10582.“我必将你放在磐石缝里”表诸如与那些兴趣在于外在事物，不在于内在之物的人同在的那种信的模糊和虚假。这从“磐石缝”的含义清楚可知。“磐石缝”是指信的模糊和虚假，因为“磐石”表示信，如刚才所述（10580节）；“缝”表示它的模糊，以及它的虚假，如下文所述。之所以说“诸如与那些兴趣在于外在事物，不在于内在之物的人同在的那种”，是因为对这种人来说，一切信之真理都处于模糊之中，还伴随着虚假。事实上，他们当中那些相信圣言的人处处照文字，而不是照内义相信它。如此相信的人不可能拥有任何光，因为来自天堂的光经由内在流入外在；而且没有来自天堂的光，他们所信的看似真理，但在他们那里是虚假。因为他们对真理持有一种物质和世俗的观念；而一切物质和世俗的观念若没有来自天堂的光照耀它们，就会充满谬念。以雅各和约翰为例。他们因对主的国持有一种世俗的观念，所以就要求在祂的国里，他们一个坐在祂右手边，一个坐在左手边。但耶稣说：
你们不知道所求的是什么。你们知道外邦人的首长统治他们。只是在你们中间不可这样。你们中间谁愿为大，就必作你们的用人。你们中间谁愿为首，就必作你们的仆人。（马太福音20:21，22，25-27）
那时，像他们那样持有这种世俗观念的人不可能知道天国是什么。像这样的人不知道天国的荣耀是什么，也不知道爱是什么，甚至不知道信是什么；一般不知道良善是什么。因为他们的判断是基于肉体和世俗事物。他们将肉体及其感官的一切快乐都称为良善；将超越他人的显赫称为荣耀；将自我之爱和尘世之爱称为天堂之爱；将无非是说服的记忆知识称为信。当思想神时，他们以一种物质的方式进行思想；结果，他们要么否认神的存在，视自然为神；要么拜偶像或死人。由此明显可知，对那些兴趣仅在于外在事物的人来说，信是多么地模糊，又多么地虚假。
那些只相信圣言的字义，没有在一种光照状态下取自圣言的教义帮助之人就处于信的这种模糊和虚假之中。那些在没有教义的帮助之下阅读圣言的人就像没有灯在黑暗里行走的人。所有纯感官人都是这样。显然，犹太民族也是这样，他们照字义解释圣言的一切，因为他们的兴趣在于与内在之物分离的外在事物。在来世，像他们这样的人不住在磐石上，而是要么住在那里洞穴中，要么住在磐石缝里。
“磐石缝”表示信的模糊和虚假，这一点也可从圣言的其它经文清楚看出来，如以赛亚书：
当那日，耶和华要发嘶声，使埃及江河尽头的苍蝇和亚述地的蜂子飞来；它们必都飞来，落在荒凉的河流和磐石缝里。（以赛亚书7:18，19）
这段经文描述了主的到来和那时教会的状态，即：构成属灵真理和良善的一切都荒凉了。因为这些话表示那时教会之人会离弃内在事物，变得完全外在，从而成了纯感官的。变得感官化就是除了外在意义所宣称的外，不接受并相信任何东西。“埃及江河尽头的苍蝇”是指与完全外在或纯感官化的人同在的虚假；“亚述地的蜂子”是指基于感官经验的推理的虚假；“荒凉的河流”是指已经完全荒凉的教义的真理；“磐石缝”是指由此而存在的信之虚假。谁会猜到这些话表示这类事物？它们所表示的事若不通过内义揭示出来，将会完全隐藏起来。
同一先知书：
到那日，人必抛弃为自己所造来向田鼠和蝙蝠下拜的偶像，好进入磐缝和岩隙里。（以赛亚书2:20，21）
“向田鼠和蝙蝠下拜的偶像”表示敬拜诸如存在于幽暗和夜色中的那类事物，也就是没有任何内在实质的外在事物；“进入磐缝和岩隙里”表示进入信的模糊和幽暗中，因而进入虚假。
耶利米书：
我要把以色列人带回他们的本地。我要差许多渔夫，把他们打上来，又召许多猎人，从各山上、各冈上、各石穴中猎取他们。（耶利米书16:15，16）
此处论述的是教会的重新建立，由“把以色列人带回他们的本地”来表示；“把他们打上来”表示在教会的外在事物上给予他们教导；“猎取他们”表示在教会的内在事物上给予他们教导；在“各山上、各冈上”的人是指那些活在爱与仁之中的人，在“各石穴中”的人是指那些活在尚未被光照的信之中的人，因而是指那些住在信的模糊之中的人。
同一先知书：
我使你在列族中为最小。住在石穴中据守冈陵之高处的啊，你心中狂傲。（耶利米书49:15，16）
俄巴底亚书：
住在石缝中，座位在高处的啊，你心中的狂傲欺骗了你；他心里说，谁能将我拉下地去呢？你虽高举自己如大鹰一样，在星宿之间搭窝，我必从那里拉下你来。（俄巴底亚书1:3，4）
“住在石穴中”表示活在信之虚假中。此处论述的主题是那些高举自己在他人之上，以为自己比其他所有人都要见多识广的人，而事实上，他们沉浸于虚假，甚至看不到真理。在来世，这种人住在在岩石穴里，有时会强行爬到岩石顶上；但他们仍从那里被扔进他们的岩石穴中，或岩石下面的山洞里。这就是“据守冈陵之高处”、“高举自己如大鹰一样”、“在星宿之间搭窝”，然而却被“拉下来”所表示的。由此可见“将摩西放在磐石缝里”表示诸如与那些兴趣在于外在事物，不在于内在之物的人同在的那种信的模糊和虚假。“摩西”在此表示这人民，因为他在此代表这个民族的首领（参看10556节）。
Potts(1905-1910) 10582
10582. That I will put thee in a cleft of the rock. That this signifies the obscurity and falsity of faith such as is with those who are in external things without what is internal, is evident from the signification of "a cleft of the rock," as being what is obscure and false of faith; for by "rock" is signified faith (as just above, n. 10580); and by a "cleft," its obscurity and also its falsity (of which below). It is said "such as is with those who are in external things without what is internal," because with such all the truth which is of faith is in obscurity, and is also attended with falsity. For such of them as believe the Word, believe it everywhere according to the letter, and not according to its interior meaning; and those who so believe cannot be in any light, for light from heaven flows in through the internal into the external. Moreover, what they believe without light from heaven appears as truth, but nevertheless with them it is falsity, for they have a material and earthly idea about truth, and not at the same time a spiritual and heavenly idea, and every material and earthly idea abounds in fallacies unless there is in it light from heaven. For example: as James and John had an earthly idea about the Lord's kingdom, they asked that they might sit the one on His right hand and the other on the left in His kingdom; but Jesus said:
