3858. 由于接下来的几节论述的主题是雅各的十二个儿子, 并且以色列的十二支派以他们的名字命名, 并以他们为祖, 故此处预先说明支派是什么意思, 为何有十二个. 至今无人知道其中所隐藏的奥秘, 因为人们一直以为, 圣言的历史纯粹是历史, 除了讨论神圣事物时能用来当例子外, 再没有更多神性之物在里面. 因此, 他们还以为, 这十二支派无非表示以色列人被划分为众多民族或普通宗族, 而事实上, 这些支派包含神性之物. 也就是说, 这些支派表示信与爱的众多普遍划分, 因而表示构成主在天上和地上国度的事物. 每个支派则具有表示某种普遍划分. 不过, 至于准确来说, 各个支派分别表示什么, 这从接下来的几节明显可知, 这几节论述了雅各的儿子们, 这些支派就是以他儿子们的名字命名的. 总的来说, 这十二支派表示构成真理与良善, 或信与爱的教义的一切事物; 这些 (也就是真理与良善, 或信与爱) 构成主的国度; 因为真理或信的事物本质上就是那里思维的全部, 良善或爱的事物本质上是情感的全部. 并且由于犹太教会的建立是为了它可以代表主的国度, 故那百姓被划分为十二支派就表示主国度的这些事. 这是此前从未披露的一个奥秘.

“十二” 表示总体上的全部事物, 如前所示 (577, 2089, 2129, 2130, 3272节); 而 “支派” 表示真理与良善, 或信与爱的事物, 因此 “十二支派” 表示这些的全部事物. 在分别描述 “十二支派” 之前, 它们的这层含义在此通过圣言来证明. 启示录:

圣城新耶路撒冷有十二个门, 门上有十二位天使, 门上又写着以色列人十二个支派的名字. 城墙有十二根基, 根基上有羔羊十二使徒的名字. 他用苇子量那城, 共有一万二千斯他丢; 又量了城墙, 按着人的尺寸, 就是天使的尺寸, 共有一百四十四肘. 十二个门是十二颗珍珠. (启示录 21:12, 14, 16-17, 21)

“圣城”, 或新耶路撒冷表示主的新教会, 这一点从这段描述的每个细节明显看出来. 此前几章描述了教会在终结之前会是何状态; 这一章则论述了一个新教会. 因此, “门”, “城墙” 和 “根基” 无非表示构成教会的事物, 就是仁与信的事物, 因为这些构成教会.

谁都能由此看出, 上述经文频繁提到的 “十二”, 以及 “支派”, 还有 “使徒” 并非指十二, 支派或使徒, “十二” 是指在一个整体中的全部事物 (参看577, 2089, 2129, 2130, 3272节). “一百四十四” 这个数字也一样, 因为这个数字是十二乘十二. 由于 “十二” 表示全部事物, 故显然, “十二支派” 表示构成教会的全部事物; 这些事物就是真理与良善, 或信与爱, 如前所述. “十二使徒” 同样如此, 他们也代表教会的全部事物, 也就是信与爱的全部事物 (参看2129, 3354, 3488, 3857节). 因此, 这个数字被称为 “人的尺寸, 就是天使的尺寸”, 以此表示真理与良善的一个状态. 因为 “尺寸” 表示状态 (参看3104节); “人” 表示构成教会之物, 这一点从有关 “人” 这个含义的论述明显可知 (478, 479, 565, 768, 1871, 1894节), 并且从以下事实也能看出来, 即: 主的国度被称作大人, 它被如此称呼凭的是出自主的良善与真理. 关于这个主题, 可参看各章节的末尾 (3624-3649, 3741-3750节). “天使” 也有同样的含义 (参看1705, 1754, 1925, 2821, 3039节).

