A Ransom for Many - それは何を意味するのでしょうか？

今から約2000年前、ナザレのイエス、イエス・キリストは十字架にかけられました。死にました。苦しみながら。そして、翌々日の朝には死からよみがえりました。彼の肉体は消滅した。というより、その後の出来事を考えると、それは霊的なものに変化したようだ。それ自体、考えると面白いことですが、この記事の焦点ではありません）。

その代わり、ここでは、イエスがなぜ死んだのかについて、聖書で語られているいくつかの事柄に注目したいと思います。それについては、ほぼ2000年前の混乱があります。それを掘り下げてみましょう...。

で マルコによる福音書10:42-45 にも）。 マタイによる福音書20:25-28）には、イエスの宣教の後半に起こった、よく知られた教訓が記されています。ヤコブとヨハネは、まだ何が起こっているのかよく理解していなかったので、イエスが「王」になったときに、イエスの左と右に座ることを約束してほしいと陳情していました。もちろん、他の弟子たちは不愉快な思いをしました。イエスはこの状況を知っていたので、彼らを集めて、イエスの使命の本質と、彼らの使命のあり方を説明しようとしたのです。

これがその文章です。

"しかし、イエスは彼らを呼び寄せて言われた。「あなたがたは、異邦人を支配することになっている者たちが、彼らの上に主権を行使し、その偉大な者たちが彼らの上に権威を行使していることを知っている。しかし、あなた方の間ではそうではありません。あなた方の中で偉くなる者は誰でも、あなた方の大臣となります。あなたがたの中で偉くなる者は、あなたがたの大臣となり、あなたがたの中で最も偉くなる者は、すべての者のしもべとなる。人の子といえども、仕えられるためではなく、仕えるために来たのであり、また、自分の命を多くの人のための身代金として捧げるために来たのである。"

身代金です。ここで使われているギリシャ語は、λύτρον（ルトロン）といい、λύω（ルオ）の「緩める」「解く」「自由にする」という意味から、贖罪や身代金を意味しています。

神学者の中には、この文章を、十字架の物語の中で、イエスが苦悩と神の本質からの分離感を示す3つのことを言っている文章と組み合わせた人もいます。「わが神、わが神、なぜ私をお見捨てになったのですか」、「それにしても、私の意志ではなく、御心のままにしてください」、「父よ、彼らをお許しください。

これは確かに、イエスがある種のスケープゴートの役割を果たし、父を失望させた人類の代わりに自分の死を捧げた、一種の犠牲と解釈することができます。そのように解釈した神学者もいます。西暦1000年頃のカンタベリーのアンセルムは、そのような主張をする一派のリーダーの一人でした。しかし、私たちはそれが正しい道だとは思っていません。それどころか、間違った道であったために、かなりの損害を被ったと考えています。

新キリスト教の神学では、神が怒ったというのは意味がありません。神は愛そのものです。私たちが神の愛に応えないと、神はがっかりされますか？しかし、怒ることはありません。特に旧約聖書ではそのように見えることもありますが、神の本質は愛なのです。

さらに言えば、イエスの肉体が死んだからといって、父なる神の気分が良くなるわけではないことは、もっとはっきりしているはずです。二人は一人の人間であり、一心同体であることを忘れてはいけません。

むしろ、神の受肉、宣教、死、復活という一連のサイクルは、新しい真理が人類に到達するために行われたものなのです。

で 天界の秘義1419,

"主は、愛そのもの、あるいは天上のすべての愛の本質と命であり、人類に主のすべてのものを与えることを望んでおられます。" "このことは、人の子が自分の命を多くの人のための身代金として与えるために来たという主の言葉によって示されています。"

で アポカリプスの説明 328:15という説明がありました。

"身代金を取る』という言葉は、人々を偽りから解放し、真理によって改革することを意味します。これは『真理の神エホバよ，わたしを身代金に換えてください』という言葉に示されています」。詩編31:5)

イエス様が死なれた理由の一つは、地獄の力に打ち勝つためでした。イエスは生涯を通して悪霊と戦いました。最も明確に描写されているのは、洗礼を受けた直後、荒野で40日間を過ごされた時です。イエス様の十字架の苦しみは、悪に対する最後の戦いであり、イエス様の復活は、悪に対する最後の勝利でした。

すべての人にとって、悪を克服するためには、誘惑や悪との戦いがあります。私たちが個人的に悪と闘うように、キリストは宇宙規模で悪と闘われました。キリストの死はその闘いの結論でしたが、それは敗北ではなく、勝利でした。聖書によると、神が肉と血を受けたのは、「死によって、死の力を持つ者、すなわち悪魔を滅ぼすためであった」とあります。(ヘブライ人への手紙2:14,15)

聖書がイエスの死の理由として挙げているもう一つの理由は、イエスがご自分の人間としての性質と神としての性質を一つにして、「ご自分の中で、二人で一人の新しい人を造る」ことができるようにするためでした(エフェソの信徒への手紙2:14-16を参照してください。 ヨハネによる福音書17:11, 21; 10:30)。

