每本福音书中都有关于耶稣在主日的早晨之后向门徒显现的内容，当他们发现墓穴是空的时候，他们就会发现耶稣在主日早晨向门徒显现。例如，见 马太福音28:16-20; 马可福音16:14-19; 路加福音24:13-33; 约翰福音20:19-31Ⅳ级，以及 约翰福音21.

在《路加福音》中有这样一个故事：两个门徒从耶路撒冷走到以马忤斯村，大约有七英里的路程。他们出城后不久，又有一个旅行者来找他们，他注意到他们不安的表情和严肃的谈话，就问他们有什么事困扰着他们。他们一起走着走着，就问这个陌生人说："你们没听说过耶路撒冷的麻烦吗？"难道你们没有听说过耶路撒冷的麻烦吗？说来也奇怪，第三天，当一些妇女去膏他的尸体时，他们看见天使告诉他们，他不在那里，而是从死里复活了。"

旅行者一听这话，就责备他们不信，说："难道你们不明白基督要受这些事的苦，要进入他的荣耀里，难道你们不明白吗？"然后，这个陌生人告诉那两个门徒许多关于耶稣的事，从旧约圣经中的摩西书和先知的书中，有许多关于耶稣的事。那两个门徒敬畏地听着，却不认识这个陌生人。最后，他们到了以马忤斯。陌生人似乎想继续讲下去，但他们也求他停下来，因为天色已晚，他们想听更多的故事。于是他们都坐下来分享晚上的饭菜，当陌生人拿起面包，掰开面包给他们吃时，他们的眼睛睁开了，认出了他，他就消失了。

可以想象，当他们都意识到这就是耶稣的时候，他们两个人都惊呆了。他们知道他是被钉在十字架上，但他已经走了几个小时，和他们说话。那两个女人是对的！天使是对的。天使们是对的! 他还活着！

新教会认为，主的话语、圣经中的所有故事都有内在的意义，而这种内在的意义，在亚伯拉罕、以撒、雅各、约书亚、撒母耳、大卫和其他的字面故事中，以及从以赛亚到玛拉基的所有先知的说法，还有四福音书......这种意义才是圣道的圣洁。

那么，在这个故事中，我们可以看到什么呢？ 那么，"摩西与先知 "中的那个内在意义，就是耶稣在世上的生活，从他在伯利恒出生到他所有的成长岁月，直到他的 "死"，再到他的复活。因为耶稣知道这一点，而且肯定是读过经文，内里明白，所以祂早就知道祂在世上的生命要如何结束，而且必须按 "经文 "所写的那样结束，以拯救人类。 所以，当他们向以马忤斯走去的时候，祂就把这个故事告诉了两个门徒。

更多关于行走的内容.....在圣言中，凡是提到行走，其实是指我们一天到晚的生活方式。 在圣经的许多故事中，都说有人与神同行。 说的是，我们应该在神的道路上行走，我们应该走直路、窄路。

在这个故事中，我们还被告知，这是一个由六十个驿站（原文是希腊文）组成的旅程。 六十（或其他倍数的 "六"）代表着我们一生的工作，就是拒绝来自于我们与生俱来的自私自利的诱惑。 启示录648.所以，这一次的以马忤斯之行，意味着我们的人生旅程--作为一个努力遵行主的教导，成为天使的人。

目的地是以马忤斯。在圣言中，任何城市都代表着一种教义，是一套有组织的真理，我们把这些真理放在一起，使我们能够按照这些真理来生活，也就是我们的生活准则。 请看 天国的秘密402.它们不一定是善的，如耶路撒冷或伯利恒，也可能是恶的教义，如所多玛或巴比伦。 我的字典告诉我，以马忤斯这个名字的意思是 "温泉"。圣经中的另一个普遍意义是，水的意思是指有益的真理，但也可以指被地狱中的人扭曲成虚假的真理，在相反的意义上，也可以指真理。比如说，请看。 天国的秘密790.想一想亚伯拉罕挖的水井，想一想耶稣在雅各的水井边向撒玛利亚的妇人所应许的水，想一想启示录中新耶路撒冷的宝座下流出来的纯洁的水河。从它的反面意义上说，水是有破坏性的，想想那场洪水，除了挪亚和他的家人之外，其他的人都被洪水摧毁了，或者是红海不得不分开，让以色列的子民可以渡过。 以马忤斯所代表的泉水，是圣洁的真理从圣言中涌出，供我们使用。 而这些都是温泉，热就代表着爱。所以，这就是我们的目的地，真理和爱一起流淌出来，从主那里源源不断地流淌出来，供我们使用。

