411# 启6:16.“向山和岩石说，倒在我们身上吧”表示被邪恶和由此而来的虚假遮盖。这从“山”、“岩石”和“倒在我们身上”的含义清楚可知：“山”是指从对自我和世界的爱中流出的邪恶(对此，可参看AE 405g–i节)；“岩石”是指来自邪恶的虚假(对此，参看下文)；“倒在我们身上”是指被它们遮盖。这些事物也必须通过诸如当最后的审判发生时，出现在灵界中的那类事物来说明；因为它们是指着最后的审判来说的，这从接下来的经文明显看出来，在那里，经上说：“因为祂愤怒的大日到了；谁能站得住呢？”那“日”表示最后审判的时间和状态。那时，恶人的状态是这样：他们把自己从他们造住处所在的山和岩石上扔进地狱，地狱或深或浅则取决于与他们同在的邪恶和虚假的暴行；他们自己做了这一切，因为他们无法承受神性良善和神性真理。那时，高层天堂都打开了，天堂之光从中流入，这光是与神性良善合一的神性真理。他们通过这光伪装的良善和真理受到约束；因这些受到约束，所以他们的邪恶和虚假也松开了；由于邪恶和虚假无法承受天堂之光，他们因这光而受痛苦和折磨，所以这些灵人将自己从山和岩石上扔进地狱，地狱或深或浅则取决于他们邪恶和虚假的品质；有些人进入缺口和洞穴，有些人进入裂口和岩石之下，那时它们就在这些灵人面前敞开；他们将自己扔进去之后，开口就关闭了。将恶灵从他们所占据的大山和小山上赶出去以这种方式实现(参看AE 391a, 392a, 394节)。当他们在洞穴里和岩石之下时，他们因天堂之光的流注所遭受的痛苦和折磨就停止了；他们在他们的邪恶和由此而来的虚假中找到安歇之处，因为这些是他们的快乐；事实上，每个人的生活快乐在他死后仍留在他身上，生活的快乐就是他们爱的快乐，因为一切生活的快乐都来自爱。
由此明显可知，“他们向山和岩石说，倒在我们身上吧”表示什么，同样知道以下何西阿书中的话表示什么：
他们必对大山说，遮盖我们，对小山说，倒在我们身上。(何西阿书10:8)
路加福音：
那时，人开始对大山说，倒在我们身上，向小山说，遮盖我们。(路加福音23:30)
此处也论述了最后的审判。本节经文接下来的话，即“把我们藏起来，躲避坐宝座者的脸面和羔羊的愤怒”表示天堂之光，也就是与神性良善合一的神性真理，将自己扔下去的恶人因这光的流注和同在而受到痛苦和折磨。经上之所以说“羔羊的愤怒”，是因为他们处在折磨之中；但他们的折磨不是由此产生的，而是来自他们的爱之邪恶和信之虚假。由于这些邪恶和虚假已经形成了他们心智的一切内层(每个人的心智都是由他的爱及其信形成的，以至于是这些在形式上的一个样式)，还由于那些处于邪恶和由此而来的虚假之人的心智内层转到相反的方向，或转向反对神性良善和真理的方位，所以当神性真理流入，并努力逆转他们心智内层的活动，由此把他们引向天堂(这就是从主发出的神性真理在它流入的一切地方所做的)，他们却不愿放弃他们的爱之快乐时，他们就会由此经历极度痛苦和折磨；但当他们进入相似的快乐或爱掌权的地狱时，这些就停止了。
411b. 前面(AE 405节)说明了“大山、小山”表示什么，现在要说明“岩石或磐石”表示什么，即表示来自属灵良善的真理，也表示信之真理和良善，但在反面意义上表示信之虚假。“岩石或磐石”的这种含义也来自灵界的表象；因为岩石和峭壁出现在灵界，正如大山和小山出现在那里，如前所示；那些处于来自属灵良善的真理之人，并那些处于信之真理和良善的人住在那里的岩石上。大山和小山，与岩石和峭壁之间的不同之处在于，前者是土的，后者是石头的；“土”对应于爱之良善，并因此表示它，“石头”对应于信之真理，并因此表示它。由于圣言中的大多数事物也都有反面意义，所以“岩石或磐石”也是，它们在这层意义上表示信之虚假，这也是由于对应；因为那些处于信之虚假的人住在那里的岩石洞穴中。
“岩石或磐石”表示来自良善的真理和信之真理，在至高意义上表示在这些真理方面的主，这一点从以下经文清楚看出来。但以理书：
你观看，直到有一块石头未经人手凿出来，击打在那半铁半泥的脚上的大像上。打碎这像的石头变成一块大岩石，充满全地。(但以理书2:34–35)
这论及尼布甲尼撒梦见的大像。“变成一块大岩石的石头”表示主，这从那里的细节明显看出来。但首先要解释之前的事物表示什么；“大像的金头”表示上古教会，该教会是一个属天教会，或对主之爱的良善在其中掌权的一个教会；在圣言中，这良善由“金”来表示，也由“头”来表示。银的“胸膛和膀臂”表示继上古教会之后的古教会，古教会是一个属灵教会，或对邻之仁的良善和源于该良善的真理在其中掌权的一个教会；这真理和良善由“银”，也由“胸膛和膀臂”来表示；铜的“肚腹和大腿”表示继古属灵教会之后、可称为属灵–属世的教会；信之良善和源于该良善的真理在这个教会掌权；这良善在圣言中由“铜”来表示，也由“肚腹和大腿”来表示；但半铁半泥的“小腿和脚”表示以色列和犹太教会，该教会是一个没有任何内在的外在教会，因而没有真理和良善，只有本身为虚假的被歪曲的真理，和本身为邪恶的被玷污的良善；因此，在这一章，经上论到它说：
你既见铁与泥搀杂，他们必与人种搀杂，却不能彼此相合，正如铁与泥不能相合一样。(但以理书2:43)
“铁”表示属世真理，“泥”表示属世良善；“小腿和脚”具有同样的含义；但此处“泥”表示被玷污的良善，“铁”表示诸如在圣言外在意义中的那种真理；因为“人种”表示有良善和真理的圣言，“铁与泥搀杂，却不能彼此相合”描述了对这些良善和真理的玷污和歪曲。曾有四个教会，一个接着一个(可参看《新耶路撒冷及其属天教义》，247–248节)。“打碎这像的石头”表示来自主的神性真理；“它变成一块大岩石，充满全地”表示主即将藉着神性真理掌管天堂和教会；“地”在此表示教会，也表示天堂；因此，经上补充说，这国“必存到永远”，“国”也表示教会和天堂，因为那里有神的国。此处“石头”表示神性真理，“岩石”表示神性真理方面的主，这一点从圣言中当论及主时，“石头”的含义(如创世记49:24; 诗篇118:22–23; 以赛亚书28:16; 马太福音21:42, 44; 马可福音12:10–11; 路加福音20:17–18)清楚看出来。无论你说主，还是说神性真理，都是一回事，因为一切神性真理都来自祂，因此祂在其中；正因如此，主被称为“圣言”，因为圣言是神性真理。“石头”在至高意义上表示神性真理方面的主，因而在较低意义上表示来自良善的真理(参看《属天的奥秘》，643, 1298, 3720, 6426, 8609, 10376节)。
411c. “磐石或岩石”表示神性真理方面的主，这一点从何烈的磐石明显看出来，水从这磐石中被赐予以色列人(出埃及记17:5–6)；经上吩咐：
摩西和亚伦要吩咐磐石，因而在以色列人眼里尊耶和华为圣；但摩西用杖击打磐石两下，所以耶和华对摩西和亚伦说，他们必不得领这百姓进迦南地。(民数记20:8–12)
在教会，人们都知道这“磐石”表示主；但人们却不知道，它具有这种含义，是因为在圣言中，“磐石”表示从主发出的神性真理；这就是为何摩西和亚伦被吩咐去对它说话，因而在以色列人眼里尊耶和华为圣。流出来的“水”也表示神性真理；让百姓喝水表示属灵地滋养，属灵地滋养是通过传授和教导实现的。“水”表示真理(参看AE 71节)；“喝”与“被给喝”表示被传授和教导(参看《属天的奥秘》，3069, 3772, 4017, 4018, 8562, 9412 节)。以赛亚书中的“磐石”所表相同：
他们必不干渴；祂要在荒凉之地引导他们；祂分裂磐石，叫水涌出的时候，要为他们使水从磐石流出。(以赛亚书48:21)
诗篇：
祂在旷野分裂磐石，使他们喝大深渊；祂使溪流从磐石中流出，他们追念神是他们的磐石，至高的神是他们的救赎主。(诗篇78:15–16, 20, 35)
又：
祂打开磐石，水就涌出；在干旱之处，水流成河。(诗篇105:41)
又：
大地啊，在主的面前，在雅各的神面前，你经历产痛；祂使磐石变为水池，使火石变为水泉。(诗篇114:7–8)
在这些经文中，“磐石”表示神性真理方面的主，或也可说，来自主的神性真理，这一点从前面所说的，以及以下事实明显看出来，即：诗篇中的这两段经文论述了教会之人的救赎和重生，这是通过来自主的神性真理实现的。“他们追念神是他们的磐石，至高的神是他们的救赎主”这些话论述了救赎；“大地啊，在主的面前，你经历产痛”这些话论述了重生；“经历产痛”当论及教会时，表示被改造和重生。
以赛亚书：
你们这追随公义、寻求耶和华的，当听从我！你们要瞻仰那磐石、你们所被凿而出的；瞻仰那坑、你们所被挖出的。(以赛亚书51:1)
“磐石”表示神性真理方面的主，“坑”表示圣言，如在其它地方一样；“从磐石被凿而出”和“从坑被挖出”表示被神性真理和神性良善，因而被来自主的源于良善的真理重生；从磐石中凿出的“石头”表示来自主的真理；从坑中挖出的“土”表示来自主的良善，所以它被称为“从坑中挖出的”。
摩西五经：
你们要把伟大归给我们的神；祂是磐石，祂的作为完美，祂一切所行的都是公平。祂使他乘驾地的高处，使他得吃田间的出产；又使他从磐石中咂蜜，从火石中吸油。生你的磐石，你竟给忘了，忘记形成你的神。这不是因为他们的磐石卖了他们，耶和华把他们关起来了吗？他们的磐石不像我们的磐石，我们的仇敌也不是审判官。(申命记32:3–4, 13, 18, 30–31)
这些话论及古教会，古教会是一个处于来自良善的真理的教会；因此，相对应的各种事物描述了来自良善的真理，如“祂使他乘驾地的高处，使他得吃田间的出产；又使他从磐石中咂蜜，从火石中吸油”。“祂使他乘驾地的高处”表示在古教会的属灵事物上的理解；“乘驾”表示理解；“地的高处”表示教会的属灵事物；“使他得吃田间的出产”表示由此而来的属灵滋养，“得吃”表示滋养，“田间的出产”表示教会的一切事物。“使他从磐石中咂蜜，从火石中吸油”表示他们通过来自主的神性真理拥有属世良善和属灵良善；“蜜”表示属世良善，“油”表示属灵良善；“磐石”表示来自主、给属世人的外在神性真理，“火石”表示来自主、给属灵人的内在神性真理。接下来论述的是未处于任何神性真理的犹太教会；论到该教会，经上说“生你的磐石，你竟给忘了，忘记形成你的神”，这表示主，因而藉以改造教会的神性真理被弃绝了；“磐石”表示神性真理方面的主，“生你”和“形成的神”表示被主通过神性真理改造。“他们的磐石卖了他们，耶和华把他们关起来了”表示他们完全被剥夺了真理和良善，“磐石”论及真理，“耶和华”论及良善；“卖”和“关起来”表示被剥夺。“他们的磐石不像我们的磐石，我们的仇敌也不是审判官”表示他们将处于来自邪恶的虚假，“他们的磐石”表示虚假，“我们的仇敌”表示邪恶，“不是审判官”表示不是或没有真理和良善。由此可见，“磐石”表示神性真理方面的主，在反面意义上表示虚假。
撒母耳记下：
耶和华的灵在我里面说话，祂的话在我的舌头上。以色列的神说，以色列的磐石对我说，那统治义人，统治存有对神的敬畏之人的。(撒母耳记下23:2–3)
此处“磐石”明显表示主，因为在圣言中，“以色列的神”是指主；因此，经上说“耶和华的灵在我里面说话，祂的话在我的舌头上”，又说“以色列的神说，以色列的磐石对我说”。“耶和华的灵”和“祂的话”表示神性真理，主因敬拜而被称为“以色列的神”，因神性真理而被称为“以色列的磐石”，敬拜源于神性真理。由于所表示的，正是主，所以经上说：“以色列的磐石说。”“那统治义人，统治存有对神的敬畏之人的”表示祂统治那些处于良善的人和那些处于真理的人；“义”论及良善，“对神的敬畏”论及真理；因为该大卫诗篇论述了主，这清楚表明“以色列的神”和“以色列的磐石”是指主。
诗篇：
甚愿我的民肯听从我，以色列肯行我的道路！我要拿麦子的脂肪给他们吃，又拿磐石出的蜂蜜使他们饱足。(诗篇81:13, 16)
此处“磐石”也表示神性真理方面的主；对此，可参看前文(AE 374c节)，那里解释了它们。又：
除了耶和华，谁是神呢？除了我们的神，谁是磐石呢？耶和华永远活着；我的磐石被祝福，救我的神必受尊崇。(诗篇18:31, 46; 撒母耳记下22:2–3, 32, 47)
经上之所以说“除了耶和华，谁是神呢？除了我们的神，谁是磐石呢”，是因为在论述神性良善的地方，主被称为“耶和华”，在论述神性真理的地方，主被称为“神”，也被称为“磐石”，如此处；所以后来经上说：“耶和华永远活着；我的磐石被祝福。”“救我的神必受尊崇”表示必须通过真理出于良善敬拜祂，由此而有拯救；“受尊崇”当论及神时，就论及通过真理出于良善的敬拜。
又：
耶和华我的磐石，我的救赎主啊，愿我口中的言语，心里的意念在你面前蒙悦纳。(诗篇19:14)
“耶和华磐石”与“耶和华神”所表相同，即表示神性良善和神性真理方面的主；祂因重生而被称为“救赎主”，重生是通过神性真理实现的；“口中的言语”表示对真理的理解，“心里的意念”表示对良善的感知。又：
我要对神我的磐石说，你为何忘记我呢？(诗篇42:9)
“神磐石”表示神性真理方面，此处即保护方面的主。又：
耶和华我的磐石啊，我要求告你；不要向我缄默；恐怕你向我静默。(诗篇28:1)
此处也提到“耶和华”和“磐石”，因为“耶和华”是指神性良善方面的主，“磐石”是指神性真理方面的主，由于所表示的是这两者，所以经上两次说“不要向我缄默”、“恐怕你向我静默”；一句与神性良善有关，一句与神性真理有关，因为圣言的每个细节都有一个天堂的婚姻在里面，天堂的婚姻就是良善与真理的婚姻。哈巴谷书：
耶和华啊，你派他为要行审判；磐石啊，你立他为要惩治或试炼。(哈巴谷书1:12)
以赛亚书：
你们当倚靠耶和华，直到永远，因为耶，耶和华是永远的磐石。(以赛亚书26:4)
同一先知书：
你们必有一首歌，像守圣节的夜间一样；并且心中喜乐，像人吹笛，来到耶和华的山，到以色列的磐石那里。(以赛亚书30:29)
又：
除我以外，岂有一个神？实在没有磐石，我不知道一个。(以赛亚书44:8)
诗篇：
我们要向拯救我们的磐石发出欢乐的声音；我们要带着称谢来到祂面前。(诗篇95:1–2)
撒母耳记上：
没有人神圣像耶和华；也没有磐石像我们的神。(撒母耳记上2:2)
诗篇：
耶和华我的磐石是正直的。(诗篇92:15)
又：
他要称呼我说，你是我的父，是我的神，是拯救我的磐石。我也要使他成为长子，高过地上的列王。(诗篇89:26–27)
在这些经文中，“磐石”表示来自主的神性真理和主自己。
在其它经文中也一样，如在福音书中：
凡听见我这话就去行的，好比一个谨慎的人，把房子盖在磐石上；雨淋，洪水来，风吹，撞着那房子，房子却不倒塌，因为它建基在磐石上。(马太福音7:24–25; 路加福音6:48)
“建基在磐石上的房子”表示教会，以及将其教义和生活建基在来自主的神性真理，因而建基在那些在圣言中的事物上的教会之人，因而表示一个从主处于来自良善的真理之人。之所以说“处于来自良善的真理”，是因为凡未处于良善的人都不接受神性真理。处于良善是指处于生活的良善，也就是仁爱，故经上说：“凡听见我这话就去行的。”“行主的话”就是生活的良善；当一个人行真理时，这真理就变成良善，因为那时它进入意愿和爱，凡属于意愿和爱的，都被称为良善。“雨淋，洪水来，风吹，撞着那房子，房子却不倒塌，因为它建基在磐石上”表示试探，这样一个教会之人不会落入试探，而是战胜它；因为在圣言中，“洪水”和“雨”，以及“旋风或大风、暴风”表示试探。诚然，这是一个对比，但要知道，圣言中的一切对比同样来自对应，和不是对比性地说的话一样(参看AE 69节；《属天的奥秘》，3579, 8989节)。
411d.这很清楚地表明，在圣言中，“磐石”表示神性真理方面的主，或来自主的神性真理。
由此可见，在马太福音中，主对彼得说的话表示什么：
耶稣对门徒说，你们说我是谁？西门彼得回答，你是基督，是永生神的儿子。耶稣回答他说，约拿的儿子西门，你是有福的；因为不是肉与血启示了你，乃是我在天上的父启示了你。我还告诉你，你是彼得，我要把我的教会建造在这磐石上，地狱之门不能胜过它。我要把天国的钥匙给你，凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。(马太福音16:15–19)
此处“彼得”不是指彼得，而是指来自主的神性真理，如在前面所引用的经文中那样；因为主所有的门徒一起代表教会；其中每一个门徒都代表教会的某个细节或成分；“彼得”代表教会的真理，“雅各”代表教会的良善，“约翰”代表行为上的良善，也就是作为；其余的门徒代表源于这些的真理和良善，跟以色列十二支派一样。情况就是这样，这一点可见于下文，那里论述了这些支派和门徒。这就是为何圣言提到这三个门徒的次数比其他人更多。
主之所以向彼得说这些话，是因为那时他承认说“你是基督，是永生神的儿子”，这句话在灵义上表示祂是神性真理；这神性真理由“基督”来表示，也由“神的儿子”来表示。这神性真理由“基督”来表示(参看《属天的奥秘》，3004, 3005, 3009节，也由“神的儿子”来表示(AE 63, 151, 166节)。“彼得”凭这种承认而代表教会中来自主的神性真理，他也因此被称为“磐石”；经上说“你是磐石，我要把我的教会建造在这磐石上”，这表示建在来自主的神性真理上，或也可说，建在来自良善的真理上，因为教会就建立在这些真理上。为叫彼得可以代表教会中的这神性真理，他被主称为“磐石”，这明显可见于约翰福音：
耶稣看着他，对他说，你是约拿的儿子西门；你要称为矶法，矶法翻出来就是磐石。(约翰福音1:42)
在叙利亚语中，矶法表示磐石，所以在那个版本中，彼得处处被称为“矶法”；此外，在希伯来语，这个词表示磐石，这明显可见于耶利米书4:29; 约伯记30:6，那里以复数形式提到“磐石”；但在希腊语和拉丁语，彼得没有被称为磐石，因为这个名字是作为一个人名被赐给他的。
主之所以说“约拿的儿子西门”，后来他又被称为“磐石”，是因为“约拿的儿子西门”表示来自良善的真理，或来自仁的信；由于来自良善的真理，或来自仁的信只赐予那些处于来自主的神性真理的人，而那时彼得承认主，所以他被称为“磐石”，不是作为一个人的他自己，而是那在他的承认中与他同在的来自主的神性真理。主的话，即“不是肉与血启示了你，乃是我在天上的父启示了你”表示这神性真理来自主；“在天上的父”表示主里面的神性，因为父在祂里面，祂在父里面，他们为一(约翰福音14:7–11; 10:30, 38)。在下一章会看到，“西门”表示在意愿中的真理；“约拿”所指的“鸽子”表示属灵良善(参看《属天的奥秘》，870, 1826, 1827节)。因此，“约拿的儿子西门”表示良善之真理，或来自良善的真理。由于地狱没有能力反对从主发出的神性真理，或反对凡有来自主的神性真理在里面的人，所以主说：“地狱之门不能胜过它。”
主进一步说，“我要把天国的钥匙给你，凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放”，这表示对那些从主处于来自良善的真理之人来说，一切皆有可能，这与这些话完全一致：
凡你们祷告祈求的一切事，只要相信你们会得着，就必给你们成就。(马可福音11:24; 马太福音7:8; 路加福音11:9)
至于要如何理解这些话，可参看前文(AE 405i节)，即：从仁之信祈求，就是从主，而不是从自我祈求，因为任何人从主，而不是从自我无论求什么，他都会得着。这就是这些话，即“凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放”的含义，这一点从马太福音中主对门徒，因而对所有从主处于来自良善的真理之人说的话清楚看出来：
我实在告诉你们，凡你们在地上所捆绑的，在天上也要捆绑；凡你们在地上所释放的，在天上也要释放。(马太福音18:18)
这些话是对所有人说的，因而不是只对彼得说的。主在那一章以这些话接着声明，事实就是这样：
我又告诉你们，若是你们中间有两个人在地上奉我的名一致同意他们所求的任何事，我在天上的父，必给他们成就。因为哪里有两三个人奉我的名聚会，那里就有我在他们中间。(马太福音18:19–20)
