3703. “祂说, 我是耶和华你父亚伯拉罕的神” 表主, 那良善就源于祂. 这从以下事实清楚可知: 耶和华是主的神性存在本身, 主凭神性良善被称为 “亚伯拉罕的神”. 亚伯拉罕代表主的神性良善 (2172, 2198节). 由于神性良善是一切属天和属灵之善, 以及由此衍生的一切真理的源头, 所以此处经上说 “你 (即雅各) 父亚伯拉罕”, 而事实上, 以撒才是他父亲. 就内义而言, “父” 表良善, 这是因为良善是每一个事物存在的源头, 而真理则它借以显形的方法. 因此, 每一个事物都是从良善与真理的婚姻生出的. 无非由良善与真理的神圣婚姻构成的天堂本身就源于主里面良善与真理, 并真理与良善的神圣婚姻.

整个自然界中的每一个事物都涉及良善与真理. 因为天堂的属天和属灵的良善和真理在自然界被代表; 而主的神性良善和真理在天堂被代表. 由此明显可知, 良善就像父亲, 真理就像母亲; 故就圣言的内义而言, “父亲” 表良善, “母亲” 表真理. 事实上, 他们表示低级或衍生良善与真理所源于的良善与真理, 低级或衍生良善与真理相对来说如同女儿和儿子, 因此在圣言中也被称为 “女儿” 和 “儿子” (489-491, 2362节). 它们相对来说还如同兄弟姐妹, 如同孙子孙女, 以及女婿, 岳父, 儿媳; 简言之, 如同各个层次的血亲关系和姻亲关系. 所有这些关系都源于为父的良善和为母的真理的婚姻. 因为天堂里的一切事物, 无论总体还是细节, 都是照着对主之爱与信的关系, 或也可说, 良善与真理的关系而存在 (685, 917, 2739, 3612节); 上古之人因此将所有这些事物都比作婚姻 (参看54, 55, 718, 747, 1432, 2508, 2516, 2524, 2556节).

就圣言的内义而言, “父” 表良善. 这一点从许多经文可以看出来, 如以下经文, 以赛亚书:

你们这追求公义, 寻求耶和华的, 当听从我! 你们要瞻仰你们被凿而出的磐石, 被挖而出的坑穴; 要瞻仰你们的父亚伯拉罕和生养你们的撒拉; 因为亚伯拉罕独自一人的时候, 我呼召了他, 赐福与他, 使他增多. 耶和华必安慰锡安, 安慰她所有的荒场, 使旷野像伊甸, 使荒漠像耶和华的园子. (以赛亚书 51:1-3)

这论及主及其到来, 这一点从每个细节明显看出来. 就神性真理而言, 祂被称为 “磐石” 和 “坑”; 就神性良善而言, 祂被称为 “父亚伯拉罕”. 由于亚伯拉罕和撒拉代表良善和真理的神圣婚姻 (参看1468, 1901, 1965, 1989, 2011, 2063, 2065, 2172, 2173, 2198, 2507, 2833, 2836, 2904, 3245, 3251, 3305节), 故经上说 “你们的父亚伯拉罕和生养你们的撒拉”. 这解释了为何经上还说他们要 “瞻仰那磐石和坑”, 以及 “他们的父亚伯拉罕和撒拉”; 还解释了为何紧接着会有这样的应许 “耶和华必安慰锡安”, 也就是属天教会 (2362节), 并且 “安慰她所有的荒场, 使旷野像伊甸, 使荒漠像耶和华的园子”.

当亚伯拉罕在圣言的其它经文中被称为 “父” 时, 他具有同样的含义, 如约翰福音:

耶稣说, 我所说的, 是在我父那里看见的; 你们所行的, 是在你们的父那里看见的. 他们回答祂说, 我们的父就是亚伯拉罕. 耶稣对他们说, 你们若是亚伯拉罕的儿子, 就必行亚伯拉罕所行的事; 你们是行你们父所行的事. (约翰福音 8:38-39, 41)

马太福音:

不要自己心里想着说, 我们有亚伯拉罕为我们的父; 我告诉你们, 神能从这些石头中给亚伯拉罕兴起子孙来. 现在斧子已经放在树根上, 凡不结好果子的树, 就砍下来, 丢在火里. (马太福音 3:9-10)

路加福音:

穷人拉撒路死了, 被天使带上去, 到亚伯拉罕的怀里; 财主也死了, 并且埋葬了; 他在阴间举目远远地望见亚伯拉罕, 又望见拉撒路在他怀里; 就喊着说, 我父亚伯拉罕哪, 可怜我吧! 父啊, 求你打发拉撒路到我父家去. (路加福音 16:22-24, 27)

从这些经文明显可知, 所指的不是亚伯拉罕, 而是主的神性良善. 天上没有人知道亚伯拉罕, 当提到他的名字时, 他们理解为主 (1834, 1876, 1989, 3305节).

“父” 在内义上表良善, 这一点可从以下经文看出来. 摩西五经:

当孝敬父母, 使你的日子在耶和华你神所赐你的地上得以长久. (出埃及记 20:12; 申命记 5:16)

这条诫命和十诫中的其它诫命一样, 在两种意义上都是正确的; 在内义上, “当孝敬父母” 是指热爱良善与真理, 并热爱在良善与真理中的主 (参看2609, 3690节). “地上的日子” 是指随之而来的主国度中的良善状态, 这一点从 “日子”, “迦南” 和 “长久” 的含义清楚可知: “日子” 是指状态 (23, 487, 488, 493, 893, 2788节); “迦南”, 就是此处的 “地”, 是指主的国度 (参看1607, 3038, 3481节); “长久” 论及良善 (1613节).

由于 “父母” 具有这些含义, 故在代表性的犹太教会, 针对父母和儿子制定了许多条例. 就内义而言, 每个条例都是指良善与真理; 就至高意义而言, 则是指主的神性良善与神性真理. 如摩西五经:

打父亲或母亲的, 必须处死. 咒骂父亲或母亲的, 必须处死. (出埃及记 21:15, 17)

又:

凡咒骂自己的父亲或母亲的, 必须被处死; 他咒骂了自己的父亲或母亲, 他的血要归到他身上. (利未记 20:9)

又:

轻慢父亲或母亲的, 必受咒诅! 百姓都要说, 阿们! (申命记 27:16)

以西结书:

看哪! 以色列的首领各逞其能, 在你中间流人之血. 在你中间有轻慢父母的. (以西结书 22:6-7)

摩西五经:

人若有顽梗悖逆的儿子, 不听从他父亲的声音, 或他母亲的声音, 他们虽惩治他, 他仍不听从, 父母就要抓住他, 将他带到本地的城门, 本城的长老那里; 本城的众人就要用石头将他打死. (申命记 21:18-19, 21)

在所有这些经文中, 就字义而言, “父母” 是指父母; 但就内义而言, 是指良善与真理; 就至高意义而言, 则指主的神性良善与神性真理. 这也是主自己在马太福音中的教导:

就伸手指着门徒说, 看哪, 我的母亲, 我的弟兄; 凡遵行我天父旨意的人, 就是我的弟兄, 姐妹和母亲了. (马太福音 12:49, 50)

又:

但你们不要受拉比的称呼, 因为只有一位是你们的夫子, 就是基督; 你们都是弟兄; 也不要称呼地上的人为父, 因为只有一位是你们的父, 就是在天上的父. (马太福音 23:8-9)

此处禁止受夫子的称呼, 也禁止称呼地上的人为父; 除了主以外, 不可发自内心承认其他父. 也就是说, 当提及 “夫子” 和 “父” 时, 当理解为主, 就至高意义而言, 他们代表主. 如前所述 (3702节), 属天的上古之人在地上所感知到的任何事物对他们来说, 都是思想主的工具.