和启示录一样, 旧约的先知书所论述的新耶路撒冷同样表示主的新教会, 如以赛亚书 (65:18-19等); 撒迦利亚书 (14章); 尤其以西结书 (40-48章), 在那里, 新耶路撒冷, 新殿和新地在内义上描述了主在天上的国度, 以及主在地上的国度, 也就是教会. 以西结书的这些章节比别处更清楚地表明 “地”, “耶路撒冷” 和 “圣殿”, 以及它们里面的一切事物是什么意思, 还有 “十二支派” 表示什么. 因为这些章节所论述的主题就是那地和那地的居民照着各支派的划分, 以及那城和城墙, 根基, 门和属于那里圣殿的一切事物. 我们在此只能从这些章节引用关于支派的内容:

主耶和华说, 这是你们按以色列十二支派分地为业的地界. 你们要按着以色列的支派分这地. 要拈阄分这地为业, 归与自己和你们中间寄居的外人. 他们在以色列支派中要同你们拈阄分得产业. (以西结书 47:13, 21-23)

至于这地:

这地在以色列中必归王为业; 我所立的王必不再欺压我的民, 他们却要按支派将地分给以色列家. (以西结书 45:8)

关于这产业, 以及它们如何分配给那里也以名字所提及的各个支派, 可参看以西结书 (48:1等). 关于以以色列的支派命名的城门, 可参看同一章 (48:31-34).

很明显, 那里所说的 “支派” 不是指支派, 因为那时, 十个支派早已分散到世界各地, 并且后来也没有回来. 他也不可能回来, 因为他们已然变成外邦人了. 然而, 每个支派都提到了, 以及他们应如何分这地, 各自的地界是哪份, 即: 但支派的地界是哪份 (48:2); 亚设支派的地界是哪份 (48:3); 拿弗他利, 玛拿西, 以法莲, 流便, 犹大的地界又是哪份; 利未人的产业; 便雅悯, 西缅, 以萨迦, 西布伦, 迦得的地界是哪份 (48:4-29). 另外, 该章还声明那城有十二个城门, 按以色列支派的名字命名: 北面有三门, 即流便门, 犹大门, 利未门; 东面有三门, 即约瑟门, 便雅悯门, 但门; 南面有三门, 即西缅门, 以萨迦门, 西布伦门; 西面有三门, 即迦得门, 亚设门, 拿弗他利门 (48:31-34). 由此明显可知, “十二支派” 表示属于主国度的全部事物, 或信与爱的全部事物, 因为如前所述, 这些构成主的国度.

“十二支派” 因表示主国度的一切事物, 故也以其营地和起行而代表该国度. 对此, 我们在摩西五经中读到: 他们要按着各支派对着会幕的四围安营; 在东边, 有犹大, 以萨迦, 西布伦; 在南边, 有流便, 西缅, 迦得; 在西边, 有以法莲, 玛拿西, 便雅悯; 在北边, 有但, 亚设, 拿弗他利; 他们就这样安营起行 (民数记 2章). 他们在这一切事上都代表主的国度, 这一点从巴兰的预言中很明显地看出来:

巴兰举目, 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, 你的会幕何等华美! 以色列啊, 你的居所何其华丽! 如接连的山谷, 如河旁的园子, 如耶和华所栽的沉香木, 如水边的香柏树. (民数记 24:2, 3, 5, 6)

巴兰通过耶和华说这些话, 这一事实在民数记 (22:8, 18-19, 35, 38; 23:5, 12, 16, 26; 24:2, 13) 中说得很清楚.

由此明显可知按着各支派所得的迦南地业代表什么, 对此, 我们在摩西五经中读到: 摩西要将以色列人的全会众, 按他们的父家, 凡二十岁以外能加入以色列军队的, 计算总数; 那地要拈阄分; 他们要按着祖宗各支派的名字承受为业 (民数记 26:2, 7-56; 33:54; 34:19-29). 约书亚按着支派拈阄分地 (约书亚记 13, 15-约书亚记19). 从这些具体细节明显可知, 所代表的是主的国度, 如前所述; 因为 “迦南地” 表示该国度 (参看1585, 1607, 3038, 3481, 3705节).