“主的名”表示藉以敬拜祂的一切；由于祂通过真理出于良善被敬拜，所以这就是“祂的名”的意思；这就是“主的名”的意思(参看AE 102, 135节)。因此，“凡他们在地上所求的，在天上必给他们成就”与“凡你们在地上所捆绑或释放的，在天上也要捆绑或释放”所表相同，因为主用后面的话解释了前面的话。人若知道圣言的灵义，也就能知道为何经上说“若有两个人一致同意”，后来又说“哪里有两三个人”，即因为“两”论及良善，“三”论及真理，因而“两三”论及所有处于来自良善的真理之人。来自主的神性真理拥有天上地上的一切能力或权柄(参看AE 209, 333节; 《天堂与地狱》，230, 231, 539节; 《属天的奥秘》，3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182节)；“两或二”论及良善，是因为它表示凭借爱的结合(AC 1686, 5194, 8423节)；“三”论及真理，是因为它表示整体上的一切真理，“十二”也是(AC 577, 2089, 2129, 2130, 3272, 3858, 3913节)；因此，在灵界，当提到“两或二”和“三”时，所指的，不是二和三，而是所有处于来自良善的真理之人；“彼得”表示来自主的源于良善的真理(参看小著《最后的审判》，57节)。
411e. 到目前为止已经说明，“磐石或岩石”在这层意义上表示什么；现在要说明“磐石或岩石”在反面意义上表示什么。“磐石或岩石”在反面意义上表示被信靠的地狱虚假；如在以下经文中。以赛亚书：
在高处为自己凿出坟墓，在磐石中为自己雕刻居所。(以赛亚书22:16)
这一章论述了“异象谷”，“异象谷”表示被圣言字义确认的教义之虚假；“在高处的坟墓”表示对虚假的爱，“在磐石中的居所”表示虚假的信仰；“凿出”和“为自己雕刻”表示他们为自己制造这些东西。
同一先知书：
到那日，你们各人要抛弃亲手为自己所造的银偶像和金偶像；那时，亚述必倒在并非人(vir)的剑下；并非人(homo)的剑要将他吞灭；他的磐石必因惊吓而消失，他的首领必因大旗惊惶。(以赛亚书31:7–9)
此处论述的主题是临到那些由于自我聪明而自以为在神性事物上有智慧之人的审判。他们就是那些处于对自我和世界的爱，为了自我而追求学问名声的人；这些人因不能看见真理，所以就抓住虚假，吹嘘它们是真理。“银偶像和金偶像”表示赞成他们原则和爱的虚假；“亲手为自己所造的”表示这些来自自我聪明；“那时，亚述必倒在并非人(vir)的剑下；并非人(homo)的剑要将他吞灭”表示他们必因自己的虚假而灭亡；“亚述”表示被扭曲的理性层，因而表示那些处于来自自我聪明的虚假之人；“倒在剑下，被剑吞灭”表示灭亡。被自己的儿子所杀的亚述王(以赛亚书37:38)也代表这一点；在那里，“他的儿子”表示他自己的虚假，他被这些虚假灭亡了；“必因惊吓而消失的他的磐石”表示总体上的一切虚假，这些人信靠这些虚假；“必因大旗惊惶的他的首领”表示首要虚假；经上说“因大旗”，是因为这些虚假不是被与真理的任何争战驱散的，只是被争战的记号，也就是一面大旗驱散的。我曾看见这些人因挥动的大旗而从他们所在的岩石上被扔下去。
耶利米书：
在马兵和弓箭手的响声面前，全城都逃跑；他们进入密云，爬上磐石；全城都被撇下，无人住在里面。(耶利米书4:29)
这些话描述了教会在真理方面的荒凉。“在马兵和弓箭手的响声面前，全城都逃跑”表示教义的一切真理因错误的推理和由此而来的错误教义而荒凉；“马兵的响声”表示错误的推理，“弓箭手的响声”表示错误的教义；“全城都逃跑”表示教义的一切真理的荒凉，“城”表示教义。“他们进入密云，爬上磐石”表示不承认真理，只承认虚假；“进入密云”表示处于对真理的不承认，“爬上磐石”表示处于纯粹的虚假。
我也曾看见由堆在一起的石头组成的岩石，没有像岩石上的其它地方那样长有青葱植物的平整地方；在这些岩石上面的灵人在世为人时，就处于被称为唯信的与仁分离之信，并在教义和生活上都确认这信。这就是以西结书中“干燥的磐石”的意思：
她把它倒在干燥的磐石上；她不把它倒在地上，免得尘土掩盖它。(以西结书24:7–8)
同一先知书：
我要使许多民族上来攻击你；他们必破坏推罗的墙垣，推倒她的塔楼；我要刮净她身上的尘土，使她成为干燥的磐石。(以西结书26:3–4, 14)
在这两段经文中，“尘土”是指土，土表示教会的良善。当岩石上没有土，岩石是干的，或如前所述，纯由成堆的石头组成时，这表明没有良善，哪里没有良善，哪里就有纯粹的虚假；因此，这就是“干燥的磐石”、“她不把它倒在地上，免得尘土掩盖它”、“我要刮净她身上的尘土”所表示的。这清楚表明主在福音书中的这些话表示什么：
有些种子落在石头或岩石地上，没有许多土的地方；它们因没有深土，很快就长起来；它们就枯干了。(马太福音13:5–6; 路加福音8:6)
这些事可参看前面的解释(AE 401g节)。
在灵界，那些从那里的月亮获得光的人大多数住在岩石上。那些属灵–属世的人住在表面覆盖薄土的岩石上；因此，那里有平整的地方，青葱的植物和灌木丛，但不是那些从天堂的太阳获得光的人所住的大山小山上的那种；但如今那些不是属灵–属世，而是纯属世的人不住在岩石上，而是住在那里的岩石洞穴里；那些处于来自邪恶的虚假之人则住在那里成堆的石头当中；这一切都是对应。
耶利米书：
行毁灭的山哪，看哪，我和你作对，你毁灭全地；我要伸手攻击你，使你从岩石上滚下来，使你成为烧毁的山。(耶利米书51:25)
这些话论及巴比伦，“我要使你从岩石上滚下来”表示巴比伦因虚假所受的诅咒，“我要使你成为烧毁的山”表示他因邪恶所受的诅咒。关于这些事物，可参看前面更充分的解释(AE 405g节)。
同一先知书：
摩押的居民哪，你们要离弃城邑，住在岩石里，像鸽子在坑口的通道上搭窝。(耶利米书48:28)
这些话论及摩押，摩押表示对良善和真理的玷污，因而表示那些扭曲圣言的良善和真理之人。“离弃城邑”表示离开教义的真理；“住在岩石里”表示处于虚假和虚假的教义；“像鸽子在坑口的通道上搭窝”表示从外面，而不是从里面看真理，或说来自外面，而不是来自里面的对真理的直觉；因为“坑”表示真理所在的圣言；“在坑口的通道上搭窝”表示在它外面，而不是在里面，“搭窝”与居住所表相同，即表示过一种生活；但“搭窝”论及鸟，“居住”论及人。至于什么叫从外面，而不是从里面关注圣言，可参看《属天的奥秘》(10549–10551节)，就是不从教义，而是从纯粹的字义看圣言；因此，思维和情感在心智所引向的各个方向上游荡，任何东西对它们来说都是不确定的，由此产生“摩押”所表示的永恒玷污。对那些为了荣耀和尊敬而研究圣言的人来说，情况就是这样；这些人在研究圣言时，因在一切事上都关注自己，所以仍在圣言之外；而那些热爱来自圣言的真理和良善的人在圣言之内，因为他们不是从自我，而是从主看圣言。这清楚表明，“摩押的居民哪，你们要离弃城邑，住在岩石里，像鸽子在坑口的通道上搭窝”表示什么。
又：
我的话岂不像火，又像打碎磐石的大锤吗？(耶利米书23:29)
经上说话“像火和大锤”，是因为“火”表示爱之良善，“锤”表示信之真理，因为“锤”与“铁”所表相同，“铁”表示终端中的真理和信之真理。经上提到这两者，即“火”和“锤”，是由于在圣言的每个细节中的良善与真理的婚姻。“被打碎的磐石”表示整体上的虚假，并虚假的教义；当与这些同在的人受审判时，它们就被驱散或摧毁。
那鸿书：
谁能在祂的愤恨面前站得住呢？祂怒气之猛烈，谁能当得起呢？祂的烈怒如火倾倒，磐石在祂面前崩裂。(那鸿书1:6)
耶和华的“愤恨”、“烈怒”和“怒气”表示最后的审判，下文会看到那些处于邪恶和由此而来的虚假之人的诅咒状态。“如火倾倒的祂的烈怒”表示邪恶的诅咒；“祂的怒气”和“在祂面前崩裂的磐石”表示来自邪恶的虚假的诅咒；“火”也表示对自我和世界的爱之邪恶，“磐石”表示由此而来的虚假，“崩裂”表示灭亡。此外，那些处于虚假原则，从而处于各种虚假的人所在的磐石或岩石可以看到被推翻，上面的人由此被扔进地狱；但这一切发生在灵界，在灵界，所有人都照着他们的外层所对应的内层的品质而居住，或说有自己的住处。
411f. 以赛亚书：
你们在各青翠树下因神明使自己发热，在溪河里，在岩石板下杀了孩子。(以赛亚书57:5)
若不凭借内义，没有人能知道“在各青翠树下因神明使自己发热，在溪河里，在岩石板下杀了孩子”是什么意思。就内义而言，“在各青翠树下因神明使自己发热”表示出于所出现的一切虚假敬拜神；“因神明使自己发热”表示热烈的敬拜，“各青翠树”表示所出现的一切虚假，因为“树”表示知识或认知和感知，在此表示虚假的知识和对虚假的感知；“在溪河里，在岩石板下杀了孩子”表示通过来自自我聪明的虚假灭绝真理；“孩子”表示真理，“溪河”表示自我聪明，“岩石板”表示虚假；“在这些岩石板下”表示这是从感官层而做的，感官层里面有终端的属世之光，因为那些只处于这光的人就站在陡峭的岩石之下，看不见任何真理，即便告知他们，他们也感知不到它。我也曾在灵界的这个位置看见过他们。由此明显可知，“杀孩子”不是指杀孩子，而是指灭绝真理。
在诗篇也一样：
那抓住你的婴孩摔在磐石上的人有福了！(诗篇137:9)
“婴孩”在此不是指婴孩，而是指萌芽的虚假；因为此处论述的是巴比伦，巴比伦表示摧毁教会的良善之真理的邪恶之虚假；“把它们摔在磐石上”表示对这些虚假的摧毁；“磐石”表示占统治地位的邪恶之虚假，“摔”表示摧毁。只停留在圣言的字义中，不超越它思考的人很容易被引导相信，如此对待仇敌的婴孩之人被称为有福；而事实上，这将是重大罪行；相反，驱散在教会中萌芽的邪恶之虚假的人是有福的，“巴比伦的婴孩”在此表示这些虚假。
耶利米书：
有谁听见这样的事呢？以色列的处女竟做了一件极可怕的事。黎巴嫩的雪岂能从磐石上离弃我的田野呢？那外来的冰冷流水岂能被夺走呢？我的百姓竟忘记我，向虚无烧香。(耶利米书18:13–15)
“以色列的处女”在此处和别处都表示属灵教会，因为以色列人代表这个教会；他们所做的“可怕的事”表示他们将教会的良善变成邪恶，将教会的真理变成虚假，并出于这些邪恶和虚假敬拜耶和华。“我的百姓竟忘记我”表示这种敬拜所源于的邪恶，因为忘记神的人便处于邪恶；他们“向虚无烧香”表示这种敬拜所源于的虚假，“虚无”表示虚假，“烧香”表示敬拜；“黎巴嫩的雪岂能从磐石上离弃我的田野呢”表示他们不是有来自圣言的教会真理吗？“磐石”在此表示圣言，因为它表示神性真理，如前所述；“黎巴嫩的雪”表示由此而来的教会真理。此处“雪”与水所表相同，即表示真理，但“雪”表示冰冷的真理，因为此处论述的是一个冰冷的教会。“黎巴嫩”表示这些所来自的教会，“田野”表示教会的一切良善和真理；“那外来的冰冷流水”表示没有良善在里面的虚假；“外来的水”表示虚假，“冰冷”表示没有良善在里面，因为真理从爱之良善中拥有它们的一切热。
耶利米书：
住在山谷的居民和平原的磐石啊，看哪，我与你们作对；你们说，谁能下来攻击我们，谁能进入我们的住处呢？(耶利米书21:13)
“山谷的居民”和“平原的磐石”表示那些处于圣言的终端，不允许自己从内层被光照的人；具有这种性质的人看不见真理，反而看见虚假；事实上，一切真理之光因由主那里从天堂而出，所以都来自内层并降下来。这些人由“山谷的居民”和“平原的磐石”来表示；“山谷”和“平原”表示他们所在的圣言的终端；“居民”和“磐石”表示虚假，“居民”表示生活的虚假，“磐石”表示教义的虚假。他们说“谁能下来攻击我们，谁能进入我们的住处呢”表示他们所坚守的对虚假和邪恶的信仰，相信虚假和邪恶是真理和良善。
以赛亚书：
因耶和华的惊吓，当进入磐石，藏在尘土中。(以赛亚书2:10)
“进入磐石”表示进入虚假，“藏在尘土中”表示进入邪恶。此处论述了最后的审判，那时，那些处于邪恶之虚假和虚假之邪恶的人便将自己扔进在灵界的岩石之中和陆地之下的地狱。关于这些事，可参看前文更充分的推论和解释。约伯记：
山崩而消失，磐石从原处挪移。(约伯记14:18)
“山”表示对邪恶的爱；“磐石”表示虚假的信仰；“消失” 和“从原处挪移”表示灭亡。
诗篇：
愿他们的审判官被扔在磐石之地。(诗篇141:6)
“审判官”表示那些处于虚假的人，在抽象意义上表示思维和教义的虚假。在圣言中，“审判官”与“审判”(judgments，或译为公平、公理、典章、判断等)所表相同，“审判”表示从中作出审判的真理，在反面意义上表示虚假。由于在灵界，那些处于虚假的人住在岩石上，所以经上说“愿他们被扔在磐石之地”，这表示他们要被允许进入他们的虚假，住在对应于他们虚假的地狱中。约伯记：
住在山谷裂缝，地洞和岩石中。(约伯记30:6)
这话论及那些在地狱里的人，因为他们处于邪恶和由此而来的虚假；那些在生活上处于邪恶之人的地狱在山谷之下和那里的洞穴中；那些处于来自邪恶的虚假之人的地狱在岩石中。这清楚表明，“住在山谷裂缝，地洞和岩石中”表示什么。关于那些在地狱里的人所在的洞穴和山洞，以及他们所进入的裂缝和洞口，可参看前文(AE 410a节)。
引用这些事物是为了叫人们可以知道，“磐石或岩石”在反面意义上表示总体上的虚假；“磐石或岩石”的这种含义来自对应，这从灵界的表象和现象或可见物体明显看出来；在那里，所有人都照着他们心智内层和生活的对应而居住。因此，那些因处于对主之爱和对邻之仁，并由此处于对真理的属灵情感而处于智慧和聪明的人住在地上的大山和小山上，那里有乐园，花园，玫瑰花坛和草坪；但那些处于其教会教义的信仰，并处于某种程度的仁爱之人住在有平整地方的岩石上，这些平整的地方有一些小树林和一些树木，也有青草地；而那些在教义和生活上处于唯信，如它被称呼的，由此处于信仰之虚假和生活之邪恶的人住在岩石中间，在那里的洞穴和小房间里。
“磐石或岩石”的这种含义来自所说的对应。但在以下经文中，“磐石或岩石”的含义是由于它的坚硬。耶利米书：
他们使脸刚硬过于磐石。(耶利米书5:3)
以西结书：
我使你的额头比磐石更坚硬；你不要害怕。(以西结书3:9)
约伯记：
它们要用铁笔和铅刻在磐石上，存到永远。(约伯记19:24)
以赛亚书：
马蹄算如岩石。(以赛亚书5:28)
坚硬之所以用“磐石或岩石”来表达，也是由于磐石或岩石与来自良善的真理的对应关系，因为来自良善的真理拥有一切能力或权柄，如前所述；但当真理反对来自邪恶的虚假时，良善就变钝，然后真理继续硬性行事，正如上面以西结书中的话：“我使你的额头比磐石更坚硬。”没有良善的真理也是硬的，但仍是易碎的。然而，接下来的几页关于石头含义的说明将更充分地阐明此处关于磐石或岩石所引用的内容。
411. (Verse 16) And said to the mountains and rocks, Fall on us. That this signifies a covering by evils and the falsities thence, is plain from the signification of mountains, as denoting the evils flowing from the loves of self and of the world (concerning which see above, n. 405); and from the signification of rocks, as denoting falsities from evil, concerning which see below; and from the signification of, to fall on us, as denoting to be covered by them. These thing's also must be illustrated from such things as exist in the spiritual world, when the Last Judgment takes place; for they are said concerning the Last Judgment, as is evident from the verse following, where it is said, "for the great day of his anger is come, and who shall be able to stand?" By which day, are meant the time and the state of the Last Judgment. The state of the wicked then is such, that they cast themselves down from the mountains and rocks, upon which they made their habitations, into hells which are deep according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure the Divine good and the Divine truth. The higher heavens are then opened, from which the light of heaven flows in, which is the Divine truth united with the Divine good. By this light, the pretended goods and truths which are with them are restrained; these being restrained, their evils and falsities are opened; and because these and those cannot endure the light of heaven, for they are straitened and tortured by it, therefore they cast themselves from the mountains and rocks, into hells which are deep according to the quality of their evil and falsity; some into gaps and caves, and some into holes and under rocks, which then stand open before them; and after they have cast themselves thither, the openings are closed. In this manner the ejection of evil spirits from the mountains and hills which they occupied, is effected (as may be seen above, n. 391, 392, 394). When these characters are in the caves and under the rocks, the anguish and torment which they suffered from the influx of the light of heaven, then cease; for they have rest in their evils and in the falsities thence, because these were their delights; for the delights of his life remain with every one after death, and the delights of the life are the delights of the respective loves, every delight of his life being the delights of those loves.