他にも様々な理由が挙げられます。

父のもとに行く」ことができた(ヨハネによる福音書13:3; 14:2, 28; 16:10)。彼は「栄光」を得ることができました(ヨハネによる福音書17:1,5)や「主の栄光に入る」(ルカによる福音書24:26)。彼は「完成された」ことができた(ルカによる福音書13:32)、または「聖なるもの」(ヨハネによる福音書17:19)。

スウェーデンボルグのでは真のｷﾘｽﾄ教86と書かれています。

"エホバ神は、人々を救済する目的で、神の真理としてこの世に現れた。贖いとは、地獄を支配し、天界を再編し、そして教会を設立することだった。"

磔にされた時、悪の勢力は勝ったと思った。当時の宗教的、市民的な権力者たちが主導して彼を非難した。彼はあざけられた。群衆は彼に反発した。

イエス様の肉体の死は、このように「身代り」でした。あの拷問と死を受けることによって、イエス様は自分の霊的な力が自然の死を超えていることを示すことができたのです。イエスは、私たちを地獄の支配から解き放ち、新しい教会、私たちが従うことのできる新しい道を確立されたのです。

326. Verse 9. And they were singing a new song, signifies acknowledgment and confession from joy of heart. This is evident from the signification of a "song," as meaning acknowledgment and confession from joy of heart, here acknowledgment and confession that the Lord in respect to the Divine Human has all power in the heavens and on earth. Confession respecting this is meant because this is what is here treated of. "To sing a song" signifies confession from joy of heart, because joy of heart, when it is in fullness, expresses itself in song, this it does because when the heart, and in consequence the thought also, is full of joy, it pours itself forth in singing, the joy of the heart itself through the sound of the singing, and the joy of the thought therefrom through the song. The kind of joy of the thought is expressed by the words of the song, which concur and agree with the matter that is in the thought from the heart; the kind of joy of the heart is expressed by the harmony, and the measure of this joy is expressed by the exaltation of the sound and the words in it. All these flow as if spontaneously from the joy itself, and for the reason that the whole heaven is formed according to the affections of good and truth, the highest heaven according to the affections of good, and the middle heaven according to the affections of truth; it is therefore formed also for joys, for every joy is from an affection, or from love; from this it is that in all angelic discourse there is a kind of harmony. (But these things can be more clearly known and concluded by what is said and shown in the work on Heaven and Hell, namely, that the thoughts and affections of angels go forth according to the form of heaven, n. 200-212, and 265-275; therefore that there is a kind of harmony in their speech, n. 242; also that the sound of the speech of angels corresponds to their affections; and the articulations of sound, which are the words, correspond to the ideas of thought, which are from the affection, n. 236, 241; also in Arcana Coelestia, 1648, 1649, 2595, 2596, 3350, 5182, 8115) From this it is clear that harmony in song, and also the power of musical art to express the various kinds of affections and to adapt itself to its themes, are from the spiritual world, and not from the natural as is believed (See also concerning this in the work on Heaven and Hell 241).

[2] For this reason many kinds of musical instruments were used in sacred worship with the Jewish and Israelitish nation, some of which had relation to the affections of celestial good, and some to the affections of spiritual good, and to the joys therefrom, respecting what was to be proclaimed. Stringed instruments had relation to the affections of spiritual good, and wind instruments to the affections of celestial good; to these was added the singing of songs, which gave form to the agreements of things with the sounds of affections. Such were all the psalms of David, therefore they are called psalms, from playing [psaltere], and also songs. This makes clear why the four animals and twenty-four elders are said to have had harps, and also to have sung this song.

[3] That "singing" and "singing a song" signify acknowledgment and confession from joy of heart is evident from the following passages. In Isaiah:

In that day thou shalt say, I will confess to Jehovah; O God of my salvation, I will trust, I will not dread; for Jah Jehovah is my strength and psalm, He is become my salvation. Then shall ye draw waters from the fountains of salvation. And in that day shall ye say, Confess ye to Jehovah, call upon His name, sing psalms unto Jehovah. Break forth and shout, thou inhabitant of Zion, for great in the midst of thee is the Holy One of Israel (Isaiah 12:1-6).

This describes confession from joy of heart because of the Lord's coming and His Divine power to save the human race. Confession is plainly meant, for it is first said, "I will confess to Jehovah," and again afterwards, "Confess ye to Jehovah." Confession that the Lord from His Divine power is about to save mankind is described by these words, "O God of my salvation, I will trust, I will not dread, for He is my strength, He is become my salvation. Then ye shall draw waters from the fountains of salvation in that day; great in the midst of thee is the Holy One of Israel;" "in that day" means when the Lord is to come; "the Holy One of Israel" is the Lord; consequent joy, which is the joy of confession, is described by "sing psalms unto Jehovah, break forth and shout, thou inhabitant of Zion;" "inhabitant" and "daughter of Zion" are the church where the Lord is worshiped; "Jah is my psalm" signifies here celebration and glorification of the Lord.

