3900# "那时，若有人对你们说，看哪，基督在这里，或在那里，不要信"象征要警惕他们的教义。"基督"是指主在神性真理方面，因此也指圣言和源自圣言的教义；这里指的是相反的情况，即被歪曲的神性真理，或伪廖的教义，这是显而易见的。"耶稣"是指神性良善，而"基督"是指神性真理，参见3004，3005，3008，3009节。
【2】"必有假基督和假先知兴起"象征那教义的伪谬。"假基督"是指从圣言中歪曲的教义，即非神性的真理，这从前面所说的内容可以看出（参3010，3732节）；而"假先知"是指那些教导这些伪谬的人（参2534节）。在基督教界中，那些以自我卓越和世俗财富为目标的人，主要就是教导伪谬的人；因为他们为了对自己有利而歪曲圣言的真理；当以自我和世界为目标时，人就不会想到其它事物；这些就是"假基督和假先知"。
【3】"他们将显大神迹和奇事"象征通过外在表象和欺骗性手段来确认和说服，借此简单的人容易被引诱；关于这些"显神迹和奇事"的含义，将在其它地方，凭主的神圣怜悯来阐明。
【4】"若是可能，连选民也被迷惑"象征那些过着良善与真理生活，因而属于主的人；这些人在圣言中被称为选民。他们在那些用神圣外表掩盖亵渎崇拜的群体中很少出现，即使出现也不为人所识，因为主将他们隐藏起来，从而保护他们。在他们尚未得到坚固之前，容易被外在的神圣表象所引诱，但一旦得到坚固，就能持守。因为他们被主保持在天使的群体中，虽然他们自己并不知道，这样就不可能被那邪恶的群体所迷惑。
【5】"看哪，我预先告诉你们了"象征对谨慎的劝诫，即要当心防备，因为在假先知中，“有披着羊皮，里面却是残暴的狼"（《马太福音》7:15）。这些假先知就是"今世之子，他们在世事上比光明之子更加精明"，也就是比"光明之子更加狡猾"，如《路加福音》16:8所说；因此，主用这些话劝诫他们：
看哪，我差你们去，如同羊进入狼群；所以你们要灵巧像蛇，驯良像鸽子。（《马太福音》10:16）
【6】"若有人对你们说：'看哪，基督在旷野里'，你们不要出去；'看哪，在内屋中'，你们不要信"象征不要相信他们所说的关于真理的话，也不要相信他们所说的关于良善的话，以及其他。除非知道内在意义，否则没有人能看出这些话的含义，因为这些话中包含着奥秘。
这可以从主说这些话的事实看出，若没有更深层的内在意义，这些话就毫无意义，即若有人说基督在旷野里就不要出去，若说在内屋中就不要相信。但"旷野"所象征的是被荒废的真理，"内屋"或隐密处所象征的是被荒废的良善。"旷野"象征被荒废的真理，是因为当教会被荒废时，也就是当其中不再有神圣真理时，因为不再有良善或对主的仁爱与对邻人的仁义，那时就说它是"旷野"，或"在旷野中"。因为"旷野"指的是一切未经耕种或无人居住之地（参2708节），也指生机微弱之处（参1927节），就如当时教会中的真理。由此可见，这里的"旷野"是指没有真理的教会。
【7】"内屋"或隐密处在内在意义上象征关乎良善的教会，以及单纯的良善。在良善中的教会被称为"神的家"，内屋就是家中的良善。关于“神的家”象征神圣良善，而“家”在一般意义上象征仁爱与仁义的良善，可参见2233，2234，2559，3142，3652，3720节。之所以不要相信他们所说的关于真理和良善的话，原因是他们把伪谬称作真理，把邪恶称作良善。因为那些以自我和世界为目的的人，他们所理解的真理和良善无非是他们自己应当被崇拜，他们自己应当得到好处。如果他们表现出虔诚，那只是为了显得像披着羊皮的样子。
【8】此外，因为主所说的圣言内含无数意义，而"旷野"一词含义广泛（因为一切未经耕种和无人居住之地都被称为旷野），而"内屋"指的是一切内在之物。因此"旷野"也象征旧约圣言，因为这被认为已废止，而"内屋"象征新约圣言，因为它教导内在之事或关于内在人的事。
同样，当圣言不再用于教义时，整部圣言也被称为"旷野"，而人的制度被称为"内屋"，这些制度因偏离圣言的诫命和规定，使圣言成为旷野。这在基督教世界是众所周知的。那些在外在敬拜上是圣洁的，而在内在上却是亵渎的人，因着他们为了自己的目的而作出的创新（即追求凌驾于众人之上的地位和超越众人的财富），他们废弃圣言，甚至不允许他人阅读。
而那些没有这种亵渎敬拜的人，虽然持有圣言，并允许普通人接触，却仍然将一切教义曲解和解释，这使得圣言中不符合他们教义的其它部分成为"旷野"。这从那些只将救恩置于信仰中而轻视仁义之工的人身上可以清楚看出：他们使主自己在新约中，以及在旧约中多次谈到的关于仁爱与仁义的一切成为"旷野"，而将没有行为的信仰之事视为"内屋"。由此可见"若有人对你们说：看哪，在旷野里，你们不要出去；看哪，在内屋中，你们不要信"所象征的含义。
【9】"如同闪电从东方发出，直照到西方，人子的降临也要这样"象征着对主的内在敬拜将如同闪电般迅速消散。因为"闪电"象征属于天堂之光的事物，也就是关于仁爱与信仰所宣讲的，因为这些属于天堂之光。
"东方"在最高意义上是主，在内在意义上是来自主的仁爱之善、仁义之善和信仰之善（参101，1250，3249节）。而"西方"在内在意义上是已经没落或不复存在的，也就是不承认主，也不承认仁爱之善、仁义之善和信仰之善。因此"从东方发出直照到西方的闪电"是指消散。
主的降临并非按字面意思说他将再次在世上显现，而是指他在每个人里面的临在，这种临在每当福音被宣讲，以及人思想神圣之事时就会发生。
【10】"尸首在哪里，鹰也必聚在那里"象征着在被荒废的教会中，通过推理对伪谬的确认将会增多。当教会缺乏良善，因而缺乏信仰真理时，或当它被荒废时，就被称为死的，因为它的生命来自良善与真理。因此当它死了时就被比作"尸首"。
关于良善与真的推理，认为它们只在被理解的范围内才存在，以及通过这些推理对邪恶与伪廖的确认，就是"鹰"，这从接下来的内容可以看出。这里的"尸首"是指缺乏仁义与信仰生命的教会，这从主在《路加福音》中论及世代终结时的话语可以看出。当门徒们问："主啊，在哪里呢？"（指世代终结或最后审判），耶稣对他们说："尸体在哪里，鹰也必聚在那里"（《路加福音》17:37）。
在那段经文中用"尸体"代替尸首，因为这里指的是死去的身体，它象征教会，因为审判将从神的家或教会开始，这在圣言中多处可见。这就是主所说的这些话在内在意义上的含义。虽然在字面意义上可能不太明显，但当人按照解释考察其联系时，就能看出这些话是以最美好的次序排列的。
3900.“那时，若有人对你们说，看哪，基督在这里，或在那里，你们不要信”表警告，要谨防他们的教导。“基督”是指主的神性真理，因而是指主的圣言和取自圣言的教义。显然，此处所表相反，即表示歪曲的神性真理或虚假的教义。“耶稣”表神性良善，“基督”表神性真理（参看3004，3005，3008，3009节）。
“因为假基督、假先知将要起来”表那教义所教导的虚假。“假基督”出自被歪曲的圣言的教义事物，或并非神性的真理，这一点从刚才所述明显看出来（也可参看3010，3732节末尾）。“假先知”表那些教导这类虚假的人（2534节）。在基督教界，教导虚假的，尤其是那些以自我杰出，以及世俗财富为目的的人。事实上，他们为一己之利而扭曲了圣言的真理。因为当自我之爱和尘世之爱为目的时，所想到的不是别的。这些就是“假基督、假先知”。
“显大神迹、大奇事”表基于外在表象和谬见的证明和说服，简单人因此让自己被迷惑。这就是“显大神迹、大奇事”，蒙主的神圣怜悯，这一点将在别处予以说明。
“如果可能，他们连选民也要迷惑”表那些过着良善与真理生活，因而住在主里面的人。这些就是圣言中被称为“选民”的人。与那些以神圣的面纱掩盖其亵渎的敬拜之人在一起时，这种人很少被发现；或即便被发现了，他们也不会被认出，因为主将其藏起来，从而保护他们。直到他们通过主确认自己会很容易被外在圣洁所迷惑；不过，他们一旦得以确认，就会坚定不移，不会受骗。因为他们被主保守在天使的陪伴下，尽管他们没有意识到这一点；这时，他们就不可能被邪恶团伙所迷惑了。
“看哪，我预先告诉你们了”表告诫要谨慎，就是要当心；因为他们就在假先知当中，这些假先知外面披着羊皮，里面却是残暴的狼（马太福音7:15）。“假先知”就是今世之子（sons of the age），他们在自己的世代比光明之子更精明（即更狡猾），如路加福音（16:8）所描述的。因此缘故，主以这些话告诫他们：
看哪，我差你们出去，如同绵羊在豺狼中间；所以你们要机警如蛇，天真如鸽。（马太福音10:16）