这同样体现在主对其中一个门徒所说的话中, 祂说:

主啊, 容我先回去埋葬我的父亲; 耶稣对他说, 任凭死人埋葬他们的死人, 你跟从我吧! (马太福音 8:21-22)

事实上, 地上的父之于天上的父, 也就是主, 如同死人之于活人. 甚至就连 “孝敬父母” 这条律法本身也可以说是死的, 除非它含有对主的尊重, 敬拜和爱在里面. 因为这条律法是从该神性律法降下来的, 因此存在于 “孝敬父母” 这条律法里面的生命元素就是从这条神性律法得来的. 这就为何主说 “任凭死人埋葬他们的死人, 你跟从我吧”. 以利亚对以利沙所说的话在意义上也一样:

以利亚经过以利沙, 将自己的外衣搭在他身上. 以利沙就离开牛跑去追上以利亚说. 求你容我先与父母吻别, 然后我便跟随你. 以利亚对他说, 你回去吧! 我向你做了什么呢?(列王纪上 19:19-20)

以利亚代表主 (参看18章序言和2762节)

玛拉基书:

看哪! 耶和华大而可畏之日未到以前, 我必差遣先知以利亚到你们那里去! 他必使父亲的心转向儿女, 儿女的心转向父亲, 免得我来咒诅这地. (玛拉基书 4:5-6)

在路加福音, 天使向撒迦利亚论到他儿子约翰说:

他必有以利亚的灵和能力, 行在主的面前, 叫为父的心转向儿女. (路加福音 1:17)

从这些地方明显可知, “父” 和 “儿女” 不是指父亲和儿女, 而是指主即将恢复的教会良善与真理.

玛拉基书:

耶和华在以色列疆界之外必尊为大! 儿子尊敬父亲, 仆人敬畏主人. 我既为父亲, 尊敬我的在哪里呢? 我既为主人, 敬畏我的在哪里呢? (玛拉基书 1:5-6)

“儿子” 表那些处于教会良善的人, “仆人” 表那些处于教会真理的人. 此处 “父亲” 明显表示主的神性良善, “主人” 或 “主” 表其神性真理

诗篇:

我父母离弃我, 耶和华必收留我. (诗篇 27:10)

“父母” 表良善与真理, 当人意识到他凭自己不能行任何良善, 或不知道任何真理时, 就说他被 “离弃” 了. 显然, 这句话不能理解为大卫的父母离弃了他.

又:

你比世人更美; 王女在宫里极其荣华, 她的衣服是用金线绣的. 你的子孙要接替你的列祖, 你要立他们在全地作王. (诗篇 45:2, 13, 16) 这论述的是主. “你的子孙要接替你的列祖” 表神性真理必如同神性良善. “王女” 表对真理的热爱; “用金线绣的衣服” 表源于良善的这真理的性质. 从整个诗篇及其中的每个部分明显看出, 此处所论述的主题是主及其神性人身, 故显而易见, 其中的每一个词都涉及同一个事物. 因此, “王女” 不是指国王的女儿, “她的衣服是用金线绣的. 你的子孙要接替你的列祖, 你要立他们在全地作王” 这些话也不是字面上的意思, 而每个词都表示神性属天和属灵之物. “女儿” 表情感或爱 (490, 491, 2362节); “王” 表神性真理 (1672, 1728, 2015, 2069, 3009节); “金” 表良善 (113, 1551, 1552节). “绣” 论及属世的记忆知识 (2831节), 故在此论及神圣的属世真理. “衣服” 表诸如包裹良善的那类真理 (297, 2576节); “接替列祖的子孙” 表源于良善的真理, 在这种情况下, 神性真理如同神性良善 (264, 489, 491, 533, 1147, 1729, 1733, 2159, 2623, 2803, 2813节). “全地的王” 是指主的国度和教会的首要事物, “王” 是指首要事物 (1482, 2089节), “地” 是指主的国度和教会 (1413, 1607, 1733, 1850, 2117, 2118, 3355节).

摩西五经:

耶和华却喜悦你的列祖, 爱他们, 从万民中拣选你们为他们以后他们的种, 像今日一样. 所以你们要给你们的心行割礼, 不可再硬着颈项. (申命记 10:15-16)

此处 “列祖” 在内义上表古教会和上古教会, 其成员凭他们所拥有的对良善与真理的热爱而被如此称呼: 属天的上古之人凭着对良善的热爱, 属灵的古人凭着对真理的热爱. 在教会, 他们的良善与真理被称为 “耶和华所拣选的种”. 很明显, 此处的列祖不是指亚伯拉罕, 以撒, 雅各和他的十二个儿子. ; 种也不是指以色列和犹太人. 确切地说, 之所以论及他们并向他们说这句话, 是为了内义可以具有某种外在形式, 从而容易被世人理解.

以赛亚书:

少年人必侮慢老年人, 卑贱人必侮慢尊贵人. 人在父家拉住弟兄说, 你有衣服, 可以作我们的官长, 他必说, 我家中没有粮食, 也没有衣服, 你们不可立我作百姓的官长. (以赛亚书 3:5-7)

就内义而言, 这论述的是教会的败坏状态, 这时, 真理不再被承认为真理, 也没人知道何为良善. “人在父家拉住弟兄” 表承认一切事物为良善. “衣服” 表真理 (1073, 2576节), “官长” 表取自真理的教义首要事务 (1482, 2089节). “我家中没有粮食, 也没有衣服” 表没有良善也没有真理, “粮食” 表良善 (276, 680, 3478节); “衣服” 表真理 (297, 2576节).

由于父母, 以及女儿和儿子代表良善与真理, 所以代表性教会才会有众多通过这些代表而拥有神性之物在里面的律法或条例, 如以下条例:

祭司的女儿若行淫, 辱没自己, 就辱没了父亲, 必用火将她焚烧. (利未记 21:9)

“祭司的女儿” 表对良善的情感, “父亲” 表该情感所源于的良善. “行淫” 表亵渎良善. 至于何谓 “行淫”, 可参看前文 (2466, 2729, 3399节), 何谓 “辱没” (1008, 1010, 1059, 2051, 3398, 3399节). 而且:

祭司的女儿若是寡妇或是被休的, 没有种, 又归回父家, 与她青年一样, 就可以吃她父亲的食物; 只是外人不可吃. (利未记 22:13)

还有这个条例:

若在被掳的人中见有美貌的妻子, 恋慕她, 要娶她为妻, 就可以领她到你家中, 她便要剃头发, 修指甲, 脱去被掳时所穿的衣服, 坐在你家里哀哭父母一个月的天数, 然后可以进去找她, 与她同房, 她作你的妻子. (申命记 21:11-13)

在这个条例中, 每一个细节都是属世真理的代表, 因为它一旦洁除虚假, 就被良善接纳. 这种真理由 “被掳的人中美貌的妻子” 来表示; 从虚假当中洁净由 “领她到家中, 剃头发, 修指甲, 脱去被掳时所穿的衣服, 哀哭父母” 来表示; 接纳由 “然后可以进去找她, 与她同房, 娶她为妻” 来表示.

我们在圣言中读到: 婚姻的条例规定要在支派和宗族内通婚, 继承法禁止遗产从一个支派转到另一个支派. 写在圣言里的这些条例也有同样的来源, 也就是说, 源于主国度中属天和属灵的婚姻, 或 “父母” 所表示的良善与真理的婚姻. 这同样适用于所颁布的关于允许与禁止亲密关系程度的条例. 在圣言中, 关于这些事的每一个条例都从内在涉及天堂中良善与真理的联系和结合, 并涉及地狱中邪恶虚假的苟合, 它们与前者分离. 关于允许和禁止程度的条例, 可参看利未记 (20章); 关于禁止遗产从一个支派转到另一个支派的条例, 和关于规定在支派内通婚的条例, 可参看民数记 (27:7-9等). 在天上, 每一个事物的位置都照着良善与真理的血亲关系和姻亲关系而固定 (参看685, 917, 2739, 3612节).

由于以色列人代表主在天上的国度, 因而代表那里的天堂秩序, 故经上还规定他们要照着支派, 宗族和家族划分 (民数记 26章); 他们要照着这个秩序在会幕的四围安营, 同样照着这个秩序起行, 如摩西五经所记载的那样:

以色列人各人要在自己的旗帜下, 按照自己父家的旗号安营, 对着会幕的四围安营. 以色列人就这样行. (民数记 2:2, 34)

因此:

巴兰看见以色列人照着支派居住, 神的灵就临到他身上. 他便题起诗歌说, 雅各啊, 你的帐棚何等华美! 以色列啊, 你的帐幕何其华丽! 如接连的山谷, 如河旁的园子. (民数记 24:2-3, 5-6等)

在这段预言中, 所指的不是雅各或以色列, 而是主在天上的国度和祂在地上的教会, 它们由那时巴兰看到他们时所处的次序来代表, 这一点从其中这些词明显看出来.

