3708. “你必向海, 向东突破” 表良善的无限延伸, “向北向南” 表真理的无限延伸, 因而表良善与真理的一切状态. 这从 “突破”, “海” 或 “西”, “东”, “北” 和 “南” 的含义清楚可知: “突破” 是指延伸, 在此是指无限延伸, 因为它论及主; “海” 或 “西” 是指良善, 不过这良善还是模糊的, 因而仅仅处于起始阶段; “东” 是指明亮, 因而完善的良善; “北” 是指仍笼罩在模糊中的真理; “南” 是指沐浴在光明中的真理.

在圣言中, 许多经文都提到了 “海” 或 “西”, “东, “北”, “南”. 但由于迄今为止, 没有人知道这些词和圣言中的其它词一样, 都具有一个内义; 就内义而言, 它们并不是指字义的世俗事物, 而是指属灵和属天之物; 在至高意义上是指属于主自己的神性事物; 因此, 除了 “西”, “东”, “北”, “南” 仅仅是指这个世界的四个方位, 朝这些方位 “突破” 是指增多外, 人还能知道什么? 而事实上, 这些词并非表示四个方位或任何国民的增多, 而表示良善与真理的状态及其延伸. 这一点从提及它们的所有经文, 尤其先知书中的经文可以看出来. 天上的人完全不知道什么是西, 东, 北, 南, 因为那里的太阳, 也就是主, 和世上的太阳不一样. 世上的太阳升起, 落下, 在正午时抵达它的最高点, 在夜间则抵达它的最低点. 而天上的太阳一直是可见的, 不过, 是照着那些从它接受光之人的状态而显现的, 因为它的光含有智慧和聪明在里面 (参看1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3341, 3485, 3636, 3643节). 因此, 它照着每个人智慧和聪明的状态而显现. 对那些处于良善与真理的人来说, 它显为热和光, 不过是属天和属灵的热和光, 如同我们世上正在升起和正午时的太阳; 但对那些没有处于良善与真理的人来说, 这太阳则如同我们世上正在落下和夜间时的太阳. 由此可见, 就圣言的内义而言, “东, 南, 西, 北” 表示良善与真理的状态.

要知道, 圣言不仅用我们所说的这四个方位来描述良善与真理的状态, 还用春, 夏, 秋, 冬这个四季节或状态, 以及早晨, 中午, 傍晚和夜间这四个时辰或状态来描述. 用这些是为了同样的目的; 但当所论述的主题是良善与真理的延伸时, 经上也用这四个方位来描述它. 至于每个方位具体表示什么, 这从圣言中提及它们的经文可以看出来. “东” 表示主同, 也表示出自主的爱与仁之善, 这在前面已经说明 (101, 1250, 3249节); “南” 表示沐浴在光明中的真理 (1458, 3195节).

但 “西” 和 “北” 的正面意义表示什么, 反面意义又表示什么, 这从以下经文可以看出来, 以赛亚书:

不要害怕, 因我与你同在! 我必领你的种从东方来, 又从西方招聚你. 我要对北方说, 交出来! 对南方说, 不要拘留! 将我的众子从远方带来, 将我的众女从地极领回. (以赛亚书 43:5-6)

这论及一个新的属灵教会, 该教会在此由 “雅各” 和 “以色列” 来表示. “领种从东方来” 和 “从西方招聚” 表那些处于良善的人; “对北方说, 交出来! 对南方说, 不要拘留” 表那些处于真理的人.

诗篇:

愿耶和华的赎民说这话, 就是他从敌人手中所救赎的, 从各地, 从东, 从西, 从北, 从海所招聚来的. 他们在旷野荒途漂流, 寻不见可住的城邑. (诗篇 107:2-4)

这论及那些对良善与真理一无所知的人. “从东, 从西” 表那些对良善一无所知的人, “从北, 从海” 表那些对真理一无所知的人. 对于那些不知道良善的人, 经上说 “他们在旷野漂流”; 对那些不知道真理的人, 经上说 “他们在荒途漂流”; 对那些既不知道良善, 也不知道真理的人, 经上说 “他们寻不见可住的城邑”. “城” 表构成真理的教义 (参看402, 2449, 2943, 3216节); “住” 论及良善 (2268, 2451, 2712节).

以赛亚书:

看哪! 这些从远方来; 看哪, 这些从北方, 从西方来; 这些从色尼姆地来. (以赛亚书 49:12)

“北方” 表那些在真理上处于模糊状态的人, “西方” 表那些在良善上处于模糊状态的人. 经上之所以说他们 “从远方来”, 是因为他们远离来自主的光.

阿摩司书:

看哪, 日子将到, 我必命饥荒降在地上. 他们必飘流, 从这海到那海, 从北边到东边, 往来奔跑寻求耶和华的话, 却寻不着. (阿摩司书 8:11-12)

“饥荒” 表认知的匮乏和不足 (1460, 3364节). “从这海到那海飘流” 表寻求能找到认知的地方, “海” 一般表认知 (参看28, 2850节). “从北边到东边, 往来奔跑” 表从那些处于模糊的认知到那些处于光明的认知. 显然, 此处所指的是认知, 因为经上说 “寻求耶和华的话, 却寻不着”.