“所以若他们对你们说，看哪，祂在旷野里，你们不要出去；或说，看哪，祂在内屋中，你们不要信”表他们所说关于真理、良善，以及许多其它事的话都不要信。除了通晓内义的人外，没有人明白这些话的含义。它们含有一个奥秘在里面，这一点从以下事实可得知：这是主说的话，若没有某种更深层次的含义隐藏其中，那么这些话就等同于无。也就是说“若他们说，基督在旷野里，你们不要出去；或说祂在内屋中，你们不要信”这样的警告等同于无。“旷野”表示荒废的真理，“内屋”或隐密处表示荒废的良善。“旷野”之所以表示荒废的真理，是因为当教会荒废时，也就是它不再有神性真理，因为良善或对主之爱和对邻之仁不复存在时，它就被称为“旷野”，可以说就在“旷野”里。因为“旷野”或“沙漠”这个词用来表示一切荒芜或荒凉之物（2708节），以及少有生命之物，如那时教会的情形。由此明显可知，此处“旷野”表示没有真理的教会。
“内屋”或隐密处在内在意义上表示教会的良善，以及简单的良善。具有良善的教会被称为“神的家或殿”（house of God），在这种情况下，“内屋”及屋内的事物就良善的形式，这也是家或屋所含之物。因为“神的家或殿”表神性良善，“家或屋”一般表爱与仁之善（参看2233，2234，2559，3142，3652，3720节）。之所以不可相信他们所说关于真理和良善的话，是因为他们称虚假为真理，称邪恶为良善。事实上，以自己和尘世为目的的人只将真理与良善理解为他们自己要被崇拜，他们自己要得到利益，而不是理解为别的什么。他们若给人以虔诚的印象，也是为了披上羊皮。
而且，主所说的圣言包含数不清的事物在里面，比任何人所能数算的还要多，“旷野”或“沙漠”是一个具有广泛属灵含义的词。由于一切荒芜或荒凉之物都被称为“旷野”，一切内层之物都被称为“内屋”，故“旷野”或“沙漠”也表旧约圣言，因为旧约被认为已经废止了；而“内屋”表示新约圣言，因为新约教导内层事物，即它涉及内在人。同样，整部圣言都被称为“旷野”或“沙漠”，因为它不再用来提供教义事物；人类因背离圣言的诫命和条例而将圣言变为“旷野”或“沙漠”的行为被称为“内屋”。这在基督教界是众所周知的，因为其敬拜外在神圣，内在亵渎的人为了以自己比所有人都杰出、比所有人都富有为目的的创新，会弃圣言于不顾，甚至不让别人阅读圣言。即便那些其敬拜不像刚才所描述的那样亵渎，而是视圣言为神圣，也允许圣言在普通人当中的人，仍根据他们自己的教导而弯曲和解释一切事物。这便使得圣言中与他们自己的教导不一致的其它部分沦为“旷野”或“沙漠”，这一点从那些将救恩置于唯信，并蔑视仁爱行为的人很清楚地看出来。可以说，他们将主自己针对爱与仁在新约，以及多次在旧约所说的一切话都变成“旷野”或“沙漠”，并将属于无行为之信的一切都变成“内屋”。由此明显可知“所以若他们对你们说，看哪，祂在旷野里，你们不要出去；或说，看哪，祂在内屋中，你们不要信”这些话是什么意思。
“闪电从东边发出，直照到西边，人子来临，也要这样”表对主的内在敬拜如瞬间消散的闪电。因为“闪电”表为天堂之光显现之物，因而表关于爱与信所宣讲的事，因为这些是天堂之光的成分。就至高意义而言，“东”表主，就内在意义而言，表从来自主的爱、仁与信所流出的良善（参看101，1250，3249节）。而就内在意义而言，“西”表已经衰落或不再存在的事物，因而表示不承认主，或不承认从爱、仁与信所流出的良善。因此，“闪电从东边发出，直照到西边”表消散。主的到来不像字面上所说的那样在于再次出现在人世间，而在于祂在每个人里面的临在。每当宣讲福音、默想圣事时，祂就在那里临在。
“尸首在哪里，鹰也必聚在那里”表通过推理对虚假的确认在荒废教会将要增多。当教会缺乏良善，并因此缺乏信之真理，也就是荒废时，它就被视为“死亡”，因为良善与真理是教会生命的源头。所以，教会一旦死去，就好比一具“尸首”。“鹰”表示关于良善与真理的推理，大意是它们除了能从思想上被理解外什么也不是，以及通过这些推理对邪恶与虚假的确认，这一点从下文可以看出来。“尸首”在此表示缺乏仁与信生命的教会，这一点从主在路加福音中的话明显看出来，在那时祂论及时代末了时说：
门徒说，主啊，在哪里呢（即时代的末了或最后的审判）？耶稣对他们说，躯体在哪里，鹰也必聚在那里。（路加福音17:37）
“躯体”（Body）在此取代了“尸首”，因为它是一具在此情况下所指的死尸，并表示教会。事实上，审判是从神的家或殿，即从教会开始，这一点从圣言中的许多经文明显看出来。这就是上述所引用和解释的主的话在内在意义上所表示的细节。它们处在最优美的次序中，尽管这次序从字义上根本看不出来。若根据上面的解读以连贯的次序思想它们，谁都能明显看出来这一点。
Potts(1905-1910) 3900
3900. Then if any man shall say unto you, Lo here is the Christ, or there; believe it not;
signifies an exhortation to beware of their doctrine. "The Christ" is the Lord as to Divine truth, and hence as to the Word and as to doctrine from the Word. That here the contrary is meant, namely, Divine truth falsified, or the doctrine of falsity is evident. (That "Jesus" is Divine good, and "Christ" Divine truth, may be seen above, n. 3004, 3005, 3008, 3009.) [2] For there shall arise false Christs and false prophets;
signifies the falsities of that doctrine. That "false Christs" are doctrinal things from the Word falsified, or truths not Divine, is manifest from what has been said just above (see also n. 3010, 3732 at the end); and that "false prophets" are those who teach such falsities (n. 2534). In the Christian world they who teach falsities are especially those who have as their end their own pre-eminence, and the riches of the world; for they pervert the truths of the Word in their own favor; for when the love of self and of the world is the end, nothing else is thought of. These are "false Christs and false prophets." [3] And they shall give great signs and wonders;
signifies things that confirm and persuade from external appearances and fallacies, by which the simple suffer themselves to be led astray. That this is "giving signs and wonders," will of the Lord's Divine mercy be shown elsewhere. [4] To lead astray if possible even the elect;