从这些例子也可得知, 就圣言的内义而言, 何谓孤儿, 也就是无父之人; 就是那些处于纯真和仁爱的状态, 渴望知道并行出良善却不能的人. 这种状态尤其存在于那些教会之外的人身上, 主看顾他们, 并在来世将其接纳为祂的儿女. 这些人由 “孤儿” 来表示, 故当他们在圣言中被提及时, 很多经文也会提及寄居者和寡妇. 因为 “寄居者” 表示那些正在接受良善与真理的教导之人 (1463节), “寡妇” 则表示那些处于良善的状态, 却不怎么处于真理的人, 以及那些处于真理的状态 , 却不怎么处于良善, 却渴望处于其中的人. 由于这三者, 即 “孤儿”, “寄居者” 和 “寡妇” 的含义同属一个极其类似的系列, 所以如前所述, 在很多经文中, 他们一起被提及 (参看申命记 14:29; 16:11, 14; 24:17, 19; 耶利米书 7:6; 22:3; 以西结书 22:6, 7; 撒迦利亚书 7:10; 诗篇 94:6; 146:9). 综上所述, 可以看出 “父” 的真正意义是什么, 即表示良善, 在至高意义上表示主.

在圣言中, 绝大部分词都有一个反面意义, “父” (经上有时译为祖宗或祖) 这个词也不例外, “父” 在反面意义上表示邪恶. “母” 同样如此, 在正面意义上表示真理, 在反面意义上则表示虚假. 这一事实可从以下经文看出来, 诗篇:

愿他祖宗的罪孽被耶和华记念, 愿他母亲的罪过不被涂抹. (诗篇 109:14)

又:

他们转身行诡诈, 像他们的祖宗一样. 他们翻转, 如同乖张的弓. (诗篇 78:57)

摩西五经:

你们剩下的人, 必因自己的罪孽在仇敌之地消灭; 也必因他们祖宗的罪孽而与他们消灭. (利未记 26:39)

以赛亚书:

你们要预备杀戮他的子孙, 因为他们的父既有罪孽, 免得他们兴起来, 得了这地, 使城市遍满地面. (以赛亚书 14:21)

又:

我必一同报应你们自己的罪孽, 和你们列祖的罪孽. (以赛亚书 65:6-7)

耶利米书:

以色列家和他们的君王, 首领, 祭司, 先知也都照样羞愧. 他们向木头说, 你是我的父; 向石头说你是生我的. 他们以颈背向我, 不是以面. (耶利米书 2:26-27)

又:

我要将绊脚石放在这百姓前面, 父亲和儿子要一同跌在其上; 邻舍与朋友也都灭亡. (耶利米书 6:21)

又:

孩子拾柴, 父亲烧火, 妇女抟面做饼, 献给天后. (耶利米书 7:18)

以西结书:

因你一切可憎的事, 我要在你中间行我所未曾行的, 以后我也不再照着行. 因此父亲要吃儿子, 儿子要吃父亲. 我必向你施行审判, 我必将你所剩下的分散四风. (以西结书 5:9-10)

这论及对神圣之物的亵渎. 又:

主耶和华对耶路撒冷如此说: 你的根源, 你的出身, 是在迦南地; 你父亲是亚摩利人, 你母亲是赫人. (以西结书 16:3)

马太福音:

弟兄要把弟兄, 父亲要把儿子, 送到死地; 儿女要起来反对父母, 置他们于死地. 并且你们要为我的名被众人恨恶. 因为我来是叫人与父亲对立, 女儿与母亲对立, 媳妇与婆婆对立; 人的仇敌就是自己家里的人. 爱父母过于爱我的, 不配作属我的; 爱儿女过于爱我的, 不配作属我的. (马太福音 10:21-22, 35-37; 路加福音 12:49, 52-53)

同一福音书:

凡为我的名撇下房屋或是弟兄, 姐妹, 父亲, 母亲, 妻子, 儿女, 田地的, 必要得着百倍, 并且承受永生. (马太福音 19:29 ; 路加福音 18:29, 30; 马可福音 10:29, 30)

路加福音:

人到我这里来, 若不恨恶自己的父母, 妻子, 儿女, 弟兄, 姐妹, 甚至自己的性命, 就不能作我的门徒. (路加福音 14:26)

马可福音:

弟兄要把弟兄, 父亲要把孩子, 送到死地; 儿女要起来反对父母, 置他们于死地; 并且你们要为我的名被众人恨恶. (马可福音 13:12-13; 路加福音 21:16-17)

这论及世代的终结和教会的状态, 这时, 它在良善与真理上已经败坏, 也就是说, 邪恶起来反对真理, 虚假起来反对良善. “父” (或祖) 在反面意义上表示邪恶, 这从刚才所引用的经文, 以及下面的经文明显看出来. 约翰福音:

耶稣对他们说, 倘若神是你们的父, 你们就必爱我, 因为我本是出于神, 也是从神而来. 你们是出于你们的父魔鬼, 你们父的私欲, 你们偏要行. 他从起初是杀人的, 不守真理, 因真理不在他里面; 他说谎言时, 出于自己说的, 因他本来是说谎的, 也是说谎之人的父. (约翰福音 8:42, 44)

376. It has thus far been shown that "oil" signifies celestial good, which is the good of love to the Lord; it shall now be shown that "wine" signifies spiritual good, which is the good of charity towards the neighbor and the good of faith; and as this good in its essence is truth, it is said in the general explanation that "the oil and the wine hurt not," which signifies that there must no harm be done to the internal or spiritual sense of the Word in respect either to good or to truth, or what is the same, that there must no harm be done to the goods and truths which are in the internal or spiritual sense of the Word. The good of charity and the good of faith in their essence are truth, because that good is implanted by the Lord in man's intellectual part by means of the truths that are called the truths of faith, and when man lives according to these truths they become goods; for by means of truths a new will is formed in that part, and whatever proceeds from the will is called good. This will, moreover, is the same as conscience, and conscience is a conscience of truth, for it is formed by truths of every kind from the doctrine of the church, and from the sense of the letter of the Word (but on this subject see further in The Doctrine of the New Jerusalem 130-138; and the extracts from the Arcana Coelestia 139-141). From this now it is that "wine" signifies truth.

[2] Furthermore, there are goods and truths internal and external; internal goods and truths are signified by "the oil and the wine" that must not be hurt; but external goods and truths are signified by "wheat and barley." External goods and truths are those that are in the sense of the letter of the Word, while internal goods and truths are those that are in the internal or spiritual sense of the Word; or external goods and truths are such as are in the lower heavens with the angels there, that is, in the ultimates of heaven, while internal goods and truths are such as are in the higher heavens with the angels there, that is, in the third and second heavens. These goods and truths are genuine goods and truths themselves, but the former are truths and goods because they correspond, thus are correspondences; internal goods and truths have immediate communication with the angels of heaven, while external goods and truths have not an immediate but a mediate communication through correspondences. This is why the Jews, because they were only in the sense of the letter and had no knowledge of the signification of things in the spiritual sense, were unable to do harm to the spiritual sense in respect either to good or to truth, and consequently were unable to do harm to genuine goods and truths. So the Christian Church at this day is unable to do harm to the genuine goods and truths which are in the spiritual sense of the Word, for it has been ignorant of that sense, and at the same time ignorant of genuine goods and truths.

[3] The spiritual sense of the Word was not disclosed to Christians, because genuine goods and truths, such as are in the higher heavens, lie concealed in the spiritual sense of the Word; and so long as these goods and truths were unperceived and unknown that sense could not be opened, since these goods and truths could not be seen. In the Christian churches genuine goods and truths have not been perceived and known for the reason that those churches have been divided, in general, into the Papal and the Evangelical; and those in the Papal Church are utterly ignorant of truths, because they do not depend upon the Word, thus upon the Lord who is the Word, that is, Divine truth, but upon the pope, from whose mouth scarcely anything proceeds except what is from the love of ruling, and that love is from hell; therefore with them scarcely a single truth of the church exists; while in the Evangelical churches faith alone has been assumed as the essential means of salvation, and as a consequence the good of love and charity has been rejected as nonessential, and where good is rejected no truth which is truth in itself can exist, since all truth is from good; for the Lord flows into man's good, and by means of good illustrates him and gives him the light to perceive truths, therefore without that light, which is man's very spiritual life, there is no truth, however much it may sound like truth because it is from the Word; it is truth falsified by the ideas that are held in respect to it; for from faith separate from charity, or from truths without good, no other result can follow. This is why the spiritual sense of the Word could not be disclosed to the Christian churches, for if it had been disclosed, they would have falsified and perverted it by ideas from fallacies, and thus would have profaned it. This also is why no one will ever hereafter be admitted into the spiritual sense of the Word unless he is in genuine truths from good, and no one can be in genuine truths from good unless in heart he acknowledges the Lord alone as the God of heaven and earth, for from Him is every good and thence every truth. The spiritual sense of the Word is at this day opened, and therewith also genuine truths and goods are disclosed, because the Last Judgment has been accomplished by the Lord, and thus all things in the heavens and in the hells have been reduced to order; and for this reason it can be provided by the Lord that no harm can be done to genuine truths and goods, which are in the spiritual sense of the Word, and this could not have been provided before (See in the small work on The Last Judgment 73).

