的领袖会受到如此可怕的对待。 他们为他的苦难而感同身受。 他们为他哭泣。

然后，也许侮辱他的人群在他转向哀悼者的时候，被压制住了。 他用他无限的爱说话， "耶路撒冷的女儿们，不要为我哭泣，要为你们自己和你们的孩子们哭泣。" 他没有想到他即将到来的痛苦， 他为他所爱的人悲伤。 祂必得胜。 正是在他们身上，苦难才会降临。我们还有什么比这句话更清楚地描述我们的上帝来到世上的目标呢？ 祂来了，因为邪恶的人和邪恶的感情给祂的儿女带来了苦难。 祂来是为了在他们哭泣之后给他们喜乐，给他们安慰和希望，最后给他们一个肯定，那就是不应该再有死亡，也不应该有悲伤和哭泣。

当时的妇女确实面临着身体上的悲哀。当我们知道基督徒受迫害，想到有人因为敬拜他们的神而被杀，孩子被夺走，善良的人受到那些不懂怜悯的人的怜悯，真是令人心痛。 的确，主说的似乎是对的，如果他们不生孩子，不为自己的信仰受苦，那就更好了。 "因为确实有一天，他们会说：'贫瘠的人有福了，不曾生育的子宫，不曾哺育的乳房，有福了！'"

但是，主来到人间的真正原因是，在肉体的残忍中，有一个更大的伤害。 有很多人在这个世界上行走，他们不会想到要谋杀别人，但却经常喜欢夺走一些更珍贵的东西--他跟随主的能力。

这就是为什么主说这些话的原因："不要为我哭泣，要为你们自己和你们的儿女哭泣。 耶路撒冷的女儿们代表着全世界真诚的人对真理的温柔的爱。 他们的儿女是来自于对真理的爱的慈爱和信心。 这些都是邪恶的牺牲品，尤其是当它侵袭教会的时候。 这些都是引起内心哭泣的东西，是一种因沉默而更具有破坏性的心灵的悲哀。

"耶路撒冷的女儿们，"他叫他们。 我们对真理的纯洁的爱是与我们自私的理由一起成长起来的。 事实上，它是被自私的理由所统治，就像耶路撒冷的女儿们被腐败的教会所统治一样。 当那些妇女们试图脱离犹太教会的时候，她们被迫害。 当我们对真理的纯洁的爱试图引导我们跟随主的时候，我们的灵里就会遭受试探。 地狱升起，用我们曾经有过的所有自私和邪恶的快乐来诱惑我们，我们确实为自己哭泣。

你看，受苦的不是真理本身! "不要为我哭泣，"耶稣说。 真理是全能的。 是我们对真理的爱被试探了。 受苦的是我们的仁爱和我们的信仰--那爱的孩子--。

"因为他们会说，'贫瘠的人有福了，不孕不育的子宫和不育的乳房有福了'。"在我们看来，那些没有真理、没有理想的人不就是幸福的人吗？ 其实这是一个预言，在教会之外，重新找到教会的人，比起那些把生活中的虚伪带入争战的人，他们的日子会更容易。

在棕枝主日，当耶稣哭泣时，他说耶路撒冷要被毁灭。 正如我说过的，祂实际上是在应许我们里面的邪恶被毁灭。 在耶稣受难日，他也给出了同样的保证。 "然后他们要开始对山说："落在我们身上！"又要对山丘说："盖住我们！"这些看似严厉的话语是一种安慰，因为它们保证，当主的真理在我们里面得胜时，天国就会越来越近。 当那时候，那些诱惑我们的地狱将无法忍受天堂的存在，会把自己遮盖起来，躲起来。

"因为他们若在绿林中行这些事，在干的时候又要怎样呢？" 听众们知道这句话的意思：如果当祂在他们中间的时候，他们拒绝了祂的真理，那么当对祂的存在和祂的神迹的记忆干涸了，他们又会怎样呢？ 从内在的意义上说，绿木是真理，从对真理的热爱中仍有生命力。 即使我们看到道的理想，也会在试探中挣扎。 但当那木头干枯了，当我们无法感受到真理的生命和力量时，斗争就会变得非常艰难。

在这两个画面中----祂在棕枝主日的哭泣，祂悲哀地警告妇女们为自己和孩子们哭泣，主是在预备我们为我们所信的事而战。祂是如何预备我们的呢？ 不仅仅是向我们保证即将到来的试炼，也是向我们保证，既然祂已经显明了祂的大能，就一定会得胜。 在真正的基督教的宗教中，有这样的奇迹，有这样的盼望，有这样的永恒的幸福。 然而，任何有价值的爱，在面对挑战之前，都不会有值得我们保留的。 必须有哭泣的时候：我们仁慈的主为我们的挣扎而哭泣，并从怜悯中给予我们力量；我们的梦想和希望在害怕失去时哭泣。 通过试炼，我们表达了我们对梦想的承诺，祂将我们交付给我们。