signifies those who are in the life of good and truth, and are consequently with the Lord. These are they who in the Word are called the "elect." In the company of those who veil over profane worship with what is holy, such are rarely seen; or if seen, they are not known; for the Lord hides them, and thus protects them. For before they have been confirmed they suffer themselves to be easily led away by external sanctities; but after they have been confirmed they remain steadfast, being kept by the Lord in the company of angels, without knowing it; and it is then impossible for them to be led astray by that wicked crew. [5] Behold, I have told you before;
signifies an exhortation to prudence, that is, to beware; for they are among false prophets, who appear in sheep's clothing, but inwardly are ravening wolves (Matt. 7:15). The "false prophets" are the sons of the age, who are more prudent in their generation (that is, more crafty) than the sons of light (as described in Luke 16:8). For which reason the Lord exhorts them in the words, "Behold I send you forth as sheep in the midst of wolves; be ye therefore prudent as serpents and simple as doves" (Matt. 10:16). [6] If therefore they shall say unto you, Behold He is in the desert, go not forth; Behold He is in the inner chambers, believe it not;
signifies that what they say about truth, and what they say about good, as well as many other things, are not to be believed. That this is what is signified, no one can see except the man who is acquainted with the internal sense. That a mystery is contained in these words may be known from the fact that the Lord spoke them, and that without any other sense more interiorly hidden the words amount to nothing-namely, that if they should say that the Christ was in the desert they were not to go forth; and if they should say that He was in the inner chambers, they were not to believe it. But it is vastated truth that is signified by the "desert;" and vastated good by the "inner chambers," or secret recesses. The reason why vastated truth is signified by the "desert," is that when the church is vastated (that is, when there is no longer any Divine truth in it, because there is no longer any good, or love to the Lord and charity toward the neighbor), it is then said to be a "desert," or to be in a "desert;" for by a "desert" or "wilderness" is meant whatever is not cultivated or inhabited (n. 2708); also whatever has little life (n. 1927), as is then the case with truth in the church. This shows that the "desert" here is a church in which there is no truth. [7] But the "inner chambers," or secret recesses, in the internal sense signify the church as to good, and also simply good. The church that is in good is called the "house of God." The "inner chambers," and the things within the house, are goods. (That the "house of God" is Divine good; and a "house" in general, the good of love and charity, may be seen above, n. 2233, 2234, 2559, 3142, 3652, 3720.) The reason why that which men say about truth, and what they say about good, is not to be believed, is that they call falsity truth, and evil good; for they who regard themselves and the world as their end, understand nothing else by truth and good than that they themselves are to be adored, and are to receive benefits; and if they breathe forth piety, it is that they may appear in sheep's clothing. [8] Moreover, as the Word spoken by the Lord contains innumerable things within it, and as "desert" or "wilderness" is a word of wide signification, for all that is called a "wilderness" which is not cultivated and inhabited, and all interior