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。

10574. 'And he said, Cause me, I beg you, to see Your glory' means discernment on the external level of Divine Truth within. This is clear from the representation of 'Moses' here as the external aspect of the Church, worship, and the Word which was not so separate from the internal as it was with that nation, dealt with in 10563, 10571; from the meaning of 'causing to see' as discerning, dealt with in 2150, 3764, 4567, 4723, 5400; and from the meaning of 'Jehovah's glory' as the internal sense of the Word, dealt with in the Preface to Genesis 18, and in 5922, 9429. From all this it is evident that 'Moses said, Cause me, I beg You, to see Your glory' means discernment of what exists internally within the external aspects of the Word, the Church, and worship.

[2] This meaning of those words may also be recognized from what has gone before in this chapter, for there the subject in the internal sense is the Israelite nation and the fact that the Church could not be established among them, because they were incapable of receiving anything internal. Reception of what constitutes the Church internally consists in receiving Divine Truth from heaven, and heavenly love thereby. Since that is the subject in the internal sense, and yet Moses was insistent that Jehovah should lead them into the land of Canaan, by which the establishment of the Church is meant, Moses now says, 'Cause me to see Your glory', by which discernment on the external level of Divine Truth within is therefore meant.

[3] By 'Jehovah's glory' is meant that which is Divine but such as Moses was incapable of discerning. This is perfectly clear from what follows in the present chapter. In those verses it says that he could not see Jehovah's face, as His glory is called there, but that after He had passed through he would see His back parts, and that he would do so from the cleft of the rock, meaning that he would discern only the external things of the Church, worship, and the Word, and not the internal ones. That 'Jehovah's glory' has this kind of meaning is evident from its being stated several times that they saw Jehovah's glory, when it was in fact a cloud positioned over Mount Sinai, or else over or within the tent, that was being called such, see Exodus 16:10; 24:16-17; 40:34-35; Numbers 16:42; and elsewhere. 'The cloud' in these places, which was called 'the glory of Jehovah', means the outward form that the Church, worship, and the Word take, or the literal sense of the Word, see Preface to Genesis 18, and 4060, 4061, 5922, 6343(end), 6752, 8106, 8781, 9430, 10551.

[4] The reason why 'Jehovah's glory' means the inner substance of the Word, the Church, and worship is that Divine Truth emanating from the Lord, as it exists in heaven, constitutes Jehovah's glory; for Divine Truth emanating from the Lord is seen there as light. The Lord's appearance within that light is what is meant in the truest sense by 'Jehovah's glory'; and by the Lord's appearance one should understand all the things there which come from the Lord, which are countless and are referred to by the general terms 'celestial' and 'spiritual'. The reason why the inner substance of the Word, the Church, and worship is meant by 'Jehovah's glory' is that it dwells in that light. The outward form however dwells in the light of the world, which is why that outward form is meant in the Word by 'the cloud'. From this it is evident that the internal sense of the Word is 'the glory'.

[5] From all this it may now become clear what is meant in the following places by 'the glory of Jehovah' and by His 'light', as in Isaiah,

Arise, shine, for your light has come, and the glory of Jehovah has risen upon you. Behold, darkness is covering the earth, and thick darkness the peoples. But Jehovah will arise upon You, and His glory will be seen over You. Nations will walk to Your light, and kings to the brightness of Your rising. Your sun will no longer go down and Your moon will not be withdrawn, for Jehovah will be to You an everlasting light. Isaiah 60:1-3, 20.

This refers to the Lord's Coming. 'Light' here means the Divine Truth emanating from the Lord, and 'His glory' and 'the brightness of His rising' mean everything visible in that light which has regard to the Lord, and to faith in Him and love to Him. 'The darkness' and 'the thick darkness' which are 'covering the earth and the peoples' mean the dimness of faith and love, for these words are used of the Church to be established among the gentiles. From this it follows that the light and glory which will arise and be seen, and to which nations and kings will walk, means Divine Truths regarding the Lord, and regarding faith in Him and love to Him, which are derived from Him.

[6] In the same prophet,

I Jehovah have called You in righteousness, and have given ¹ You as a covenant of the people ² , a light of the nations. I am Jehovah, that is My name; My glory I will not give to another. Isaiah 42:6, 8.

This too refers to the Lord, who is called 'a light of the nations' because He is the source of all Divine Truth, and 'Jehovah's glory' because He is the object of all faith and love. In the same prophet,

Your light will break forth like the dawn; your righteousness will walk before you, the glory of Jehovah will gather you up. Isaiah 58:8.

Here the meaning is similar.

[7] In the same prophet,

Rejoice with Jerusalem, be delighted by the splendour of her ³ glory. Isaiah 66:10-11.

'Jerusalem' here as in other places means the Church, and 'the splendour of her glory' the love of truth derived from the Lord. In Zechariah,

I will be to her a wall of fire round about, and I will be for glory in the midst of her. Zechariah 2:5.

This as well refers to Jerusalem, meaning the Church. 'Glory in the midst of her' means the Lord Himself in respect of all the aspects of truth and good that constitute faith and love. Here it is self-evident that 'glory' is used to mean the things that belong intrinsically to Divine light.

