Jerusalem, on Mount Zion, signifies the doctrine of love to the Lord, and how it governs your life. Jerusalem first comes to our attention in 2 Samuel 5, when King David takes the city from the Jebusites and makes it his capital. In the next chapter he brings the Ark of the Covenant there, and later it is where Solomon builds the temple, and his own palace. From then on Jerusalem is the center of worship of the Israelitish church. It is the place where the Lord was presented in the temple as a baby, where He tarried to talk to the priests at age twelve, where He cleansed the temple, had the last supper, was crucified and then rose. It is a central place in both the old and new Testaments. The city was built on Mount Zion, the highest point of the mountains of Judea. A city, in the Word, represents doctrine, the organized knowledge of the truths of the church. Mountains represent love of the Lord and the consequent worship. If you put those things together, Jerusalem on Mount Zion signifies the doctrine of love to the Lord, and how it governs your life. This is why David was led to make Jerusalem the most important city of the land, and why all worship was conducted there. And this is also why Jeroboam was condemned for introducing idol worship in Samaria. In the Book of Revelation, John's vision of the city New Jerusalem descending from God is a prophecy of a new dispensation of doctrine coming from the Lord.

(Odkazy: Arcana Coelestia 4539, 8938; The Apocalypse Explained 365 [35-38])

2716. 关于第二个奥秘, 即属灵之人所具有的模糊性被主的神圣人性照亮. 这个奥秘难以解释得清楚, 因为这不得不描述神性的流注. 不过, 仅从以下考虑或许能获得关于它的某种概念: 即若至高无上的神性本身真地流入所描述的这种善, 就是被许多恶与假所玷污的善中, 那么它无法被接受; 若拥有这种善的人有所接受, 那他必受到地狱般的折磨, 从而灭亡. 但主的神圣人性能流入这些人里面, 并照亮这善. 如同早晨太阳照亮密云, 并穿透它们, 带来黎明破晓的壮观景象. 然而, 主无法在他们面前显为日光, 只能显为月光. 由此可见, 主降世的动机是拯救属灵之人 (参看2661节).