[2] Hence it is evident what is signified by their calling to the mountains and the rocks to fall on them. Also what is signified in Hosea:
"They shall say to the mountains, Cover us, and to the hills, Fall on us" (10:8).
And in Luke:
"Then shall they begin to say to the mountains, Fall on us, and to the hills, Cover us" (23:30).
Here also the Last Judgment is treated of. The light of heaven, which is the Divine truth united with the Divine good, from the influx and presence of which the evil who cast themselves down are perplexed and tormented, is meant by the words immediately following in this verse:
"Hide us from the face of him that sitteth upon the throne, and from the anger of the Lamb."
The anger of the Lamb is mentioned because they are tormented their torment, however, does not arise thence, but from the evils of their loves and from the falsities of their faith. Because these have formed all the interiors of their mind, for the mind of every one is formed from his love, and the faith thence, so as to be a likeness thereof in form; and because the interiors of the mind of those who are in evils and the falsities thence, are turned away into a contrary part or into a quarter opposite to Divine goods and truths, therefore, when the Divine truth flows in, and endeavours to drive back the interiors of their minds, and thereby to lead them into heaven, which the Divine truth proceeding from the Lord in all cases effects where it flows in, and they are unwilling to recede from the delights of their loves, they thence experience anguish and torment, which cease when they come into the hells, where similar delights or similar loves rule.
[3] Having shown above (n. 405) what mountains and hills signify, it shall, therefore, now be shown that rocks signify truth from spiritual good, also the truth and good of faith, but, in an opposite sense, the falsity of faith. That rocks signify such things, is also from appearances in the spiritual world; for rocks (petroe et rupes) appear there as mountains and hills appear, as was shown above, and upon the rocks there dwell those who are in truths from spiritual good, and who are in the truth and good of faith; but the mountains and hills differ from the rocks (petris et rupibus) here in this, that the mountains and hills are of earth, whereas the rocks are of stone; for ground corresponds to the good of love, and hence signifies it, whereas stone corresponds to the truth of faith, and thence signifies it; and as most things in the Word have also an opposite sense, so also rocks, and in that sense, they signify the falsity of faith, and this also from correspondence, for those who are in the falsities of faith dwell among the rocks in caverns there.
[4] That rock signifies truth from good, and the truth of faith, and, in the highest sense, the Lord as to these, is clear from following passages.
In Daniel:
"Thou sawest till that a stone was cut out not by hands, which smote the image upon his feet that were of iron and clay. And the stone that smote the image, became a great rock, and filled the whole earth" (643, 1298, 3720, 6426, 8609, 10376.)
[5] That a rock signifies the Lord as to the Divine truth is plain from
the rock in Horeb, from which the waters were given to the Israelitish people (Exodus 17:5, 6).
And that it was commanded,
that Moses and Aaron speak unto the rock, and so they should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff twice, wherefore it was denounced unto Moses and Aaron that they should not bring the people into the land of Canaan (Num. 20:7-12).
That this rock signified the Lord, is known in the church; but it is not known that the reason of this signification is, that a rock, in the Word, signifies the Divine truth proceeding from the Lord; therefore also Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. By the waters also that flowed forth, is signified the Divine truth; and by making the people drink of them is signified to nourish spiritually, which is effected by instructing and teaching. (That waters signify truths, may be seen above, n. 48:21).
In David:
"He clave asunder the rocks in the wilderness, and made the great depths to drink; and he brought streams also out of the rock, and they remembered that God was their Rock, and the high God their Redeemer" (Psalms 78:15, 16, 20, 35).
In the same:
"He opened the rock, that the waters should flow out; they went in the dry places, like a river" (Psalms 105:41).
In the same:
"Bring forth, thou earth, at the presence of the Lord, at the presence of the God of Jacob; who turned the rock into a pool of waters, the flinty rock into a fountain of waters" (Psalms 114:7, 8).
That a rock in these passages signifies the Lord as to Divine truth, or what is the something, Divine truth from the Lord, is evident from what has been said above, and further from the fact, that in those two passages in David, the redemption and the regeneration of the men of the church are treated of, which are effected by Divine truth from the Lord. Redemption [is meant] by these words; "they remembered that God was their Rock, and the high God their Redeemer"; regeneration, by these words; "bring forth, thou earth, at the presence of the Lord"; to bring forth, when said of the church, signifies to be reformed and regenerated.
[6] In Isaiah
"Hearken unto me, ye that follow after justice, ye that seek Jehovah; look back to the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged" (51:1).
By the rock is meant the Lord as to the Divine truth, and by the pit is signified the Word, as also in other places; to be hewn out of the rock, and to be digged out of the pit, signify to be regenerated from Divine truths and Divine goods, thus by truths from good from the Lord; for stones that are cut out of a rock, signify truths from the Lord; and ground which is dug out of the pit, signifies good from the Lord, therefore it is called the digging out of the pit.
[7] In Moses:
"Ascribe ye greatness unto our God. He is the Rock, whose work is perfect and all his ways are judgment. He made him ride on the high places of the earth, and feedeth him with the produce of the fields; he maketh him to suck honey out of the rock, and oil out of the stone of the rock. The Rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their Rock has sold them, and Jehovah has shut them up? For their rock is not as our Rock, neither are our enemies judges" (Deuteronomy 32:3, 4, 13, 18, 30, 31).
These things are said concerning the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as by, "He made him to ride upon the high places of the earth, he fed him with the produce of the fields, he made him to suck honey out of the rock, and oil out of the stone of the rock." The understanding of the spiritual things of this church is signified by, "He caused him to ride upon the high places of the earth"; to ride signifying to understand, the high places of the earth denoting the spiritual things of the church; spiritual nourishment thence is signified by, "He fed him with the produce of the fields"; to eat denoting to nourish, and the produce of the fields denoting all things of the church. That they had natural good and spiritual good by Divine truth from the Lord, is signified by, "He made them to suck honey out of the rock, and oil out of the stone of the rock"; honey denoting natural good, and oil denoting spiritual good, the rock denoting external Divine truth from the Lord, which is for the natural man, and the stone of the rock denoting internal Divine truth from the Lord, which is for the spiritual man. The Jewish Church, which was in no Divine truth, is after this here treated of, concerning which it is said, "The Rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," by which is signified that the Lord, and hence the Divine truth, by which the church is reformed, were rejected. The Rock denotes the Lord as to Divine truth, and reformation thereby from Him is signified by, "that begat thee," and by, "God thy Former." That they were entirely deprived of truth and good, is signified by, "their Rock has sold them, and Jehovah has shut them up," Rock being said of truth, and Jehovah of good; to sell and to shut up denote to be deprived of. That they would be in falsity from evil is signified by, "their rock is not as our Rock, neither are our enemies judges"; their rock denoting falsity, our enemies denoting evils, not judges signifying without truths and good. From these things it is evident that a rock signifies the Lord as to Divine truth, and in an opposite sense falsity.
[8] In the second book of Samuel:
"The Spirit of Jehovah spake in me, and his word was upon my tongue. The God of Israel said, the Rock of Israel spake, he that ruleth in the just man, the fear of God that ruleth" (23:2, 3).
Rock is here clearly [used] for the Lord, for by the God of Israel, in the Word, is meant the Lord; therefore it is said, "The Spirit of Jehovah spake in me, and his word was upon my tongue," likewise, "The God of Israel said, the Rock of Israel spake to me." The Spirit of Jehovah, and His word signify the Divine truth, and the Lord is called the God of Israel from worship, and the Rock of Israel from the Divine truth, from which worship [springs]. Because it is the Lord who is meant, therefore it is said that the Rock of Israel spake. His dominion over those who are in good and those who are in truth, is signified by, ruling over the just man, ruling over him who has the fear of God; just being said of good, and the fear of God of truth. For in that Psalm of David the Lord is treated of; whence also it is evident that the Lord is meant by the God of Israel, and by the Rock of Israel.
[9] In David:
"O that my people had hearkened unto me, that Israel had walked in my ways! I would have fed them with the fat of the wheat; and with honey out of the rock would I have satisfied them" (Psalms 81:13, 16).
By the rock here also is meant the Lord as to Divine truth, as may be seen above (n. Psalms 18:31, 46; 2 Sam. 22:2, 3, [32], 47).
The reason why it is said, "Who is God save Jehovah? and, who is a Rock besides our God? is, because where Divine good is treated of, the Lord is called Jehovah; and where Divine truth is treated of, He is called God, and also Rock, as [He is] here. Similarly afterwards, "Jehovah liveth, and my Rock is blessed; and the God of my salvation shall be exalted," signifies that He is to be worshipped by means of truths from good, whence there is salvation; to be exalted, when said of God, is said of worship from good by means of truths.
[10] In the same:
"Let the words of my mouth, and the meditation of my heart, be well-pleasing in thy sight, O Jehovah, my Rock, and my Redeemer" (Psalms 19:14).
By Jehovah, the Rock, is signified the same as by Jehovah God, namely, the Lord as to Divine good and Divine truth; and [He is called] Redeemer from regeneration, which is effected by means of the Divine truth. The words of the mouth signify the understanding of truth, and the meditation of the heart the perception of good. In the same:
"I say unto God my Rock, Why hast thou forgotten me?" (Psalms 42:9).
By, God the Rock, is meant the Lord as to Divine truth, here as to defence. In the same:
"Unto thee do I cry, O Jehovah, my Rock; be not silent from me; be not thou peradventure silent from me" (Psalms 28:1).
Here also Jehovah and Rock are mentioned, because by Jehovah is meant the Lord as to Divine good, and by the Rock the Lord as to Divine truth, and because both are meant, therefore also it is twice said, "Be not silent from me; be not thou peradventure silent from me"; for one has reference to the Divine good, the other to the Divine truth, for in the Word there is a heavenly marriage in all its details, which is the marriage of good and truth.
In Habakkuk:
"O Jehovah, thou hast ordained him for judgment; and thou, O Rock, hast strengthened him for trial" (1:12).
In Isaiah:
"Trust ye in Jehovah for ever; for in Jah Jehovah is the Rock of eternity" (26:4).
In the same:
"Ye shall have a song, as of the night of sanctifying the feast; and gladness of heart, as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel" (30:29).
In the same:
"Is there a God beside me? yea, there is no Rock, I have not known any" (44:8).
In David:
"We shall make a joyful noise unto the Rock of our salvation; we shall come before his face with confession" (Psalms 95:1, 2).
In the first book of Samuel:
"There is none holy as Jehovah; for there is none beside thee; and there is not any Rock like our God" (2:2).
In David:
"Upright is Jehovah my Rock" (92:15).
In the same:
"He shall cry unto me, Thou art my Father, my God, the Rock of my salvation. Also I will make him the first-born, high over the kings of the earth" (Psalms 89:27, 28).
In these passages, by Rock is meant the Divine truth from the Lord, and the Lord Himself.
[11] Besides also in other passages: as in the Evangelists:
"Everyone who heareth my words, and doeth them, I will liken him unto a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; yet it fell not; for it was founded upon a rock" (69, and in Arcana Coelestia 3579, 8989). From these things it is now quite clear, that by a rock in the Word is signified the Lord as to Divine truth, or Divine truth from the Lord.
[12] Hence it is evident what is signified by the Lord's words to Peter, in Matthew:
"He said to the disciples, But whom say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon, son of Jona; for flesh and blood have not revealed it unto thee, but my Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in the heavens" (16:15-19).
By Peter here is not meant Peter, but Divine truth from the Lord is meant, as in the passages adduced above; for all the Lord's disciples together represented the church, and every one of them some [particular] of the church; Peter the truth of the church, James its good, and John good in act or works. The rest of the disciples represented the truths and goods which are derived from these, in the same manner as the twelve tribes of Israel. That this is the case, will be seen in what follows, when the tribes and the disciples are treated of. Hence it is, that those three disciples are mentioned in the Word more frequently than the others.
[13] The reason why the Lord addressed those words to Peter is because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He was the Divine truth, which Christ and also the Son of God signify. That Christ [signifies this] may be seen in the 1:42).
Cephas signifies a rock in the Syriac tongue, therefore also Peter, in that text, is everywhere called Cephas; and Cephas also is a rock in the Hebrew tongue, as is evident in Jeremiah 4:29, and Job 30:6 where rocks are mentioned in the plural number; but Peter is not called a rock in the Greek and Latin tongues, because the name was given to him as a person.
[14] The reason why the Lord said, Simon son of Jona, and afterwards he was called a rock, is, because Simon son of Jona signifies truth from good, or faith from charity; and because as truth from good or faith from charity is only given with those who are in Divine truth from the Lord, and Peter then confessed [the Lord], therefore he is called Peter, not himself, as a person, but that Divine truth which was from the Lord in his confession. That it was from the Lord is meant by the Lord's words, that flesh and blood hath not revealed it unto thee, but My Father who is in the heavens; by the Father in the heavens is meant the Divine in the Lord, because the Father was in Him, and He in the Father, and thus they were one (Arcana Coelestia 870, 1826, 1827). Hence by Simon son of Jona is signified the truth of good, or truth from good. Because the hells can avail nothing against the Divine truth proceeding from the Lord, nor against any man in whom there is Divine truth from the Lord, therefore the Lord declares that the gates of hell shall not prevail against it.
[15] The Lord further said:
"I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth, shall be loosed in the heavens."
This signifies that all things are possible to those who are in truths from good from the Lord, in perfect agreement with these words:
"Whatsoever things we desire, when ye pray, believe that ye will receive them, and it shall also be done unto you" (Mark 11:24; Matthew 7:8; Luke 11:9).
How these words are to be understood, may be seen above (n. 18:18).
[16] These words were spoken to all, thus not to Peter only. That this is so the Lord in that chapter immediately declares by these words:
"I say unto you, That if two of you shall agree on earth in my name respecting anything that they shall ask, it shall be done for them by my Father who is in the heavens. For where two or three are gathered together in my name, there am I in the midst of them" (verses 19, 20).