耶利米书:

把这些话向北方宣告, 说, 耶和华说, 背道的以色列啊, 回转吧! 我必不向你们变脸, 因为我是慈爱的. 当那些日子, 犹大家要去往以色列家, 他们从北方之地一同来到我赐给你们列祖为业之地. (耶利米书 3:12, 18)

这论及来自外邦人当中的教会的恢复. “北方” 表那些不知道真理, 然而却过着良善生活的人. 显而易见, 此处并不是指北方, 也不是指北方之地, 因为以色列已不复存在.

又:

那领以色列人从北方之地上来的耶和华. (耶利米书 16:15)

“北方” 同样表对真理的无知.

又:

看哪, 我必将他们从北方之地领来, 把他们从地极招集起来, 在他们中间有瞎子, 瘸子. (耶利米书 31:8)

“北方之地” 表由于对真理的无知而对良善的无知. 由于迦南地代表主的国度, 由此也代表良善 (参看3705节), 迦南地境内的地方, 如锡安和耶路撒冷, 代表与真理联结的至内在的良善, 故远离那地的地方代表良善与真理上的模糊. 凡处于模糊状态的, 都被称为 “北方之地”, 还被称为 “地极”.

此外, 由于以光明从主所流出的一切良善都局限于人的模糊中, 故 “北方” 也被称为 “会众” (assembly或congregation), 如以赛亚书:

你心里曾说, 我要升到天上! 我要高举我的宝座在神众星以上; 我要坐在会众聚集的山上, 在北方的极处. (以赛亚书 14:13)

又:

门哪, 应当哀号! 城啊, 应当呼喊! 非利士啊, 你们全都熔化了! 因为有烟从北方出来, 他行伍中没有掉队的. (以赛亚书 14:31)

诗篇:

耶和华本为大! 在我们神的城中, 在祂的圣山上, 该受大赞美! 在北面的锡安山, 大君王的城, 为全地所喜悦. (诗篇 48:1-2)

又:

天属你, 地也属你; 世界和其中所充满的, 都为你所建立. 北方和右手方为你所创造. (诗篇 89:11-12)

此处 “北方” 表示那些更加远离良善与真理之光的人, “右手方” 表示那些更接近它们的人. 因为后者在主的右手方 (参看1274, 1276节).

撒迦利亚书:

我见有四辆车从两铜山中间出来. 套车的马有红的, 有黑的, 有白的, 还有带斑点的壮马, 天使说: 这些是天的四风, 是从全地之主面前出来的. 所有黑马都往北方去; 白马跟随其后; 有斑点的马往南方之地去. 他又呼叫我说, 看哪! 往北方之地去的, 已在北方之地使我的灵平息. (撒迦利亚书 6:1-8)

“从两铜山中间出来的四辆车” 表良善的教义事物. “车” 表教义事物, 这在别处已经说明; 而 “山” 表爱 (795, 1430, 2722节); 因此 “两山” 表两种爱, 即属天之爱, 也就是对主之爱, 以及属灵之爱, 也就是对邻之爱. “铜” 表源于存在于属世层里面的这些爱的良善 (425, 1551节); “马” 表认知之物, 因而表对善之教义事物的理解 (参看2760-2762, 3217节); “南方之地” 表那些拥有对良善与真理的认知之人 (1458, 3195节); “北方之地” 表那些不知道良善与真理, 但过着良善生活的人, 如正直的外邦人, 当一个新教会他们当中建立时, 经上就说神的灵 “平息”.

耶利米书:

却要指着那领以色列家的种从北方之地, 从我把他们赶逐到的各地上来的耶和华起誓, 他们必住在本地. (耶利米书 23:8)

“从北方之地出来” 表远离缘于对良善与真理的无知的模糊. 又:

铜与铁, 就是来自北方的铁, 岂能被折断呢? (耶利米书 15:12)

“铁” 表属世真理 (425, 426节), “铜” 表属世良善 (425, 1551节). 经上说, 这些来自 “北方”, 是因为它们源于属世层, 相对于其它层级, 属世层处于模糊的状态, 充当其它层级的终端. 这个预言并非表示铁与铜来自北方, 这是显而易见的, 无需解释; 因为如果意思真的是铁和铜来自北方, 那么神性在哪里? 事实上, 这与前后文有什么关系?

马太福音:

我又告诉你们: 从东从西, 将有许多人来, 与亚伯拉罕, 以撒, 雅各一同坐席. (马太福音 8:11; 路加福音 13:29)

“从东从西, 将有许多人” 表示那些拥有认知并过着良善生活的人, 以及那些处于模糊和无知状态的人, 因而表示那些在教会之内的人和那些在教会之外的人. 前面已经说明, 东和西表示表示良善的状态. “与亚伯拉罕, 以撒, 雅各一同坐席” 表示与主同在 (参看3305节). 先知书以同样的方式论及从东, 从西来, 将要与主同在其国度或教会里的人. 如以赛亚书:

我必领你的种从东方来, 又从西方招聚你. (以赛亚书 43:5)

又:

他们从西必敬畏耶和华的名, 从东必敬畏祂的荣耀. (以赛亚书 59:19)