[4] That "wine" signifies spiritual good, or the good of charity and the good of faith, which in its essence is truth, can be seen from the following passages in the Word. In Isaiah:

Ho, everyone that thirsteth, come ye to the waters; and he that hath no silver; come ye, buy and eat; buy wine and milk without silver and without price (Isaiah 55:1).

Anyone can see that this does not mean that wine and milk may be bought without silver, "wine and milk" therefore signify things spiritual, namely, "wine" spiritual good, which in its essence is truth, as was said above, but "milk" the good of that truth. That these are given by the Lord freely to those who are ignorant of truth and good, and yet in a desire for these, is signified by "he that hath no silver, come ye, buy and eat; buy without silver;" "to buy" signifies to acquire for oneself, and "to eat" signifies to make one's own, which is done by application as from oneself. Those who are ignorant of truth and good, and yet are in a desire for them, are evidently meant, for it is said, "Ho, everyone that thirsteth, come ye to the waters," "to thirst" signifying to desire, and "waters" signifying truths, here the Word where truths are.

[5] In Joel:

It shall come to pass in that day, the mountains shall drop down sweet wine, and the hills shall flow with milk; all the water-courses of Judah shall flow with waters (Joel 3:18).

This treats of the Lord's coming, and of the new heaven and the new church from Him. It is well known that the mountains in the land of Canaan, or in Judea, did not then drop down sweet wine, nor the hills flow with milk, nor the water-courses of Judah flow with waters more than before, therefore these words must mean something else than new wine, milk, and waters, or than mountains, hills, and water-courses, namely, "that the mountains shall drop down sweet wine" [mustum] or wine [vinum], means that from the good of love to the Lord there shall be genuine truth; "the hills shall flow with milk" means that from the good of charity towards the neighbor there shall be spiritual life; and "all the water-courses of Judah shall flow with waters" means that from the particulars of the Word there shall be truths. (For "Judah" signifies the Lord's celestial kingdom, and also the Word, see Arcana Coelestia 3881[1-11], 6363; therefore "its water-courses" signify the particulars of the Word; that "mountains" signify the good of love to the Lord, n. Arcana Coelestia 795, 4210, 6435, 8327, 8758, 10438, 10608; and "hills" the good of charity towards the neighbor, n. 6435, 10438; and this because in heaven those who are in the good of love to the Lord dwell upon mountains, and those who are in the good of charity towards the neighbor dwell upon hills, n. Arcana Coelestia 10438, and Heaven and Hell, n. 188.)

[6] In Amos:

Behold the days come, that the ploughman shall overtake the reaper, and the treader of grapes him that draweth forth seed; and the mountains shall drop down sweet wine, and all the hills shall dissolve. I will bring back the captivity of My people Israel, and they shall build the waste cities; and they shall inhabit them, and they shall plant vineyards and drink the wine thereof, and they shall make gardens and eat the fruit of them. Then will I plant them upon their ground (Amos 9:13-15).

This chapter treats first of the vastation of the church, and then of its restoration by the Lord; and "the people Israel" do not mean that people, but those with whom the church was to be established; and "the ploughman shall overtake the reaper, and the treader of grapes him that draweth forth the seed," signifies that he who receives good and truth shall also perform uses, or bear fruit, thus that with the man of the church the two shall be present at the same time; "the mountains shall drop down sweet wine, and all the hills shall dissolve," signifies, as just above, that from the good of love to the Lord and from the good of charity towards the neighbor there shall be truths in abundance, "sweet wine" here, or "wine," meaning truth; that "the captivity of the people Israel shall be brought back" signifies the restoration of the church among the Gentiles, for "captivity" means spiritual captivity, in which those are who are remote from goods and truths, and yet in a desire for them (See Arcana Coelestia 9164). "The waste cities that they shall build" signify the doctrinals of truth and good from the Word, before destroyed and at that time to be restored; "the vineyards which they shall plant," and "the wine of which they shall drink," signify all things of the church from which there is intelligence, "a vineyard" signifies the spiritual church, and therefore "vineyards" signify all things of the church; "wine" signifies the truth of the church in general, and "to drink it" signifies to be instructed and become intelligent, thus intelligence; and "the gardens which they shall make, and the fruit of which they shall eat," signifies wisdom, "gardens" meaning all things of intelligence, and their "fruit" signifying the goods of life, thus "to eat their fruit" signifies the appropriation of good, thus wisdom, for wisdom comes when truths are committed to the life; and because this is what is meant, therefore it is said of Israel, "I will plant them upon their ground."

[7] In Moses:

He bindeth his foal to the vine, the son of his she-ass unto the noble vine; he washeth his vesture in wine, and his covering in the blood of the grapes. His eyes are red with wine, and his teeth white with milk (Genesis 49:1, 12).

This is in the prophecy of Israel the father respecting Judah, by whom here Judah is not meant, but the Lord in relation to the celestial kingdom; and "wine" and the "blood of grapes" mean the Divine truth. (What the rest signifies, and that "wine" signifies Divine truth, because this has reference to the Lord, see Arcana Coelestia 6375-6381.)

[8] In the same:

Jacob brought of his venison to his father Isaac, and he did eat; and he brought him wine, and he drank. And Isaac blessed him, saying, God give thee of the dew of heaven, and of the fatnesses of the earth, and plenty of corn and new wine (Genesis 27:25, 27-28, 37).

Those who do not know that the Word is spiritual in its particulars may suppose that by "Isaac" here is meant Isaac, and by "Jacob" Jacob, and therefore that by "the fatnesses of the earth," and "the corn and new wine," no other and deeper things are meant; but "Isaac" here represents the Lord, and "Jacob" the church; thence the "fatnesses of the earth" mean the celestial things that are of the good of love; and "corn and new wine" every good and truth of the church. (But these words may also be seen explained in Arcana Coelestia n. 3570, 3579, 3580.)

[9] In the same:

If ye shall harken to My commandments, I will give rain to your land in its time, the former rain and the latter rain; and thou shall gather in thy corn, and thy new wine, and thy fresh oil (Deuteronomy 11:13-14).

These blessings of the earth were promised to the sons of Israel if they would hear and do the commandments of Jehovah, and the blessings followed because with them the church was representative, and the things that were said and commanded by Jehovah corresponded to things spiritual, thus these blessings of the earth to the blessings of heaven. The blessings of heaven, to which the blessings of the earth correspond, all have reference to the things that are of the good of love and the truth of faith; these blessings therefore are signified by "the former rain and the latter rain," for "rain" in particular signifies Divine truth flowing in out of heaven, from which all things of the church and heaven with man are born, grow, and are brought forth; therefore "the corn, new wine, and oil, which they should gather in," signify every good and truth of the external and internal man.

[10] In the same:

Thus Israel dwelt securely, alone by the fountain of Jacob, in a land of corn and new wine; yea, his heavens shall drop down dew (Deuteronomy 33:28).

This was the conclusion of the blessings of the sons of Israel by Moses, which were all prophetical, and every son or every tribe of Israel signified something of the church (as in Genesis 49); and here "Israel" signifies the church itself; and "to dwell securely, alone by the fountain of Jacob," signifies to live without infestation from evils and falsities, and to be led by the Lord alone through Divine truth, the "fountain of Jacob" meaning Divine truth and the Word; and "to live in a land of corn and new wine" signifies in every good and truth of the church; and "yea, his heavens shall drop down dew," signifies influx out of heaven.