这个关于门徒们在去以马忤斯路上与主相遇的平凡小轶事，不仅仅是一个关于耶稣用灵体复活的故事。这也是一个关于我们应该如何生活的故事。 我们可以向着天堂进发，听从主的话，与主同行，在路上与主同行，到了最后，主要与我们一起擘饼吃晚饭。

63. Verse 13. And in the midst of the seven lampstands one like unto the Son of man, signifies the Lord, from whom is the All of heaven and of the church. This is evident from the signification of "in the midst," as being in the inmost (See Arcana Coelestia., n. 1074, 2940, 2973); and as all things proceed from the inmost, as light proceeds from the center to the circumferences, so "in the midst" signifies from whom; also from the signification of "the seven lampstands," as being the new heaven and the new church (of which just above, n. 62; and from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human. From this it can be seen why the Lord appeared "in the midst of seven lampstands," namely, because from Him the All of heaven and the church proceeds; for it is the good of love and of faith that makes heaven and the church, and that this good is from the Divine is known in the Christian world, and as it is from the Divine, it is from the Lord, for the Lord is the God of heaven, and the Divine of the Lord makes heaven (See the work on Heaven and Hell (Heaven and Hell 2-6, 7-12 that this is His Divine Human, 78-86).

[2] That the Son of man is the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human, is evident from those passages in the Word where the Son of man is mentioned. Thus in John:

The multitude said to Jesus, How sayest Thou, The Son of man must be lifted up? Who is this Son of man? Jesus answered thee, Yet a little while is the light with you; walk while ye have the light, lest darkness overtake you. While ye have the light believe in the light, that ye may be sons of light (John 12:34-36).

From these words it is clear that "the Son of man" and "Light" have a like signification; for when the people asked, Who is the Son of man? the Lord answered that He was the Light in which they should believe. (That "light" is the Divine truth proceeding from the Lord's Divine Human, see in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49; thus also the Son of man. )

[3] In Luke:

Blessed are ye when men shall hate you for the Son of man's sake (Luke 6:22).

"For the Son of man's sake" is for the sake of Divine truth that proceeds from the Lord. Divine truth is the All of faith in and of love to the Lord. Because the evil deny these things, and those who deny also hate them, while the good acknowledge them, therefore it is said that the good are blessed.

[4] In the same:

The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say to you, Lo here, or Lo there. Go not away, nor pursue after (Luke 17:22-23).

"To desire [to see] one of the days of the Son of man," is to desire Divine truth, which is genuine truth, as to something thereof; the end of the church is here meant, when there will no longer be any faith, because there will be no charity, at which time all Divine truth will perish; and because Divine truth is signified by "the Son of man," it is said, "Then shall they say, Lo here, or Lo there; pursue not after."

[5] In the same:

When the Son of man cometh, shall He find faith upon the earth? (Luke 18:8);

which means that when Divine truth shall be revealed out of heaven it will not be believed. Here also, "the Son of man" is the Lord in respect to Divine truth; the coming of the Lord is the revelation of Divine truth at the end of the church (See Arcana Coelestia 3900, 4060).

[6] In Matthew:

As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be. Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth lament, and they shall see the Son of man coming in the clouds of heaven, with power and glory (Matthew 24:27, 30).

That by "the coming of the Lord in the clouds of heaven" is here signified the revelation of Divine truth at the end of the church, see above n. 36.

[7] In the same:

I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matthew 26:64).

And in Luke:

From henceforth shall the Son of man be seated at the right hand of the power of God (Luke 22:69).