又:

他们从日出之地到日落之处知道除了我以外, 没有别神. 我是耶和华! 没有别神. (以赛亚书 45:6)

又:

我从北方兴起一人, 他就来; 他必从日出之地呼求我的名. (以赛亚书 41:25)

此外, 东, 西, 南, 北具有这些含义从以下方面可以清楚看出来: 帐幕的建造; 以色列的安营和起行; 对迦南地的描述; 对新殿, 新耶路撒冷和对新地的描述. 帐幕的建造: 其中的一切事物都照四个方位排列的 (出埃及记 38章); 有在东面和西面的, 有在南面和北面的 (出埃及记 26:18, 20, 22, 27; 27:9, 12, 13); 灯台要对着桌子安在帐幕的南面, 但桌子要安在北面 (出埃及记 26:35; 40:22).

以色列人的安营和起行: 他们的安营和起行也是照着四个方位. 也就是说, 他们要对着会幕的四围安营, 犹大, 以萨迦和西布伦支派在东边; 流便, 西缅, 迦得支派在南边; 以法莲, 玛拿西, 便雅悯支派在西边; 但, 亚设, 拿弗他利在北边 (民数记 2:1至末尾). 此外, 利未人也是这样安营: 革顺二族在西边; 哥辖诸族在南边; 米拉利二族在北边; 摩西, 亚伦, 和亚伦的儿子要在帐幕前东边安营 (民数记 3:23-38). 存在于主国度中的天堂秩序照着良善与真理的状态而以这种方式被代表. 吹出大声的时候, 南边安的营要起行 (民数记 10:6). 甚至他们安营时所取的具体位置, 就是他们起行时所取的具体位置 (民数记 2:34).

对迦南地的描述: 摩西首先描述了它四围的边界, 即哪些在南角, 哪些在西角, 哪些在北角, 哪些在东角 (民数记 34:2-12); 拈阄分给各支派的土地也一样 (约书亚记 15至19章). 迦南境内的所有地方由此, 以及由居于迦南地的上古之人, 照着它们的方位, 距离和四方边界而变成代表和有意义的符号 (1607, 1866节).

对新殿, 新耶路撒冷, 新地的描述: 这些在以西结书中也是照着四个方位来描述的. 例如, 城的建立就是从南边开始的; 当论述城门时, 他说, 城门朝东, 北, 南 (以西结书 40:2, 6, 19, 20-46); 当论述殿的尺寸时, 他说, 它的门向北, 向南 (以西结书 41:11); 而外院朝北, 东, 南, 西 (以西结书 42:1, 4, 11, 16-19); 他还说, 耶和华以色列神的荣光从东路而来 (以西结书 43:1, 2, 4); 外院的门 (以西结书 44:1, 2, 4; 46:1, 9, 10, 19, 20); 圣地的边界 (以西结书 47章); 北界 (以西结书 47:15-17), 东界 (以西结书 47:18), 南界 (以西结书 47:19), 西界 (以西结书 47:20); 各支派按方位所得之地 (以西结书 48章); 圣耶路撒冷在东边, 北边, 南边和西边的城门 (启示录 21:13). 由此明显可知, 就内义而言, 圣物, 或圣物的代表照之排列的尘世四个方位并非表示这四个方位, 而表示主国度中良善与真理的状态.

但在反面意义上, “北” 和 “西” 表示虚假和邪恶. 这一点从以下经文可以看出来, 耶利米书:

耶和华的话第二次临到我说, 你看见什么? 我说, 我看见一个烧开的锅, 面向北. 耶和华对我说, 必有灾祸从北方发出, 临到这地的一切居民. 耶和华说, 看哪! 我要召北方列国的众族; 他们要来. (耶利米书 1:13-15)

又:

应当向锡安竖立大旗, 要聚集, 不要迟延! 因我必使灾祸与大毁灭从北方来到. (耶利米书 4:6)

又:

看哪, 有风声传来, 有大骚动从北方之地而来, 要使犹大城邑变为荒凉. (耶利米书 10:22)

又:

在提哥亚吹角, 因为有灾祸与大毁灭从北方张望. 看哪! 有一种民从北方之地而来, 并有一大民族被激动, 从地极来到. (耶利米书 6:1, 22)

又:

我就从耶和华的手中接了这杯, 给各民族喝; 就是耶路撒冷和犹大的城邑, 并耶路撒冷的君王, 又有埃及王法老, 并西方群众, 亚拉伯的诸王; 住旷野的西方诸王, 北方远近的诸王. (耶利米书 25:17-20, 24, 26)

又:

快跑的不能逃避, 勇士不能逃脱; 他们在北方幼发拉底河边绊跌仆倒. 像江河涨发的是谁呢? 埃及像江河涨发, 因他说, 我要涨发遮盖遍地, 我要毁灭城邑和其中的居民. 那日是主万军之耶和华的日子, 是报仇的日子, 因为主万军之耶和华有献祭的事, 就在北方之地, 幼发拉底河边. 埃及是肥美的母牛犊, 但出于北方的毁灭来到了! 埃及的女子必然蒙羞, 必交在北方人的手中. (耶利米书 46:6-8, 10, 20, 24)