things are called "inner chambers," therefore by a "desert" is also signified the Word of the Old Testament, because this is regarded as abrogated; and by "inner chambers" the Word of the New Testament, because this teaches interior things, or those which concern the internal man. So also the whole Word is called a "desert," because it no longer serves for doctrinal things; and human institutions are called "inner chambers," which, because they depart from the precepts and institutes of the Word, make the Word to be a "desert." This is also known in the Christian world; for they who are in holy external and in profane internal worship, for the sake of innovations which look to their pre-eminence over all and their opulence above all as the ends in view, abrogate the Word, and this so far as not even to permit it to be read by others. And although they who are not in such profane worship hold the Word to be holy, and permit it to be among the people, they nevertheless bend and explain all things therein in favor of their doctrinal matters, which causes the rest of what is in the Word, and which is not in accordance with their doctrinal matters, to be a "desert." This may be sufficiently evident from the case of those who make salvation to consist in faith alone, and hold in contempt the works of charity. All that the Lord Himself has spoken in the New Testament, and so many times in the Old, concerning love and charity, they make as a "desert;" and all the things that belong to faith without works, they make as "inner chambers." It is manifest from this what is signified by the words, "If they say unto you, Behold He is in the desert, go not forth; Behold He is in the inner chambers, believe it not." [9] For as the lightning cometh forth from the east, and appeareth even unto the west, so shall also the coming of the Son of man be;
signifies that it was with the internal worship of the Lord as with lightning, which is instantly dissipated. For by the "lightning" is signified that which is of heavenly light, and thus that which is preached about love and faith, because these are of heavenly light. In the supreme sense the "east" is the Lord; and in the internal sense, the good of love, of charity, and of faith from the Lord (see n. 101, 1250, 3249). But the "west" in the internal sense is that which has gone down or has ceased to be; thus it signifies no acknowledgment of the Lord, nor of the good of love, charity, and faith; and so the lightning that cometh out of the east and appeareth even unto the west denotes dissipation. The coming of the Lord is not according to the letter, that He is to appear again in the world; but it is His presence in everyone; and this exists whenever the gospel is preached and what is holy is thought of. [10] For wheresoever the carcass is, there will the eagles be gathered together;
signifies that confirmations of falsity by means of reasonings will be multiplied in the vastated church. When the church is without the good and consequently without the truth of faith (that is, when it has been vastated), it is said to be "dead," for its life is from good and truth; and hence when dead it is compared to a "carcass." Reasonings concerning goods and truths that make these out to be nothing except insofar as they are apprehended, and confirmations of evil and falsity thereby, are the "eagles," as is evident from that which now follows. That the "carcass" here is the church devoid of the life of charity and faith, is manifest from the words of the Lord in Luke, where He speaks of the consummation of the age:
The disciples said, Where Lord? (that is, the consummation of the age, or the Last Judgment). And He said unto them, Where the body is, thither will the eagles also be gathered together (Luke 17:37). "Body" here stands in place of "carcass," for it is a dead body that is meant, and it signifies the church; for that the Judgment was to commence from the house of God or from the church, is evident from various passages in the Word. This is what is signified in the internal sense by the Lord's words now adduced and unfolded. That they are in a most beautiful series, although this does not appear in the sense of the letter, must be evident to anyone who contemplates them in their connection according to the explication.
Elliott(1983-1999) 3900
3900. Then if anyone says to you, Behold, here is the Christ! or There! do not believe it means a warning to beware of what they teach. 'The Christ' refers to the Lord as regards Divine Truth, and therefore to the Word and to doctrine from the Word. But here the contrary is clearly meant - Divine Truth falsified, or doctrine that teaches what is false. For 'Jesus' means Divine Good and 'Christ' Divine Truth, see 3004, 3005, 3008, 3009.
[2] For false Christs and false prophets will arise means the falsities taught by that doctrine. 'False Christs' means matters of doctrine from the Word that have been falsified, that is, truths that are not Divine, as is evident from what has been stated immediately above; see also 3010, 3732 (end). And 'false prophets' means those who teach those falsities, 2534. In the Christian world those who teach falsities are in particular those who have self-aggrandizement and also worldly wealth as their end in view. Indeed they twist the truths of the Word to suit themselves. For when self-love and love of the world is the end in view, nothing else is contemplated. These are the 'false Christs and false prophets'.
[3] And they will show great signs and wonders means proofs and convincing reasons that are based on outward appearances and on illusions by which the simple allow themselves to be led astray. The meaning of 'signs and wonders' will in the Lord's Divine mercy be shown elsewhere.
[4] So as to lead astray, if possible, even the elect means those who lead lives that are good and true and who therefore abide in the Lord. These are the ones who in the Word are called 'the elect'. They are rarely present in a group of those who cloak worship that is profane with outward reverence; or if they are present there they go unrecognized because the Lord hides them and so protects them. Until they have been made strong by Him, they easily allow themselves to be led astray by external practices expressing reverence; but once they have been made strong they are not deceived. For though they are not aware of it, they are kept by the Lord in the company of angels, when it is impossible for them to be led astray by that unspeakable crew.
[5] Behold, I have told you beforehand means an exhortation to be shrewd, that is, to be on their guard, since they are among false prophets who appear in sheep's clothing but inwardly are ravenous wolves, Matt 7:15. Those false prophets are the sons of the age who are more shrewd, that is, more cunning, in their own generation than the sons of light, referred to in Luke 16:8. For this reason the Lord warns them as follows,
Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and simple as doves. Matt 10:16.