Ye know not what ye ask. Ye know that the princes of the nations lord it over them. Not so shall it be among you; but whosoever would become great among you must be your minister; and whosoever would be first must be your servant (Matt. 20:21, 22, 25-27). [2] People of this character, like the men of those days, do not know what the heavenly kingdom is, nor what the glory there is, not what love is, nor even what faith is; in general, not what good is; for they base their judgment on bodily and earthly things, and call good all the delight of the body and its senses; and eminence over others they call glory; the love of the world and the love of self they call heavenly love; and memory-knowledge made persuasive they call faith. When they think about God, they think materially, and therefore either deny God and regard nature as God; or else they worship idols, or dead men. From this it is evident how obscure is faith, and also how false it is, with those who are in merely external things. [3] In such obscurity and falsity of faith are those who believe the Word solely as to the sense of its letter, without doctrine made from it by one who is enlightened. They who read the Word without doctrine are like those who walk in darkness without a lamp. Such are all merely sensuous men. That such is the Jewish nation is evident, for they explain all things of the Word according to the sense of the letter, because they are in external things separate from what is internal. In the other life such people do not dwell upon the rocks; but either in caves there, or in clefts of the rocks. [4] That a "cleft of the rock" denotes what is obscure and false of faith, is evident also from other passages in the Word, as in Isaiah:
In that day Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Assyria. And they shall come, and shall rest all of them in the rivers of desolations, and in the clefts of the rocks (Isa. 7:18, 19). in this passage is described the coming of the Lord and the state of the church at that time, that there would be desolation of all things that belong to spiritual truth and good. For by these words is signified that the man of the church would then have receded from internal things, and would have become altogether external, thus merely sensuous. To become sensuous is not to apprehend and believe anything but what the external senses assert. "The fly in the uttermost part of the rivers of Egypt" denotes the falsity of the wholly external or merely sensuous man; "the bee in the land of Assyria" denotes the falsity of reasoning therefrom; "the rivers of desolations" denote the truths of doctrine altogether desolated; and "the clefts of the rocks" denote the falsities of faith thence derived. Who would divine that these words signify such things which, unless disclosed by the internal sense, would be completely hidden? [5] Again:
In that day a man shall cast away the idols which they had made for themselves to bow down to, to the moles and to the bats; to enter into the clefts of the rocks, and into the fissures of the ragged rocks (Isa. 2:20, 21);
"to bow down to the moles and to the bats" denotes to worship such things as are in thick darkness and in the shade of night, that is, external things without anything internal; "to enter into the clefts of the rocks, and into the fissures of the ragged rocks," denotes into the obscurities and darknesses of faith, thus into falsities. [6] In Jeremiah:
I will bring back the sons of Israel upon their land; and send unto many fishers, who shall fish them; and unto hunters, who shall hunt them from upon every mountain, upon every hill, and out of the holes of the rocks (Jer. 16:15, 16). The restoration of the church is here treated of, which is signified by "bringing back the sons of Israel upon their land;" "to fish them" denotes to instruct in the external things of the church; "to hunt them" denotes to instruct in the internal things thereof; they who are "upon mountain and upon hill" denote those who are in love and in charity; those in "the holes of the rocks" denote those who are in faith not yet enlightened, thus who are in what is obscure of faith. [7] Again:
I have made thee smallest among the nations; the pride of thine heart, O thou that dwellest in the holes of the rock holding the height of the hill (Jer. 49:15, 16). The pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rocks, in the height of thy seat; who saith in his heart, Who shall pull me down to the earth? Though thou exalt thee as the eagle, and though thou set thy nest among the stars, from thence I will pull thee down (Obad. 3, 4). "To dwell in the holes of the rock" denotes in falsities of faith. The subject here treated of is those who exalt themselves above others, believing that they are more learned than all others, when yet they are in falsities, and even cannot see truths. In the other life such persons dwell in the holes of rocks, and sometimes they project themselves upon the rocks; but they are cast down therefrom into their holes, and into the caves which are beneath the rocks. This is meant by "holding the height of the hill," and "exalting thyself as an eagle," and "setting the nest among the stars," and yet being "pulled down." From all this it can now be seen that by "putting Moses in a cleft of the rock" is signified such obscurity and falsity of faith as is with those who are in external things without what is internal; for by Moses is here meant the people, because he here bears relation to their head (see n. 10556).
Elliott(1983-1999) 10582
10582. 'That I will put you in a cleft of the rock' means obscurity and falsity of faith such as exists with those whose interest lies in external things and not in what is internal. This is clear from the meaning of 'a cleft of the rock' as obscurity and falsity of faith, for 'the rock' means faith, as just above in 10580, and 'a cleft' obscurity in it, and falsity as well, dealt with below. The words 'such as exists with those whose interest lies in external things and not in what is internal' are used because every truth of faith with them lies in obscurity, together with falsity as well. For those among them who believe the Word take every statement in it literally, and not according to its inner meaning. People with that kind of belief in it cannot have any light, because the light from heaven flows into the external by way of the internal; and also what they believe without the light from heaven looks like the truth, but is nevertheless falsity with them. For they have material and earthly ideas about what is true and not at the same time spiritual and heavenly ones; and all material and earthly ideas, if the light from heaven does not shine on them, swarm with illusions. Take James and John, for example. Because they had earthly ideas about the Lord's kingdom they asked to sit one on His right and the other on the left in His kingdom. But Jesus said,
You do not know what you ask. You know that the rulers of the gentiles lord it over them. It shall not be so among you, but whoever has the wish to become great among you must be your minister, and whoever has the wish to be first must be your servant. Matt 20:21, 22, 25-27.