以色列人被称为 “军队”, 经上说他们要按着 “军队” 安营, 并且还要按着 “军队” 起行 (民数记 2:4, 6, 8, 11, 13, 15, 19, 21-23, 26, 28, 30). 这是因为, “军队” 有同样的含义 (和 “支派” 一样), 即表示真理与良善 (参看3448节). 而且, 主就被称为 “万军之耶和华” (Jehovah Zebaoth), 或 “众军之耶和华” (Jehovah of Armies)(3448节). 因此, 他们在出埃及时, 被称为 “耶和华的军队”, 如摩西五经:

正当四百三十年终了的这一天, 耶和华的军队都从埃及地出来了. (出埃及记 12:41)

谁都能意识到, 在埃及和之后的旷野, 这百姓除了以一种代表意义外, 并未称作 “耶和华的军队”, 因为他们没有良善或真理, 反而是所有民族中最坏的.

由此也很清楚地明白被称作乌陵和土明的亚伦胸牌上的 “十二支派的名字” 表示什么. 关于这胸牌, 我们在摩西五经中读到:

要在上面镶上四行, 宝石要有十二块, 这些宝石要按着以色列儿子的名字, 十二块都要按着他们的名字; 各在名字上为十二个支派刻印章. (出埃及记 28:17, 21; 39:14)

因为亚伦代表主的神性祭司职份, 因此他作为大祭司所穿戴的一切都表示神性属天和属灵之物. 至于它们的确切含义, 蒙主的神圣怜悯, 等到论述它们的时候就会清楚明了. 胸牌本身是最神圣的, 所以它的名字代表了对主之爱和信的一切本质特征: 这些就是乌陵和土明. 名字之所以被刻在宝石上, 是因为 “石” 一般表示真理 (1298, 3720节), 而 “宝石” 表示从良善透现出来的真理 (114节). 由于各支派的名字表示某种本质特征, 故每个支派都分配了一种具体的石头 (出埃及记 28:17-20; 39:10-13), 这种石头凭颜色和透明度来表现每个支派所表示的品质. 这就是耶和华或主如何通过乌陵和土明给出答复.

以弗得两条肩带上的 “两块红玛瑙石” 所代表的也一样, 只是比胸牌上的十二样宝石所代表的更低级. 因为 “肩” 表一切能力, 因而表主的全能 (1085节); 而 “胸” 或 “心与肺” 表神性属天和属灵之爱; “心” 表神性属天之爱; “肺” 表神性属灵之爱; 这一切可参看前文 (3635节) 和本章末尾, 那里论述了大人, 以及它与心肺区域的对应关系. 关于 “以弗得肩带上的两块石头”, 我们在摩西五经中读到:

要取两块红玛瑙石, 在上面刻以色列儿子的名字, 六个名字在这块宝石上, 六个名字在那块宝石上, 都照他们出生的次序. 要将这两块石头安在以弗得的肩带上, 为以色列人作纪念石. (出埃及记 28:9-10, 12; 39:6-7)

支派表示属于真理和良善, 或信和爱之物, 并且每个支派都表示其某种共性, 利未支派表示爱 (这从下面34节的解释明显看出来). 故由此可知, 他们各自按着各支派把杖存在会幕内, 并且唯独利未的杖开花结熟杏是什么意思. 对此, 我们在摩西五经中读到:

取十二根杖, 他们父家的族长要各有一根杖, 要把这些杖存在会幕内; 并要将亚伦的名字写在利未的杖上. 亚伦的杖也在这些杖当中. 第二天, 看哪, 利未支派亚伦的杖已经发了芽, 生了花苞, 开了花, 结了熟杏. (民数记 17:2-8)

这些事表示, 爱是主国度中全部事物的本质和首要事物, 爱是一切结实的源头. 之所以将亚伦的名字写在杖上, 是因为亚伦代表主的神性祭司职份. 主的祭司职份表示神性良善, 神性良善本质上就是主的爱与仁慈; 主的王权则表示源自神性良善的神性真理 (参看1728, 2015, 3670节).