[6] If therefore they say to you, Behold, He is in the wilderness! do not go out; Behold, He is in the inner rooms! do not believe it means that what they say about the truth, what they say about good, and many other things, are not to be believed. Nobody can see that this is the meaning of these words except one who is acquainted with the internal sense. They contain an arcanum within them, as one may see from the fact that the Lord spoke them and that without some other sense concealed within them interiorly they would not amount to anything. That is to say, the injunctions not to go out if they said that Christ was in the wilderness and not to believe it if they said that He was in the inner rooms would not amount to anything. But truth that has undergone vastation is what 'the wilderness' means, and good that has undergone vastation, what 'the inner rooms' or inward parts means. The reason why truth that has undergone vastation is meant by a wilderness is that when the Church has undergone vastation, that is, when there is no Divine truth there any longer because no good exists there any longer, that is, no love to the Lord or charity towards the neighbour, it is called a wilderness or said to be in the wilderness. For the word wilderness is used to mean everything that is uncultivated or uninhabited, 2708, and also to mean that which has little life to it, 1927, as is the case at that time with truth in the Church. From this it is evident that 'the wilderness' here means a Church in which truth does not exist.
[7] 'The inner rooms' or inward parts however in the internal sense means the Church as regards good, and also simply that which is good. A Church in which good is present is called 'the House of God', 'the inner rooms' in this case being forms of good, as also are the contents of that house. For 'the House of God' means Divine good, and 'a house' in general means good that flows from love and charity, see 2233, 2234, 2559, 3142, 3652, 3720. The reason why what they say about truth and what they say about good is not to be believed is that they call falsity the truth and evil good. Indeed people whose end in view is self and the world do not understand anything else by truth and good than that they themselves should be adored and they themselves should receive benefits. And if they give the impression that they are devout it is so that they may be seen dressed in sheep's clothing.
[8] What is more, the Word which the Lord has spoken contains more in it than anyone can calculate, and 'the wilderness' is an expression that has a wide range of spiritual meanings. As everything uncultivated or uninhabited is called 'the wilderness' and all things that are interior are called 'the inner rooms', therefore 'the wilderness' also means the Old Testament Word since this is considered to be superseded, while 'the inner rooms' means the New Testament Word since this teaches about interior things, that is, it is concerned with the internal man. The Word as a whole is likewise referred to as 'the wilderness' when it no longer serves to supply matters of doctrine, and 'inner rooms' is the name given to human practices which, being departures from the commands and ordinances of the Word, turn the Word into a wilderness. This is also well known in the Christian world, for people whose worship is outwardly holy but inwardly profane owing to the introduction of novelties which have as their end in view pre-eminence over all others and becoming wealthier than all others set aside the Word. Indeed they go so far as not to allow others to read it. And even in the case of those whose worship is not profane as just described and who do regard the Word to be holy and do allow it a place among ordinary people, they nevertheless bend and explain everything in accordance with their own teachings. And this turns the rest of the Word which does not accord with their own teachings into a wilderness, as becomes quite clear from those who focus salvation on faith alone and show contempt for the works of charity. They turn so to speak into a wilderness everything which the Lord Himself has stated in the New Testament, and so many times in the Old, about love and charity. And everything to do with faith without works is turned so to speak into inner rooms. From this it is evident what is meant by, If they say to you, Behold, He is in the wilderness! do not go out; Behold, He is in the inner rooms! do not believe it.
[9] For as the lightning comes from the east and is seen as far as the west, so also will the coming of the Son of Man be means that internal worship of the Lord will be like lightning which is instantly dispersed. For 'lightning' means that which is a manifestation of heavenly light and thus that which has reference to love and faith since these are the components of heavenly light. 'East' in the highest sense means the Lord, in the internal sense good that flows from love, charity, and faith received from the Lord, see 101, 1250, 3249. 'West' in the internal sense however means that which has gone down or ceased to be, and so means the non-acknowledgement of the Lord or of good that flows from love, charity, and faith. Accordingly 'the lightning which comes from the east and is seen as far as the west' means dispersal. The Lord's coming does not consist, as the letter has it, in His appearing once again in the world, but in His presence within everyone. He is present there as often as the gospel is preached and that which is holy is contemplated.
[10] For wherever the carcass is, there the eagles will be gathered together means that confirmations of falsity by means of reasonings will be multiplied in the Church that has undergone vastation. When the Church is devoid of good and as a consequence devoid of the truth of faith, that is, when it has undergone vastation, it is called dead, since good and truth are the source of its life. And so when it is dead it is compared to 'the carcass'. Reasonings to the effect that goods and truths are nothing except insofar as they can be grasped mentally, and confirmations of evil and falsity by means of those reasonings, are meant by 'the eagles', as may be seen from what follows immediately below. The fact that 'the carcass' here means the Church when devoid of the life of charity and faith is evident from the Lord's words where the close of the age is the subject, in Luke,
The disciples said (referring to the close of the age or the Last Judgement), Where, Lord? Jesus said to them, Where the body is, there the eagles will be gathered together. Luke 17:37.