[2] No one with such earthly ideas as they entertained then can know what the heavenly kingdom is. People like this do not know what the glory there is, nor what love is, nor indeed what faith is; in general they do not know what good is. For their judgements are based on bodily and earthly things. Everything that delights the body and its senses is what they call good; pre-eminence over others is what they call glory; love of the world and self-love are what they call heavenly love; and belief which is based on factual knowledge but is no more than persuasion they call faith. When they think about God they do so in a materialistic way, as a consequence of which either they deny the existence of God and replace Him with nature, or they worship idols or people who have died. From this it is evident how much obscurity of faith exists with those whose interest lies in external things alone, and that falsity as well does so.
[3] Obscurity and falsity of faith such as this exists with those who believe only the literal sense of the Word, without the aid of religious teachings drawn from it in a state of enlightenment. Those who read the Word without the aid of those teachings are like people who walk in the dark without a lamp. All who think on no more than a sensory level are like this. It is evident that the Jewish nation is like this, for they explain everything in the Word literally, because their interest lies in external things separated from what is internal. In the next life people like them do not live on rocks, but either in caves among those rocks or in clefts.
[4] The fact that 'a cleft of the rock' means obscurity and falsity of faith is also clear from other places in the Word, as in Isaiah,
On that day Jehovah will whistle for the fly that is in the farthest parts of the rivers of Egypt, and for the bee that is in the land of Asshur. They will come and all of them will rest in the rivers of desolations, and in the clefts of the rocks. Isa 7:18, 19.
This refers to the Lord's Coming and to the state of the Church at that time, when everything constituting spiritual truth and good has been desolated. For these words mean that people of the Church will by then have forsaken internal things and become altogether external, thus sensory-minded and no more than this. People become sensory-minded when they accept and believe nothing apart from what their outward senses tell them. 'The fly in the farthest parts of the rivers of Egypt' is falsity existing with a person who is altogether external, that is, who is sensory-minded and no more than this; 'the bee in the land of Asshur' is falsity that belongs to reasoning based on sensory evidence; 'the rivers of desolations' are the truths which belong to religious teachings but have been completely desolated; and 'the clefts of the rocks' are the falsities of faith that exist as a result. Who would ever guess that those words mean such things? And the things they mean would remain completely hidden if the internal sense was not used to uncover them.
[5] In the same prophet,
On that day a person will cast away the idols which they made for themselves to bow down to, to the moles and bats, to go into the splits of the rocks, and into the clefts of the crags. Isa 2:20, 21.
'Bowing down to the moles and bats' means worshipping such things as exist in total darkness and in the shades of night, that is, external things without their inner substance. 'Going into the splits of the rocks and into the clefts of the crags' means entering into matters of faith that are full of obscurity and thick darkness, thus entering into falsities.
[6] In Jeremiah,
I will bring back the children of Israel over their land. And I am sending to many fishermen who will fish them, and to hunters who will hunt them from upon every mountain, upon every hill, and from the holes of the rocks. Jer 16:15, 16.
This refers to the re-establishment of the Church, meant by 'bringing back the children of Israel over their land'. 'Fishing them' means giving them instruction in the outward things of the Church, 'hunting them' doing so in the inward things. Those upon mountain and hill are those who live in love and charity, and those in the holes of the rocks are those who live in faith but are not as yet enlightened, thus those who dwell in obscurity of faith.
[7] In the same prophet,
I have made you least among the nations. The pride of your heart dwelling in the holes of the rock holds the height of the hill. Jer 49:15, 16.