By the Lord's name is meant everything by which He is worshipped; and because He is worshipped by means of truth from good, which is from Him, this therefore is meant by His name (that this is meant by the Lord's name may be seen above, n. 102, 135). The same, consequently, is signified by, everything they should ask on earth should be done for them in the heavens, which is signified by, whatsoever ye shall bind and loose on earth, shall be bound or loosed in the heavens, for the former words are explained by the Lord by the latter. He who is acquainted with the spiritual sense of the Word, may also know why it is said, If two shall agree, and afterwards, where there are two or three, namely, because two are said of good, and three of truth, consequently, two and three, of all who are in truths from good. (That the Divine truth from the Lord has all power in the heavens and in the earth may be seen above, n. 209, 333; and in the work concerning Heaven and Hell 230, 231, 539; and in the Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182.) The reason why two are said of good is, because they signify conjunction by love (n. 1686, 5194, 8423); the reason why three are said of truths is, because they signify all truths in the aggregate, in like manner as twelve (n. 577, 2089, 2129, 2130, 3272, 3858, 3913); therefore when two and three are mentioned in the spiritual world, two and three are not meant, but all those who are in truths from good. (That Peter signifies truth from good which is from the Lord, may be seen in the small work concerning the Last Judgment 57.)
[17] Thus far it has been shown what a rock signifies in this sense it now follows that it should be shown what a rock signifies in the opposite sense. In the opposite sense a rock signifies the infernal falsity, which is trusted in; as in the following passages. In Isaiah:
"Hewing out his sepulchre in the height, growing for himself a dwelling in the rock" (22:16).
The valley of vision is treated of in this chapter, by which is signified the falsity of doctrine confirmed by the sense of the letter of the Word. The love of falsity is signified by the sepulchre in the height, and the faith of falsity, by the habitation in the rock; their making such things for themselves, is signified by hewing out and graving for themselves.
[18] In the same:
"In that day they shall cast away [every] man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man (vir), and the sword not of a man (homo) shall devour him; his rock also shall pass away for fear, and his princes shall be dismayed by the ensign" (31:7-9).
The subject here treated of is, the judgment upon those who, from their own intelligence, imagine themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek the reputation of learning on account of these; such persons, because they cannot see truths, seize on falsities and boast of them as truths. The falsities favouring their principles and their loves, are signified by the idols of silver and the idols of gold; that they are from man's own intelligence, is signified by, which your own hands have made for you; that they should perish by their own falsities, is signified by, "then shall Asshur fall by the sword not of a man (vir), and the sword not of a man (homo) shall devour him." Asshur denoting the Rational perverted, and, consequently, those who are in falsities from their own intelligence; to fall, and to be devoured by the sword, denotes, to perish. This was also represented by the king of Assyria being slain by his own sons (Isaiah 37:38) his sons there signifying his own falsities, by which he perished. His rock which shall pass away for fear, signifies all falsity in general, in which such persons trust; and the princes who shall be dismayed by the ensign, signify primary falsities; it is said, by the ensign, because they are not dissipated by any combat with truths, but solely by the sign of combat, which is an ensign. Such also have been seen by me cast down from the rocks upon which they were, by the waving of an ensign.
[19] In Jeremiah:
"Before the voice of the horseman and of the archers the whole city fleeth; they entered the clouds and ascended into the rocks: the whole city is deserted, neither does any man dwell therein" (Jeremiah 4:29).
In these words is described the desolation of the church as to truths. The desolation of all the truth of doctrine by false reasonings and the false doctrines thence, is signified by, "the whole city fleeth before the voice of the horseman and of the archers"; the voice of the horseman signifying false reasonings, and the voice of the archers false doctrinals; the whole city fleeth signifies the desolation of all the truth of doctrine, city denoting doctrine. That there is no truth acknowledged, but merely falsity, is signified by, "they entered the clouds, and ascended into the rocks," to enter the clouds signifying [to be] in no acknowledgment of truth, and to ascend into the rocks signifying [to be] in mere falsity.
[20] I have also seen rocks which consisted of stones heaped together, and without any plains where verdure [could live] as elsewhere upon rocks; upon them were spirits, who, while they lived in the world as men, had been in faith separated from charity which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is meant by the dryness of the rock, in Ezekiel:
"I have set him upon the dryness of the rock; he hath not poured him upon the earth that dust may cover him" (401.
[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of ground, whence there are plains, verdure, and shrubberies, but not such as are upon the mountains and hills, upon which dwell those who receive light from the sun of heaven; whereas those who are not spiritual-natural, but merely natural, are not at this day upon rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.
[22] In Jeremiah:
"Behold, I am against thee, O mountain that destroyest the whole earth; and I will stretch out mine hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning" (405).
[23] In the same:
"Leave the cities, and dwell in the rock, ye inhabitants of Moab, and be like the dove that maketh her nest in the passages of the mouth of the pit" (Arcana Coelestia 10549, 10550, 10551); namely, that it is to see it, not from doctrine, but only from the letter, whence the thought and affection wander in every direction whither the mind leads, nothing being certain to them, whence [arise] perpetual adulterations, which are signified by Moab. This is the case with those who study the Word for the sake of glory and honour, who, because they regard themselves in everything whilst they study the Word, remain outside the Word; whereas those who love the truth and the good thence, are within the Word, for they view it from the Lord, and not from themselves. Hence it is evident what, "Leave the cities and dwell in the rock, ye inhabitants of Moab, and be like the dove that maketh her nest in the passages of the mouth of the pit," signifies.
[24] In the same:
"Is not my word like a fire; and like a hammer that scattereth the rock?" (23:29).
The Word is said to be like a fire and like a hammer, because fire signifies the good of love, and a hammer the truth of faith; for a hammer signifies the same as iron, and iron signifies truth in ultimates, and the truth of faith. Both fire and hammer are mentioned, consequently good and truth, by reason of the marriage of good and truth in every particular of the Word. By the rock which it scatters, is signified falsity in its whole extent, and the doctrine of falsity; but its dispersion or destruction takes place when man, in whom they exist, is judged.
[25] In Nahum:
"Before his indignation who shall stand up? or who shall stand in the wrath of his anger? His wrath is poured out like fire, and the rocks shall be overturned before him" (1:6).
That the indignation, wrath, and anger of Jehovah, signify the Last Judgment, and the state of damnation of those who are in evils and the falsities thence, will be seen in the following articles. The damnation of evils is signified by His wrath, which is poured out like fire; and the damnation of falsities from evils [is signified] by His anger, and by the rocks being overturned before Him for fire signifies the evils of the loves of self and of the world, and rocks signify the falsities thence, and to be overturned signifies to perish. The rocks also upon which those are who are in principles of falsity and thence in falsities of every kind, are visibly overthrown, and those who are upon them are thus cast down into hell; but this takes place in the spiritual world, where all dwell according to the quality of their interiors, to which their externals correspond.
[26] In Isaiah
"Ye who have inflamed yourselves with gods under every green tree, who have slain the children in the rivers under the shelves of the rocks" (57:4, 5).
What it is to be inflamed with gods under every green tree, and to slay the children in the rivers under the shelves of the rocks, no one can know except from the internal sense. In that sense, by being inflamed with gods under every green tree, is signified to worship God from every falsity which occurs; to be inflamed with idols, denotes ardent worship; every green tree denotes every falsity which occurs, for a tree signifies knowledges (cognitions) and perceptions, here knowledges and perception of falsity; and by slaying the children in the rivers under the shelves of the rocks, is signified to extinguish truths by falsities from one's own intelligence; children denoting truths; rivers denoting one's own intelligence; the shelves of the rocks denoting falsities; under the shelves of these signifies that this is done from the Sensual in which the light is ultimate natural, for those who are in this light only, stand under broken rocks, and do not see any truth, and if it is stated they do not perceive it. In such a position have I also seen them in the spiritual world. Whence it is evident that to slay children is not meant to slay children, but to extinguish truths.
[27] Similarly in David:
"Blessed is he who shall take and dash thy infants against the rock" (Psalms 137:9).
By infants here are not meant infants, but falsities springing up; for the subject treated of is Babylon, whereby are signified the falsities of evil destroying the truths of the good of the church; the destruction of these is signified by dashing them against the rock; the rock denoting the ruling falsity of evil, and to dash denoting to destroy. He who abides only in the sense of the letter of the Word, and thinks no further, may easily be induced to believe, that he is called blessed who thus treats the children of his enemies, when, notwithstanding, it would be an enormous crime; whereas he is blessed who disperses the falsities of evil springing up in the church, which are here signified by the infants of Babylon.
[28] In Jeremiah:
"Who hath heard such a thing as this? the virgin of Israel hath done an abominable thing; doth the snow of Lebanon from the rock desert my fields? will the strange cold flowing waters carry them away? My people have forgotten me, they have burnt incense to vanity" (18:13-15).
By the virgin of Israel here and elsewhere, is meant the spiritual church, for the Israelites represented this [church]; the abominable thing which they did, was their turning the goods of the church into evils, and the truths of the church into falsities, and worshipping Jehovah from the latter and the former. The evils from which [such] worship [springs] are signified by, "My people have forgotten me"; for he who forgets God is in evils; and the falsities from which [such] worship [springs], are signified by, "they have burned incense to vanity," vanity denoting falsity, and to burn incense denoting worship. "Doth the snow of Lebanon from the rock desert my fields?" signifies whether they have the truths of the church from the Word, rock here signifying the Word, because [it signifies Divine truth], as [was said] above; the snow of Lebanon signifies the truths of the church thence. Snow here signifies the same as water, namely, truths; but snow signifies cold truths, because a church of such a nature is treated of. Lebanon denotes the church from which [they originated], and fields denote all the goods and truths of the church. By "the strange cold flowing waters," are signified falsities in which there is no good, strange waters denoting falsities, and cold denoting, in which there is no good, for truths possess all their heat from the good of love.
[29] In the same:
"Behold, I am against thee, O inhabitress of the valley, [and] thou rock of the plain; that say, Who shall come down against us? and who shall enter into our habitations?" (21:13).
By the inhabitress of the valley and the rock of the plain, are signified those who are in the ultimates of the Word, and do not suffer themselves to be enlightened from the interior; and those who are of such a nature do not see truths, but instead thereof falsities; for all the light of truth being out of heaven from the Lord, comes and descends from the interior. Such are meant by the inhabitress of the valley and the rock of the plain; the valley and the plain denote the ultimates of the Word in which they are; and the inhabitress and the rock signify falsities, the inhabitress falsity of life, and the rock falsity of doctrine. The faith of falsity and evil to which they firmly adhere, believing it to be truths and goods, is signified by their saying, "Who shall come down against us? and who shall enter into our habitations?"
[30] In Isaiah
"Enter into the rock, and hide thee in the dust, for fear of Jehovah" (2:10).
To enter into the rock, denotes into falsity, and to hide themselves in the dust denotes into evil. The Last Judgment is here treated of, when those who are in the falsities of evils, and in the evils of falsity, cast themselves into the hells which are in rocks, and under the earths, in the spiritual world; but these things may be seen more amply deduced and explained in the preceding article.
In Job:
"The mountain falling melteth, and the rock is removed out of his place" (14:18).
By the mountain is signified the love of evil; and by the rock the faith of falsity; and by melting and being removed out of its place, are signified to perish.
[31] In David:
"Let their judges be cast down through places of the rock" (Psalms 141:6).
By judges are signified those who are in falsities, and in an abstract sense, the falsities of thought and doctrine. The same is signified by judges in the Word, as by judgments, and judgments signify the truths from which judgments [are made], and, in the opposite sense, falsities. And since those who are in falsities, in the spiritual world, dwell in rocks, it is therefore said, let them be cast down through places of the rock, by which is signified that they are let into their falsities, and dwell in hells corresponding to their falsities. In Job:
"To dwell in the cleft of the valleys, in holes of the earth, and in the rocks" (Job 30:6).
This [is said] of those who are in the hells, because in evils and in the falsities thence; the hells of those who are in evils as to life, being under valleys and in caves there; and [of those] who are in falsities thence, in rocks. Hence it is evident what is signified by dwelling in the cleft of the valleys, in holes of the earth, and in rocks. (But concerning the caverns and caves in which those dwell who are in the hells, and the clefts and holes by which they are entered, see the article just preceding, n. 410.)
[32] These things have been adduced that it may be known that by rock, in the opposite sense, is signified falsity in general; this signification of rock is from correspondence, as is evident from the appearances and visible objects in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life; therefore those who are in wisdom and intelligence, because in love to the Lord, and in charity towards the neighbour, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rosaries, and lawns; but those who are in the faith of the doctrinals of their church, and in some degree of charity, dwell upon rocks where there are plains upon which are some groves and some trees, and also grassy places; whereas those who were in faith alone, as it is called, as to doctrine and as to life, and thence in falsities of faith and evils of life, dwell among the rocks, in caverns and cells there.
[33] This signification of rock is from the correspondence [which has been] stated. But the signification of rock from its hardness, is [contained] in the following passages.
In Jeremiah:
"They have made their faces harder than the rock" (5:3).
In Ezekiel:
"As an adamant harder than rock have I made thy forehead; fear ye not" (3:8, 9).
In Job:
"They shall be graven with an iron pen and with lead in the rock for ever" (19:24).
In Isaiah:
"The hoofs of the horses are counted like rock" (5:28).
The reason why hardness is expressed by a rock, is also from the correspondence of a rock with truth from good, for all power belongs to truth from good, as said above; but when truth acts against falsity from evil, then good is blunted, and the remaining truth acts harshly, according to the above words in Ezekiel:
"As an adamant harder than rock have I made thy forehead."
And truth also without good is hard, but still it is brittle. What, however, has been adduced concerning rocks, will be more fully elucidated by those things that shall be said concerning the signification of stones in the following pages.
411. Verse 16. And they said to the mountains and to the rocks, Fall on us, signifies to be covered over by evils and by falsities therefrom. This is evident from the signification of "mountains," as being the evils that flow from the loves of self and of the world (of which above, n. 405; also from the signification of "rocks," as being the falsities from evil (of which below); also from the signification of "fall on us," as being to be covered by them. These things, too, are to be illustrated by such things as occur in the spiritual world when the Last Judgment takes place; for they are said respecting the Last Judgment, as is evident from the following verse, where it is said, "For the great day of His anger is come, and who is able to stand?" that "day" meaning the time and state of the Last Judgment. The state of the wicked then is such that from the mountains and rocks upon which they have made their habitations they cast themselves down into the hells, more or less deeply according to the atrocity of the evils and falsities with them; and this they themselves do, because they cannot endure Divine good and Divine truth, the higher heavens then being opened, from which the light of heaven flows in, which is Divine truth united to Divine good, by which light their pretended goods and truths are constricted, and these being constricted their evils and falsities are loosened; and as evils and falsities cannot endure the light of heaven, for they are pained and tortured by it, these spirits cast themselves from the mountains and rocks into the hells, more or less deeply according to the quality of their evil and falsity; some into gaps and caves, and some into holes and rocks, which then stand open before them; but as soon as they have cast themselves in, the openings are closed up. In this way the casting out of evil spirits from the mountains and hills which they have occupied is effected (See above, n. 391-392, 392, 394); and when they are in the caves and among the rocks the pains and torments they suffered from the influx of the light of heaven cease; for they find rest in their evils and in the falsities therefrom, because these had been their delights; for the delights of his life remain with everyone after death, and the delights of life are the delights of their loves, for every delight of life is from love.
[2] From this the signification of their "calling to the mountains and the rocks to fall on them" can be seen; likewise what is signified in Hosea:
They shall say to the mountains, Cover us, and to the hills, Fall on us (Hosea 10:8).
And in Luke:
Then shall they begin to say to the mountains, Fall on us, and to the hills, Hide us (Luke 23:30).
This, too, treats of the Last Judgment. The light of heaven, which is Divine truth united to Divine good, by the influx and presence of which the evil who cast themselves down are pained and tormented, is meant by the words immediately following in this verse; "hide us from the face of Him that sitteth on the throne, and from the anger of the Lamb;" it is said "the anger O the Lamb" because they are in torment; but their torment is not from that, but from the evils of their loves and from the falsities of their faith; and because these evils and falsities have formed all the interiors of their mind (for each one's mind is formed by his love and its faith, even so as to be a likeness of these in form), and because the interiors of the mind of those who are in evils and in falsities therefrom are turned away in a contrary direction, or to a quarter opposite to Divine goods and truths, therefore when Divine truth flows in and endeavors to reverse the action of the interiors of their mind, and thereby to lead them into heaven (for this is what Divine truth proceeding from the Lord does everywhere where it flows in), and they are unwilling to abandon the delights of their loves, they suffer anguish and torment; but these cease when they come into the hells where like delights or like loves prevail.
[3] Having shown above n. 405 what "mountains and hills" signify, it shall now be shown what "rocks" signify, namely, that they signify truth from spiritual good, also the truth and good of faith, but in the contrary sense the falsity of faith. This signification of "rocks" is also from appearances in the spiritual world; for rocks and crags are seen there as mountains and hills are seen, as was shown above, and upon the rocks there those dwell who are in truths from spiritual good, and who are in the truth and good of faith. The difference between the mountains and hills, and the rocks and crags, is that the former are of soil, and the latter of stone, and "soil" corresponds to and thus signifies the good of love, and "stone" corresponds to and thus signifies the truth of faith. And as most things in the Word have also a contrary sense, so do "rocks," and in that sense they signify the falsity of faith, and this also from correspondence; for those who are in the falsities of faith dwell there within the rocks in caverns.