从目前所引证的这一切可以看出, 以下经文中的 “支派” 和 “十二支派” 表示什么. 启示录:

我听见受印的数目有十四万四千, 都是以色列人各支派中受印的. 犹大支派中受印的有一万二千; 流便支派中有一万二千; 迦得支派中有一万二千; 亚设支派中有一万二千; 拿弗他利支派中有一万二千; 玛拿西支派中有一万二千; 西缅支派中有一万二千; 利未支派中有一万二千; 以萨迦支派中有一万二千; 西布伦支派中有一万二千; 约瑟支派中有一万二千; 便雅悯支派中受印的有一万二千. (启示录 7:4-8)

摩西五经:

你当追想上古之日, 思念历代之年. 至高者将地业赐给列族, 将世人分开, 就照以色列人的数目, 立定万民的疆界. (申命记 32:7-8)

诗篇:

耶路撒冷被建造, 如同连络整齐的一座城. 众支派, 就是耶和华的支派, 上那里去, 以色列的证据, 称赞耶和华的名. (诗篇 122:3-4)

约书亚记:

看哪! 全地之主的约柜必在你们的前面过去, 到约旦河里. 你们要从以色列支派中拣选十二个人, 每支派一人. 当抬耶和华全地之主约柜的祭司, 脚掌踏入约旦河水里的时候, 约旦河的水, 必然中断, 立起成垒. (约书亚记 3:11-13)

又:

你们从约旦河中间, 祭司脚站定的地方, 取十二块石头带过去, 按着以色列人十二支派的数目, 每人取一块石头扛在肩上; 这可作约旦河的水中断的记号. 约书亚另把十二块石头立在约旦河中间, 在抬约柜的祭司脚站立的地方. (约书亚记 4:3-9)

又:

以利亚照雅各子孙支派的数目, 取了十二块石头, 耶和华的话曾临到雅各说, 你的名要叫以色列; 他就用这些石头奉耶和华的名筑一座坛. (列王纪上 18:31-32)

“支派” 表爱之善和信之真, 这一点也可从主在马太福音中的话明显看出来:

那时, 人子的兆头要显现, 地上的众支派都要哀哭. 他们要看见人子有能力, 有大荣耀, 驾着天上的云降临. (马太福音 24:30)

此处 “地上的众支派都要哀哭” 表示对真理的承认和良善的生命不复存在, 因为所论述的主题是时代的终结. 同样, 在启示录:

看哪! 祂驾云降临, 众目要看见祂, 连刺祂的人也要看见他, 地上的众支派都要因祂哀哭. (启示录 1:7)

“驾着天上的云降临” 表示什么, 这可见于创世记 18章的序言. 另外, 也可参看关于 “十二” 这个数字通过经历向我所作的指示 (2129, 2130节).

信与爱的全部事物被称为 “支派” 的原因在于, 这个词在原文也表示 “权杖” 和 “杖”. “权杖” 和 “杖” 表示权能, 蒙主的神圣怜悯, 这一点将在别处予以说明. 因此, “支派” 这个名词具有这样的观念: 良善与真理拥有来自主的一切权能在里面. 由于这个原因, 天使还被称为 “大能” 和 “王权” (sovereignties或principalities), 因为 “君王” (或族长princes) 表示仁与信的首要事物, 如源于以实玛利的 “十二个族长” (创世记 25:16, 参看2089节), 以及作为支派领袖的族长 (民数记 7章; 13:4-16).

从关于十二支派的所有上述内容可知, 为何后来被称作 “使徒” 的主的门徒共有十二个; 和支派一样, 他们代表主教会的良善与真理 (2129, 3354, 3488, 3857节). “彼得” 代表信, “雅各” 代表仁, “约翰” 代表仁爱的行为 (参看创世纪 18至22章的序言, 以及3750节). 这一点也可从主论到他们并对他们所说的话很清楚地看出来.

130. Verse 12. And to the angel of the church in Pergamum write, signifies for remembrance to those within the church who are in temptations. This is evident from the signification of "writing," as being for remembrance (See Arcana Coelestia 8620); and from the signification of "angel," as being a recipient of Divine truth, and in the highest sense Divine truth itself proceeding from the Lord (of which more in what follows); and from the signification of the "church in Pergamum," as being those within the church who are in temptations.