[11] In the same:

He made him ride upon the high places of the earth, and gave him butter of the herd, and milk of the flock, with the fat of lambs, and of rams, the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and thou drinkest the blood of the grape, unmixed wine (Deuteronomy 32:13-14).

These things are said of the Ancient Church, which was the church previous to the Israelitish Church, and was in the good of charity and in truths of faith. The goods of every kind, in which it was, are meant by these things, namely, the "butter of the herd," the "milk of the flock," "the fat of lambs," "the fat of rams," "the fat of goats," "the fat of the kidneys of wheat;" and spiritual truths are meant by "the blood of the grape" and "unmixed wine."

[12] In Jeremiah:

They shall come and sing aloud in the height of Zion, and shall flow together unto the good of Jehovah, to the corn, and to the new wine, and to the fresh oil, and to the sons of the flock and of the herd (Jeremiah 31:12).

"Corn," "new wine," and "fresh oil," signify goods and truth of every kind (what these mean in particular, see above, n. 374). In Isaiah:

Jehovah hath sworn by His right hand, and by the arm of His strength, Surely I will no longer give thy corn to be food for thine enemies, and the sons of the alien shall not drink thy new wine for which thou hast labored; but they that gather it shall eat it and praise Jehovah, and they that bring it together shall drink it in the courts of holiness (Isaiah 62:8-9).

This is said of Jerusalem, which signifies the church in relation to doctrine; therefore "the corn that shall no longer be given as food for the enemies, and the new wine that the sons of the alien shall not drink" signify in general the good and truth of the church, which shall no longer be consumed by evils and falsities; "enemies" here meaning evils, and "the sons of the alien" falsities, and "to eat," or "to have food given them," and "to drink," mean to consume. That goods and truths will remain with those who receive them, and thence make use of them, is signified by "they that gather it shall eat it," and "they that bring it together shall drink it;" worship from these is signified by "praising Jehovah," and "drinking in the courts of holiness."

[13] In the same:

Gladness is taken away, and exultation from Carmel; and in the vineyards there is no singing aloud, no shouting for joy; the treader treadeth not out the wine in the wine-vats; I have made the vintage-shouting to cease (Isaiah 16:10).

This describes the taking away of the heavenly enjoyment that is from good and its truths, because good and truth itself is taken away; the good of the church is meant by "Carmel," and its truths by "vineyards" and by "treading out the wine in the wine-vats;" the enjoyments thereof that are taken away are meant by "gladness," "exultation," "singing aloud," "shouting," and "vintage-shouting," for it was a custom to sing in the vineyards, and in the winepresses when the grape was trodden into wine, that enjoyments from truths, which were signified by "wine," might be represented.

[14] In Jeremiah:

With more than the weeping of Jazer I will weep for thee, O vine of Sibmah; thy shoots are passed over the sea, they reach even to the sea of Jazer; upon thy autumn fruits, and upon thy vintage the devastator is fallen. Whence gladness and exultation is gathered out of Carmel, and out of the land of Moab; and I have caused the wine to cease in the wine-vats; none shall tread with shouting; their shouting shall be no shouting (Jeremiah 48:32-33).

This also treats of the taking away of the heavenly enjoyment that is from the good of love and the truths thence, for all heavenly enjoyment is in these and from these. Lamentation over it is meant by "weeping" [flere fletum]; deprivation of it is meant by "gladness and exultation is gathered out of Carmel," likewise by "the devastator falling upon it," "the wine failing," and "the shouting being no shouting;" the good that was taken away, for which there was lamentation, is meant by "the autumn fruits;" and the truths of good that were taken away are meant by "the vintage," and by "the wine in the wine-vats." That truths were banished, and that they perished through knowledges [scientifica] is meant by "the vine of Sibmah," and by its "shoots that have gone over the sea, even to the sea of Jazer," "sea" signifying the knowing faculty [scientificum].

[15] In Lamentations:

The infant and the suckling faint in the broad places of the city. They say to their mothers, Where is the corn and the wine? when they faint as one pierced in the broad places of the city, when their soul is poured out upon their mother's bosom (Lam. 2:11-12).

These words contain a lamentation over the Jewish Church, that every good and truth thereof has perished; and the lamentation is described by "the infant and the suckling who faint in the broad places of the city, and say to their mothers, Where is the corn and the wine?" The "infant and the suckling" signify those who are in the good of innocence, and in an abstract sense, the good of innocence itself; by this good every good of the church is meant, since it is the essential of all its goods (See in the work on Heaven and Hell, n. 276-283, 285, 288, 341, 382). "The broad places of the city" signify the truths of doctrine; "mothers" all things of the church; "corn and wine" all the good and truth of the church in general. It is said that "they faint as one pierced in the broad places of the city, when their soul is poured out upon their mother's bosom," because "one pierced" signifies those who perish spiritually from the deprivation of truth, and "soul" signifies spiritual life. (That "the broad places of the city, in which they faint," signify the truths of doctrine, see Arcana Coelestia, n. 2336; and that "the mother, into whose bosom the soul is poured out," signifies the church, n. 2691, 2717, 3703, 4257, 5581, 8897)

[16] In Zephaniah:

Their wealth shall be for plunder, and their houses for a waste, that they may build houses but not inhabit them, and plant vineyards but not drink the wine thereof (Zephaniah 1:13).

The "wealth that shall be for plunder" signifies spiritual wealth, which is the knowledges of good and truth; "the houses that shall be for devastation" signify the things of the church in man; that from these when devastated one profits nothing and receives nothing, even though he listens to them, and sees them in the Word, is signified by "building and not inhabiting, and planting vineyards and not drinking the wine thereof," "houses" meaning the goods of the church, and "vineyards" with "wine" its truths.

[17] Like things are meant in Micah:

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

In Amos:

Vineyards of desire shall ye plant, but ye shall not drink the wine of them (Amos 5:11).

And in Hosea:

The threshing-floor and the wine-vat shall not feed them, and the new wine shall dissemble unto them. They shall not pour forth wine to Jehovah, and these shall not be agreeable unto Him (Hosea 9:2, 4).

The "threshing-floor and the wine-vat" signify the same as "corn and wine," because corn and wine are there collected; that they will not profit by what they hear is signified by "they shall not feed them, and the new wine shall dissemble unto them;" and that thence their worship is not accepted is signified by "they shall not pour forth wine to Jehovah, and these (that is, the offerings) shall not be agreeable unto Him."

[18] In Joel:

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the sweet wine which is cut off from your mouth. The field is devastated, the ground mourned, for the corn was devastated, the new wine was dried up, the fresh oil languisheth; the husbandmen were ashamed; the vine-dressers howled (Joel 1:5, 10-11).

What these words signify in the spiritual sense, may be seen above n. 374, where they are explained; "wine" and "sweet wine" meaning the truth of the church, and "vine-dressers" those who are in truths and teach them. This treats of a devastated church, in which goods and truths have perished.

[19] In Ezekiel:

Damascus was thy trader in the multitude of thy works, in the multitude of all riches, in the wine of Heshbon ¹ and the wool of Zachar (Ezekiel 27:18).

This is said of Tyre, which signifies the church in relation to the knowledges of good and truth; and "Damascus," which was a city in Syria, signifies the concordant knowing faculty [scientificum]; and the "tradings" referred to in this chapter signify the acquisition and communication and also the use of these. Because "Damascus" signifies the concordant knowing faculty, it is called a "trader in the multitude of all works and riches," "works" by which uses are effected, signifying the knowledges of good, and "riches" the knowledges of truth; and as the knowledges of truth and good are in the natural man, for therein is everything pertaining to cognition and knowing that is perceptible, therefore it is said "in the wine of Heshbon and the wool of Zachar," the "wine of Heshbon" signifying natural truth, and the "wool of Zachar" natural good.

[20] In Isaiah:

A malediction shall devour the earth; the new wine shall mourn, the vine shall languish, all the glad of heart shall sigh. They shall not drink wine with a song; strong drink shall be bitter to them that drink it. The city of voidness shall be broken down; every house shall be shut, that no one come in (Isaiah 24:6-7, 9-10).