又:

耶和华如此说, 看哪, 有水从北方发起, 成为涨溢的河流, 要涨过遍地和其中所有的, 并城和其中所住的. (耶利米书 47:2)

又:

耶和华论巴比伦所说的话. 因有一民族从北方上来攻击她, 使她的地荒凉, 无人居住. (耶利米书 50:3)

又:

因为, 看哪! 我必从北方之地激动一群大民族, 使他们上来攻击巴比伦; 他们要摆阵攻击她. 她必从那里被攻取. 看哪! 有一种民从北方而来, 并有一大民族和许多君王被激动, 从地极来到. (耶利米书 50:9, 41)

又:

那时, 天地和其中所有的, 必因巴比伦欢唱; 因为行毁灭的要从北方来到她那里. (耶利米书 51:48)

以西结书:

对歌革说, 你必从你的地方, 从北方的极处, 与许多国民一起而来; 你必上来攻击我的民以色列, 如密云遮盖那地. (以西结书 38:14-16)

又:

看哪, 首领歌革啊, 我要跟你作对; 我要使你转过来, 使你一分为六, 使你从北方的极处上来, 带你到以色列的山上. 你们都必倒在以色列的山上; 你必倒在田野上. (以西结书 39:1-2, 4-5)

撒迦利亚书:

耶和华说, 唉! 你们要从北方之地逃走; 因我要分散你们, 犹如天的四风. 唉! 与巴比伦的女子同住的锡安哪, 逃脱吧! (撒迦利亚书 2:6-7)

从所有这些经文明显可知, “北” 在反面意义上表示什么, 即它表示为邪恶源头的虚假或来自邪恶的虚假. 由于为邪恶源头的虚假来源于通过属于属世人的记忆知识而推理并反对神性事物, 故它被称为 “从埃及出来的北方之民”, “埃及” 表这类知识 (参看1164, 1165, 2588节). 由于来自邪恶的虚假来源于表面圣洁, 内在却不洁的外在敬拜, 故它被称为 “出于巴比伦的北方之族”. “巴比伦” 表示外在敬拜 (参看1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326节), 正是巴比伦造成荒凉 (1327节). 这两种虚假, 即为邪恶源头的虚假和来自邪恶的虚假, 都被说成是从歌革出来的, 因为 “歌革” 表示缺乏内在事物, 仅在于外在仪式的敬拜, 因而表示偶像崇拜. “歌革” 就表示这种敬拜 (参看1151节). 从属世人所在的这种模糊既会产生真理, 也会产生虚假. 若人允许自己藉着圣言通过主被启示, 他的模糊就会变成光明, 因为内在途径被打开了, 因而经由天堂从主而来的流注和联系得以发生. 但若他不允许自己藉着圣言通过主被启示, 而是倚靠自己的聪明, 那么他的模糊就会变成幽暗, 从而变成虚假; 因为内在途径被关闭了, 经由天堂从主而来的流注和联系, 除了在通过邪恶和虚假思考和说话时能使他表面上看似一个人的那类外, 就不会发生. 这就为何 “北方” 对那些允许自己被启示的人来说, 表示真理; 而对那些不允许的人来说, 则表示虚假. 因为前者从模糊中上来, 也就是被提升向光明; 而后者从模糊中下去, 也就是远离光明. 因此, 前者被带到南方 (的光明之处), 而后者则被带到地狱 (的阴暗之处).

“北” 表虚假的幽暗, “南” 表真理的光明. 这一事实明显可见于但以理书, 也就是描述公绵羊和公山羊, 以及南方王和北方王的地方. 关于公绵羊和公山羊, 经上说:

我见那公绵羊用角往西, 往北, 往南抵撞, 兽在他面前都站立不住. 一只公山羊从西而来, 遍行地面; 四角之中, 有一角长出一个小角, 向南, 向东, 向荣美之地, 渐渐成为强大. (但以理书 8:4-5, 9)

关于南方王和北方王 (“南方王” 表那些拥有对真理的认知之人, “北方王” 表那些处于虚假的人), 经上说:

过些年后, 他们必结盟, 南方王的女儿必到北方王这里来缔结公平条约; 但她的手臂不得力. 但从她的根必另生一枝起来进入北方王的保障, 而且得胜, 将掠物带到埃及去. 南方的王必进入国土, 出来与北方王争战. 北方王必回来摆列大军, 比先前的更多. 必有许多人起来攻击南方王. 北方王必来筑垒攻取坚固城, 毁灭许多事物. 南方王也必以极强的军兵去作战, 却站立不住, 因为他们设计谋害南方王. 后来, 他必返回, 却不如前一次. 认识他们神的人民坚固自己. 到末了, 南方王要与他交战, 北方王必用战车, 马兵, 势如暴风来攻击他. 许多人又必进入那荣美之地. 但从东方和北方必有消息必使他惊惶; 他就大发烈怒出去; 然而到了他的结局, 必无人能帮助他. (但以理书 11章)

“南方王” 表那些居于真理之光的人, “北方王” 表那些先居于阴影, 后居于虚假的幽暗之人. 这一事实从那一章的细节可以看出来. 因此, 这描述的是随着时间推移, 教会的状态如何逐渐败坏. 他们被称为南方王和北方王, 是因为就圣言的内义而言, “王” 表真理, 在反面意义上表虚假 (1672, 2015, 2069节); 而 “国” 表属于真理的事物, 在反面意义上表属于虚假的事物 (1672, 2547节).