In Obadiah,
The pride of your heart has deceived you, O you who dwell in the splits of the rock, whose seat is higha - he who says in his heart, Who will bring me down to earth? If you raise yourself up like the eagle, and if you place your nest among the stars, I will bring you down from there. Obad. verses 3, 4.
'Dwelling in the holes of the rock' means living in falsities of faith. The subject is those who raise themselves above others, in the belief that they are better informed than everyone else, when in fact they are immersed in falsities and cannot even see truths. In the next life they dwell in the holes of rocks. Sometimes they force their way up on top of the rocks, but they are nevertheless cast down from there into their holes in the rocks or into caves beneath them. This is what is meant by 'holding the height of the hill', 'raising themselves up like the eagle, placing their nest among the stars, and nevertheless being brought down'.
From all this it now becomes clear that 'putting Moses in a cleft of the rock' means obscurity and falsity of faith such as exists with those whose interest lies in external things and not in what is internal. For here 'Moses' is used to mean the people, because here he represents the head of that nation, see 10556.
Latin(1748-1756) 10582
10582. `Et ponam te in fissura petrae': quod significet obscurum et falsum fidei, quale illis qui in externis absque interno sunt, constat ex significatione `fissurae petrae' quod sit obscurum et falsum fidei, per `petram' enim significatur fides, ut mox supra n. (x)10,580, et per `fissuram' ejus obscurum, et quoque falsum, de qua sequitur; dicitur quale est illis qui in externis absque interno sunt, quia illis omne verum quod fidei in obscuro est, et quoque {1}cum falso; {2}nam qui credunt Verbum, illi credunt id secundum litteram ubivis, et non secundum sensum interiorem ejus; et qui ita credunt, in nulla luce esse possunt, nam lux e caelo influit per internum in externum; et quoque quod credunt absque luce e caelo, apparet ut verum, sed usque apud illos est falsum, nam de vero habent ideam materialem et terrestrem, et non simul spiritualem et caelestem, (c)et omnis idea materialis et terrestris, si non in illa lux e caelo est, scatet fallaciis, {3} sicut pro exemplo: Jacobus et Johannes quia de regno Domini habebant ideam terrestrem, petierunt ut unus {4}sederet a dextris {5}Ipsius et alter a sinistris in regno Ipsius; sed Jesus dixit, Nescitis quid petitis; scitis quod principes gentium dominentur illis, non sic erit inter vos, sed quisquis voluerit inter vos magnus fieri, esse debebit vester minister, et quisquis voluerit esse primus esse debebit vester servus, Matth. xx 21, 22, 25-27;[2] qui tales sunt, sicut illi tunc, non sciunt quid regnum caeleste, non quid gloria ibi, nec quid amor, immo nec quid fides, in genere non quid bonum, judicant enim ex corporeis et terrenis, {6}et omne jucundum corporis et ejus sensuum vocant bonum, ac eminentiam super alios vocant gloriam, amorem mundi et amorem sui vocant amorem caelestem, ac scientificum factum persuasivum vocant fidem; cum cogitant de Deo, cogitant materialiter, et ideo vel negant Deum et pro Deo habent naturam, vel colunt idola, vel homines mortuos; inde patet quam obscurum fidei sit illis qui in (t)solis externis sunt, et quoque quod falsum. [3] In tali obscuro et falso fidei sunt {7}qui credunt Verbum quoad sensum litterae ejus solum absque doctrina ex illustrato inde facta; qui absque doctrina legunt (x)Verbum sunt sicut illi qui vadunt in tenebris absque lucerna; tales sunt omnes mere sensuales homines; quod gens Judaica talis sit, patet, nam illi explicant omnia Verbi secundum sensum litterae, ex causa quia in externis separatis ab interno sunt; qui tales sunt, in altera vita nec {8}habitant super petris, sed vel in speluncis ibi vel in fissuris. [4] Quod `fissura petra' sit obscurum et falsum fidei, constat etiam ex aliis locis in Verbo, ut apud Esaiam, In die illo sibilabit Jehovah muscae quae in extremitate fluviorum Aegypti, et api quae in terra Aschuris; quae venient et quiescent omnes in fluviis desolationum, et in fissuris petrarum, vii [18,] 19;