[4] That "rock" signifies truth from good and the truth of faith, and in the highest sense the Lord in respect to these, is evident from the following passages. In Daniel:
Thou sawest 1till that a stone was cut out, not by hands, and it smote the image upon his feet, that were iron and clay. And the stone that smote the image became a great rock and filled the whole earth (Arcana Coelestia 643 Arcana Coelestia 643[1-4], 1298, 3720, 6426, 8609, 10376)
[5] That "rock" signifies the Lord in respect to Divine truth, is plain from:
The rock in Horeb from which waters were given to the Israelitish people (Exodus 17:5-6);
and that it was commanded:
That Moses and Aaron should speak unto the cliff, and thus should sanctify Jehovah in the eyes of the sons of Israel; but that Moses smote it with a staff two times, therefore it was declared to Moses and Aaron that they should not bring the people into the land of Canaan (Numbers 20:8-13).
It is known in the church that this "rock" signified the Lord; but it is not known that it had this signification because "rock" in the Word signifies the Divine truth that proceeds from the Lord; this was why Moses and Aaron were commanded to speak to it, and thus to sanctify Jehovah in the eyes of the sons of Israel. Also "the waters" that flowed forth signify Divine truth; and "the people drinking of them" signifies to nourish spiritually, which is done by instructing and teaching. (That "waters" signify truths, see above, n. Isaiah 48:21).
In David:
He clave the rocks in the wilderness, and made them to drink of the great depths; and He brought streams out of the cliff; and they remembered that God was their Rock, and the most high God their Redeemer (Psalms 78:15-16, 20, 35).
In the same:
He opened the rock that the waters might issue out; they flowed in the dry places, a river (Psalms 105:41).
In the same:
Before the Lord thou art in travail, O earth, before the God of Jacob, who turned the rock into a pool of waters, the flint into a fountain of waters (Psalms 114:7-8).
That "rock" in these passages signifies the Lord in respect to Divine truth, or what is the same, Divine truth from the Lord, is evident from what has been said above, also from the fact that these two passages in David treat of the redemption and the regeneration of the men of the church, and this is effected by means of Divine truth from the Lord. Redemption is treated of in these words, "they remembered that God was their Rock, and the most high God their Redeemer;" regeneration in these words, "Before the Lord thou art in travail, O earth;" "to be in travail" when predicated of the church, signifying to be reformed and regenerated.
[6] In Isaiah:
Hearken unto me, ye that follow after righteousness, ye that seek Jehovah; look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged (Isaiah 51:1).
The "rock" means the Lord in respect to Divine truth, and the "pit" signifies the Word, as also in other places; "to be hewn out of the rock" and "to be digged out of the pit," signify to be regenerated by Divine truths and Divine goods, thus by truths from good from the Lord; for "stones," that are cut out of a rock, signify truths from the Lord; and "soil," that is dug out of a pit, signifies good from the Lord, therefore it is called "the digging out of the pit."
[7] In Moses:
Give ye greatness unto our God; the rock, whose work is perfect, and all His ways are judgment. He made him to ride on the high places of the earth, and feedeth him with the increase of the fields; He maketh him to suck honey out of the cliff, and oil out of the flint of the rock. The rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former. Is it not because their rock hath sold them, and Jehovah hath shut them up? For their rock is not as our rock, neither are our enemies judges (Deuteronomy 32:3-4, 13, 18, 30-31).
This is said of the Ancient Church, which was a church that was in truths from good; therefore truths from good are described by various things that correspond, as "He made him to ride on the high places of the earth, He fed him with the increase of the fields; He made him to suck honey out of the cliff, and oil out of the flint of the rock." Intelligence in the spiritual things of this church is signified by "He made him to ride on the high places of the earth;" "to ride" signifying to understand; "the high places of the earth" meaning the spiritual things of the church; spiritual nourishment therefrom is signified by "He fed him with the increase of the fields;" "to feed" meaning to nourish, and "the increase of the fields" meaning all things of the church. That they had natural good and spiritual good through Divine truth from the Lord is signified by "He made him to suck honey out of the cliff, and oil out of the flint of the rock;" "honey" meaning natural good, "oil" spiritual good; "cliff" external Divine truth from the Lord which is for the natural man, and "flint of the rock" internal Divine truth from the Lord which is for the spiritual man. The Jewish Church, which was not in any Divine truth, is next treated of, and respecting this it is said, "the rock that begat thee hast thou given to forgetfulness, and hast forgotten God thy Former," which signifies that the Lord, and thence Divine truth, by which the church is reformed, were rejected; "rock" meaning the Lord in respect to Divine truth, and "that begat thee," and "God the Former" signifying to be reformed by the Lord by means of Divine truth. That they were altogether deprived of truth and good is signified by "their rock hath sold them, and Jehovah hath shut them up," "rock" having reference to truth, and "Jehovah" to good; "to sell" and "to shut up" means to be deprived of. That they would be in falsity from evil is signified by "their rock is not as our rock, neither are our enemies judges" "their rock" meaning falsity, "our enemies" evils, "not judges" signifying not truths and goods. From this it can be seen that "rock" signifies the Lord in respect to Divine truth, and in the contrary sense, falsity.
[8] In the second book of Samuel:
The spirit of Jehovah spoke in me, and His speech was upon my tongue. The God of Israel said, the Rock of Israel spoke [to me]. He that ruleth over the righteous man, that ruleth over the fear of God (2 Samuel 23:2-3).
"Rock" here manifestly stands for the Lord, for in the Word "the God of Israel" means the Lord; therefore it is said "the spirit of Jehovah spoke in me, and His speech was upon my tongue," also "the God of Israel said, the Rock of Israel spoke to me." The "spirit of Jehovah" and "His speech" signify Divine truth, and the Lord is called "the God of Israel" from worship, and "the Rock of Israel" from Divine truth, from which is worship. Because it is the Lord who is meant, it is said that "the Rock of Israel spoke." His dominion over those who are in good and those who are in truth is signified by "He that ruleth over the righteous man, that ruleth over him that hath the fear of God;" righteousness" is predicated of good, and "fear of God" of truth; for this Psalm of David treats of the Lord, which makes clear that the Lord is meant by "the God of Israel," and "the Rock of Israel."
[9] In David:
O that My people may hearken unto Me, that Israel might walk in My ways! I would feed 2them with the fat of wheat; and with honey out of the rock I would satisfy them (374, where this is explained). In the same:
Who is God save Jehovah, or who is a Rock besides my 3God? Jehovah liveth: and blessed be my Rock; and the God of my salvation shall be exalted (Psalms 18:2, 31, 46; 2 Samuel 22:2-3, 32, 47).
It is said, "Who is God save Jehovah, and who is a Rock besides my God?" because where Divine good is treated of the Lord is called "Jehovah," and where Divine truth is treated of he is called "God," and also "Rock," as here; so afterwards, "Jehovah liveth, and blessed be my Rock;" "the God of my salvation shall be exalted" signifies that He must be worshiped by means of truths from good, from which is salvation; "to be exalted," in reference to God is predicated of worship from good by means of truths.
[10] In the same:
Let the sayings of my mouth and the meditation of my heart be well pleasing before Thee, O Jehovah, my Rock and my Redeemer (Psalms 19:14).
"Jehovah the Rock" has a like signification as "Jehovah God," namely, the Lord in respect to Divine good and Divine truth; and He is called "Redeemer" from regeneration, which is effected by Divine truth; "sayings of the mouth" signify the understanding of truth, and "the meditation of the heart" the perception of good. In the same:
I say unto God my Rock, Why hast Thou forgotten me? (Psalms 42:9).
"God the Rock" means the Lord in respect to Divine truth, here in respect to defense. In the same:
Unto Thee do I call, O Jehovah my Rock; be not silent from me; lest Thou be silent from me (Psalms 28:1).
Here, too, "Jehovah" and "Rock" are mentioned, because "Jehovah" means the Lord in respect to Divine good, and "Rock" the Lord in respect to Divine truth, and as both are meant it is twice said, "be not silent from me," "lest Thou be silent from me;" one having reference to Divine good, the other to Divine truth, for in the Word there is a heavenly marriage in every particular, which is the marriage of good and truth. In Habakkuk:
O Jehovah, Thou hast placed him for judgment; and thou, O Rock, hast founded him for correction (Habakkuk 1:12).
In Isaiah:
Trust ye in Jehovah forevermore; for in Jah Jehovah is the Rock of Eternity (Isaiah 26:4).
Ye shall have a song as of the night of celebrating the feast; and gladness of heart as of one going with a pipe to come into the mountain of Jehovah, to the Rock of Israel (Isaiah 30:29).
Is there a God beside me? yea, there is no Rock, I know not any (Isaiah 44:8).
In David:
We will make a joyful noise unto the Rock of our salvation; we will come before His faces with confession (Psalms 95:1-2
In the first book of Samuel:
There is none holy as Jehovah; and there is no Rock like our God (1 Samuel 2:2).
In David:
Upright is Jehovah my Rock (Psalms 92:15).
He shall call me, Thou art my Father, my God, the Rock of my salvation. I also will make Him the firstborn, high above the kings of the earth (Psalms 89:26-27).
[11] In these passages, "rock" means Divine truth from the Lord and the Lord Himself, as well as in other passages. As in the gospels:
Everyone that heareth My words and doeth them, I will liken him to a prudent man, who built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, yet it fell not, for it was founded upon a rock (69; and Arcana Coelestia 3579, 8989).
This makes plainly evident that "rock" in the Word signifies the Lord in respect to Divine truth, or Divine truth from the Lord.
[12] From this it can be seen what is signified by the Lord's words to Peter, in Matthew:
Jesus said to the disciples, But who say ye that I am? Simon Peter answered, Thou art the Christ, the Son of the living God. Jesus answering said unto him, Blessed art thou, Simon son of Jonah; for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens. I say unto thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens, that whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:15-19).
"Peter" here does not mean Peter, but Divine truth from the Lord (as in the passages cited above) for all the Lord's disciples together represented the church; and each one of them some constituent of the church; "Peter" the truth of the church, "James" its good, and "John" good in act, that is, works; the rest of the disciples represented the truths and goods that are derived from these, just as the twelve tribes of Israel. That this is so will be seen in what follows, where the tribes and the disciples are treated of. This is why these three disciples are mentioned in the Word more than the others.
[13] The Lord addressed these words to Peter because he then confessed, saying, "Thou art the Christ, the Son of the living God," which in the spiritual sense signifies that He is the Divine truth; this is signified by "Christ," also by "the Son of God." (That this is signified by "Christ" see John 1:42).
Cephas in the Syriac language means a rock, and so Peter in that version is everywhere called "Cephas;" moreover, the same word in the Hebrew means a rock (as is evident in Jeremiah 4:29; andJob Job 30:6, where "rocks" are mentioned in the plural number); but Peter is not called a rock [petra] in the Greek and Latin because the name was bestowed upon him as a personal name.
[14] The Lord said "Simon son of Jonah" and afterwards he was called "a rock," because "Simon son of Jonah" signifies truth from good, or faith from charity; and as truth from good or faith from charity is granted only to those who are in Divine truth from the Lord, and Peter then confessed [the Lord], so he is called "a rock," not himself as a person, but that Divine truth which was from the Lord with him in his confession. That this was from the Lord is meant by the Lord's words, "flesh and blood has not revealed it unto thee, but My Father who is in the heavens;" "the Father in the heavens" meaning the Divine in the Lord, since the Father was in Him, and He in the Father and they were one (Arcana Coelestia 870 Arcana Coelestia 870[1-3], 1826, 1827); consequently "Simon son of Jonah" signifies the truth of good or truth from good. Because the hells have no power against Divine truth proceeding from the Lord, or against any man in whom there is Divine truth from the Lord, therefore the Lord says that "the gates of hell shall not prevail against it."
[15] The Lord further said, "I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," which signifies that all things are possible to those who are in truths from good from the Lord, in full agreement with these words:
All things whatsoever ye ask for, praying, believe that ye are to receive, then shall it be done unto you (Mark 11:24; Matthew 7:8; Luke 11:9).
How these words are to be understood see above (n. 405 i), namely, that to ask from the faith of charity is to ask not from self but from the Lord, for whatever anyone asks not from self but from the Lord he receives. That such is the signification of these words, "whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens," is clear from the Lord's words to the disciples and to all who are in truths from good from the Lord, in Matthew:
Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven, and what things soever ye shall loose on earth shall be loosed in the heavens (Matthew 18:18).
[16] These words were spoken to all, thus not to Peter only, as the Lord immediately declares in that chapter in these words:
I say unto you, That if two of you shall agree on earth in My name respecting anything that they shall ask, it shall be done for them by My Father, who is in the heavens. For where two or three are gathered in My name, there am I in the midst of them (102, 135.) So "every thing they shall ask on earth shall be done for them in the heavens" has a similar signification as "whatsoever ye shall bind and shall loose on earth shall be bound and shall be loosed in the heavens," for the Lord explains the former words by the latter. One who knows the spiritual sense of the Word can know also why it is said "if two agree," and afterwards, "where there are two or three," namely, because "two" is predicated of good, and "three" of truth, consequently "two and three" of all who are in truths from good. (That Divine truth from the Lord has all power in the heavens and on earth, see above, n. 209, 333; and in the work on Heaven and Hell 230-231, 539; and Arcana Coelestia 3091, 3563, 6344, 6423, 6948, 8200, 8304, 9643, 10019, 10182. "Two" is predicated of good because it signifies conjunction by love, n. 1686, 5194, 8423; "three" is predicated of truths because it signifies all truths in the complex, in like manner as "twelve," n. 577, 2089, 2129, 2130, 3272, 3858, 3913; therefore when "two" and "three" are mentioned in the spiritual world, two and three, are not meant, but all who are in truths from good. That "Peter" signifies truth from good, which is from the Lord, see in the small work on The Last Judgment 57.)
[17] Thus far it has been shown what "rock" signifies in this sense; it shall now be shown what "rock" signifies in the contrary sense. In the contrary sense "rock" signifies infernal falsity that is trusted in; as in the following passages. In Isaiah:
Hewing out 4thy sepulcher in the height, graving for himself a habitation in the cliff (Isaiah 22:16).
This chapter treats of "the valley of vision," which signifies the falsity of doctrine confirmed by the sense of the letter of the Word; the love of falsity is signified by "the sepulcher in the height," and the belief of falsity by "the habitation in the cliff;" their making such things for themselves is signified by "hewing out" and "graving for themselves."
[18] In the same:
In that day they shall reject every man the idols of his silver and the idols of his gold which your hands make for you; then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him: and his cliff shall pass away for awe, and his princes shall be dismayed at the banner (Isaiah 31:7-9).
This treats of judgment upon those who from self-intelligence believe themselves to be wise in Divine things. Such are those who are in the love of self and the world, and who seek after a reputation for learning for the sake of self; these, because they are unable to see truths, seize on falsities and proclaim them as truths. The falsities that favor their principles and their loves are signified by "the idols of silver and the idols of gold;" that these are from self-intelligence is signified by "which your hands have made for you;" that they will perish by their own falsities is signified by "then shall Asshur fall by the sword not of a man [vir], and the sword not of a man [homo] shall devour him;" "Asshur" meaning the rational perverted, and thence those who are in falsities from self-intelligence; "to fall and to be devoured by the sword" meaning to perish. This was represented also by the king of Assyria in that he was slain by his own sons (Isaiah 37:38); "his sons" there signifying his own falsities by which he perished; "his cliff, which shall pass away for awe," signifies all falsity in general, in which such have trusted; and "the princes, who shall be dismayed at the banner," signify the primary falsities; it is said "at the banner," because such falsities are dispersed not by any combat with truths, but by a mere sign of combat, which a banner is. I have seen such cast down from the rocks upon which they were by the waving of an ensign.
[19] In Jeremiah:
The whole city fleeth before the voice of the horseman and the shooter of the bow; they entered the clouds and went up into the rocks, the whole city is forsaken, not a man [vir] dwelleth therein (Jeremiah 4:29).
This describes the church desolated in respect to truths. The desolation of all the truth of doctrine by false reasonings and false doctrinals therefrom is signified by "the whole city fleeth before the voice of the horseman and of the shooter of the bow;" "the voice of the horseman" signifying false reasonings, and "the voice of the shooter of the bow" false doctrinals; "the whole city fleeth" signifies the desolation of all the truth of doctrine, "city" meaning doctrine. That no truth is acknowledged, but falsity alone, is signified by "they entered the clouds and went up into the rocks;" "to enter the clouds" signifying into the non-acknowledgment of truth, and "to go up into the rocks" signifying into mere falsity.
[20] I have also seen rocks that consisted of stones heaped together, with no level place where verdure grew as elsewhere upon rocks; upon these were spirits who while they lived in the world as men had been in faith separate from charity, which is called faith alone, and had confirmed themselves therein both in doctrine and in life. This is what is meant by "the dryness of the rock," in Ezekiel:
She set 5it upon the dryness of the cliff; she poured it not upon the earth that dust might cover it (401.
[21] Most of those in the spiritual world who have their light from the moon there, dwell upon rocks. Those who are spiritual-natural dwell upon rocks that are covered with a thin surface of soil, where consequently there are level places, verdure, and shrubberies, but not such as are upon the mountains and hills where those dwell who receive light from the sun of heaven; while those who are not spiritual-natural, but merely natural, are not at this day upon the rocks, but in caverns in the rocks there; and those who are in falsities from evil, dwell among heaps of stones there; all these things are correspondences.
[22] In Jeremiah:
Behold, I am against thee, O mountain destroying the whole earth; and I will stretch out Mine hand against thee and roll thee down from the cliffs, and will make thee a mountain of burning (405.
[23] In the same:
O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit (Arcana Coelestia 10549-10551), namely, to look at it not from doctrine but from the mere letter; and in consequence of this men wander in every direction whither the disposition, thought, and affection may lead; they are sure of nothing, whence come the perpetual adulterations that are signified by "Moab." This is the case with those who study the Word for the sake of glory and honor; because such regard themselves in everything when studying the Word, they remain outside of the Word; while those who love truth and good from the Word are within the Word, for they look at it not from self, but from the Lord. This makes clear what is signified by "O ye inhabitants of Moab, forsake the cities and dwell in the cliff, and be like the dove that maketh her nest in the passages of the mouth of the pit."