These words describe the perversion of the church, which takes place when falsity rules in place of truth, whence there is no longer any good; for man has good by means of truths. "The earth that the malediction will devour" signifies the church, "malediction" meaning its perversion; the "new wine that will mourn," and the "vine that will languish," signify all truth of the church, "to mourn" and "to languish" signifying deprivation of it; that there shall no longer be any heavenly enjoyment and blessedness is signified by "all the glad of heart shall sigh, they shall not drink wine with a song;" that they shall turn away from all things that agree with truths is signified by "strong drink shall be bitter to them that drink it," "strong drink" signifying the things that are from truths and agree with them. But that the doctrine of falsity shall be destroyed is signified by "the city of voidness shall be broken down," "city" meaning doctrine, and "a void" falsity; and that there shall no longer be any good or wisdom with man is signified by "every house shall be shut, that no one come in," which takes place when there is no truth, but only falsity.

[21] In Amos:

Who drink out of bowls of wine, and anoint themselves with the firstfruits of the oils; but they are not grieved for the breach of Joseph (Amos 6:6).

This and what precedes in that chapter describes those who are in external worship without internal, such as the Jews were formerly and still are; the "bowls of wine out of which they drink" are the externals of truth from which is worship; and the "firstfruits of the oils with which they anoint themselves" are the externals of good, from which also is worship; "Joseph" signifies the internal of the church or its spiritual; not being affected because this perishes is signified by "they are not grieved for his breach." (That external worship without internal is no worship, see Arcana Coelestia 1094, 1175, 7724; that the Jews were formerly and still are in external worship without internal, n. 1200, 3147, 3479, 8871; that "Joseph" signifies the spiritual church, thus also the spiritual of the church, n. 3969, 3971, 4669, 6417)

[22] In Zechariah:

I will render the house of Judah mighty and I will save the house of Joseph; on this account they shall be as the mighty Ephraim, and their heart shall be glad as if with wine (Zechariah 10:6-7).

"The house of Judah" signifies the Lord's celestial church, and the "house of Joseph" the Lord's spiritual church; and "to render mighty their houses" signifies to multiply with them truths from good, for all might is of truth from good; therefore it is said, "they shall be as the mighty Ephraim;" "Ephraim" signifying the understanding of truth from good, which is called mighty from its multiplication; heavenly enjoyment therefrom is signified by "their heart shall be glad as if with wine," "wine" meaning truth from good from which that enjoyment comes. (That truths have all power from good, see in the work o n Heaven and Hell 228-233; and also above, n. 209, 333; that "Judah" in the Word signifies the Lord's celestial kingdom, Arcana Coelestia 3881[1-11], 6363; and "Ephraim" the intellectual of the church, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296.)

[23] In Daniel:

Belshazzar king of Babylon, and his magnates, and his wives, and his concubines, drank wine out of vessels of the temple of Jerusalem, and praised the gods of silver, brass, iron, wood, and stone. Therefore there was written on the wall, Numbered, weighed, and divided. And then he [Nebuchadnezzar] was driven out from the sons of man, and his dwelling was with the wild asses (Daniel 5:2-5, 21).

In the internal sense this describes the profanation of good and truth, which also is meant by "Babel" or "Babylon;" for "to drink wine out of the vessels of the temple of Jerusalem" signifies to draw the truths of the church from the Word, "to drink wine" meaning to draw truths, and "the vessels of the temple of Jerusalem" meaning the truths that belong to the doctrine of the church from the Word; and "to praise the gods of gold, silver, brass, iron, wood, and stone" signifies worship from the love of self and the world; for these gods signify idolatrous worship of every kind, and profanation; that it was therefore written on the wall, "numbered, weighed, divided" signifies separation from all things of heaven and the church. That afterwards "the king was driven out from the sons of man, and his dwelling was with the wild asses" signifies separation from all truth, and the allotment of his life with the infernals, "sons of man" meaning the truths of the church, "wild asses" those who are in dire falsities like those in the hells, and "dwelling" meaning the allotment of the life.

[24] In Joel:

They have cast a lot upon My people; for they have given a boy for a harlot, and sold a girl for wine, which they drank (Joel 3:3).

"To cast lots upon the people" signifies to dissipate the truths of the church, "to cast a lot" signifying to dissipate, and "people" signifying the church in relation to truths, thus also the truths of the church; "to give a boy for a harlot" signifies to falsify truth, "boy" meaning the truth of the church, and "harlot" falsity; and "to sell a girl for wine, which they drank" signifies to pervert the good of the church by truth falsified, "girl" meaning the good of the church, and "wine" truth falsified.

[25] Because "wine" signified the truth of the church that is from good, it was commanded that, with the sacrifices upon the altar, a meal-offering and a drink-offering should be offered, and the meal-offering was bread, and the drink-offering wine; these signified worship of the Lord from the good of love, and from the truths therefrom; for all worship is from these. (On the drink-offerings, the portions of wine with them at the different sacrifices, see Exodus 29:40, 41; Leviticus 23:13, 18; Numbers 6:1-4, 15, 17; 15:4-7, 10, 24; 28:7-10, 24, 31; 29:6, 11, 16, 19, 22, 25, 27, 28, 31, 34, 38, 39; and besides Genesis 35:14) This makes clear what is signified in Joel:

The meal-offering and the drink-offering was cut off from the house of Jehovah; the priests, the ministers (of the altar), mourned (Joel 1:9);

namely, that worship from the good of love, and from the truths therefrom, had perished. Who cannot see that the meal-offering and the drink-offering, which were bread and wine, were not pleasing to Jehovah in worship, unless they had signified such things as are of heaven and the church?

[26] From this it can now be seen what the bread and wine in the Holy Supper involve, namely, the bread, the good of love to the Lord from the Lord, and the wine, the good of faith, which in its essence is truth. (But on the Holy Supper and the bread and wine of it, see The Doctrine of the New Jerusalem 210-222.) Because "wine" signifies the good of faith, which in its essence is truth, when the Lord instituted the sacrament of the supper, He said:

I say unto you, I will not drink henceforth of this product of the vine until that day when I will drink it with you new in My Father's kingdom (Matthew 26:29).

I say unto you, I will not drink of the product of the vine until the kingdom of God shall come (Luke 22:18).

"The product of the vine," that is, "wine," which the Lord "would drink with them new in His Father's kingdom," or "when the kingdom of God should come," means that all Divine truth in heaven and the church would then be from His Divine Human; He therefore calls it "new," and also He calls it "the new testament in his blood" (Luke 22:20); for "the Lord's blood" has a like signification as "wine" (See above, n. 30, 328, 329). And as everything Divine, since the Lord has risen, proceeds from Him, He says that He will drink it with them when the kingdom of God shall come, and it came when He reduced all things to order in the heavens and in the hells. That the kingdom of God came at the same time with the Lord and that it is from Him can be seen from Matthew 3:2; 4:8; 10:7; 12:28; 16:28; Mark 1:14, 15; 9:1; Luke 1:32, 33; 9:11, 27, 60; 10:11; 16:16; 17:20, 21; 23:42, 51; John 18:36. Now, because "bread" signifies the good of love, and "wine" the good of faith, which in its essence is the truth from that good, and in the highest sense, "bread" signifies the Lord in respect to Divine good, and "wine" the Lord in respect to Divine truth, and because there is a correspondence between spiritual things and natural, (and such a correspondence that when "bread" and "wine" are in man's thought, the good of love and the good of faith are in the angels' thoughts), and because all things of heaven and the church have reference to the good of love and the good of faith, therefore the Lord instituted the Holy Supper in order that by means of it there might be a conjunction of the angels of heaven with the men of the church.

[27] Because such things are meant by "bread and wine" in heaven, therefore:

Melchizedek, king of Salem, going out to meet Abram, brought out bread and wine; and he was a priest to God Most High. And he blessed Abram (Genesis 14:18-19).

"Melchizedek" here represents the Lord in relation to Divine good and in relation to Divine truth, as priest in relation to Divine good, and as king to Divine truth; therefore he "brought out bread and wine," "bread" signifying Divine good, and "wine" Divine truth; or when applied to man, "bread" signifying the good of love to the Lord, and "wine" the good of faith, which is from the reception of Divine truth.

[28] The "wine" spoken of by the Lord in the following passages has a like signification:

They do not put new wine into old wine-skins, else the skins burst, and the wine is spilled; but they put [new] wine into fresh wine-skins, and both are preserved (Matthew 9:17).

And no man having drunk old wine straightway desireth new; for he saith, The old is more useful (Luke 5:39).

