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])

4307. 就内在历史意义而言, “雅各问说, 请将你的名告诉我” 表恶灵. 这从这层意义上的许多事清楚可知, 就这层意义而言, 这些话和接下来的话论及雅各的后代; 因为内义上的意思取决于当下所论述的主题. 与雅各摔跤的人表示恶灵, 而非善灵, 这一点从以下事实可以看出来: “摔跤” 表示试探 (3927, 3928, 4274节); 试探从来都不是善灵造成的, 而是恶灵造成的. 因为试探就是激活人里面的邪恶与虚假 (741, 751, 761, 1820, 4249, 4299节). 善灵和天使从来不会激活邪恶与虚假, 相反, 却保卫人对抗它们, 并将它们折向良善; 因为善灵被主引领, 而除了神圣良善和神圣真理外, 没有什么东西从主发出. 主不试探任何人, 这一点从教会所接受的教义可以得知, 也可从前文 (1875, 2768节) 看出来. 由此, 以及由雅各的后代在每一次试探中, 无论在旷野还是之后, 都屈服的事实明显可知, 与雅各摔跤的人表示恶灵, 而非善灵. 而且, “雅各” 在此所表示的这个民族并未处于任何属灵或属天之爱, 而是陷入肉体和世俗之爱 (4281, 4288-4290, 4293节). 灵人与世人的同在取决于他们的爱. 善灵和天使与那些处于属灵或属天之爱的人同在, 恶灵与那些唯独陷入肉体和世俗之爱的人同在. 这一点是千真万确的, 以至于仅仅留意一下自己爱欲的性质, 或也可说, 仅仅留意一下自己所关注的目的的性质, 谁都能知道哪类灵人与自己同在, 因为人皆以自己所爱的为其目的.

这个灵人之所以自称神, 是因为雅各以为他是神. 在这一点上, 雅各和他的后代一样, 总以为耶和华在他们的神圣外在仪式中, 而事实上, 耶和华唯独存在于这些所代表之物中, 这一点从下文清楚看出来. 他们还以为是耶和华把他们引入试探, 并且耶和华是一切恶的始作俑者, 每当他们受到惩罚时, 祂就生气发怒. 正因他们以为耶和华是这样的, 所以对祂的这种描述才会出现在圣言中, 而事实上, 耶和华从不将任何人引入试探, 也没有任何恶事是从祂发出的, 祂也从不生气, 更不会发怒 (参看223, 245, 592, 696, 1093, 1683, 1874, 1875, 2395, 3605, 3607, 3614节). 这也是为何与雅各摔跤的人不愿透露自己名字的原因. 就内在属灵意义而言, 与雅各摔跤的人之所以表示天使天堂 (4295节), 是因为那里 “雅各” 在至高意义上所代表的主允许天使也试探祂; 并且在这种情况下, 天使唯独留在他们的自我中, 这在刚才提到的章节已经说明了.