[4] In the same:

Sing unto Jehovah a new song, His praise, O end of the earth. Let the wilderness and the cities thereof lift up their voice; let the inhabitants of the cliff sing aloud, let them shout from the top of the mountains (Isaiah 42:10-11).

This also treats of the Lord's coming and the establishment of the church with those who were outside of the church, that is, with those where the Word was not, and the Lord was not before known. "To sing a new song" signifies confession from joy of heart; "sing praise, O end of the earth," signifies confession of those who are remote from the church, "end of the earth" meaning where that which pertains to the church ceases to be, "earth" meaning the church; "the wilderness and the cities thereof that shall lift up the voice," signify those with whom there is no good because there is no truth, and yet they desire it; "the inhabitants of the cliff" signify the good of faith pertaining to them; "the top of the mountains" signifies the good of love pertaining to them; "to sing" and "to shout" signify consequent confession from joy of mind and heart.

[5] In the same:

Jehovah will comfort Zion; He will comfort all her desolations, and He will make her wilderness like Eden, and her desert like the garden of Jehovah; joy and gladness will be found therein, confession and the voice of a psalm (Isaiah 51:3; 52:8-9).

This also treats of the Lord's coming and the establishment of the church, which at that time was laid waste or destroyed. "Zion" signifies the church where the Lord is to be worshiped; "her desolations" signify a lack of truth and good from an absence of knowledges; "to make her wilderness like Eden, and her desert like the garden of Jehovah" signifies that they shall have truth and good in abundance; "wilderness" is predicated of the absence of good, and "desert" of the absence of truth; "Eden" signifies good in abundance, and the "garden of Jehovah" signifies truth in abundance. As "psalm" and "song" signify confession from joy of heart, it is said, "joy and gladness therein, confession and the voice of a psalm," "voice of a psalm" meaning song.

[6] In Lamentations:

The elders have ceased from the gate, the young men from singing; the joy of our heart hath ceased (Lamentations 5:14-15).

"The elders have ceased from the gate" signifies that those who are in truths from good, or in an abstract sense truths from good by which there is admission into the church, are no more; "the young men have ceased from singing" signifies that truths themselves are deprived of their spiritual affection, and thence of their joy; and because this is signified it is said, "the joy of our heart hath ceased."

[7] In Ezekiel:

I will cause the tumult of thy songs to cease, and the voice of harps shall be no more heard (Ezekiel 26:13).

"The tumult of songs" signifies the joys of confessions; "the voice of harps" signifies gladness from spiritual truths and goods.

[8] In David:

Jehovah is my strength, and I am helped; my heart triumphs, and with my song will I confess to Him (Psalms 28:7).

Because "song" signifies confession from joy of heart, it is said "my heart triumphs, and with my song will I confess to Him."

[9] In the same:

Sing aloud, ye righteous in Jehovah. Confess to Jehovah with the harp, sing psalms unto Him with the psaltery of ten strings. Sing unto Him a new song, play well with a loud noise (Psalms 33:1-3).

As joy of heart is both from celestial love and from spiritual love, it is said, "Sing aloud, ye righteous, in Jehovah, confess to Jehovah with the harp; sing psalms to Him with a psaltery of ten strings;" "sing aloud, ye righteous," is predicated of those who are in celestial love; "Confess on the harp, and sing psalms with the psaltery," of those who are in spiritual love. That those who are in celestial love are called "righteous" see above n. 204, and that "harp" and "psaltery" are predicated of those who are in spiritual good, n. 323; and as "singing" means confession from the joy arising from these loves, it is said, "Confess to Jehovah," "Sing unto Him a new song." The exaltation of joy from its fullness is signified by "play well with a loud noise."

[10] In the same:

I will praise the name of God with a song, and will magnify Him by confession (Psalms 69:30).

In the same:

When I shall have gone with them to the house of God, with the voice of jubilee and confession, the multitude keeping a festival (Psalms 42:4).

In the same:

Confess ye to Jehovah, call upon His name. Sing unto Him, sing psalms unto Him (Psalms 105:1-2; 149:1).

In the same:

I will confess to Jehovah according to His righteousness, and I will sing psalms unto the name of Jehovah most high (Psalms 7:17).

In the same:

My heart is prepared, O God; I will sing, and sing psalms. Awake thee, my glory; awake thee, psaltery and harp. I will confess unto Thee, O Lord, among the nations; I will sing psalms unto Thee among the peoples (Psalms 57:7-9).

Because "to sing a song" signifies confession from joy of heart, in these passages two expressions are used, "to confess and to sing," "confession and song," "voice of singing and voice of confession. "

[11] Where the Lord's coming is treated of, the expression "a new song" is used, and it is said that earth, sea, field, forest, trees, Lebanon, wilderness, and many other things, should "rejoice" and "exult," as in the following.