'The body' is used here instead of the carcass, it being a dead body that is understood in this case, which means the Church. For it is clear from many references in the Word that the House of God - that is, the Church - is where the Judgement begins. These then are the details meant in the internal sense by the Lord's words which have been introduced and explained above. The most wonderful flow of ideas, though barely visible at all in the sense of the letter, may be seen by anyone who thinks about them in the connected sequence explained above.
Latin(1748-1756) 3900
3900. `Tunc si quis vobis dixerit, Ecce hic est Christus aut ibi, ne credatis' significat hortationem ut sibi caveant a doctrina eorum; `Christus' est Dominus quoad Divinum Verum, inde est quoad Verbum et quoad doctrinam ex Verbo; hic quod sit contrarium, nempe Divinum Verum falsificatum, seu doctrina falsi, constat; quod `Jesus' sit Divinum Bonum, et `Christus' Divinum Verum, videatur n. 3004, 3005, 3008, 3009. `Surgent enim falsi Christi et falsi prophetae' significat falsa illius doctrinae; quod `falsi Christi' sint doctrinalia ex Verbo falsificata, seu vera non Divina, patet ab illis quae mox supra dicta sunt, videatur n. 3010, 3732 f.; et quod `falsi prophetae' sint qui falsa illa docent, n. 2534; qui falsa docent, sunt in Christiano orbe imprimis illi qui pro fine habent sui excellentiam, tum mundi opulentiam; illi enim Verbi vera ad sui favorem pervertunt; sui enim et mundi amor cum pro fine est, nihil aliud cogitatur; hi sunt `falsi Christi et falsi prophetae.' [3] `Et dabunt signa magna et prodigia' significat confirmantia et persuadentia ex apparentiis externis et fallaciis, quibus simplices se seduci patiuntur; quod haec sint `dare signa et prodigia' alibi, ex Divina Domini Misericordia, ostendetur. [4] `Ut seducant, si possibile, etiam electos' significat illos qui in vita boni et veri sunt, et inde apud Dominum; illi sunt qui in Verbo vocantur electi:hi in {1}coetu illorum qui profanum cultum sub sancto velant, raro apparent, aut si apparent, non cognoscuntur', nam Dominus illos abscondit, ac ita tutatur; antequam enim confirmati sunt, facile se per sanctitates externas {2}abduci patiuntur, sed postquam confirmati sunt, permanent; tenentur enim a Domino in consortio angelorum, quod ipsi nesciunt, et tunc impossibile est ut a turba illa nefanda seducantur. [5] `Ecce praedixi vobis' significat hortationem ad prudentiam, ut nempe sibi caveant {3}, sunt enim inter pseudoprophetas, `qui apparent in indumentis ovium, sed intrinsecus sunt lupi rapaces,' Matth. (x)vii 15; pseudoprophetae illi sunt `filii saeculi, qui prudentiores sunt,' hoc est, callidiores `filiis lucis in generatione sua,' de quibus apud Lucam xvi 8; quapropter Dominus hortatur illos his verbis, Ecce Ego mitto vos sicut oves in medium luporum; estote ergo prudentes sicut serpentes, et simplices sicut columbae, Matth. x 16. [6] `Si ergo dixerint `vobis, Ecce in deserto est, ne exeatis, ecce in conclavibus, ne credatis' significat quod non credendum quod loquuntur de vero, nec quod loquuntur de bono, et plura; quod haec sint quae significantur, nemo videre potest nisi qui sensum internum {4}novit; quod arcanum in illis verbis contineatur, (x)sciri potest ex eo quod Dominus illa locutus sit, et quod absque alio sensu interius recondito sit quoddam nihil, {5}nempe si dicerent Christum esse in deserto, non exirent, et si dicerent esse in conclavibus, quod non crederent, sed vastatum verum est quod per `desertum' significatur, et vastatum bonum per `conclavia' seu penetralia; quod vastatum verum per desertum significetur, est inde quia Ecclesia cum vastata est, hoc est, cum in illa non amplius aliquod verum Divinum, quia non amplius aliquod bonum seu amor in Dominum et charitas erga proximum, tunc dicitur illa `desertum,' seu `esse in deserto,' nam per desertum intelligitur omne id quod non excultum aut habitatum est, n. 2708, tum quod parum vitale, n. 1927, sicut tunc est verum in Ecclesia; inde patet quod `desertum' hic sit Ecclesia {6}in qua non verum; [7] `conclavia' autem seu penetralia significant in sensu interno Ecclesiam quoad bonum, tum simpliciter bonum; Ecclesia {7}quae est in bono vocatur `domus Dei,' conclavia sunt bona et {8}quae in domo; quod {9}`domus Dei sit Divinum bonum, et domus in genere bonum quod est amoris et charitatis, videatur n. 2233, 2234, 2559, 3142, 3652, 3720; (m)quod non credendum quod loquuntur de vero et quod loquuntur de bono, est causa {10}quia falsum vocant verum, et malum bonum, qui enim se et mundum spectant ut finem, non aliud per verum et bonum intelligunt quam quod ipsi adorandi, et quod ipsis benefaciendum; {11}sique pietatem inspirant, est ut appareant in indumentis ovium.