277. And in the midst of the throne and around the throne were four animals, full of eyes before and behind, signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in the order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (See above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence; for "eyes," in reference to man, signify the understanding, which is his internal sight; but when "eyes" are predicated of God, they signify the Divine Providence (See above, n. 68, 152). And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind."

On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem 277-278.)

[2] That by "the four animals" here cherubim are meant is evident in Ezekiel, by whom like things were seen at the river Chebar, which are described by him in chap. 1 and in chap. 10, and in the latter called "cherubim" (Ezekiel 10:1-2, 4-9, 14, 16, 18-19), and it is said of them:

The cherubim mounted up; these are the animals that I saw by the river Chebar. These are the animals that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubim (Ezekiel 10:15, 20).

These "four animals, that were cherubim," are thus described by that prophet:

Near the river Chebar appeared the likeness of four animals. This was their aspect: they had the likeness of a man, and each one had four faces, and each one of them had four wings. This was the likeness of their faces: the four of them had the face of a man and the face of a lion on the right side, and the four of them had the face of an ox on the left side, and the four of them had the face of an eagle. Their appearance was like burning coals of fire, like the appearance of lamps; the same went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse of the appearance of a wonderful crystal. Above the expanse which was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it. From the appearance of his loins and downwards I saw as it were an appearance of fire, and it had brightness round about, as the appearance of the bow that is in the cloud; so was the appearance of the brightness of Jehovah round about; this appearance was the likeness of the glory of Jehovah (Ezekiel 1:5-6, 10, 13, 22, 26-28).

By these representatives the Divine of the Lord in the higher heavens, and His Providence that they be not approached except from the good of love and charity, are described; and in this description are contained all the things that are mentioned in this chapter of Revelation respecting the arrangement of the heavens, and signified by "the throne on which was One sitting in aspect like a jasper stone and a sardius;" also by the "rainbow round about the throne," by the "lamps of fire burning before the throne," and the other things which it is not necessary therefore to explain here singly.

[3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses:

When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Genesis 3:24).

What is meant by the "man" and "his wife" in these chapters may be seen explained in the Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (See in the work onHeaven and Hell 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." (That the "east" signifies the good of love, see Arcana Coelestia 1250, 3708; that "Eden" signifies wisdom therefrom, n. 99, 100; that "sword" signifies truth combating against falsity and dispersing it, thus truth protecting, above, n. 73, 131; that "flame" signifies truth from celestial good, Arcana Coelestia 3222, 6832, 9570; that "the tree of life" signifies the good of love from the Lord and the heavenly joy therefrom, see above, n. 109, 110.)

[4] Because of this signification of "cherubim," two cherubim of solid gold were placed upon the mercy-seat which was upon the ark, thus described in Moses:

Thou shalt make cherubim, of solid gold thou shalt make them, from the two ends of the mercy-seat; out of the mercy-seat thou shalt make the cherubim. And the cherubim shall spread out their wings upwards, covering the mercy-seat with their wings; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat upon the ark. And there I will meet with thee, and I will speak with thee between the two cherubim (Exodus 25:18-22; 37:7-9).

The "ark" and the "tent" represented the higher heavens; the "ark," in which was the testimony or law, represented the inmost or third heaven; the "tabernacle," which was without the veil, the middle or second heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love and charity; the "cherubim" guards; and the "gold," of which they were made the good of love. From this it is also clear that the "two cherubim" represented guards that the higher heavens be not approached except through the good of love and charity. (That the "tabernacle" in general represented heaven where the Lord is, see Arcana Coelestia 9457, 9481, 10545; the "ark" the inmost or third heaven, n. 3478, 9485; the "testimony or law in the ark," the Lord in respect to the Word, n. 3382, 6752, 7463; the "habitation," that was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; the "mercy-seat," the hearing and reception of all things of worship that are from the good of love and charity from the Lord, n. 9506; and "gold" the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881)

[5] Because "cherubim" signified those guards:

There were cherubim also upon the curtains of the tabernacle and upon the veil (Exodus 26:1, 31).

And for the same reason Solomon made in the oracle of the temple cherubim of olive wood, and set them in the midst of the interior house, and overlaid them with gold, and also carved all the walls of the house round about with carved figures of cherubim, and also the doors (1 Kings 6:23-29, 32-35).