在他被捕前不到二十四小时，主又讲到了哭泣。 在最后的晚餐上，他说："我实在告诉你们，你们要哭泣，要哀叹，但世人要欢喜。" 但祂并没有止步于此"你们必忧伤，但你们的忧伤必转为喜乐。 妇人在生产的时候，有忧愁，因为她的时辰到了；但只要她生下孩子，就不再记念那苦恼，因为有一个人降生到世界上，就有喜乐。 所以你们现在有忧愁；但我必再见到你们，你们的心必欢喜，你们的喜乐没有人夺去。"

当他被钉在十字架上，又复活的时候，他们一定以为他的话已经应验了。 现在他们找到了没有人能够从他们身上夺走的喜乐。 也许当他们在逼迫者的手中受苦，在基督徒同胞中找到了喜乐，他们也是这样想的。 最后，当他们打了自己的私下争战，从他的大能中战胜了里面的仇敌，他们知道了他真正的意思。

"耶稣为城市哭泣" "为你们自己和你们的孩子哭泣" 我们对真理的爱将受到威胁，我们对真正的信仰和真正的慈善的希望也将受到威胁。 正是为了这个目的，祂来到世界上，骑着凯旋而来，喝下了被拒绝和明显的死亡之杯--能够将我们的忧伤转为喜乐。 因此，祂也可以说："在世上你们必有苦难；但你们要喜乐，我已经胜过了世界。"阿门。

(Препратки: 路加福音19:29-44, 23:24-38)

313. Verse 6. And I saw, and behold, in the midst of the throne and of the four animals, and in the midst of the elders, signifies in the whole heaven, and especially in the inmost heavens. This is evident from the signification of "in the midst," as being the inmost, and therefore the whole (of which presently); from the signification of "throne," as being heaven in the whole complex (of which above, n. 253; from the signification of "the four animals" as being the Lord's providence and guard that heaven be not approached except through the good of love (of which see above, n. 277; and as that guard is especially in the third or inmost heaven, since all who are there are in the good of love to the Lord from the Lord, that heaven is signified especially by "the four animals" (which will be more clearly seen from what follows in this chapter). It is also evident from the signification of "elders" as being those who are in truths from good (of which also see above n. 270; here, therefore, those who are in the middle or second heaven, since all who are there are in truths from good; for there are these two heavens, the third and second, distinguished from each other by this, that those in the third heaven are in love to the Lord, and those in the second in charity towards the neighbor; those in charity towards the neighbor are in truths from good. From this it can be seen what is especially signified by the "four animals" and the "elders."

[2] But the "four animals" signify in general all Divine good in the whole heaven, which guards; and the "elders" signify in general all Divine truth proceeding from Divine good in the whole heaven; both guard because they are united; thus "the four animals and the elders," together, signify Divine good united to Divine truth proceeding from the Lord, and therefore the entire angelic heaven, but especially the two inmost heavens. This is so for the reason that angels are not angels from what is their own [ex proprio], but from the Divine good and the Divine truth that they receive; for it is the Divine with them, that is, the Divine received by them, that causes them to be angels, and causes heaven, which is made up of them, to be called heaven (See in the work on Heaven and Hell 2-12, 51-86).

[3] That "the midst" or "in the midst" signifies the inmost, and therefore the whole, can be seen from many passages in the Word; but first let something be said to explain whence it is that because "the midst" signifies the inmost it also signifies the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who are of the church on earth. By comparison with light: Light in the midst propagates itself round about or from the center to circumferences in every direction; and because from the inmost it is propagated and fills the spaces around, thence "in the midst" signifies also the whole. By comparison with the sun: The sun is in the midst because it is the center of its universe; because from it are the heat and light in its system, therefore the sun "in the midst" signifies its presence in every direction, or throughout the whole. By comparison with the arrangement of all in the heavens: There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication which is effected by influx from the inmost. Moreover, in every society of the heavens that which is inmost is also the most perfect; those, therefore, who are round about in that society are in light and intelligence according to their degree of distance from the inmost (See in the work on Heaven and Hell, n. 43, 50, 189). By comparison with those who are in the church on earth: The Lord's church is spread through the whole world; but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are round about and are of the church, but this propagation of light and intelligence is effected in heaven (of which see in the work on Heaven and Hell 308). From this it can be seen that "the midst" or "in the midst," as it signifies the inmost, signifies also the whole. This makes clear what is meant by "I saw, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, a Lamb standing," namely, the Lord in respect to His Divine Human, in the whole heaven, and especially in the inmost heavens.

[4] "The midst" also signifies the inmost, and therefore the whole, in many passages in the Word, as in the following. In Isaiah:

Cry out and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).

"Inhabitant of Zion" signifies the like as "daughter of Zion," namely, the celestial church, that is the church that is in the good of love to the Lord; "great is the Holy One of Israel in the midst of thee" signifies the Lord, that He is everywhere and throughout the whole there.

[5] In David:

We have considered Thy mercy, O God, in the midst of Thy temple. As is Thy name, so is Thy praise unto the ends of the earth (Psalms 48:9-10).

"Temple" signifies the church that is in truths from good which is called a spiritual church; "in the midst of it" is in its inmost, and thence in the whole of it; therefore it is said, "as is Thy name, so is Thy praise unto the ends of the earth," meaning even to the ultimates of the church, the "earth" is the church.