In David:

O sing unto Jehovah a new song. Make a loud noise unto Jehovah, all the earth; break forth, shout for joy, and sing psalms with the harp and the voice of a psalm; with trumpets, and with the sound of a cornet, make a loud noise before the King, Jehovah. Let the sea and the fullness thereof thunder; the world and they that dwell therein. Let the rivers clap their hands; let the mountains be joyful together (Psalms 98:1, 4-8).

In the same:

O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Sing unto Jehovah, bless His name; proclaim His salvation from day to day. The heavens shall be glad, and the earth shall exult; the sea shall be moved, and all the fullness thereof; the field shall triumph, and all that is therein; then shall all the trees of the forest sing aloud (Psalms 96:1-2, 11-12).

In the same:

Sing unto Jehovah a new song, His praise in the assembly of the saints. Let Israel be glad in his makers, the sons of Zion in their King. Let them praise His name in the dance; let them sing psalms unto Him with timbrel and harp (Psalms 149:1-3).

In Isaiah:

Sing unto Jehovah a new song; His praise, O end of the earth. Let the wilderness and the cities thereof lift up the voice (Isaiah 42:10-11).

In the same:

Sing, O ye heavens, for Jehovah hath done it; shout for joy, ye lower parts of the earth; break forth into singing, ye mountains, O forest and every tree therein; for Jehovah hath redeemed Jacob, and hath shown Himself glorious in Israel (Isaiah 44:23; 49:13).

Here the Lord, His coming, and salvation through Him are treated of; and because these things were about to take place it is said, "a new song." The joy on this account is described not only by "singing," "singing psalms," "breaking forth," "being joyful," "clapping the hands," but also by various musical instruments of accordant sounds; also that the rivers, the sea, the field, the forests, the trees therein, Lebanon, the wilderness, the mountains, and many other things, should "rejoice together," "exult," "sing," "shout for joy," "clap the hands," and "cry aloud," together. Like things are predicated of these objects because they signify such things as are of the church, and therefore such things as are with the man of the church; "rivers" the things that are of intelligence; "sea" the things of knowledge [scientiae] that are in agreement with truths and goods; "field" the good of the church; "forests" the truths of the natural man; "trees" knowledges; "Lebanon" spiritual truth and good; "wilderness" a desire for truth that good may be gained, and "mountains" the goods of love. All these things are said "to sing," "to break forth," "to shout for joy," "to cry aloud," and "to clap the hands," when they are from heaven, for then heavenly joy is in them, and through them in man; for man is not in heavenly joy unless the things in him, which are truths and goods, are from heaven; from these is joy of heart that is truly joy, and from these is the joy of the man with whom they are. From this it can be seen why the like is said of these things as of man, namely, because joy is in them, and with man through them. Such joy is in every spiritual and celestial good, and therefrom with those with whom these goods are; for heaven flows in with its joy, that is, the Lord through heaven, into the goods and thence into their truths that are from Him in man, and through these into the man, but not into the man who is destitute or devoid of them. These goods and the truths therefrom are what "exult," "shout for joy," "break forth," "sing," "sing psalms," that is, are glad because of the influx from heaven, and from these the heart of man is glad also.

[12] As there are various affections of good and truth, and each expresses itself by an appropriate sound, so in the Word, especially in David, various kinds of instruments are mentioned, which signify corresponding affections. One who knows the internal sense of the Word, and also the sounds of the instruments there named, can know what affection is there signified and described. The angels know this from the mere mention of the instruments when a man is reading the Word, and also from the matter described there in its own words. Thus, for example, in David:

Clap your hands, all ye peoples; shout unto God with the voice of a song. God is gone up with a shout, Jehovah with the voice of a trumpet. Sing psalms unto God, sing psalms unto our King, for God is King of all the earth; sing ye psalms with understanding (Psalms 47:1, 5-7).

They have seen Thy goings, O God, the goings of my God. The singers went before, the minstrels after, in the midst of maidens playing with timbrels (Psalms 68:24, 25).

In the same:

Shout with joy unto God our strength; shout unto the God of Jacob. Lift up a psalm, and strike the timbrel, the pleasant harp with the psaltery. Sound with the trumpet in the new moon (Psalms 81:1-3).

In the same:

Praise God with the sound of the trumpet, with the psaltery and harp, with the timbrel and dance, with stringed instruments and the organ, with cymbals of soft sound, with cymbals of loud sound (Psalms 150:1, 3-5).

All the instruments here mentioned signify affections, each its own, and this from the correspondence of their sound; for the affections are what produce the varieties of sounds with men, consequently from the sounds also the affections are known, as was said above in this article.