The "temple" also signified heaven and the church, and its "oracle" the inmost of heaven and the church. The "olive wood," of which the cherubim were made, signifies the good of love; likewise the "gold" with which they were overlaid. The "walls" on which the cherubim were engraved, signify the ultimates of heaven and of the church, and the "cherubim" thereon signify guards. The "doors," on which also there were cherubim, signify entrance into heaven and the church. From this it is clear that "cherubim" signified guards that heaven be not approached except through the good of love and charity. And as "cherubim" signified such guards they also signify the Lord's Divine Providence, for these guards are from the Lord, and are His Divine Providence. (That the "temple" and the "house of God" signify heaven and the church, see above, n. 220; the "oracle" therefore signifies the inmost of these. That "olive wood" signifies the good of love, see Arcana Coelestia 886[1-2], 3728, 4582, 9780, 9954, 10261; likewise "gold," see above, n. 242. That "doors" signify approach and admission, see also above, n. 248)

[6] The new temple is likewise described as ornamented with cherubim, of which in Ezekiel:

There were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; thus it was made for all the house round about, from the ground unto above the door were cherubim and palm-trees made; and the wall of the temple (Ezekiel 41:18-20).

"Palm tree" signifies spiritual good which is the good of charity (See Arcana Coelestia 8369).

[7] Since Divine truth from Divine good is what protects, therefore the king of Tyre is called a "cherub;" for "king" signifies Divine truth, and "Tyre" knowledges; and therefore the "king of Tyre" signifies intelligence, of whom it is thus written in Ezekiel:

Thou, King of Tyre, hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects, I have set thee, on God's mountain of holiness wast thou; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in ¹ the day that thou wast created (Ezekiel 28:12-16).

(That "king" signifies Divine truth, see above, n. 31; and "Tyre" knowledges, Arcana Coelestia 1201. That "precious stones" signify the truths and goods of heaven and the church, see n. 9863, 9865, 9868, 9873, 9905, which are called "stones of fire" because "fire" signifies the good of love, see n. 934, 4906, 5215, 6314, 6832.) Because the "king of Tyre" signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called "a cherub, the spreading out of one that protects."

[8] Since the higher heavens cannot be approached except through the good of love and charity, that is, cannot be approached through worship and through prayers, except such as proceed from that good, therefore the Lord spoke with Moses and Aaron when they entered the habitation between the two cherubim that were upon the ark (Exodus 25:22). This also is made evident in Moses:

When Moses went into the tent of meeting, he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim (Numbers 7:89).

Because it is the Divine proceeding from the Lord that provides and guards, therefore it is said of the Lord that:

He sitteth upon the cherubim (Isaiah 37:16; Psalms 18:9-10; 80:1; 99:1; 1 Samuel 4:4; 2 Samuel 6:2).

[9] Since the arrangement of all things for judgment is treated of in this chapter, the cherubim also are here treated of, that is, the Lord's guard and providence that the higher heavens be not approached except through the good of love and charity; for unless this had been done before the judgment, the veriest heavens, in which the true angels are, would have been endangered, because those heavens that were about to perish (See Revelation 21:1) were not in the good of love and charity, but only in some truths. For there were there from the Christian world those who were in the doctrine of faith alone, which some had confirmed by a number of passages from the Word, and thus obtained some conjunction with the ultimate heaven; but this conjunction was broken when the heaven called the former heaven (Revelation 21:1) was dissipated; and it was then ordered by the Lord that hereafter no one shall be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbor. This is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached through the worship and prayers of those who are in faith alone, and not at the same time in the good of charity, is much mistaken. The worship of such is no longer received, nor are their prayers heard, but attention is directed only to their life's love. Those, therefore, in whom the love of self and the world rules, no matter in what external worship they may have been, are conjoined to the hells, and are also taken there after death, and not previously to any heaven that is to perish, as was the case hitherto.

Footnotes:

3305. “他就给他起名叫雅各” 表属世真理的教义. 这从 “起名” 或 “名叫” 的含义清楚可知, “起名” 或 “名叫” 是指本质, 如刚才所述 (参看3302节). “雅各” 所代表所本质是属世真理的教义, 这从以扫的代表和圣言中提及他的许多经文可以看出来, 以扫是指构成属世真理生活的良善 (3300节). 有两个要素构成属世人, 如同有两个要素构成理性人, 甚至构成整个人一样. 其中一个属于生活, 另一个属于教义. 属于生活的要素属于意愿, 而属于教义的要素属于认知. 前者被称为良善, 后者被称为真理. 这良善由以扫来代表, 这真理由雅各来代表; 或也可说, 构成属世真理生活的良善由以扫来代表, 属世真理的教义由雅各来代表. 无论你说构成属世真理生活的良善和属世真理的教义, 还是那些具有这类教义和生活的人, 意思都一样, 因为生活的良善和真理的教义无法脱离它们的主体而存在. 它们若没有主体, 就只是一种抽象概念, 然而, 它们关注它们存在于其中的这个人. 所以雅各在此表示那些拥有属世真理教义的人.

那些局限于字义的人以为圣言中的雅各是指源于雅各的百姓中的每个人, 因此, 他们将指着雅各所说的一切事, 无论历史部分还是预言部分中的, 都归到这些人身上. 但首要的是, 圣言是神性, 其中的一切事物, 无论总体还是细节, 不仅仅关注一个特定民族或人民, 也关注整个人类, 即现在, 过去和未来的每一个人; 此外还关注更普遍的, 就是主在天上的国度; 在至高意义上则关注主自己. 圣言正是由于这个原因而为神性. 圣言若只关注一个民族, 那就只是人类的, 其中除了那个民族所具有的神圣敬拜外, 再没有丝毫神性之物了. 谁都能看出, 这类敬拜并不存在于被称为 “雅各” 的百姓当中. 由此明显可知, 圣言中的 “雅各” 并非指雅各, “以色列” 也不是指以色列, 因为预言部分中几乎每一处提及雅各时, 也会提及以色列. 若不通过其中深藏并包含天堂奥秘的那层意义, 没有人能知道雅各具体是什么意思, 以色列具体又是什么意思.