This comparison, like all others in the Word, is from correspondences, "wine" signifying truth, "old wine" the truth of the old or Jewish Church, and "wine-skins" things that contain, "old wine-skins" the statutes and judgments of the Jewish Church, and "fresh wine-skins" the precepts and commandments of the Lord. That the statutes and judgments of the Jewish Church, which related especially to sacrifices and representative worship, are not in agreement with the truths of the Christian Church is meant by "they do not put new wine into old wine-skins, else the wine-skins burst and the wine is spilled; but they put [new] wine into fresh wine-skins, and both are preserved together." That those who have been born and educated in the externals of the Jewish Church cannot be brought immediately into the internals belonging to the Christian Church is signified by "no man having drunk old wine straightway desireth new; for he saith, "The old is more useful."

[29] The same is signified by "the water turned into wine at Cana of Galilee," thus described in John:

At the wedding in Cana of Galilee, when the wine failed, there were six water-pots of stone set there, according to the cleansing of the Jews. Jesus said, Fill the water-pots; and they filled them to the brim. Then he said unto them Draw out now, and bear unto the ruler of the feast; and they bare it. While the ruler of the feast tasted the water that was made wine, he calleth the bridegroom, and saith unto him, Every man setteth on first the good wine; and when they have had enough, the inferior; thou hast kept the good wine until now (John 2:1-10).

It should be known that all the miracles done by the Lord, as well as all the miracles by Him spoken of in the Old Testament, signified, that is, contained within them, such things as belong to heaven and the church, and that thence His miracles were Divine (See Arcana Coelestia 7337, 8364, 9051). So with this miracle; here, as elsewhere in the Word, "a wedding" signifies the church; "in Cana of Galilee" means among the Gentiles; "water" the truth of the external church, such as was the truth of the Jewish Church from the sense of the letter of the Word, and "wine" the truth of the internal church, such as is the truth of the Christian Church; therefore the Lord's "making the water wine" signifies that of the truths of the external church He will make truths of the internal church by opening the internal things that have lain concealed in them. "The six water-pots of stone, set there according to the cleansing of the Jews," signify all these truths in the Word, and thence in the Jewish Church and its worship; these were all representative and significative of things Divine in the Lord and from the Lord, which contained things eternal. For this reason there were "six water-pots of stone, set for the cleansing of the Jews;" the number "six" signifies all, and is predicated of truths; "stone" signifies truth, and "the cleansing of the Jews" purification from sins; thus all things of the Jewish Church are signified, since that church regards purification from sins as its all, for so far as anyone is purified from sins, so far he becomes a church. "The ruler of the feast" means those who are in the knowledges of truth; his saying to the bridegroom, "every man setteth on first the good wine; and when men have had enough, the inferior; thou hast kept the good wine until now," signifies that every church has its beginning in truths from good, but falls away into truths not of good, but that now, at the end of the church, truth from good, or genuine truth, is granted, namely by the Lord.

[30] It is because "wine" signifies the truth of the church, and "oil" the good of the church, that the Lord says, in the parable of the man who was wounded by thieves:

That the Samaritan poured oil and wine into his wounds (Luke 10:33-34);

where "the man wounded by thieves" means those who are infested and have their conscience hurt by evil men, who are "robbers;" and "the Samaritan" means the Gentiles that are in the good of charity; therefore "his pouring into his wounds oil and wine" signifies the spiritual things that heal a man thus injured, "oil" meaning the good of love, and "wine" the good of faith, or truth. What the rest signifies, namely, "that he set him on his own beast, and brought him to an inn, and told them to take care of him," may be seen above (n. 375[8]), where they are explained. That "wine" signifies the truth of the church can be seen not only from the passages cited, but also from others in the Word (as Isaiah 1:21, 22; 25:6; 36:17; Hosea 7:4, 5, 14; 14:5-7; Amos 2:8; Zechariah 9:15, 17; Psalms 104:14-16).

[31] As most things in the Word have also a contrary sense, so, too, has "wine," and in that sense it signifies truth falsified, and also falsity, as in the following passages. In Isaiah:

Woe to the crown of pride, to the drunkards of Ephraim, to the flower of his fading adornment, which is on the head of the valley of the fat ones frenzied with wine; the crown of pride, the drunkards of Ephraim, they shall be trampled under the feet; these go astray through wine, and through strong drink they err; the priest and the prophet go astray through strong drink, they are swallowed up of wine, they err through wine, ² they go astray among the seeing, they waver in judgment (Isaiah 28:1, 3, 7).

This is said of those who are insane in things spiritual because they believe themselves to be intelligent of themselves, and glory in it; the state of such is here described by pure correspondences; those who are insane in things spiritual or in truths are meant by "the drunkards," and those who thence believe themselves intelligent by "Ephraim," and hence glorying in intelligence or learning is meant by the "crown of pride;" for those who are in falsities of doctrine and have confirmed themselves in them, when they are illustrated and see truths, in the other life become like drunkards. The learned who have confirmed themselves in falsities become such, and to confirm oneself in falsities is to confirm from oneself and not from the Lord. This makes clear what is signified by "woe to the crown of pride, to the drunkards of Ephraim;" "the flower of the fading adornment that is on the head of the valley of the fat ones frenzied with wine" signifies the truth of the church destroyed even as it is born by the glorying of the self-intelligence that is of the natural man separated from the spiritual, when falsity is seen instead of truth, "the flower of the adornment" meaning truth as it is born declining or perished; "the head of the valley of the fat ones" means the intelligence of the natural man; "frenzied with wine" means those who see falsity in place of truth; "the crown of pride, the drunkards of Ephraim, they shall be trampled under the feet," signifies that this intelligence shall utterly perish; "these go astray through wine, and through strong drink they err," signifies through falsities and through such things as are from falsities; "the priest and the prophet go astray through strong drink, they are swallowed up of wine, they are gone astray through strong drink," signifies that such are those who ought to be in the doctrine of good and truth, and in a sense abstracted from persons that such is their doctrine itself; "they go astray among the seeing, they waver in judgment," signifies that they do not see the truths of intelligence. That these words have such a signification no one can see except from the spiritual sense; without that it could not be known that "crown" and "head" signify intelligence, that "drunkards" signify those who are insane in things spiritual, that "Ephraim" signifies here man's own understanding, or that which is from himself, that "valley" signifies the lower things of the mind, which are natural and sensual, and that "priest and prophet" signify the doctrine of good and truth.

[32] In the same:

Linger ye, wonder, be astounded, and cry out; they are drunken, but not with wine; they stagger, but not with strong drink; for Jehovah hath poured out upon you the spirit of deep sleep, and hath closed up your eyes; the prophets and your heads, the seers hath He covered (Isaiah 29:9-10).

This is said of those who can see nothing of truth when they hear or read it from the Word; those who are such are called "drunken but not with wine," and "they stagger, but not with strong drink," "wine" signifying in particular the truth of the spiritual and thus of the rational man, and "strong drink" the truth of the natural man therefrom. Because such are meant it is said, "Jehovah hath poured out upon you the spirit of deep sleep, and hath closed up your eyes," "the spirit of deep sleep" meaning no perception, and the "eyes closed up" no understanding. "The prophets and your heads [the seers] hath He covered," signifies those who are in the doctrine of truth and were wise and intelligent thence; "prophets" signify those who are in the doctrine of truth, and in an abstract sense, doctrine itself, "heads" signify the wise, and in an abstract sense, wisdom, and "seers" signify the intelligent, and in an abstract sense, intelligence. Wonder at such gross stupidity is described by "Linger ye, wonder, be astounded," and lamentation over it by "cry out." Such are those who are in a life of evil, and at the same time in the principles of falsity, however learned they are believed to be; for a life of evil shuts out the perception of good by which thought has life and light, and the principles of falsity shut out the understanding of truth, on which account they see from the sensual man only, and not at all from the spiritual.

[33] In the same:

The dogs are strong of soul, they know not satiety; and they are shepherds who know not intelligence. Come, I will take wine and we will be drunk with strong drink (Isaiah 56:11-12).

This is said of those who care for nothing but worldly and earthly things, which close the internal spiritual man. These, from having no perception of good and no understanding of truth, are called "dogs strong of soul, they know not satiety," that is, they are unable to receive good, "to know" here signifies to be able, and "satiety" reception of good, for satiety is predicated of food, by which spiritual nourishment is signified. That they have no understanding of truth is meant by "they are shepherds who know not intelligence;" those are called "shepherds" who believe themselves able to instruct others, for "to feed" means to instruct; and because such persons love falsities and things falsified, it is added, "Come, I will take wine, and we will be drunk with strong drink."