agitur ibi de Adventu Domini et de statu Ecclesiae tunc, quod desolatio omnium quae veri et boni spiritualis; per illa enim verba {9}significatur quod homo Ecclesiae recesserit tunc ab internis, et factus sit prorsus externus, ita mere sensualis; fieri sensualis est non aliud capere et credere quam quae sensus externi dictant; `musca in extremitate fluviorum Aegypti' est falsum prorsus externi seu mere sensualis hominis, `apis in terra Aschuris' est falsum ratiocinationis inde, `fluvii desolationum' sunt doctrinae vera prorsus desolata, et `fissurae petrarum' sunt falsa fidei inde; quis divinaturus est quod illa verba talia significent, et quae significant prorsus latitura sunt nisi detegantur per sensum internum? apud eundem, [5] In die illo projiciet homo idola quae fecerunt sibi ad incurvandum se talpis et vespertilionibus, ad intrandum in scissuras petrarum et in fissuras rupium, ii 20, 21;
`incurvare se talpis et vespertilionibus' est colere talia quae in caligine sunt ac in umbra noctis, quod est externa absque interno, `intrare in scissuras petrarum et in fissuras rupium' est in fidei obscura et caliginosa, [6] ita in falsa: apud Jeremiam, Reducam filios Israelis super terram eorum, et mittens ac piscatores multos qui piscabuntur eos, et ad venatores qui venabuntur eos desuper omni monte, super omni colle, et ex foraminibus petrarum, xvi 15, 16;
agitur ibi de Ecclesiae restauratione, quae significatur per `reducere filios Israelis super terram eorum'; `piscari eos' est instruere in externi Ecclesiae, `venari eos' est instruere in internis, `qui super monte e super colle' sunt qui in amore et charitate, {10}`in foraminibus petrarum' [7] sunt qui in fide, nondum illustrati {11}, ita qui in obscuro fidei: apud eundem, Minimum dedi te inter gentes; superbia cordis tui habitans in foraminibus petrae tenet altitudinem collis, xlix 15, 16:
{10} apud Obadiam, Superbia cordis tui decepit te, qui habitas in scissuris petra altitudine sedis {12}suae; qui dicit in corde {13}suo, Quis detrahet me i terram? (m)si exaltaveris te sicut aquila, et si inter stellas ponere nidum, inde detraham te,(n) vers. 3, 4;
`habitare in foraminibus petrae' est in falsis fidei; agitur {14} de illis qui se {15}exaltant super alios, credentes quod docti sint prae reliquis, cum tamen in falsis sunt, et ne quidem videre possunt {16}vera; illi in altera vi habitant in foraminibus petrarum, et quandoque se projiciunt super petras, sed usque inde in sua foramina, et in speluncas quae sunt sub petris, dejiciuntur; hoc intelligitur per `tenere altitudinem (d)collis, exaltare se sicut aquila, et inter stellas ponere nidum, et usque detrahi.' Ex his nunc constare potest quod per `ponere Moschen in fissura petra significetur obscurum et falsum fidei, quale illis qui in externis absque interno sunt, per `Moschen' enim hic intelligitur populus, quia hic refert caput illius, videatur n. 10,556. @1 in$ @2 nam credunt Verbum modo secundum literam$ @3 i credunt enim secundum sensus externos, qui in fallaciis sunt quoad spiritualia,$ @4 After sinistris$ @5 ejus$ @6 et bonum vocant quod jucundum corpore et ejus sensibus est, et gloriam vocant eminere supra alios, amorem sibi solis consulere, quid amor coelestis et quid gloria coelestis sint, prorsus nesciunt, ita in omnibus reliquis$ @7 omnes qui in sensu literae Verbi sunt,$ @8 apparent$ @9 describitur$ @10 i et$ @11 i sunt$ @12 tuae AIT$ @13 tuo$ @14 i ibi$ @15 elevant$ @16 verum$