[24] In the same:
Is not My word like as fire? and like a hammer that scattereth the cliff? (Jeremiah 23:29.)
The Word is said to be "like a fire and like a hammer" because "fire" signifies the good of love, and "hammer" the truth of faith, for "the hammer" has a similar signification as "iron," and "iron" signifies truth in ultimates, and the truth of faith. Both are mentioned, namely, "fire" and "hammer," and accordingly good and truth, because of the marriage of good and truth in every particular of the Word. "The cliff that is scattered" signifies the falsity in the whole complex and the doctrine of falsity; and these are scattered or destroyed, when man with whom they exist is judged.
[25] In Nahum:
Who shall stand before His indignation? or who shall stand up in the glowing of His anger? His wrath is poured out like fire, and the rocks shall be overturned before Him (Nahum 1:6).
That the "indignation," "wrath," and "anger" of Jehovah signify the Last Judgment, and the state of damnation of those who are in evils and in falsities therefrom will be seen in the following articles. The damnation of evils is signified by "His wrath, which is poured out like fire;" and the damnation of falsities from evils by "His anger," and "the rocks shall be overturned before Him;" "fire" also signifying the evils of the loves of self and of the world, and "rocks" the falsities therefrom, and "to be overturned" signifies to perish. Moreover, the rocks, upon which are those who are in the principles of falsity and thus in falsities of every kind, are visibly overturned, and those who are upon them are thus cast down into hell; but this occurs in the spiritual world, where all have their dwelling places according to the quality of their interiors to which their externals correspond.
[26] In Isaiah:
Ye that have heated yourselves with gods under every green tree, that slaughter the children in the brooks under the shelves of the cliffs (Isaiah 57:5).
What is meant by "heating oneself with gods under every green tree, and slaughtering the children in the brooks under the shelves of the cliffs," no one can know except from the internal sense. In that sense "to heat oneself with gods under every green tree" signifies to worship God from every falsity that occurs; "to heat oneself with gods" means ardent worship, and "every green tree" means every falsity that occurs, for "tree" signifies knowledges and perceptions, here the knowledges and perceptions of falsity; and "to slaughter the children in the brooks, under the shelves of the cliffs" signifies to extinguish truths by falsities from self-intelligence; "children" meaning truths, "brooks" self-intelligence, "shelves of the cliffs" falsities; "under the shelves of these" signifies from the sensual, in which there is the ultimate natural light, for those who are in that light only stand under precipitous rocks and do not see any truth, and if it is told them they do not perceive it. In such a position I also have seen them in the spiritual world. This makes evident that "to slaughter the children" means not to slay children, but to extinguish truths.
[27] So in David:
Happy is he who shall seize and shatter thy babes against the cliff (Psalms 137:9).
"Babes" mean here not babes but falsities springing up; for Babylon is here treated of, which signifies the falsities of evil destroying the truths of good of the church; the destruction of these is signified by "shattering them against the cliff;" "cliff" meaning the ruling falsity of evil, and "to shatter" meaning to destroy. He who abides in the mere sense of the letter of the Word and does not think beyond it, can easily be led to believe that he is called "happy" who does this with the babes of his enemies, when yet that would be an enormous crime; but he is called "happy" who disperses the falsities of evil springing up in the church, which are here signified by "the babes of Babylon. "
[28] In Jeremiah:
Who hath heard such a thing as this? The virgin of Israel hath done a horrible thing. Shall the snow of Lebanon from the rock leave My fields? Shall the strange cold waters flowing down be snatched away? My people have forgotten Me, they have burned incense to vanity (Jeremiah 18:13-15).
"The virgin of Israel" means here and elsewhere the spiritual church, for this the Israelites represented; "the horrible thing that they did" means that they turned the goods of the church into evils, and the truths of the church into falsities, and from these evils and falsities worshiped Jehovah. The evils from which is such worship are signified by "My people have forgotten Me," for he who forgets God is in evils; and the falsities from which is such worship are signified by "they have burned incense to vanity," "vanity" meaning falsity, and "to burn incense" worship; "shall the snow of Lebanon from the rock leave My fields?" signifies, have they not the truths of the church from the Word? "rock" here signifies the Word, because it signifies Divine truth (as above); "the snow of Lebanon" signifies the truths of the church therefrom. Here "snow" has a similar signification as water, namely, truths, but "snow" signifies cold truths, because a cold church is here treated of. "Lebanon" means the church from which these are, and "fields" mean all goods and truths of the church; "the strange cold waters flowing down," signify the falsities in which there is no good; "strange waters" meaning falsities, and "cold" meaning in which there is no good, for truths have all their heat from the good of love.
[29] In the same:
Behold, I am against thee, thou inhabitant of the valley, thou rock of the plain; that say, Who shall descend against us, and who shall enter into our abodes? (Jeremiah 21:13).
"The inhabitant of the valley" and "the rock of the plain" signify those who are in the ultimates of the Word, and do not permit themselves to be illustrated from the interior; and such do not see truths, but falsities instead; for all the light of truth, because it is out of heaven from the Lord, comes from the interior and descends. Such are meant by "the inhabitant of the valley" and "the rock of the plain;" "valley" and "plain" meaning the ultimates of the Word in which they are; and "inhabitant" and "rock" signifying falsities, "inhabitant" the falsity of life, and "rock" the falsity of doctrine. The belief in falsity and evil in which such are firmly fixed, believing falsity and evil to be truths and goods, is signified by their saying, "Who shall descend against us, and who shall enter into our abodes?"
[30] In Isaiah:
Enter into the rock, and hide thee in the dust, for the dread of Jehovah (Isaiah 2:10).
"To enter into the rock" means into falsity, and "to hide themselves in the dust" means in evil. This treats of the Last Judgment, when those who are in the falsities of evil and in the evils of falsity cast themselves into the hells which are in the rocks and under the lands in the spiritual world. (But these things may be seen more fully brought out and explained in the preceding article.) In Job:
The mountain falling passeth away, and the rock is removed out of its place (Job 14:18).
"Mountain" signifies the love of evil; and "rock" the belief of falsity; and "to melt away" and "be removed out of its place" signifies to perish.
[31] In David:
Let their judges be cast down by the sides of the cliff (410.)
[32] These things have been adduced to make known that "rock" in the contrary sense signifies falsity in general; and this signification of "rock" is from correspondence, as can be seen from the appearances and phenomena in the spiritual world, where all dwell according to the correspondences of the interiors of their mind and life. Consequently those who are in wisdom and intelligence, because they are in love to the Lord and in charity towards the neighbor, and thence in the spiritual affection of truth, dwell upon mountains and hills of earth, where there are paradises, gardens, rose-beds, and lawns; but those who are in the belief in the doctrinals of their church and in some degree of charity, dwell upon rocks where there are level places upon which are some groves and some trees and grassy places; while those who have been in faith alone, as it is called, in respect to doctrine and life, and thence in falsities of faith and evils of life, dwell within the rocks, in caverns and cells there.
[33] This signification of "rock" is from the correspondence spoken of. But there is a signification of "rock" from its hardness, as in the following passages.
In Jeremiah:
They have made their faces harder than a rock (Jeremiah 5:3).
In Ezekiel:
As an adamant stronger than rock have I made thy forehead; fear not (Ezekiel 3:9).
In Job:
They shall be graven with an iron pen and with lead in the rock forevermore (Job 19:24).
In Isaiah:
The hoofs of the horses are accounted as rock (Isaiah 5:28).
Hardness is expressed by "rock" from the correspondence of rock with truth from good, for truth from good has all power, as has been said above; but when truth acts against falsity from evil then good is blunted, and truth then remaining acts with hardness, according to the above words in Ezekiel, "As an adamant stronger than rock have I made thy forehead." Truth without good is also hard, but still is easily broken. But what has been here adduced respecting rocks will be more fully elucidated by what will be said hereafter respecting the signification of stones.
Footnotes:
1. The photolithograph has "for I trust;" Hebrew "that trusteth."
2. The photolithograph has "thou wast seen;" for Chaldean "thou sawest," which is also found in Appendix 2.
3. The photolithograph has "I would feed," but Hebrew has "He would feed." The former reading is also found in 374, 619; Arcana Coelestia 5620, 5943; the latter in Arcana Coelestia 3941, 8581.
4. The photolithograph has "my;" Hebrew has "our," which is also found in Arcana Coelestia 4402
5. The photolithograph has "I set;" the Hebrew "she set."
411. (Vers. 16.) "Et dicebant montibus et patris, Cadite super nos. "Quod significet obtectionem a malis et a falsis inde, constat ex significatione "montium", quod sint mala ex amoribus sui et mundi scaturientia (de qua supra, n. 405(g-i)) et ex significatione "petrarum", quod sint falsa ex malo (de qua infra); et ex significatione "cadere super nos", quod sit ab illis obtegi. Etiam haec illustranda sunt ex talibus quae in mundo spirituali existunt quando ultimum judicium est, nam haec dicta Sunt de ultimo judicio, ut patet ex Sequente versu, ubi dicitur, "Quia venit dies magnus irae Ejus, et quis potest stare?" per quem diem intelligitur tempus et status ultimi judicii. Status impiorum tunc est talis ut dejiciant se e montibus et petris, super quibus habitationes suas fecerunt, in inferna profunde secundum atrocitatem malorum et falsorum apud illos; et hoc faciunt ipsi quia non sustinent Divinum Bonum ac Divinum Verum. Aperiuntur tunc caeli superiores, e quibus influit lux caeli, quae est Divinum Verum unitum Divino Bono: ex hac luce constringuntur simulata bona et vera quae apud illos; quibus constrictis aperiuntur mala et falsa eorum; et quia haec et illa non sustinere possunt lucem caeli, anguntur enim et cruciantur ex illa, ideo conjiciunt se a montibus et petris in inferna profunde secundum quale mali et falsi sui, quidam in hiatus et speluncas, quidam in foramina et petras, quae tunc stant coram illis aperta; et postquam illuc se conjecerunt, clauduntur aperturae. Hoc modo fit ejectio malorum spirituum ex montibus et collibus, quos occupaverunt (videatur supra, n. 391(a), 392(a), 394 1
). Quando in speluncis et in petris sunt, tunc cessant angores et cruciatus quos ab influxu lucis caeli sustinuerunt, nam quies illis est in suis malis et inde falsis, quia haec illis jucunda fuerunt; jucunda enim vitae unumquemvis manent post mortem; jucunda vitae sunt jucunda amorum illorum, nam omne jucundum vitae est amoris:
[2] inde constare potest quid significatur per quod "dicant montibus et petris ut cadant super illos "; similiter quid significatur apud Hoscheam,
"Dicent montibus, Operite nos; et collibus, Cadite super nos" (Hoscheam 10:8);
et apud Lucam,
"Tunc incipient dicere montibus, Cadite super nos; et collibus, Occultate nos" (Lucam23:30):
ibi etiam agitur de ultimo judicio. Lux caeli, quae est Divinum Verum unitum Divino Bono, a cujus influxu et praesentia anguntur et cruciantur mali qui se dejiciunt, intelligitur per verba mox sequentia in hoc versu, "Abscondite nos a facie Sedentis super throno et ab ira Agni": "ira Agni" dicitur, quia cruciantur; verum cruciatus eorum non est inde, sed ex malis amorum et ex falsis fidei eorum. Haec quia formarunt omnia interiora mentis eorum, nam cujusvis mens formatur ex amore suo et inde fide usque ut sit instar ejus in forma, et quia interiora mentis illorum qui in malis et inde falsis sunt versa sunt in partem contrariam seu in plagam oppositam bonis et veris Divinis, ideo cum Divinum Verum influit, et conatur retroagere interiora quae mentis eorum, et per id adducere illos in caelum, hoc enim Divinum Verum procedens a Domino ubique facit ubi influit, et illi non volunt recedere a suorum amorum jucundis, inde illis angores et cruciatus, qui cessant cum veniunt in inferna ubi similia jucunda seu similes amores regnant.
[3] Quoniam supra (n. 405) ostensum est quid "montes" et "colles" significant, ideo in nunc sequentibus ostendetur quid "petrae"; quod nempe significent verum ex bono spirituali ac verum et bonum fidei, at in opposito sensu falsum fidei.
Quod "petrae" significent illa, est quoque ex apparentiis in mundo spirituali; apparent enim ibi petrae et rupes, sicut apparent montes et colles, ut supra ostensum est; et super petris ibi habitant qui in veris ex bono spirituali sunt et qui in vero et bono fidei. Sed differunt montes et colles a petris et rupibus ibi in eo, quod montes et colles sint ex humo, petrae autem et rupes ex saxo; humus enim correspondet bono amoris et inde significat illud, saxum autem correspondet vero fidei et inde significat illud. Et quia pleraque in Verbo etiam oppositum sensum habent, ita etiam "petrae", et in eo sensu significant falsum fidei, et hoc quoque ex correspondentia; nam qui in falsis fidei sunt, habitant intra petras in cavernis ibi.
[4] Quod "petra" significet verum ex bono, ac verum fidei, et in supremo sensu Dominum quoad illa, constat ex sequentibus locis:
Apud Danielem,
" 2
Videns fuisti usque dum excisus est Lapis, qui non per manus, et percussit statuam super pedes ejus, qui ferrum et argilla...; et Lapis qui percussit statuam, factus est in Petram magnam, et implevit totam terram" (2:34, 35):
haec de statua Nebuchadnezari in somnio visa; quod per "Lapidem", qui "factus in Petram magnam", intelligatur Dominus, ex singulis ibi patet; sed quid praecedentia ibi significant, primum dicetur. Per "caput statuae", quod erat aurum, significatur Antiquissima Ecclesia, quae fuit ecclesia caelestis, seu ecclesia in qua regnabat bonum amoris in Dominum; hoc bonum in Verbo significatur per "aurum" et quoque per" per "pectus "et "brachia", quae erant argentum, significatur Antiqua Ecclesia, quae successit Antiquissimae, quae ecclesia fuit ecclesia spiritualis, seu ecclesia in qua regnabat bonum charitatis erga proximum ac verum ex bono; hoc verum et illud bonum significatur per "argentum" et quoque per "pectus" et "brachia": per "ventrem" et "femora", quae erant aes, significatur Ecclesia quae successit Ecclesiae Antiquae 3
spirituali, et vocari potest spiritualis naturalis; in illa regnabat bonum fidei ac verum ex illo bono; id bonum in Verbo significatur per "aes", et quoque per "ventrem" et "femora" per "crura" autem et "pedes", qui "ex parte erant ferrum ex parte argilla", significatur Ecclesia Israelitica et Judaica, quae erat ecclesia externa in qua non internum; cui ideo non verum et bonum, sed verum falsificatum quod in se est falsum, et bonum adulteratum quod in se est malum; quare de ea in illo capite dicitur,
"Quod vidisti ferrum mixtum cum argilla luti, commiscebunt se per semen hominis, sed non cohaerebunt unum cum altero, quemadmodum ferrum non commiscetur cum argilla" (vers. 43):
"ferrum" significat naturale verum, et "argilla luti" naturale bonum, similiter "pedes" et "crura"; sed ibi "argilla" significat bonum adulteratum, et "ferrum" verum quale est in externo sensu Verbi; "semen" enim "hominis" est Verbum ubi vera et bona, quorum adulterationes et falsificationes describuntur per" ferrum mixtum cum argilla, quae non cohaerent unum cum altero." (Quod quatuor ecclesiae fuerint, una post alteram, videatur in Doctrina Novae Hierosolymae, n. 247, 248.) Per "Lapidem" qui percussit statuam intelligitur Divinum Verum a Domino; quod ille "factus sit in Petram magnam, et impleverit totam terram", significat quod Dominus per Divinum Verum dominaturus sit super caelum et ecclesiam; "terra" ibi est ecclesia et quoque caelum: quare etiam dicitur quod regnum hoc "in aeternum stabit" (vers. 44); per "regnum" etiam significatur ecclesia et caelum, ibi enim est regnum Dei. Quod Divinum Verum per "Lapidem", et Dominus quoad Divinum Verum per "Petram" ibi intelligatur, constat ex significatione "Lapidis"in Verbo ubi de Domino (Ut Genesis 49:24; Psalms 118:22, 23; Esaias 28:16; Matthaeus 21:42, 44; Marcus 12:10, 11; Luca 20:17, 18). Sive dicas Dominum sive Divinum Verum, idem est, quoniam omne Divinum Verum est ab Ipso, et inde Ipse in illo: ex eo est quod etiam Dominus dicatur "Verbum", nam Verbum est Divinum Verum.
(Quod "lapis" in supremo sensu significet Dominum quoad Divinum Verum, et inde in sensu inferiori verum ex bono, videatur n. 643, 1298, 3720, 6426, 8600, 10376.)
[5] Quod "Petra" significet Dominum quoad Divinum Verum, constat
Ex petra in Chorebo, ex qua aquae populo Israelitico datae sunt (Exodus 17:5, 6);
et quod mandatum sit
Ut Moses et Aharon loquerentur ad Petram, et sic sanctificarent Jehovam in oculis filiorum Israelis; sed quod Moses baculo percusserit illam duabus vicibus; quare denuntiatum est Mosi et Aharoni, quod non deducerent populum in terram Canaanem (Numeri 20:8-13):
quod "Petra illa" significaverit Dominum, notum est in ecclesia; sed non notum est quod ideo significaverit, quia "petra" in Verbo significat Divinum Verum procedens a Domino; quare etiam mandatum est Mosi et Aharoni ut loquerentur ad illam, et sic sanctificarent Jehovam in oculis filiorum Israelis: per "aquas" etiam quae effluxerunt significatur Divinum Verum, et per "potare populum ex illis" significatur spiritualiter nutrire, quod fit instruendo et docendo.