[8] The same is so in John,

... the holy Jerusalem, having the glory of God, and its light was like a most precious stone. The glory of God will give it light, and its lamp is the Lamb. The nations that are saved will walk in His light, and the kings of the earth will bring their glory and honour into it. Its gates will not be shut by day, for there will be no night there. They will bring the glory and honour of the nations into it. Revelation 21:11, 23-26.

'The holy Jerusalem' here means the Church that is going to take the place of the one existing at the present day. The things that compose the Church - that is, those that constitute faith in the Lord and love to Him, which are derived from Him - are described by the light and glory there. Because 'glory' is used to mean the things that are a product of the light the words 'the glory of God will give it light' are used. Anyone who weighs these verses up, considers what they are really saying, and does not confine himself to the words alone can see that everything contained in this description serves to mean those kinds of things which compose the Church. But as for the meaning that each specific detail possesses, this the internal sense teaches; for nothing in the Word, not one syllable, is devoid of meaning.

[9] In Luke,

My eyes have seen Your salvation, which You have prepared before the face of all peoples, a light for revelation to the gentiles ⁴ , and the glory of Your people Israel. Luke 2:30-32.

These words occur in Simeon's prophecy regarding the Lord after His birth. 'A light for revelation to the gentiles' means Divine Truth emanating from the Lord, and 'the glory of the people Israel' everything that has been revealed by the Lord - everything regarding Himself, and regarding faith in Him and love to Him - among those who are receptive of these things. Everything that has been so revealed by Him is called 'the glory', because it is seen in heaven and in the light there, that light being Divine Truth. By 'the children of Israel' those who believe in and love the Lord should be understood.

[10] The fact that the Lord in respect of Divine Truth is 'light' and also 'glory', which is a product of the light, is evident from the Lord's own words, in John,

They delighted in the glory of men (homo) more than in the glory of God. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:43, 46.

And in the same gospel,

In the beginning was the Word, and the Word was with God, and the Word was God. He was the true light which enlightens every person coming into the world. And the Word became flesh and dwelt among us; and we saw His glory, glory as of the Only Begotten from the Father. John 1:1, 9, 14.

'The Word' means Divine Truth, and so does 'light'; and 'glory' means everything regarding the Lord that presents itself within that light.

[11] These places have been quoted from the Word because 'glory' and 'light' are mentioned together in them; and they have been quoted to make people aware that 'light' means Divine Truth that comes from the Lord, thus the Lord Himself in respect of Divine Truth, and that 'glory' means everything that is a product of the light, consequently everything that springs from the Divine Truth composing the intelligence and wisdom which angels possess, and which people in the world who receive the Lord in faith and love possess. The like is meant by 'glory' in other places, as in John,

I desire that they also may be with Me where I am, in order that they may see My glory. John 17:24.

In Luke,

Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.

In Matthew,

Then the sign of the Son of Man will appear, and then all the tribes of the earth will mourn; and they will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:30.

[12] Here 'the clouds' is used to mean Divine Truth as it is in the light of the world, thus as it is among people there, and 'glory' to mean Divine Truth as it is in the light of heaven, thus as it is among angels. And since Divine Truth is meant by both 'the cloud' and 'the glory', both senses of the Word, the external and the internal, are meant by them, the external sense being meant by 'the cloud' and the internal by 'the glory'. Also what is seen in the light of the world is a cloud in comparison with what is seen in the light of heaven. For these meanings of 'the cloud', see Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8106, 8443, 8781, 9430, 10551.

[13] This explains why the term 'the glory' is also used in the Word to denote the cloud, as in Exodus,

The glory of Jehovah was seen in the cloud. Exodus 16:10.

And in another place,

The glory of Jehovah dwelt over Mount Sinai, and the cloud covered it six days. But the sight of Jehovah's glory was like a devouring fire on the top of the mountain before the eyes of the children of Israel. Exodus 24:16-17.

And in another place in Exodus,

The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. And Moses could not enter, because the cloud dwelt over it, and the glory of Jehovah filled the dwelling-place. Exodus 40:34-35.

In Numbers,

When the congregation gathered against Moses and against Aaron, and looked towards the tent of meeting, behold, the cloud covered it, and the glory of Jehovah appeared. Numbers 16:42.

In the first Book of Kings,

The cloud filled the house of Jehovah, so that the priests could not stand to minister because of the cloud; for the glory of Jehovah filled the house of Jehovah. 1 Kings 8:10-11.

And in the Book of Revelation,

The temple was filled with smoke and the glory of God. Revelation 15:8.

[14] Because the Divine was seen in the form of a cloud, 'the cloud' means the Divine presence; and where the Divine presence exists, so does Divine Truth. Without Divine Truth the Divine is not seen, for the Divine resides within and constitutes it. This is the reason why in these quotations the cloud is denoted by the term 'the glory'; nor was there any other way in which that glory could be seen by the Israelite nation, on account of their interest in external things alone without anything internal, see 6832, 8814, 8819, 10551. Nevertheless cloud and glory are as distinct from each other as the light of the world and the light of heaven are, or as the literal sense of the Word and its internal sense are, or as human wisdom and angelic wisdom are.

From all this it may now be recognized that 'Moses said, Cause me, I beg You, to see Your glory' means a request that he may be shown what is Divine within. And since Moses represented the outward or external form that the Church, worship, and the Word take, discernment on the external level of Divine Truth within is meant.

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