That these are meant by the "church in Pergamum" is clear from the things written to that church, which follow. From no other source can it be known what is signified by each of the seven churches. For as was shown before, what is meant is not any church in Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, or Laodicea, but all who are of the Lord's church, and by each of these churches something that constitutes the church with man is meant. And as the first things of the church are the knowledges of truth and good, and the affections of spiritual truth, these are first treated of, namely, in what is written to the angel of the Ephesian church and of the Smyrnean church; of the knowledges of truth and good to the angel of the Ephesian church, and of the spiritual affection of truth to the angel of the Smyrnean church. And as no one can be imbued with the knowledges of truth and good in respect to life, and be steadfast in the spiritual affection of truth, unless he undergoes temptations, so temptations are now treated of in what is written to the angel of the church in Pergamum. From this it appears in what order the things follow that are taught under the names of the seven churches.

[2] It is said "To the angel of the church, write," and not, To the church, because by "angel" is signified Divine truth, which makes the church; for Divine truth teaches how man is to live that he may become a church. That "angel" in the Word, in its spiritual sense, does not mean any angel, but in the highest sense, Divine truth proceeding from the Lord, and in a respective sense, he that receives it, can be seen from this, that all the angels are recipients of Divine truth from the Lord, and no angel is of himself an angel; but he is so far an angel as he receives Divine truth; for angels more than men know and perceive that all the good of love and all the truth of faith are from the Lord, not from themselves, and as the good of love and the truth of faith constitute their wisdom and intelligence, and as these constitute the whole angel, they know and say that they are merely recipients of the Divine proceeding from the Lord, and thus are angels in the degree in which they receive it. On this account they desire that the term "angel" should be understood spiritually, that is, in a sense abstracted from persons, and as meaning Divine truths. By Divine truth is meant at the same time Divine good, because these proceed from the Lord united (See in the work on Heaven and Hell, n.

[133-140] ¹ .

[3] And as Divine truth proceeding from the Lord constitutes the angel, by "angel" in the Word in the highest sense is meant the Lord Himself, as in Isaiah:

The angel of the faces of Jehovah delivered them, in His love and His pity He redeemed them, and took them up, and carried them all the days of eternity (Isaiah 63:9).

In Moses:

The angel who hath redeemed me from all evil, bless them (Genesis 48:16).

In the same:

I send an angel before thee to keep thee in the way; take ye heed of His faces, for my name is in the midst of Him (Exodus 23:20-23).

[4] As the Lord in respect to Divine truth is called an "angel," so also Divine truths are meant by "angels" in the spiritual sense, as in the following passages:

The Son of man shall send His angels, and they shall gather out of His kingdom all things that cause stumbling. In the consummation of the age the angels shall come forth and sever the wicked out of the midst of the just (Matthew 13:41, 49).

In the consummation of the age the Son of man shall send His angels with a great sound of a trumpet, and shall gather together the elect from the four winds (Matt. 24:3, 31).

When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matthew 25:31).

Jesus said, After this ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man (John 1:51).

In these passages, in the spiritual sense, by "angels" Divine truths and not angels are meant. So when it is here said that, in the consummation of the age, "the angels are to gather out all things that cause stumbling," "are to sever the wicked from the midst of the just," "are to gather together the elect from the four winds with a great sound of a trumpet," and that "the Son of man with the angels is to sit upon a throne of glory," it is not meant that angels, together with the Lord, are to do these things, but that the Lord alone will do them by means of His Divine truths; for angels have no power of themselves, but all power is the Lord's through His Divine truth (See in the work on Heaven and Hell 230-233). That "ye shall see the angels of God ascending and descending upon the Son of man," means the like, namely, that Divine truths should be in Him and from Him.

[5] Moreover, in other places also "angels" mean Divine truths from the Lord, consequently the Lord in respect to Divine truths, as:

To the seven angels were given seven trumpets, and the angels sounded on the trumpets (Revelation 8:2, 6-8, 10, 12, 13; 9:1, 13, 14).