[34] In Jeremiah:

Thus said Jehovah, God of Israel, Every bottle shall be filled with wine. Behold I fill all the inhabitants of this land, and the kings sitting for David upon his throne, and the priests and the prophets, all the inhabitants of Jerusalem with drunkenness (Jeremiah 13:12-13).

Here, too, "wine" signifies falsity, and "every bottle that shall be filled with wine" signifies the mind of man, since the mind is a recipient of truth or of falsity, as a bottle is of wine; "the kings sitting for David upon his throne" signify those who would otherwise be in Divine truths, "priests" those who would be in Divine goods, "prophets," those who would be in doctrine, "the inhabitants of Jerusalem" all who are of the church; and "the drunkenness with which they shall be filled" signifies insanity in spiritual things.

[35] In the same:

I am become like a drunkard, and like a man into whom wine hath passed, because of Jehovah, and because of the words of His Holiness. For the land is full of adulterers (Jeremiah 23:9-10).

This is a lamentation over the adulteration of good and falsification of truth in the church, which is signified by "the land is full of adulterers;" these are meant by "adulteries," and the church by "land." Insanity in spiritual things through reasonings from evils against Divine goods and from falsities against Divine truth is signified by, "I am become like a drunkard, and like a man into whom wine has passed, because of Jehovah, and because of the words of His Holiness;" "to become like a drunkard and like a man into whom wine hath passed" signifies confusion of mind and insanity by reasoning from evils and falsities; "because of Jehovah" signifies because of Divine goods, and "because of the words of his holiness" signifies because of Divine truths.

[36] In Isaiah:

Hear now this, thou afflicted, and drunken but not with wine (Isaiah 51:21).

The "drunken but not with wine," mean here those who are in falsities from ignorance of truth. That:

Noah drank of the wine and was drunken, and therefore lay naked in the midst of his tent (Genesis 9:21);

means in the spiritual sense, something entirely different from the meaning in the letter; likewise:

Lot's being made drunken by his daughters, and their then lying with him (Genesis 19:32-34).

What is meant by the drunkenness of Noah in the spiritual sense may be seen in Arcana Coelestia 1070-1081); and what by the drunkenness of Lot (n. 2465 end). "Drunkenness" also elsewhere in the Word signifies insanity in spiritual things, and lapsing into errors (Isaiah 19:11, 12, 14; Jeremiah 25:27; Joel 1:5-7; Jeremiah 51:7; Leviticus 10:8, 9).

[37] That "wine" in a contrary sense signifies falsity, is also evident from Isaiah:

Woe unto them that rise early in the morning, that follow strong drink; to them that delay until twilight till wine inflames them. But they do not look upon the work of Jehovah, and they see not the working of His hands. Woe to the wise in their own eyes, and the intelligent before their own faces. Woe unto the mighty in drinking wine, and to men of strength to mingle strong drink (Isaiah 5:11-12, 21-22).

This is said of those who frame for themselves doctrinals from self-intelligence not from the Lord, or from Him out of the Word, which consequently are mere falsities. "Woe unto them who rise early in the morning, who follow strong drink, to them who delay until twilight till wine inflame them; but they do not look upon the work of Jehovah, and they see not the working of His hands" signifies therefore the perverted states of those who believe that they are illustrated of themselves, whence they are in falsities of doctrine, and care not for the Word, from which they might know goods and truths of life and of doctrine. "To rise early in the morning," and "to delay until twilight" signifies to be illustrated; and "to follow strong drink," and "to be inflamed with wine" signifies to hatch out doctrinals of themselves; "not to look upon the work of Jehovah," and "not to see the working of His hands" signifies not to care for the Word, or the goods of life and the truths of doctrine there disclosed; "the work of Jehovah" is predicated of the goods of life, and "the working of His hands" of the truths of doctrine, both from the Word; because such persons are meant, therefore it is said, "Woe to the wise in their own eyes, and the intelligent before their own faces;" "the wise in their own eyes" signifying those who are wise from their own intelligence, and "the intelligent before their own faces" signifying those who are intelligent from their own affection, "eyes" signifying the understanding, and "face" affection. And "woe unto the mighty in drinking wine, and to men of strength to mingle strong drink," signifies unto such as aspire after great things, and are ingenious in confirming the falsities that favor the loves of self and their own principles; "the mighty" are those who aspire to great things; "men of strength" those who are ingenious, and seem to themselves to be intelligent; "to drink wine" means to imbibe falsities, and "to mingle strong drink" means to confirm them. Such are all those who are in the love of self, and who seek after the reputation for learning, for such are in what is their own, and cannot be elevated above it; therefore their own thought is in the corporeal sensual, by which no truth is seen, and no spiritual good is perceived. But those who are not in the love of self, and who seek intelligence for the sake of the uses of life, are elevated by the Lord from what is their own into the light of heaven, and though not themselves aware of it, are illustrated.

[38] In Hosea:

Whoredom and new wine have taken up the heart. My people ask the wood, and their rod answereth them; for the spirit of whoredom hath led them astray, and they have committed whoredom under their God. Ephraim is joined to idols; their wine is gone; in whoring they commit whoredom (Hosea 4:11-12, 17-18).

This treats of those who falsify truths; the falsification of truth is signified by "whoredom," and the falsity therefrom by "new wine." This makes clear what is signified by "whoredom and new wine have taken up the heart; the spirit of whoredoms hath seduced them, they have committed whoredom under their God, and the wine hath departed, in whoring they commit whoredom," namely, that such falsify Divine truths, and consequently have no truth at all, "to commit whoredom under their God" signifies to falsify Divine truths, and "the wine hath departed" signifies that consequently they have no truth at all; "Ephraim, who is joined to idols" signifies those who are in self-intelligence, and the "idols to which he is joined" signify the falsities of religion. "My people ask the wood, and their rod answereth them" signifies that they consult their self-love, and favor it from self-intelligence; for "wood" or an idol of wood, which they ask, signifies self-love, and "the rod that answers" signifies power from what is one's own, thus intelligence.

[39] In Revelation:

Babylon is fallen is fallen, the great city, because of the wine of the wrath of her whoredom she hath made all nations to drink. If anyone worshipeth the beast he shall drink of the wine of the wrath of God, which hath been mingled unmixed in the cup of the anger [of God]; and he shall be tormented with fire and brimstone (Revelation 14:8-10);

I will show thee the judgment of the great harlot that sitteth upon many waters, with whom the kings of the earth committed whoredom, and they that dwell in the earth were made drunk from the wine of her whoredom (Revelation 17:1-2).

For of the wine of the wrath of her whoredom have all nations drunk, and the kings of the earth have committed whoredom with her (Revelation 18:3).

"The wine of the anger of God" signifies the falsity of evil, and "the wine of whoredom" signifies truth falsified; what the rest means will appear in the explanation of it, likewise what these words mean in Revelation:

Babylon the great was remembered before God, to give unto her the cup of the wine of the wrath of God's anger (Revelation 16:19);

"The wine of God's anger" having the same meaning as "the chalice, or cup, of God's anger."

[40] In Jeremiah:

Babylon hath been a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad (Jeremiah 51:7).

And in David:

There is a cup in the hand of Jehovah, and He hath mingled the wine, hath filled it with mixture, and hath poured out; but the lees of it all the wicked of the earth shall suck out and drink (Psalms 75:8).

As the "meal-offering" and the "drink-offering," which were bread and wine, signify worship from the good of love and the truths of faith, so in a contrary sense, the "meal-offering" and "drink-offering" signify worship from the evils that are of the love of evil, and from the falsities of faith; this was signified by the "meal-offering" and "drink-offering" that were offered to idols and to the gods (Isaiah 57:6; 65:11; Jeremiah 7:18; 44:17-19; Ezekiel 20:28; Deuteronomy 32:38). From the signification of "wine" it can be seen what "vineyard," "vine," its "branches," and "grapes" signify in the Word, namely, that "a vineyard" signifies the spiritual church, that is, the church that is in the truths and goods of doctrine from the Lord, "a vine" the doctrine itself, its "branches" truths from which doctrine is formed, and "the grapes" which are the fruit of vineyards and of vines, the goods of charity and the goods of faith (but of these elsewhere).

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