[13] I will add to this an arcanum: the angels who constitute in heaven the Lord's celestial kingdom, when man is reading the Word, draw from his affection alone the internal sense of it, which affection arises from the sound of the words in the original tongue; but the angels who are in the Lord's spiritual kingdom draw the internal sense from the truths that the words contain; therefore the man who is in spiritual affection has from the celestial kingdom joy of heart, and from the spiritual kingdom confession from that joy. The sounds of the musical instruments that are here mentioned elevate the affection, and the truths give form to it. That this is so is well known to those skilled in the art of music. For this reason the Psalms of David are called "psalms," from psallere [to play]; they are also called "songs" from singing; for they were played and sung with the accompanying sounds of various instruments. That they were called "psalms" by David is known, as most of them are so inscribed. Those that are called songs are the following, Psalms 18; 33:1, 2; 45; 46; 48; 65; 66; 67; 68; 75; 76; [ Psalms 83;] Psalms 87; 88; 92; 96; 98; 108; 120; 121; 122; 123; 124; 125; 126; 127; 128; 129; 130; 131; 132; 133; 134. Many other passages might be cited from the Word respecting singing and song, and it might be shown that they signify confessions from joy of heart, but they are omitted because of their number; those already referred to are sufficient.

223. And the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God, signifies the doctrine of the new church, which is in the heavens. This is evident from the signification of "the city of My God," as being the doctrine of Divine truth (of which presently); also from the signification of "the New Jerusalem," as being the church in respect to doctrine (See the small work on The New Jerusalem 6); also from the signification of "which cometh down out of heaven from My God," as being that it is out of heaven from Divine truth there. That "God" means in the Word Divine truth, see above (n. 220, 222). And as Divine truth, which is in heaven and which comes down from heaven, is from the Lord alone, the Lord calls it His God. That "the city of My God" signifies the doctrine of Divine truth seems at first view remote, for the mind cannot readily think of doctrine when "city" is mentioned, or think of the church when a "land" is mentioned; yet in the Word, "cities" [civitates aut urbes] mean nothing else in the spiritual sense; and for the reason that the idea of a city is merely natural, but the idea of doctrine in a city is spiritual. Angels, because they are spiritual, can have no other idea of a city than of the people therein in respect to doctrine, as they can have no other idea of a land than of the people therein in respect to their church or their religion. The reason of this is that the societies into which the heavens are divided are for the most part like cities [communities], all differing from one another in respect to the reception of Divine truth in good; when, therefore, a "city" is mentioned angels think of the doctrine of truth. (That the heavens are divided into societies according to the differences of the good of love and faith, see in the work on Heaven and Hell 41-50; and that their habitations are disposed into the form of cities, n. 184).

[2] That "cities" [civitates seu urbes] in the Word signify doctrines can be seen from many passages there, of which I will cite here only the following.

In Jeremiah:

Behold I have given thee this day for a fenced city against the whole land (Jeremiah 1:18).

These things are said to the prophet, because "a prophet" in the Word signifies one who teaches truth, and in an abstract sense, the doctrine of truth; and as this is what "prophet" signifies, it is said to him, "I have given thee for a fenced city," which signifies the doctrine of truth defending against falsities. (That "prophet" in the Word signifies one who teaches truth, and in the abstract sense, the doctrine of truth, see Arcana Coelestia (2534[1-6]), n. 7269.)

In the same:

The crown of your splendor cometh down. The cities of the south are shut (Jeremiah 13:18-19).

Here the falsification of truth is treated of; and "the crown of their splendor cometh down" means that intelligence comes down; and "the cities of the south are shut" means that all the truths of doctrine are closed, which otherwise would be in the light. (That "crown" means intelligence and wisdom, see above, n. 126, 218; and that "south" means a state of light, see in the work on Heaven and Hell 148, 149, n. 151).

[3] In Isaiah:

Thou hast done [wonderful things, Thy] counsels from afar [are] truth, fidelity; and Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city, that it may not be built for ever; therefore a strong people shall honor Thee, a city of powerful nations shall fear Thee (Isaiah 25:1-3).

The vastation of the former church, and the establishment of a new one, are here treated of; the vastation of the church in respect to doctrine is meant by "Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city;" and the establishment of a new church in respect to doctrine is meant by "a strong people shall honor Thee, a city of powerful nations shall fear Thee."

In the same:

In that day shall a song be sung in the land of Judah; We have a strong city; salvation will He appoint for walls and bulwarks. Open ye the gates, that the righteous nation that keepeth faithfulness may enter in (Isaiah 26:1-2).

Here "a strong city" signifies the doctrine of genuine truth, which falsities cannot destroy; "walls and bulwarks" signify truths defending; "gates" signify admission (as above, n. 208); "the righteous nation keeping faithfulness" means those who are in good and in truths therefrom.

[4] In the same:

How art thou fallen from heaven O Lucifer, how art thou cut down to the earth: that made the world as a wilderness, and threw down the cities thereof. Prepare slaughter for his sons, that they may not rise up and possess the land, and fill the faces of the world with cities (Isaiah 14:12, 17, 21).