It is said that to the angels were given trumpets, and that they sounded thereon, because "trumpets" and their "sound" signify Divine truth to be revealed (See above, n. 55). Similar things are also meant:

By the angel warring against the dragon (Revelation 12:7, 9);

By the angel flying in the mid-heaven, having the eternal

gospel (Revelation 14:6);

By the seven angels pouring out the seven bowls (Rev. 16:1-4, 8, 10, 12);

By the twelve angels upon the twelve gates of the New Jerusalem (Revelation 21:12).

That this is so will also be seen in what follows.

[6] That by "angels" are meant Divine truths which are from the Lord is clearly manifest in David:

Jehovah maketh His angels winds, and His ministers a flaming fire (Psalms 104:4);

by which words are signified Divine truth and Divine good; for the "wind" of Jehovah in the Word signifies Divine truth, and His "fire" Divine good (as can be seen from what is shown in the Arcana Coelestia, as that the "wind of the nostrils" of Jehovah is Divine truth, n.8286; that the "four winds" are all things of truth and good, n. 3708, 9642, 9668; consequently "to breathe" in the Word signifies the state of the life of faith, n. 9281; from which it is evident what is signified by Jehovah's "breathing" into the nostrils of Adam (Genesis 2:7); by the Lord's "breathing" upon His disciples (John 20:22); and by these words, "The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh" (John 3:8); concerning which see n. 96, 97, 9229, 9281 also n. 1119, 3886, 3887, 3889, 3892, 3893; that "flaming fire" is Divine love, and therefore Divine good, see in the work on Heaven and Hell 133-140, 566-568; and above, n. 68).

[7] That "angel" signifies Divine truth proceeding from the Lord is clearly manifest from these words in Revelation:

He measured the wall of the New Jerusalem, a hundred and forty-four cubits, the measure of a man, which is that of an angel (Revelation 21:17).

That the wall of the New Jerusalem is not the measure of an angel anyone can see, but that all protecting truths are there meant by an "angel" is evident from the signification of the "wall of Jerusalem," and of the number "one hundred and forty-four." (That the "wall" signifies all protecting truths, see Arcana Coelestia 6419; that the number "one hundred and forty-four" signifies all things of truth in the complex, n. 7973; that "measure" signifies the quality of a thing in respect to truth and good, n. 3104, 9603, 10262. These things may also be found explained as to the spiritual sense, in The small work on The New Jerusalem and its Doctrine 1.)

[8] Because by "angels" in the Word Divine truths are signified, therefore the men through whom Divine truths are made known are sometimes called "angels" in the Word, as in Malachi:

The priest's lips ought to guard knowledge, and they shall seek the law at his mouth, because he is the angel of Jehovah (Malachi 2:7).

He is said to be the "angel of Jehovah," because he teaches Divine truth; not that he is the angel of Jehovah, but the Divine truth that he teaches is. Moreover, it is known in the church that no one has Divine truth from himself. "Lips" also here signify the doctrine of truth, and "law" Divine truth itself. (That "lips" signify the doctrine of truth, see Arcana Coelestia 1286, 1288; and that "law" signifies Divine truth itself, see n. 3382, 7463)

[9] From this it is that John the Baptist also is called an angel:

Jesus said, This is he of whom it is written, Behold, I send Mine angel before Thy face, who shall prepare Thy way before Thee (Luke 7:27).

John is called an "angel," because by him, in the spiritual sense, is signified the Word, which is Divine truth, in like manner as by Elias (See Arcana Coelestia 7643, 9372, and what is signified; this is what is meant by the persons mentioned in the Word, see n. 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4307, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229).

[10] It is said that by "angels" in the Word, in its spiritual sense, Divine truths proceeding from the Lord are meant, because these constitute the angels; when angels utter these truths, they speak not from themselves, but from the Lord. The angels not only know that this is so, but they also perceive it. The man who believes that nothing of faith is from himself, but that all faith is from God, also knows this, indeed, but he does not perceive it. That nothing of faith is from man, but all faith is from God, is the same as saying that nothing of truth that has life is from man, but all truth is from God, for truth is of faith and faith is of truth.