(Quod "aquae" significent vera, videatur supra, n. 71; et quod "bibere" et "potari" significet instrui et doceri, in Arcanis Caelestibus, n. 3069, 3772, 4017, 4018, 8562, 9412.) Simile itaque significatur per "petram" apud Esaiam,
"Non sitient, in Vastitatibus ducet eos, aquas e petra effluere faciet illis, dum findit petram, ut effluant aquae" (48:21):
apud Davidem,
"Diffidit petras in deserto, et bibere fecit abyssos magnas, et eduxit fluenta e petra:... et recordati sunt quod Deus Petra eorum, et Deus excelsus Redemptor eorum" (Psalms 78:15, 16, 20, 35):
apud eundem,
"Aperuit petram ut effluerent aquae; iverunt in siccitatibus, fluvius" (Psalms 105:41):
apud eundem,
"A coram Domino parturis, terra, a coram Deo Jacobi, qui convertit petram in stagnum aquarum, silicem in fontem aquarum" (Ps. 114 [7,] 8):
quod "petra" in his locis significet Dominum quoad Divinum Verum, seu quod idem, Divinum Verum a Domino, patet a supradictis; tum etiam ex eo, quod in binis illis locis apud Davidem, agatur de redemptione et regeneratione hominum ecclesiae, quod fit per Divinum Verum a Domino; de redemptione per haec, "Recordati sunt quod, Deus Petra eorum et Deus excelsus Redemptor eorum; de regeneratione per haec, "A coram Domino parturis, terra"; per "parturire", cum dicitur de ecclesia, significatur reformari et regenerari.
[6] Apud Esaiam,
"Attendite ad Me sectantes justitiam, quaerentes Jehovam; respicite ad Petram ex qua excisi estis, et ad effossionem foveae ex qua effossi estis" (51:1):
per "Petram" intelligitur Dominus quoad Divinum Verum, et per "foveam" significatur Verbum, ut quoque alibi; "excidi ex Petra" et "effodi ex fovea", significat regenerari ex Divinis veris et Divinis bonis, ita per vera ex bono a Domino; nam "lapides qui exciduntur e Petra" significant vera ex Domino, et "humus qui effoditur ex fovea" significat bonum a Domino; quare dicitur "effossio foveae."
[7] Apud Mosen,
"Date magnitudinem Deo nostro; Petra, cujus perfectum est opus, et omnes Ejus viae judicium. ...Equitare fecit eum super excelsis terrae, et cibat proventu agrorum, sugere facit eum mel e rupe, et oleum ex saxo petrae. ...Petram quae genuit te oblivioni dedisti, et oblitus es Dei Formatoris tui:... nonne quia Petra eorum vendidit eos, et Jehovah occlusit eos? non enim sicut Petra nostra petra eorum, neque hostes nostri judices" (Deutr. 32 [3,] 4, 13, 18, 30, 31 4
):
haec dicta sunt de Ecclesia Antiqua, quae fuit ecclesia quae in veris ex bono; quare describuntur vera ex bono per varia quae correspondent, ut per quod "equitare fecerit eum super excelsis terrae", "cibaverit proventu agrorum", "sugere fecerit mel e rupe et oleum e saxo petrae": intelligentia spiritualium istius ecclesiae significatur per quod "equitare eum fecerit super excelsis terrae"; "equitare" significat intelligere, "excelsa terrae" sunt spiritualia ecclesiae: nutritio spiritualis inde significatur per (quod) "cibavit eum proventu agrorum; "cibare" est nutrire, et "proventus agrorum" sunt omnia ecclesiae: quod eis bonum naturale et bonum spirituale per Divinum Verum a Domino, significatur per "quod sugere fecit eum mel e rupe, et oleum e saxo petrae"; "mel" est bonum naturale, "oleum" est bonum spirituale, "rupes" est Divinum Verum a Domino externum quod pro naturali homine, et "saxum petrae" est Divinum Verum a Domino internum quod pro spirituali homine: postea ibi agitur de Ecclesia Judaica, quae non in aliquo Divino Vero erat, de qua dicitur, "Petram, quae genuit te, oblivioni dedisti, et oblitus es Dei Formatoris", per quae significatur quod Dominum et inde Divinum Verum, per quod reformatur ecclesia, rejecerint; "Petra" est Dominus quoad Divinum Verum, et reformatio per id ab Ipso significatur per "qui genuit te" et per "Deum Formatorem": quod prorsus deprivati vero et bono essent, significatur per quod "Petra eorum vendidit eos, et Jehovah occlusit eos"; "Petra" dicitur ex vero et "Jehovah" ex bono, "vendere" et "occludere" est deprivari: quod falsum illis ex malo fuerit, significatur per "non sicut Petra nostra petra eorum, neque hostes nostri judices"; "petra eorum" est falsum, "hostes nostri" sunt mala, "non judices" significat non vera et bona. Ex his constare potest quod "Petra" significet Dominum quoad Divinum Verum, et in opposito sensu falsum.
[8] In Libro Secundo Samuelis,
"Spiritus Jehovae locutus est in me, et sermo Ejus super lingua mea; dixit Deus Israelis, (mihi) locuta est Petra Israelis, dominans in hominem justum, dominans timor Dei" (23:2, 3):
hic manifeste "Petra" pro Domino, nam per "Deum Israelis" in Verbo intelligitur Dominus; quare dicitur "Spiritus Jehovae locutus est in me, et sermo Ejus super lingua mea"; tum, "Dixit Deus Israelis, mihi locuta est Petra Israelis": "Spiritus Jehovae" et "sermo Ejus" significat Divinum Verum, et Dominus vocatur "Deus Israelis" ex cultu, et "Petra Israelis" ex Divino Vero ex quo cultus quia est Dominus qui intelligitur, ideo dicitur quod "Petra Israelis" locuta sit: dominium Ipsius super illos qui in bono sunt et qui in vero significatur per "dominans super hominem justum, dominans super eum cui timor Dei"; "justum" dicitur de bono, ac "timor Dei" de vero; agitur enim in eo psalmo Davidis de Domino: ex quo etiam patet quod Dominus intelligatur per "Deum Israelis" et per "Petram Israelis."
[9] Apud Davidem,
"Utinam populus meus obediat Mihi, Israel in viis meis ambulaverit; 5
cibarem eos adipe tritici, et e Petra melle saturarem eos" (Psalms 81:14, 17 [B.A. 13, 16]);
per "Petram" etiam hic intelligitur Dominus quoad Divinum Verum (videatur supra, n. 374(c), ubi explicata sunt).
Apud eundem,
"Quis Deus praeter Jehovam, aut quae Petra nisi Deus 6
noster?... Vivus Jehovah, et benedicta Petra mea, et exaltabitur Deus salutis meae" (Psalms 18:3, 32, 47 [B.A. 2, 31, 46); 2 Samuelis 22:2, 3, [32,] 47);
quod dicatur, "Quis Deus praeter Jehovam, et quae Petra nisi Deus 7
noster?" est quia ubi de Divino Bono agitur Dominus dicatur "Jehovah", et ubi de Divino Vero "Deus", et quoque "Petra", ut hic; pariter postea, "Vivus Jehovah et benedicta Petra mea": "exaltabitur Deus salutis meae" significat quod colendus per vera ex bono, unde salus; "exaltari", cum de Deo, dicitur de cultu ex bono per vera.
[10] Apud eundem,
"Sint in beneplacitum sermones oris mei, et meditatio cordis mei coram Te; Jehovah Petra mea, et Redemptor mi" (Psalms 19:15 [B.A. 14]):
per "Jehovam Petram" significatur simile quod per "Jehovam Deum", nempe Dominus quoad Divinum Bonum et Divinum Verum, et "Redemptor" ex regeneratione quae fit per Divinum Verum; "sermones oris" significant intellectum veri, ac "meditatio cordis" perceptionem boni.
Apud eundem,
"Dico Deo Petrae meae, Quare oblitus es mei?" (Ps. 42:10 8
[B.A. 9]):
per "Deum Petram" intelligitur Dominus quoad Divinum Verum, ibi quoad tutamen.
Apud eundem,
"Ad Te, Jehovah, clamo; Petra mea, ne sileas a me, ne forte sileas a me" (Psalms 28:1):
hic quoque "Jehovah" et "Petra" dicitur, quia per "Jehovam" intelligitur Dominus quoad Divinum Bonum, et per "Petram" Dominus quoad Divinum Verum; et quia hoc et illud intelligitur, ideo etiam bis dicitur, "Ne sileas a me, ne forte sileas a me", unum enim se refert ad Divinum Bonum, alterum ad Divinum Verum, nam in Verbo est conjugium caeleste in singulis ejus, quod est conjugium boni et veri.
Apud Habakuk,
"Jehovah ad judicium posuisti eum, et Petra ad corripiendum stabilivisti eum" (1:12);
apud Esaiam,
"Confidite in Jehovam in aeternum, quia in Jah Jehovah Petra aeternitatis" (26:4)
apud eundem,
"Cantus erit vobis sicut noctis sanctificandi festum, et gaudium cordis sicut incedentis cum fistula ad veniendum in montem Jehovae, ad Petram Israelis" (30:29);
apud eundem,
"Num Deus est praeter Me? nec Petra, non novi" (44:8);
apud Davidem,
"Jubilabimus Petrae salutis nostrae, veniemus ante facies Ejus in confessione" (Psalms 95:1, 2);
in Libro Primo Samuelis,
"Non Sanctus sicut Jehovah, ... et non Petra sicut Deus noster" (2:2);
apud Davidem,
"Rectus Jehovah Petra" (Psalms 92:16 [B.A. 15]);
apud eundem,
"Ille vocabit Me, Pater meus Tu; Deus meus, Petra salutis meae: etiam Ego Primogenitum dabo Eum altum regibus terrae" (Psalms 89:27, 28 [B.A. 26, 27]):
[11] in his locis per "Petram" intelligitur Divinum Verum a Domino, et Ipse Dominus; praeter etiam in aliis locis:
Ut apud Evangelistas,
"Omnis qui audit verba mea et facit ea, comparabo eum viro prudenti, qui aedificat domum suam super petra; et descendit imber, et Venerunt flumina, ac flarunt venti, et irruerunt in domum illam, tamen non cecidit, fundata enim erat super petra" (Matthaeus 7:24, 25; Luca 6:48):
per "domum fundatam super petra" intelligitur ecclesia et homo ecclesiae, qui doctrinam et vitam suam fundavit super Divino Vero quod est a Domino, ita super illis quae in Verbo sunt, proinde qui in veris ex bono a Domino est; dicitur qui in veris ex bono, quoniam Divinum Verum non recipitur ab alio quam qui in bono est. In bono esse est in bono vitae, quod est charitas; quare dicitur, "qui audit verba mea et facit illa"; "facere verba" Domini est bonum vitae, verum enim, cum homo facit illud, fit bonum; nam intrat voluntatem et amorem, et quod fit voluntatis et amoris, hoc bonum vocatur. Tentationes, in quibus talis homo ecclesiae non succumbit sed vincit, significantur per "Descendit imber, venerunt flumina, flarunt venti, et irruerunt in domum, et tamen non cecidit, quia fundata erat super petra"; in Verbo enim per "inundationes aquarum" et "imbres" significantur tentationes, et quoque per "procellas venti": comparatio quidem est, sed sciatur quod omnes comparationes in Verbo aeque sint ex, correspondentiis prout res non comparative dictae (videatur supra, n. 69; et in Arcanis Caelestibus, n. 3579, 8989).
Ex his nunc manifeste patet quod per "Petram" in Verbo significetur Dominus quoad Divinum Verum, seu Divinum Verum a Domino.
[12] Exinde constare potest quid significatur per Domini verba ad Petrum, apud Matthaeum,
Jesus dixit ad discipulos, "Vos vero quem Me dicitis esse? Respondit Simon Petrus, Tu es Christus Ille Filius Dei viventis. Respondens Jesus dixit illi, Beatus es, Simon fili Jonae, quia caro et sanguis non revelavit tibi, sed Pater meus qui est in caelis: Ego tibi dico, Tu es Petrus, et super hac Petra aedificabo ecclesiam meam, et portae inferni non praevalebunt illi, et dabo tibi claves regni caelorum, ut quicquid ligaveris in terra erit ligatum in caelis, et quicquid solveris in terra, erit solutum in caelis" (16:15-19):
per "Petrum" hic non intelligitur Petrus, sed intelligitur Divinum Verum a Domino (sicut in supra allatis locis); omnes enim discipuli Domini simul repraesentabant ecclesiam, et unusquisque eorum aliquid ecclesiae; Petrus verum ecclesiae, Jacobus bonum ejus, et Johannes bonum actu seu opera; reliqui discipuli repraesentabant vera et bona quae derivantur ex illis; prorsus sicut duodecim tribus Israelis: quod ita sit, videbitur in sequentibus, ubi de Tribubus et de Discipulis agetur. Inde est, quod illi tres discipuli prae reliquis in Verbo nominentur.
[13] Quod Dominus illa verba ad Petrum dixerit, est quia ille tunc confessus est, dicendo, "Tu es Christus Filius Dei Viventis", quod in sensu spirituali significat quod sit Divinum Verum; "Christus" id significat, et quoque "Filius Dei"; (quod "Christus", videatur in Arcanis Caelestibus, n. 3004, 3005, 3009; quod etiam" Filius Dei", supra, n. 63, 151, 166); ex qua confessione Petrus repraesentabat Divinum Verum a Domino in ecclesia, quapropter etiam vocatur "Petra", ac dicitur "Tu es Petra, super hac Petra aedificabo ecclesiam meam"; per quod ideo significatur, quod super Divino Vero quod a Domino, seu quod idem, super veris ex bono, nam super his aedificatur ecclesia. Ut Petrus id in ecclesia repraesentaret, dictus est "Petra" a Domino, ut patet apud Johannem,
"Inspiciens illum Jesus dixit illi, Tu es Simon Jonae filius; tu vocaberis Kephah, quod si interpreteris, est Petra" (1:43 [B.A. 42]):
kephah significat petram in lingua Syriaca, quare etiam Petrus in illo textu ubivis vocatur "Kephah"; et quoque kephah est petra in lingua Hebraea (Ut patet apud Jeremiam, cap. 4:29; et apud Hiobum, cap. 30:6, ubi "petrae" in plurali dicuntur);
at Petrus non nominatur Petra in lingua Graeca et Latina, quia personae nomen ei indebatur.
[14] Quod Dominus dixerit "Simon Jonae filius", et dein quod vocabitur "Petra", est quia "Simon Jonae filius" significat verum ex bono seu fidem ex charitate; et quia verum ex bono seu fides ex charitate non datur nisi apud illos qui in Divino Vero ex Domino sunt, et nunc Petrus confessus est, ideo vocatur "Petra"; non ipse quoad personam, sed Divinum illud Verum, quod erat confessionis, apud illum a Domino; quod id a Domino, intelligitur per verba Domini, quod "caro et sanguis non revelaverit tibi, sed Pater meus qui est in caelis"; per "Patrem in caelis" intelligitur Divinum in Domino, quoniam Pater erat in Ipso, et Ipse in Patre, atque erant unum (Johannes 14:7-11; 10:30, 38).
Quod "Simeon" significet verum voluntate, videbitur in sequente capite; et quod "columba", quae per "Jonam" significatur, significet bonum spirituale, videatur in Arcanis Caelestibus (n. 9
870, 1826, 1827); inde per "Simon filius Jonae" significatur verum boni seu verum ex bono. Quia inferna nihil valent contra Divinum Verum procedens a Domino, nec contra aliquem hominem in quo Divinum Verum a Domino est, ideo dicit Dominus, quod "portae inferni non praevalebunt illi."
[15] Quod etiam Dominus dixerit, "Dabo tibi claves regni caelorum, et quicquid ligaveris in terra erit ligatum in caelis, et quicquid solveris in terra erit solutum in caelis", significat quod omnia possint qui in veris ex bono a Domino sunt; prorsus secundum haec verba,
"Omnia quaecunque orantes petitis, credite quod accepturi sitis, tum fiet vobis" (Marcus 11:24; Matthaeus 7:8; Luca 11:9);
quae quomodo intelligenda sunt, videatur supra (n. 405(i)), quod nempe si ex fide charitatis petant, quod non a se petant sed a Domino; quicquid enim aliquis petit a Domino et non a semet, accipit. Quod illa verba, nempe "Quicquid ligaveris in terra erit ligatum in caelis, et quicquid solveris in terra erit solutum in caelis", id quod nunc dictum est 10
significent, patet a Domini verbis ad discipulos, et ad omnes qui in veris ex bono sunt a Domino, apud Matthaeum,
"Amen dico vobis, quaecunque ligaveritis super terra, erunt ligata in caelo, et quaecunque solveritis super terra, erunt soluta in caelis" (18:18):
[16] haec verba ad omnes dicta sunt, ita non ad solum Petrum; quod etiam Dominus in hoc capite mox declarat per haec,
Dico vobis quod si duo ex vobis consenserint in nomine meo super terra de omni re, quamcunque petierint, fiet illis a Patre meo qui in caelis est: ubi enim sunt duo aut tres congregati in nomine meo, ibi sum in medio eorum" ((48) vers. 19, 20):
per "nomen Domini" intelligitur omne per quod colitur; et quia colitur per verum ex bono quod ab Ipso, inde id per "nomen Ipsius" intelligitur; (quod id per "nomen Domini " intelligatur, videatur supra, n. 102, 135): simile itaque significatur per quod "fiet illis omnis res in caelis quam petierint super terra", quod significatur per quod "quicquid ligaveritis et solveritis super terra erit ligatum et solutum in caelis", nam verba priora explicantur per haec a Domino. Qui sensum spiritualem Verbi novit, is quoque scire potest cur dicitur "si duo consenserint", et dein "ubi sunt duo aut tres"; nempe quia "duo" praedicantur de bono, ac "tres" de vero, ita "duo" et "tres" de omnibus qui in veris ex bono sunt. (Quod Divino Vero quod a Domino sit omnis potentia in caelis et in terris, videatur supra, n. 209, 333; et in opere De Caelo et Inferno 230, 231, 539; et in Arcanis Caelestibus, n. 3091, 3563, 6344, 11
6423, 6948, 8200, 8304, 9643, 10019, 10182.