Here "Lucifer" means Babylon, where every truth of the doctrine of the church was either falsified or annihilated; "he made the world as a wilderness, and threw down the cities thereof," signifies that this was done to the church and its doctrines; "prepare slaughter for his sons, that they may not rise up," signifies that its falsities must be destroyed; "and may not possess the land, and fill the faces of the world with cities," signifies in order that a church and doctrine may be there.

In Revelation:

And the great city was broken ¹ into three parts, and the cities of the nations fell (Revelation 16:18-19).

Here also Babylon is treated of; the doctrine of its falsities is what is meant by "a city broken ² into three parts," and the doctrine of evils therefrom by "the cities of the nations which fell."

[5] In David:

The redeemed of Jehovah wandered in the wilderness in loneliness of life; ³ they found not a city of habitation; hungry and thirsty [their soul fainted in them]. He led them into a straight way, that they might go to a city of habitation (Psalms 107:2, 4-5, 7).

"To wander in the wilderness and in loneliness of way," is to be in want of the knowledges of truth and good; "to find not a city of habitation" means not to find the doctrine of truth according to which they may live; "the hungry and thirsty" are those who have a longing to know good and truth; "to lead them into a straight way, that they might go to a city of habitation" is to lead them into genuine truth, and into the doctrine of life.

In Isaiah:

I said, Lord, how long? And He said, Until the cities shall be so devastated as to be without inhabitant, and the houses so that no man be in them, and the land be reduced to a waste (Isaiah 6:11).

Here the total vastation of the church is treated of; "cities" are the truths of doctrine; "houses" the goods thereof; and "land" the church.

[6] In the same:

The land shall be emptied, the land shall be confounded, the land shall be profaned under its inhabitants; the empty city shall be broken, every house shall be shut, a cry over the wine in the streets, the remnant in the city is a waste, and the gate shall be beaten down even to devastation (Isaiah 24:3-5, 10-12).

Here also the devastation of the church is treated of; "the land which is said to be emptied, confounded, and profaned," is the church; "city" is the truth of doctrine, "house" is its good; "wine, over which there is a cry in the streets," is the truth of doctrine falsified, over which there is contest and indignation.

[7] In Zephaniah:

I will cut off the nations; I will desolate their streets, and their cities shall be laid waste (Zephaniah 3:6).

Here "nations" are those who are in evils; "to desolate streets" means to desolate truths, and "to lay waste cities" means to lay waste doctrines. In Jeremiah:

The lion is gone up from the thicket, to reduce thy land to a waste; thy cities shall be destroyed; I saw Carmel a wilderness, and all its cities desolate; for this shall the land mourn; the whole city fleeing at the voice of a horseman and of the bowmen; the whole city is forsaken, not a man dwelling therein (Jeremiah 4:7, 26-29).

The "lion from the thicket" is falsity from evil; "the land" is the church, "cities" are the truths of doctrine; "Carmel" is the spiritual church; "the voice of the horseman and the bowmen," because of which "the city will flee," is reasoning and combat from falsities.

[8] In the same:

The devastator shall come upon every city, and no city shall escape; and the valley shall perish, and the plain shall be destroyed (Jeremiah 48:8).

These words describe the total vastation of the church, until nothing of the truth of doctrine shall remain. In the same:

Behold, waters rising up out of the north, which shall become an overflowing brook, and shall overflow the land, the city, and them that dwell therein (Jeremiah 47:2).

Vastation also is signified by "an overflowing brook." In the same:

If ye hallow the day of the Sabbath, there shall enter in through the gates of this city kings and princes, riding in chariot and on horses, and this city shall be inhabited to eternity (Jeremiah 17:24-25).

"Hallowing the Sabbath" in the spiritual sense signifies holy acknowledgment of the Lord's Divine Human and of His conjunction with heaven and the church; "kings and princes entering in through the gates of the city" signify the truths of the church; "their riding in a chariot and on horses" signifies that they shall be in the truths of doctrine and in intelligence; "the city," which here is Jerusalem, is the church in respect to doctrine. Such is the spiritual sense of these words; such therefore is the sense in heaven.

[9] In Zechariah:

Thus said Jehovah; I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called a city of truth. And the streets of the city shall be full of boys and girls playing in the streets (Zechariah 8:3-5).

Here "Zion" does not mean Zion, nor "Jerusalem" Jerusalem; but "Zion" means the celestial church, and "Jerusalem" that church in respect to the doctrine of truth; therefore it is called "a city of truth;" "the streets of the city" signify the truths of doctrine; "boys and girls playing in the streets" signify the affections of truth and good. (That "Zion" signifies the celestial church, see Arcana Coelestia 2362, 9055; that "Jerusalem" signifies the church in respect to doctrine, n. 402, 3654, 9166; and in the small work on The New Jerusalem, 6; that "streets" signify the truths of doctrine, n. 2336; that "boys girls" signify the affections of truth good, in which there is innocence 3067, 3110, 3179, 5236, 6742; that "to play" means what pertains to interior festivity, which is the affection of truth and good, n. 10416).