(n) [8] Praeterea, quia Verbum quod Dominus locutus, innumerabilia in se continet, et desertum est vox amplae significationis, nam omne id desertum vocatur quod non excultum et habitatum est, et conclavia vocantur omnia illa quae interiora sunt, ideo etiam per `desertum' significatur Verbum Veteris Testamenti, nam hoc {12}abrogatum censetur, et per conclavia Verbum Novi Testamenti, quia interiora seu de interno homine docet; pariter etiam totum Verbum dicitur `desertum,' cum non amplius inservit pro doctrinalibus, et `conclavia' vocantur institutiones humanae, quae, quia discedunt a Verbi praeceptis et institutis, faciunt ut Verbum sit desertum; ut quoque notum est in orbe Christiano, qui enim in cultu sancto externo sunt, et profano interno, propter innovationes quae spectant sui eminentiam super omnes et opulentiam prae omnibus, ut fines, Verbum abrogant, immo in tantum ut ne quidem legi ab aliis permittant; et qui non in tali cultu profano sunt, tametsi Verbum sanctum habent, et in vulgo esse permittunt, usque ad doctrinalia sua omnia inflectunt et explicant, quod facit ut {13}reliqua in Verbo quae non secundum doctrinalia sunt, sint `desertum'; ut satis constare potest ab illis qui in sola fide salutem ponunt et charitatis opera contemnunt; illi omne id {14}faciunt sicut `desertum' quod Dominus Ipse in Novo Testamento, et toties in Veteri de amore et charitate locutus est, et sicut `conclavia,' omnia quae fidei absque operibus sunt; inde patet quid per `si dixerint vobis, Ecce in deserto est, ne exeatis; Ecce in conclavibus, ne credatis' significatur. [9] `Sicut enim fulgur exit ab oriente, et apparet usque ad occidentem, ita erit etiam adventus Filii hominis' significat quod cum interno cultu Domini ita (x)erit, sicut eum fulgure, quod ilico dissipatur; per `fulgur' enim significatur id quod lucis caelestis est, ita quod de amore et fide praedicatur, nam haec sunt lucis caelestis; `oriens' in (t)supremo sensu est Dominus, in sensu interno est bonum amoris, charitatis et fidei a Domino, videatur n. 101, 1250, 3249;
`occidens' autem in sensu interno est quod occubuit seu desiit esse, ita non agnitio Domini, nec boni amoris, charitatis et fidei, ita `fulgur quod exit ab oriente et apparet usque ad occidentem' est dissipatio; adventus Domini non est secundum litteram quod appariturus iterum mundo, sed est praesentia Ipsius in unoquovis, quae toties est, quoties praedicatur evangelium, et de sancto cogitatur. [10] `Ubicumque enim fuerit cadaver, illic congregabuntur aquilae' significat quod confirmationes falsi per ratiocinia in Ecclesia vastata multiplicabuntur; Ecclesia dum absque bono et inde vero fidei est, seu cum vastata est, tunc mortua dicitur, nam vita ejus est a bono et vero; inde cum mortua est comparatur `cadaveri'; ratiocinia de bonis et veris quod non sint nisi quantum capiuntur, et per illa confirmationes mali et falsi, sunt `aquilae,' ut constare potest ab illis quae mox sequuntur; quod `cadaver' hic sit Ecclesia absque vita charitatis et fidei, patet a Domini verbis ubi {15}de consummatione saeculi, apud Lucam, Discipuli dicebant, Ubi Domine? nempe consummatio saeculi seu ultimum judicium, Jesus dixit illis, Ubi corpus, ibi congregabuntur aquilae, (x)xvii 37;
`corpus' ibi loco cadaveris, est enim corpus mortuum quod hic intelligitur, et significat Ecclesiam, nam quod judicium a domo Dei seu ab Ecclesia incohaturum, constat passim ex Verbo. Haec sunt quae Verba Domini nunc allata et explicata in sensu interno significant; quae quod in pulcherrima serie sint, tametsi non ita in sensu litterae apparet, constare potest contemplanti illa in nexu secundum explicationem. @1 i tali$ @2 ip sicut alii$ @3 i haec$ @4 i Verbi$ @5 quod$ @6 quoad verum ita verum$ @7 enim cum est in bono tunc$ @8 i vera$ @9 i domus ac$ @10 quod falsum dicant$ @11 et si$ @12 i ut$ @13 omnia$ @14 spectant$ @15 i etiam$