因此, 就内义而言, “雅各” 表属世真理的教义, 或也可说, 表那些拥有这种教义的人, 无论他们属于哪个民族. 就至高意义而言, “雅各” 表示主. 这从以下经文明显看出来, 路加福音:

天使对她说, 马利亚, 不要怕! 你要怀孕生子, 可以给祂起名叫耶稣. 祂要为大, 称为至高者的儿子, 主神要把祂祖大卫的御座给祂. 祂必掌王权管理雅各家, 直到永远; 祂的国也没有穷尽. (路加福音 1:30-33)

谁都能看出, 此处 “雅各家” 不是指犹太民族或人民, 因为主的国不仅包括那人民, 还包括全世界信祂并因信而拥有仁的所有人. 由此清楚可知, 天使在此所提 “雅各” 之名不是指雅各的子民, 因而在其它地方也不是指这些人. 经常出现在旧约圣言中的 “雅各的种”, “雅各的子孙”, “雅各的产业”, “雅各的王” 和 “雅各的神” 等词也不是字面上的意思.

“以色列” 的情形也一样, 如马太福音:

有主的使者向约瑟梦中显现, 说, 起来! 带着小孩子同他母亲逃往埃及; 这是要应验主借先知所说的话, 说, 我从埃及召出我的儿子来. (马太福音 2:13, 15)

在先知书, 经上说:

以色列为孩提时我爱他, 就从埃及召出我的儿子来. (何西阿书 11:1)

此处很明显, “以色列” 是指主. 然而, 从字义只能知道以下事实: “孩提时的以色列” 表示来到埃及, 后来从那里被召唤出来的雅各最早的后代. 这在提及 “雅各” 和 “以色列” 之名的其它经文也一样, 尽管从字义上看, 这一点并不明显, 如以赛亚书:

我的仆人雅各, 我所拣选的以色列啊, 现在你当听! 那制作了你, 那从你母腹就形成了你, 又要帮助你的耶和华如此说, 我的仆人雅各, 我所拣选的耶书仑哪, 不要害怕! 因为我要将水浇灌口渴的人, 将河浇灌干旱之地; 我要将我的灵浇灌你的种, 将我的福浇灌你的后裔. 这个要说, 我是属耶和华的; 那个要以雅各的名自称; 又一个要亲手写归耶和华, 并以以色列之名为姓. (以赛亚书 44:1-3, 5)

此处 “雅各” 和 “以色列” 明显表示主, “种” 和 “雅各的后裔” 表示那些信祂的人.

在摩西五经中关于以色列人的预言:

约瑟要坐在他弓的力量里, 他的手臂健壮敏捷, 这是因着雅各之大能者的手, 以色列的牧者, 石头是从那里而出的. (创世记 49:24)

此处 “雅各之大能者” 和 “以色列的石头” 也明显表示主. 以赛亚书:

我必不将我的荣耀归给别人; 雅各啊, 我呼召的以色列, 当听我言: 我是耶和华, 我是首先的, 也是末后的. (以赛亚书 48:11-12)

此处 “雅各” 和 “以色列” 同样表示主. 以西结书:

我必取约瑟的杖, 就是在以法莲手中的, 和他同伴以色列支派的杖, , 将它们与犹大的杖连在一起, 使它们在我手中成为一根. 我要将以色列人从他们所到的列族收取, 又从四围聚集他们, 领他们回到本地. 我要使他们在那地, 在以色列山上成为一族, 有一王作他们众人的王. 他们不再为二族, 决不再分为二国. 我的仆人大卫必作他们的王, 他们众人只有一个牧者. 他们必住在我赐给我仆人雅各的地上, 就是你们列祖所住之地. 他们和他们的子孙, 并子孙的子孙, 都永远住在那里. 我的仆人大卫必作他们的王, 直到永远. 并且我要与他们立平安的约, 这必做与他们所立永远的约. 我也要安置他们, 使他们的人数增多, 又在他们中间设立我的圣所, 直到永远. 我的帐幕也要与他们同在. 我要作他们的神, 他们要作我的子民. 我的圣所在以色列人中间直到永远, 列族就必知道我是叫以色列成为圣的耶和华. (以西结书 37:19, 21-22, 24-28)

此处同样显而易见, “约瑟”, “以法莲”, “犹大”, “以色列”, “雅各” 和 “大卫” 不是指这些人, 从至高意义上说, 是指在主里面, 存在于主国度及其教会中的神性属灵事物. 谁都能知道, 如前所述, 大卫不会永远作他们的王和首领, “大卫” 表示主 (参看1888节). 谁也可以知道, 以色列不会从他们所分散之地被聚集起来, 不会被成圣, 圣所也不会永远设在他们当中, 如前所述; 而是这一切要与那些就代表意义而言由 “以色列” 来表示的人同在, 如众所周知的, 这些人都是那些有信的人.