[10] Because "Zion" signifies the celestial church, and "Jerusalem" the church in respect to the doctrine of truth, Zion is called "the city of Jehovah," and Jerusalem is called "the holy city," "the city of God" and "the city of the great king."

As in Isaiah:

They shall call thee, The city of Jehovah, the Zion of the Holy One of Israel (Isaiah 60:14).

In Ezekiel:

The prophet saw upon a high mountain the frame of a city on the south, and an angel measured the wall, the gate, the chambers, the porch of the gate; and the name of the city was Jehovah-is-there (Ezekiel 40:1; 48:35).

In Isaiah:

Behold, Jehovah hath caused it to be heard, even to the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh. And thou shalt be called a city that is sought (Isaiah 62:11-12).

In David:

As we have heard so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish it forever (Psalms 48:8).

(What the celestial church is, and what the spiritual church, see in the work on Heaven and Hell 20-28.)

These two cities are called "holy cities," in Isaiah:

Thy holy cities are become a wilderness, Zion is become a wilderness, Jerusalem a waste (Isaiah 64:10).

Jerusalem in particular is called "the holy city," in Revelation:

The nations shall tread down the holy city (Revelation 11:2).

Again:

I saw the holy city, coming down from God out of heaven (Revelation 21:2).

In Matthew:

The devil took Jesus into the holy city (Matthew 4:5).

And in the same:

Coming forth out of the tombs, they entered into the holy city (Matthew 27:53).

[11] Jerusalem was called "the holy city" because it signified the church in respect to the doctrine of truth; and Divine truth proceeding from the Lord is what is called "holy" (See Arcana Coelestia 6788, 8302, 9229, 9820, 10361). That city, apart from such representation and consequent signification, was not at all holy, but rather profane, is evident from the Lord's having been rejected and crucified there; and for this reason it is also called "Sodom and Egypt" (Revelation 11:8). But because it signified the church in respect to the doctrine of truth, it was called not only "the holy city," but also "the city of God," and "the city of the great king."

Thus in David:

There is a river, the streams whereof have made glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her (Psalms 46:4-5).

In the same:

Great is Jehovah in the city of our God, beautiful in situation the city of the great king (Psalms 48:1-2).

In Matthew:

Swear not by the earth, for it is the footstool of God's feet; neither by Jerusalem, for it is the city of the great king (Matthew 5:35).

Jerusalem was called "the city of God" because "God" in the Word of the Old Testament means Divine truth proceeding from the Lord (as may be seen above, n. 220, 222); and it was called "the city of the great king," because "king" also signifies, in reference to the Lord, Divine truth proceeding from Him (See above, n. 31). From this then it is that Jerusalem is called "the city of truth" (Zechariah 8:3).

[12] In Isaiah:

Thus saith Jehovah, thy Redeemer and Former from the womb, I make void the signs of liars; turning wise men backward, and making their knowledge foolish; saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the desolate places thereof (Isaiah 44:24-26).

This treats of the rejection of the church whose doctrine is from self-intelligence, and of the establishment of a new church, whose doctrine is from the Lord. Doctrine from self-intelligence is meant by "I make void the signs of liars, turning wise men backward, and making their knowledge foolish," and doctrine that is from the Lord by "saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built."

[13] In Jeremiah:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste (Jeremiah 7:17, 34).

Here also "the cities of Judah and the streets of Jerusalem" signify the truths of doctrine; "the voice of joy and the voice of gladness" is delight from the affection of good and truth; "the voice of the bridegroom and the voice of the bride" are those affections themselves; and that these are to cease is meant by "the land shall become a waste;" the "land" is the church.

[14] In Isaiah:

I will commingle Egypt with Egypt that they may fight a man against his brother, and a man against his companion; city against city, kingdom against kingdom. In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan and that swear to Jehovah of Hosts. In that day there shall be an altar to Jehovah in the midst of Egypt (Isaiah 19:2, 18-19).

"Egypt" means the natural man and its knowledge [ejus scientificum]; "that they may fight a man against his brother, and a man against his companion," means against good and truth; "city against city, and kingdom against kingdom," signifies doctrine against doctrine, and church against church; "in that day" signifies the Lord's coming, and the state then of those who are natural and in true knowledges [scientificis]; "five cities in the land of Egypt that speak with the lip of Canaan" signify the truths of doctrine in abundance, which are genuine truths of the church, "five" meaning many or in abundance; "cities" truths of doctrine; "the lip of Canaan" genuine truths of the church. "An altar to Jehovah" here signifies worship from the good of love.

[15] In the same:

The highways have been laid waste, he that passeth through the way hath ceased; he hath rejected the cities, he regardeth not man. The land mourneth, it languisheth; Lebanon hath faded away (Isaiah 33:8-9).