Quod "duo" dicantur de bono, est quia significant conjunctionem per amorem, n. 1686, 5194, 8423; quod "tres" dicantur de veris, est qua significant omnia vera, in complexu, similiter ac "duodecim", n. 577, 2089, 2129, 2130, 3272, 3858, 3913; quare cum "duo" et "tres" in mundo spirituali dicuntur, non intelliguntur duo et tres, sed omnes qui in veris ex Bono sunt.
Quod "Petrus" significet verum ex bono quod a Domino, videatur in opusculo De Ultimo Judicio 57.)
[17] Hactenus ostensum est quid "petra" significat in hoc sensu; sequitur nunc ut ostendatur quid "petra" significat in opposito sensu. In opposito sensu significat "petra falsum infernale cui confiditur; ut in sequentibus his locis:
Apud Esaiam,
"Excidens in altitudine sepulchrum 12
suum, incidens in petra habitaculum sibi" (22:16):
agitur in eo capite de "Valle visionis per quam significatur falsum doctrinae confirmatum per sensum litterae Verbi; amor falsi significatur per "sepulchrum in altitudine", ac fides falsi per "habitaculum in petra"; quod ipsi illa sibi faciant, significatur per "excidere et incidere sibi."
[18] Apud eundem,
"In die illo rejicient vir idola argenti sui et idola auri sui quae faciunt vobis manus vestrae...; tunc cadet Aschur gladio non viri, et gladius non hominis comedet eum...: etiam petra ejus prae formidine transibit, et consternabuntur a vexillo principes ejus " (31:7-9):
agitur ibi de judicio super illos qui ex propria intelligentia in Divinis credunt se sapere, qui sunt qui in amore sui et mundi sunt, et eruditionis famam propter se ambiunt; hi quia non vera possunt videre, arripiunt falsa et pro veris venditant: falsa faventia principiis eorum et amoribus eorum significantur per "idola argenti" et per "idola auri"; quod ex propria intelligentia, significatur per "quae fecerunt vobis manus vestrae": quod perituri per suamet falsa, significatur per "tunc cadet Aschur gladio non viri, et gladius non hominis comedet eum"; "Aschur" est rationale perversum, et inde illi qui in falsis sunt ex propria intelligentia; "cadere et comedi gladio" est perire: hoc quoque repraesentatum est per regem Aschuris quod a filiis suis occisus fuerit ( 13
Esai. 37:38); "filii" ejus ibi significant suamet falsa per quae periit; "petra ejus" quae prae formidine transibit significat omne falsum in genere cui confisi sunt, ac "principes" qui consternabuntur a vexillo significant primaria falsa; "a vexillo" dicitur, quia non per aliquam pugnam cum veris dissipantur, sed solum per signum pugnae quod est vexillum. Tales etiam mihi visi sunt dejecti e petris, super quibus erant, per vexillum circumactum.
[19] Apud Jeremiam,
"Prae voce equitis et sagittariorum fugiens tota urbs; intrarunt nubes et in petras ascenderunt; tota urbs deserta, neque habitans in ea vir" (4:29):
per haec describitur desolatio ecclesiae quoad vera: desolatio omnis veri doctrinae per falsa ratiocinia et inde falsa doctrinalia significatur per "prae voce equitis et sagittariorum fugit tota urbs"; "vox equitis" significat falsa ratiocinia, "vox sagittariorum" falsa doctrinalia, "fugit tota urbs" significat desolationem omnis veri doctrinae ("urbs" est doctrina): quod non agnoscatur aliquod verum sed mere falsum, significatur per "Intrarunt nubes et in petras ascenderunt"; "intrare nubes" significat in non agnitionem veri, et "ascendere petras" significat in mere falsum.
[20] Visae etiam mihi sunt petrae, quae. constabant ex congestis lapidibus, et non ex aliquibus campis ubi vireta ut alibi super petris; super illis erant spiritus qui, dum homines in mundo vixerunt, in fide separata a charitate fuerunt, quae sola fides vocatur, et se in illa tam doctrina quam vita confirmarunt: hoc intelligitur per "ariditatem petrae", apud Ezechielem,
"Super ariditatem petrae 14
posuit illum, non effudit eum super terram, ut tegeret eum pulvis" (24:7);
et apud eundem,
"Ascendere faciam contra te gentes multas, ... quae evertent muros Tyri, et destruent turres ejus; et detraham pulverem ejus ab illa, et dabo eam ariditatem petrae" (26 [3,] 4, 14, 4, 14):
per "pulverem" in binis illis locis intelligitur humus, per quam significatur bonum ecclesiae; quando non humus est super petris, sed petrae aridae sunt seu constantes ex meris congestis lapidibus, ut supra dictum est, indicium est quod non aliquod bonum sit, et ubi non bonum ibi mere falsum est; hoc itaque per "ariditatem petrae" significatur, ac per quod " (non effuderit eum super terram, ut) tegeret eum pulvis", et per "Detraham pulverem ejus ab illa." Ex his etiam patet quid significatur per Domini verba apud Evangelistas,
"Alia semina ceciderunt super petrosa, ubi non habuerunt humum multam; unde cito exorta sunt, propterea quod non habuerint profunditatem terrae... et exaruerunt (Matthaeus 13:5, 6; Marcus 4:5, 6; Luca 8:6):
sed haec explicata videantur supra (n. 401(g)).
[21] Plerique ex illis in mundo spirituali, qui lumen ex Luna ibi habent, super petris habitant: illi qui spirituales naturales sunt, habitant super petris, quae superficie tenus tectae sunt humo; unde ibi sunt campi, vireta et arboreta, sed non qualia sunt super montibus et collibus, super quibus habitant qui lucem ex Sole caeli recipiunt: qui autem non spirituales naturales sunt, sed mere naturales, illi non sunt hodie super petris, sed in petris in cavernis ibi; et qui in falsis ex malo sunt habitant inter congesta saxa ibi; omnia illa sunt correspondentiae.
[22] Apud Jeremiam,
"Ecce Ego contra te, mons... perdens universam terram; et extendam manum meam contra te, et devolvam te de petris, et dem te in montem combustionis" (51:25):
haec de Babele, cujus damnatio per falsa significatur per "Devolvam te de petris"; et damnatio per mala significatur per "Dem te in montem combustionis." (Sed haec amplus explicata videantur supra, n. 405(g).)
[23] Apud eundem,
"Relinquite urbes, et habitate in petra habitatores Moabi, et estote sicut columba nidificat in transitibus oris foveae" (48:28):
haec de Moabo, per quem significatur adulteratio boni et veri, et inde illi qui bonum et verum Verbi pervertunt: "Relinquite urbes" significat vera doctrinae; "habitate in petra" significat in falsis et eorum doctrina; "estote sicut columba quae nidificat in transitibus oris foveae" significat intuitionem veri ab extra et non ab intra, "fovea" enim significat Verbum ubi sunt vera, "nidificare in transitibus ejus" est extra illud et non intra; "nidificare significat idem cum "habitare", nempe vitam agere, sed de ave dicitur "nidificare", et de homine "habitare": quid sit spectare Verbum ab extra et non ab intra, videatur in Arcanis Caelestibus (n. 10549-10551), quod nempe non ex doctrina videre illud, sed solum ex littera; unde vagantur quaquaversum, quo trahit animus, cogitatio et affectio; nihil certum illis, unde adulterationes perpetuae, quae per "Moabum" significantur: tales sunt qui student Verbo propter gloriam et honorem; illi quia se spectant in singulis dum student Verbo, extra Verbum sunt; at qui verum et bonum inde amant, intra Verbum sunt, nam a Domino et non a se illud spectant: inde patet quid significat, "Relinquite urbes, et habitate in petra, habitatores Moabi, et estote sicut columba quae nidificat in transitibus oris foveae."
[24] Apud eundem,
"Nonne Verbum meum sicut ignis, ... et sicut malleus dispergit petram?" (23:29):
Verbum dicitur "sicut ignis et sicut malleus", quia "ignis" significat bonum amoris, et "malleus" verum fidei; "malleus" enim simile significat ac ferrum, et "ferrum" significat verum in ultimis et verum fidei: dicitur utrumque, nempe "ignis" et "malleus", proinde bonum et verum, ob conjugium boni et veri in singulis Verbi: per "petram" quam dispergit significatur falsum in omni complexu, et doctrina falsi; sed dispersio seu destructio ejus fit cum homo, apud quem illa sunt, judicatur.
[25] Apud Nahum,
"Coram indignatione Ipsius quis consistet? aut quis stabit in excandescentia irae Ipsius? Excandescentia Ipsius effunditur sicut ignis, et petrae evertentur coram Ipso" (1:6):
quod "indignatio", "excandescentia" et "ira" Jehovae significet ultimum judicium et statum damnationis illorum qui in malis et inde falsis sunt, videbitur in sequentibus articulis; damnatio malorum significatur per "excandescentiam Ipsius quae sicut ignis effunditur", et damnatio falsorum ex malis per "iram Ipsius", et quod "petrae evertentur coram Ipso"; "ignis enim significat mala amorum sui et mundi, ac "petrae" significant falsa inde, ac "everti" significat perire. Etiam petrae, super quibus sunt illi qui in principiis falsi et inde in omnis generis falsis sunt, ad visum evertuntur et sic illi qui super iis dejiciuntur in infernum; sed hoc fit in mundo spirituali ubi omnes habitant secundum quale interiorum suorum quibus externa correspondent.
[26] Apud Esaiam,
"Qui incaluistis in diis sub omni arbore viridi, qui mactatis natos in fluviis sub scopulis petrarum" (57:5):
quid sit "incalescere in diis sub omni arbore viridi", et "mactare natos in fluviis sub scopulis petrarum", nemo scit nisi ex sensu interno: in eo sensu, per "incalescere in diis sub omni arbore viridi" significatur colere Deum ex omni falso quod obvenit; "incalescere in diis" est ardens cultus, "omnis arbor viridis" est omne falsum quod obvenit; "arbor" enim significat cognitiones et perceptiones, hic cognitiones et perceptiones falsi: et per "mactare natos in fluviis sub scopulis petrarum" significatur exstinguere vera per falsa ex propria intelligentia; "nati" sunt vera, "fluvii" sunt propria intelligentia, "scopuli petrarum" sunt falsa, "sub scopulis illarum" significat ex sensuali in quo lumen ultimum naturale est; qui enim in hoc solo lumine sunt, stant sub abruptis petris, et non aliquod verum vident, ac si dicitur non percipiunt: in tali statione illi etiam mihi visi sunt in mundo spirituali: inde patet quod per "mactare natos" non intelligatur illos mactare, sed vera exstinguere.
[27] Similiter apud Davidem,
"Beatus qui apprehendet et disperget infantes tuos ad petram" (Psalms 137:9):
per "infantes" hic nec intelliguntur infantes, sed falsa nascentia; agitur enim de Babele, per quam significantur falsa mali destruentia vera boni ecclesiae: destructio illorum significatur per "dispergere illos ad petram"; "petra" est falsum mali regnans, et "dispergere" est destruere. Qui solum in sensu litterae Verbi manet, et non ulterius cogitat, facile potest induci ad credendum quod beatus dicatur qui tale cum infantibus hostium suorum facit; cum tamen id enorme facinus est: at "beatus" dicitur qui dispergit falsa mali nascentia in ecclesia, quae falsa per "infantes Babelis" hic significantur.
[28] Apud Jeremiam,
"Quis audivit sic hoc? rem foedam fecit virgo Israelis. Num deseret e petra agros meos nix Libani? num abripientur aquae alienae frigidae defluentes? Obliti sunt Mei populus meus, vanitati suffiverunt" (18:13-15):
per "virginem Israelis" intelligitur hic et alibi ecclesia spiritualis, hanc enim repraesentaverunt Israelitae; "res foeda" quam fecerunt, est quod bona ecclesiae verterint in mala, et vera ecclesiae in falsa, et ex his et illis coluerint Jehovam: mala ex quibus cultus, significantur per "Obliti sunt Mei populus meus"; nam qui obliviscitur Dei, in malis est: et falsa ex quibus cultus, significantur per "Vanitati suffiverunt"; "vanitas" est falsum, et "suffire" est cultus: "Num deseret e petra agros meos nix Libani?" significat annon vera ecclesiae illis sunt ex Verbo; "petra" hic significat Verbum quia Divinum Verum (ut supra); "nix Libani" significat vera ecclesiae inde; "nix" hic simile significat cum aqua, nempe vera, sed "nix" significat vera frigida, quia de tali ecclesia agitur: "Libanus" est ecclesia e qua, et "agri" sunt omnia bona et vera ecclesiae: per "aquas alienas frigidas defluentes" significantur falsa in quibus non bonum; "aquae alienae" sunt falsa, ac "frigidum" est in quo non bonum, omnis enim calor veris est ex bono amoris.
[29] Apud eundem,
"Ecce Ego contra te, habitatrix vallis, petra planitiei, dicentes, Quis descendet contra nos? et quis veniet in habitationes nostras?" (21:13):
per "habitatricem vallis et petram planitiei significantur qui in ultimis Verbi sunt, nec se ab interiori illustrari patiuntur; et qui tales sunt non vident vera sed pro illis falsa; nam omnis lux veri, quia est e caelo a Domino, ab interiori venit ac descendit; illi per "habitatricem vallis" et per "petram planitiei intelliguntur; "vallis et planities" sunt ultima Verbi in quibus sunt, ac "habitatrix" et "petra" significant falsa, "habitatrix" falsum vitae, et "petra" falsum doctrinae: fides falsi et mali, in qua firmiter haerent, credendo illa esse vera et bona, significatur per quod dicant, "Quis descendet contra nos? et quis veniet in habitationes nostras?"
[30] Apud Esaiam,
"Intra in petram, et absconde te in pulvere propter pavorem Jehovae" (2:10):
"intrare in petram" est in falsum, et "abscondere se in pulvere" est in malo; agitur ibi de ultimo judicio, quando illi qui in falsis mali et in malis falsi sunt se conjiciunt in inferna, quae sunt in petris et sub terris in mundo spirituali. (Sed haec amplius diducta et explicata videantur in articulo praecedente.) Apud Hiobum,
"Mons cadens diffluit, et petra transfertur e loco" (14:18):
per "montem" significatur amor mali, et per "petram" fides falsi, ac per "diffluere" et "transferri e loco" significatur perire.
[31] Apud Davidem,
"Dejiciantur per loca petrae judices eorum" (Ps. 141:6 15
):
per "judices" significantur illi qui in falsis sunt, et in sensu abstracto falsa cogitationis et doctrinae; simile per "judices" in Verbo significatur quod per judicia, ac "judicia" significant vera ex quibus judicia, et in opposito sensu falsa: quia illi qui in falsis sunt, in mundo spirituali habitant in petris ideo dicitur, "Dejiciantur per loca petrae", per quod significatur ut immittantur in sua falsa et secundum falsa sua in infernis habitent.
Apud Hiobum,
"In fissura vallium ad habitandum, foraminibus terrae et petris" (30:6):
haec de illis qui in infernis sunt quia in malis et inde falsis; inferna illorum qui in malis quoad vitam sunt, sub vallibus et in speluncis ibi sunt; et qui in falsis inde, in petris sunt: inde patet quid significatur per "in fissura vallium ad habitandum, foraminibus terrae et petris." (Sed de cavernis et speluncis in quibus habitant qui in infernis sunt, et de fissuris et foraminibus per quae aditus in illa, videatur in mox praecedente articulo, n. 410(a).)
[32] Haec allata sunt ut sciatur quod per "petram" in opposito sensu significetur falsum in genere; quae significatio "petrae" est ex correspondentia, ut constare potest ex apparentiis et aspectabilibus in mundo spirituali, ubi omnes habitant Secundum correspondentias interiorum quae mentis et vitae eorum. Quare illi qui in sapientia et intelligentia sunt quia in amore in Dominum et in charitate erga proximum, et inde in affectione veri spirituali, habitant super montibus et collibus ex humo, ubi paradisi, horti, roseta et vireta; at qui in fide doctrinalium suae ecclesiae sunt et in aliqua charitate, illi habitant super petris, ubi campi, super quibus aliqua arbusta et aliquae arbores, ac graminosa; qui autem in sola fide, ut dicitur, quoad doctrinam et quoad vitam fuerunt, et inde in falsis fidei et malis vitae, illi habitant intra petras, in cavernis et cellis ibi.
[33] Haec significatio "petrae" est ex dicta correspondentia. At significatio "petrae" a duritie ejus, est in his locis:
Apud Jeremiam,
"Obfirmarunt facies suas prae petra" (5:3);
apud Ezechielem,
"Sicut adamantem firmam prae petra dedi frontem tuam; ne timeto" (3:9);
apud Hiobum,
"Stylo ferreo et plumbo, in sempiternum in petra incidantur" (19:24);
apud Esaiam,
"Ungulae equorum sicut petra reputantur" (5:28):
quod durities exprimatur per "petram" est quoque ex correspondentia petrae cum vero ex bono; nam vero ex bono est omnis potentia, ut supra dictum est; at cum verum agit contra falsum ex malo, tunc hebetatur bonum, et verum remanens agit duriter, secundum illa supra apud Ezechielem, "Sicut adamantem firmam prae petra dedi frontem tuam": et quoque verum absque bono est durum, at usque fragile. Sed haec quae de "petris" adducta sunt, amplius elucidabuntur per illa quae de significatione "lapidum" in sequentibus dicentur.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.
7. The editors made a correction or note here.
8. The editors made a correction or note here.
9. The editors made a correction or note here.
10. The editors made a correction or note here.
11. The editors made a correction or note here.
12. The editors made a correction or note here.
13. The editors made a correction or note here.
14. The editors made a correction or note here.
15. The editors made a correction or note here.