弥迦书:

雅各啊, 我必要聚集你们所有的人, 必要招聚以色列剩下的人, 安置在一处, 如波斯拉的羊, 又如草场上的羊群. (弥迦书 2:12)

此处意思一样. 以赛亚书:

雅各要使那些要来的人扎根, 以色列要发芽开花, 他们必以果实遍满地面. (以赛亚书 27:6)

此处意思也一样. 同一先知书:

救赎亚伯拉罕的耶和华论雅各家如此说: 雅各必不再羞愧, 面容也不到苍白; 因为他看见他的众子, 就是我手的工作在他当中, 他们必尊我的名为圣, 必尊雅各的圣者为圣, 必敬畏以色列的神. 灵中昏谬的必懂得明达. (以赛亚书 29:22-24)

同一先知书:

耶和华对祂所膏的古列如此说: 我搀扶他的右手, 使列族降伏在他面前. 我也要放松列王的腰带, 使门户在他面前敞开, 城门不得关闭. 我必在你前面行, 修平崎岖之地. 我必打碎铜门, 砍断铁闩. 我要将暗中的宝物和隐密处的财宝赐给你, 使你知道提名召你的, 就是我耶和华, 以色列的神. 因我仆人雅各, 我所拣选以色列的缘故, 我就提名召你; 你虽不认识我, 我也加给你名号. (以赛亚书 45:1-4)

这也明显论及主. 弥迦书:

末后的日子, 耶和华殿的山必坚立, 为众山之首; 必有许多民族前往说, 来吧! 我们登耶和华的山, 奔雅各神的殿. 主必将祂的道教训我们, 我们也要行他的路. 因为训诲必出于锡安, 耶和华的言语必出于耶路撒冷. (弥迦书 4:1-2)

诗篇:

耶和华爱锡安的城门, 胜于爱雅各一切的住处. 神的城啊, 有荣耀的事乃指着你说的. (诗篇 87:2-3)

耶利米书:

你们却要事奉耶和华你们的神, 和我为你们所要兴起的王大卫. 我的仆人雅各啊, 不要惧怕; 以色列啊, 不要惊惶; 因我要从远方拯救你. (耶利米书 30:9, 10)

以赛亚书:

众海岛啊, 听我吧! 远方的众民哪, 留心而听! 自我出胎, 耶和华就呼召我; 自出母腹, 祂就提我的名. 祂对我说, 你是我的仆人以色列, 我必因你得荣耀. (以赛亚书 49:1, 3)

又:

那么, 你就以耶和华为乐, 我要使你乘驾地的高处, 又以雅各的产业养育你. (以赛亚书 58:14)

又:

我必将雅各的种领出来, 从犹大中领出承受我众山的. 我的选民必承受; 我的仆人要在那里居住. (以赛亚书 65:9)

在所有这些经文中, 就至高意义而言, “雅各” 和 “以色列” 表示主; 就代表意义而言, 表示主的属灵国度, 以及教会, 该教会凭真理的教义和良善的生活而成为教会. “雅各” 表示那些处于该教会的外在之人, “以色列” 则表示那些处于其内在之人. 从这些和许多其它经文明显可知, “雅各” 没有一处是指雅各, “以色列” 也没有一处是指以色列. 同样, “以撒” 和 “亚伯拉罕” 被提及时也不是指以撒和亚伯拉罕, 如马太福音:

从东从西, 将有许多人来, 在天国里与亚伯拉罕, 以撒, 雅各一同坐席 (马太福音 8:11)

路加福音:

你们要看见亚伯拉罕, 以撒, 雅各, 和众先知都在神的国里. (路加福音 13:28)

又:

拉撒路被天使带去放在亚伯拉罕的怀里. (路加福音 16:20, 22)

因为在天堂, 天使根本不知道亚伯拉罕, 以撒和雅各. 当世人读到这些话时, 天使只理解为主的神性和神性人. “与亚伯拉罕, 以撒, 雅各一同坐席”, 他们理解为与主同在; “在亚伯拉罕的怀里”, 他们理解为安息在主里面. 但经上之所以这样说, 是因为那时, 人类如此远离内在事物, 以致除了圣言中的一切事物都要取字义外, 他们不知道, 也不想知道别的. 主照字面与他们说话, 是为了他们能接受信, 同时也为了内义能包含在祂所说的话中, 人通过这内义与祂自己联结. 由此可见在旧约圣言中, “雅各的神” 和 “以色列的圣者” 表示什么, 即表示主自己. “雅各的神” 是指主 (参看撒母耳记下 23:1; 以赛亚书 2:3; 41:21; 弥迦书 4:2; 诗篇 20:1; 46:7; 75:9; 76:6; 81:1, 4; 84:8; 94:7; 114:7; 132:2; 146:5); “以色列的圣者” 也是指主 (参看以赛亚书 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; 耶利米书 50:29; 以西结书 39:7; 诗篇 71:22; 78:41; 89:18).