"The highways that have been laid waste, and the way that is not passed through," are truths leading to heaven, which are truths of the church; "to reject the cities" is to reject the truths of doctrine; "to regard not man" is to regard not truth and good. "The land that mourneth and languisheth" is the church in respect to good; "Lebanon that hath faded away" is the church in respect to truth.

[16] In the same:

Sing, O barren, that did not bear, for more are the sons of the desolate than the sons of the married one. Enlarge the place of thy tent; thy seed shall inherit the nations, and make the desolate cities to be inhabited (Isaiah 54:1-3).

"The barren that did not bear" signifies the nations that have not as yet truths from the Word; "the sons of the desolate" are the truths that these will receive; "the sons of the married one" are the truths that are with those who are in the church; "to enlarge the place of the tent" means that their worship is from good; "seed" is truth therefrom; "the nations which the seed will inherit" are goods; and "the cities which shall be inhabited" are the doctrines therefrom.

[17] In Jeremiah:

I will bring upon them every good; they shall buy fields with silver, and this by writing in a book, in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south (Jeremiah 32:42, 44; 33:13).

These things are said of those in the church who are in good and in truths therefrom; "to buy fields with silver" is to acquire for themselves the good of the church by means of truths; "to write in a book" is to implant in the life; "the cities of Judah" and "the cities of the mountain" are the truths of doctrine which those have who are of the Lord's celestial kingdom; "the cities of the plain, and the cities of the south," are the truths of doctrine which those have who are in the Lord's spiritual kingdom.

[18] In Matthew:

Ye are the light of the world. A city that is set on a mountain cannot be hid. Neither do they light a lamp and put it under a bushel (Matthew 5:14-15).

These things were said to the disciples, by whom all truths and goods in the complex are signified; therefore it is said, "Ye are the light of the world;" for "light" signifies Divine truth and intelligence therefrom. Because that is what the words signify, "Ye are the light of the world," therefore it is said, "A city that is set on a mountain cannot be hid. Neither can a lamp be lighted and be put under a bushel;" for "a city set on a mountain" signifies the truth of doctrine from the good of love; and "a lamp" signifies in general truth from good and intelligence therefrom.

[19] In the same:

Every kingdom divided against itself is brought to desolation, and every city and house divided against itself standeth not (Matthew 12:25).

"Kingdom," in the spiritual sense, signifies the church; "city" and "house" the truth and good of its doctrine, which do not stand but fall, if they do not unanimously agree.

[20] In the same:

Jesus sends forth the twelve disciples, saying to them, Go not off into the way of the nations, and enter not into a city of the Samaritans; go rather to the lost sheep of the house of Israel (Matthew 10:5-6)

"The way of the nations" into which they were not to go off, signifies falsity from evil; "a city of the Samaritans" into which they were not to enter, signifies the false doctrine of those who reject the Lord; "the lost sheep of the house of Israel" signify those who are in the good of charity and in faith therefrom, "Israel" meaning all such wherever they may be. "A city of the Samaritans" signifies the false doctrine of those who reject the Lord, because the Samaritans did not receive Him (as may be seen in Luke 9:52-56).

[21] In the same:

Jesus said, When they persecute you in one city they should flee ⁴ into another (Matthew 10:23).

Here also by "city" is meant the doctrine of falsity from evil; that where this doctrine is the doctrine of truth will not be admitted, is meant by "when they persecute you in one city flee ye into another."

[22] In Luke:

Then the master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and halt (Luke 14:21).

"Their going out into the streets and lanes of the city" signifies that they should enquire where those are who receive the truths of the doctrine; for "streets" and "lanes" are the truths of doctrine (as above); and "city" means doctrine. The "poor," "the maimed," "the halt," and "the blind," signify those who are not in truths and goods, and yet long for them. (Who are signified specifically by "the poor," who by "the maimed," "the halt," and "the blind," may be seen in The Doctrine of the New Jerusalem 107, from Arcana Coelestia.)

[23] In the same:

A certain nobleman going into a far country to receive for himself a kingdom, gave to his servants ten pounds for trading; when he returned, he commanded the servants to be called. The first came, saying, Thy pound hath gained ten pounds. He said to him, good servant, because thou hast been faithful over the least, thou shalt have authority over ten cities. Then the second came, saying, Lord, thy pound hath made five pounds. He said to him, Be thou also over five cities (Luke 20:12-19 seq.).

These words signify, in the spiritual sense, much more than can be expressed in a few words; let it be noted merely that by "cities" here are not meant cities but the doctrinals of truth and good; and by "having authority over them" intelligence and wisdom are meant; by "ten" much, and by "five" some. (That "ten" in the Word signifies much, see Arcana Coelestia 1988, 3107, 4638, 9757; and that "five" signifies some, n. 4638, 9604.) From this it can now be seen that "the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God," signifies the doctrine of the new church, which is in the heavens. (This doctrine is also given in a separate small work, entitled The New Jerusalem and its Heavenly Doctrine.)

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