[6] In the same:

God is my King of old, working salvations in the midst of the earth (Psalms 74:12);

"working salvations in the midst of the earth" signifying in every direction.

[7] In the same:

God stood in the congregation of God, in the midst of the gods He will judge (Psalms 82:1).

"The congregation of God" signifies heaven; "in the midst of the gods" signifies with all angels there, thus in the whole heaven; for the angels are called gods from the Divine truth that they receive from the Lord, for "God" in the Word signifies the Lord in respect to Divine truth proceeding from Him, and constituting heaven (See above, n. 24, 130, 220a, 222a, 302).

[8] In Moses:

Behold, I send an angel before thee; beware of his face, since My name is in the midst of him (Exodus 23:20-21).

"Angel" here, in the highest sense, means the Lord; "My name in the midst of him," means that all Divine good and Divine truth are in him (See above, n. 102, 135, 224).

[9] In Luke:

Jesus said of the last times, Then let them that are in Judea flee on the mountains; and let them that are in the midst of her depart out (Luke 21:21).

This treats of the consummation of the age, by which is meant the last time of the church, when judgment takes place. "Judea" does not mean Judea, but the church; and the "mountains" do not mean mountains, but the good of love to the Lord; and as these things are said respecting the end of the church, it is clear what is signified by "let them that are in Judea flee on the mountains; and let them that are in the midst of her depart out;" namely, that when judgment takes place all those of the church who are in the good of love to the Lord shall be safe.

[10] In Isaiah:

In that day shall Israel be third to Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:24-25).

"Israel" means the spiritual of the church; "Assyria" the rational of the men thereof; and "Egypt" cognitions and knowledges [cognitiones et scientifica]. From this it can be seen what is signified by "Israel shall be the third to Egypt and Assyria, a blessing in the midst of the land," namely, that everything there shall be spiritual, both the rational and the recognizing and knowing faculty [cognitivum et scientificum]; for when the inmost is spiritual, which is truth from good, then the rational also which is therefrom is spiritual, and likewise the knowing faculty, for both are formed from the inmost, which is truth from good, or the spiritual.

[11] In Jeremiah:

My heart in the midst of me is broken, all my bones are shattered (Jeremiah 23:9).

"The heart broken in the midst of me" signifies grief from inmosts to ultimates, that is, through the whole; therefore it is also said, "all my bones are shattered," "bones" signifying the ultimates.

[12] In the following passages, also, "in the midst" signifies in the whole, or throughout the whole. In Isaiah:

It shall be in the midst of the earth, in the midst of the peoples, as the beating of an olive-tree, as the gleanings when the vintage is completed (Isaiah 24:13).

These things were said of the church vastated in respect to good and to truth, and in which there is nothing but evil and falsity. "In the midst of the earth" means that throughout the whole of the church there is evil; and "in the midst of the peoples" means that throughout the whole of it there is falsity; therefore it is compared to "the beating of an olive-tree," and to "the gleanings left when the vintage is completed;" "olive" signifying the good of the church, "vintage" the truth thereof, and "beating" and "gleanings" thereof signify vastation.

[13] In David:

They search out perversities, for the midst of men and the heart are deep (Psalms 64:6).

The "midst of man" means the intellectual where truth should be; and the "heart" the voluntary where good should be; here, both of these perverted, the latter into evil, and the former into falsity.

[14] In the same:

There is no certainty in the mouth of anyone; perdition is their midst (Psalms 5:9).

In the same:

They bless with their mouth, but in their midst they curse (Psalms 62:4).

In the same:

The saying of the transgression to the wicked in the midst of my heart is, there is no dread of God before his eyes (Psalms 36:1).

In Jeremiah:

They have taught their tongue to speak a lie: their ¹ dwelling is in the midst of deceit; through deceit they refuse to know Me (Jeremiah 9:5-6).

Also in these and in many other passages, "in the midst" signifies in the whole, because in the inmost; for such as the inmost is, such is the whole; since from the inmost all the rest are brought forth and derived, as the body is from its soul; the inmost of everything is also what is called the soul. For example: The inmost of man is his will and understanding therefrom, and such as is the will and the understanding, thence, such is the whole man; so again, the inmost of man is his love and faith therefrom, and such as is his love and the faith, thence such is the whole man.

[15] That the whole man is such as his midst or inmost is, is also the meaning of the Lord's words in Matthew:

The lamp of the body is the eye; if the eye be good the whole body is light; if the eye be evil the whole body is darkened (Matthew 6:22-23).

The "eye" signifies man's understanding (See above, n. 37, 152), if this is good, that is, if it is made up of truths that are from good, the whole man is such, which is signified by "the whole body is light;" but on the other hand, if the understanding is made up of the falsities of evil, the whole man is such, as is signified by "the whole body is darkened." The eye is called "good;" but in the Greek the eye is called "single," and "single," means that there is unity, and there is unity when truth is from good, or the understanding is from the will. Also, the "right eye" signifies the understanding of good, and the "left eye" the understanding of truth; if these make one, there is a "single eye," thus a "good eye."

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