"The Son of man" is the Lord in respect to the Divine Human, and in respect to Divine truth proceeding from Him; "to sit at the right hand of power" means that He has omnipotence; its being said that they were now about to see this means that Divine truth was in its omnipotence when the Lord in the world had conquered the hells and reduced to order all things there and in the heavens, and that thus those who received Him in faith and love could be saved (See Arcana Coelestia 9715. That to "sit at the right hand" means omnipotence, see Arcana Coelestia 3387, 4592, 4933, 7518, 8281, 9193; that all the power of good is by means of truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643. That Divine power itself is by means of Divine truth proceeding from the Lord's Divine Human, see n. 6948; that the "clouds" in which the Son of man is to come are the Word in the letter, which is Divine truth in the ultimate of order, see the preface to chapter 18 of Genesis, n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that "glory" is Divine truth itself, such as it is in the internal sense of the Word, see n. 4809, 5922, 8267, 9429).

[8] From this it can now be seen what is signified by these words in Revelation:

I saw, and behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on His head a golden crown (Revelation 14:14).

And in Daniel:

I saw in the night visions, and behold, there came with the clouds of the heavens one like unto the Son of man (Daniel 7:13).

Because all judgment is executed according to truth, therefore it is said, that it was given to the Lord:

To execute judgment, because He is the Son of man (John 5:27); and that:

The Son of man shall render unto every man according to his deeds (Matthew 16:27);

and that:

When the Son of man shall come, He shall sit on the throne of His glory, and shall judge (Matthew 25:31).

[9] In Matthew:

He that soweth the good seed is the Son of man, the field is the world, the seed are the sons of the kingdom, the tares are the sons of the evil one (Matthew 13:37-38).

"Good seed" is Divine truth; it is therefore said that the Son of man soweth it; "the sons of the kingdom" are Divine truths in heaven and the church; for "son" is truth (See Arcana Coelestia 489, 491, 533, 1147, 2623), and, in the contrary sense, falsity, which also is "the son of the evil one."

[10] In the same:

The Son of man hath not where to lay His head (Matthew 8:20);

by which is meant that Divine truth had no place anywhere, that is, with any man at that time. That the Son of man was about to suffer and be put to death (Matthew 17:12, 22-23; 26:2, 24, 45; Mark 8:31; 9:12, 31) signifies that thus they were about to treat Divine truth, consequently the Lord, who was Divine truth itself. This He also teaches in Luke:

But first must the Son of man suffer, and be rejected of this generation (Luke 17:25).

[11] In Jeremiah:

No man [vir] shall dwell there; neither shall a son of man [hominis] sojourn there (Jeremiah 49:18, 33).

And in the same:

In the cities no man [vir] shall dwell, nor shall a son of man [hominis] pass through them (Jeremiah 51:43).

He who does not know the spiritual sense of the Word believes that by "cities" here are meant cities, and that by "man," and "son of man," are meant a man and a son; and that the cities were to be so desolated that no one should be in them, but it is the state of the church in respect to the doctrine of truth that is described by these words; for "cities" are the doctrinals of the church (See Arcana Coelestia 402, 2449, 3216, 492, 4493); and "man" is its very truth conjoined with good (See n. 3134, 7716, 9007); therefore a "son of man" is truth.

[12] As Divine truth proceeding from the Lord was signified by "the Son of man," therefore the prophets by whom it was revealed were called "sons of man" (as Daniel 8:17; and Ezekiel 2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25; 4:1, 16; 8:5-6, 8, 12, 15; 12:2, 3, 9, 18, 22, 27). As most things in the Word have also a contrary sense, so "son of man" has a contrary signification, which is the falsity opposite to truth. Thus in Isaiah:

What art thou, that thou art afraid of man, that dies; and of the son of man, who shall be as grass (Isaiah 51:12).

And in David:

Put not your trust in princes, in the son of man, with whom there is no salvation (Psalms 146:3).

"Princes" are primary truths (See Arcana Coelestia 2089, 5044); so, in the contrary sense, primary falsities; and "the son of man" is falsity itself.