2708、“住在旷野”表示相对模糊的东西。这从“住”和“旷野”的含义清楚可知：“住”是指生活（参看2451节）；“旷野”是指拥有少量生命的东西（参看1927节），在此是指相对模糊的东西。相对模糊的东西是指相对于属天教会状态的属灵教会的状态，或相对于属天人状态的属灵人的状态。属天人处于对良善的情感，属灵人处于对真理的情感；属天人拥有感知，而属灵人拥有良心的指示；主向属天人显为一轮太阳，向属灵人显为一轮月亮（1521，1530，1531，2495节）。前者从主所获得的光使他们既能用眼睛看见，又能感知到来自主的良善和真理，这光就像白天的日光。而后者从主所获得的光则像夜间的月光；因此，与属天人相比，这些人住在模糊中。原因在于，属天人处于对主之爱，因而处于主的生命本身；而属灵人处于对邻之仁和信，因而虽处于主的生命，但却是以一种更模糊的方式处于其中。这一切解释了为何属天人从不推理信或信之真理；由于良善赋予他们对真理的一种直觉或感知，所以他们只说“是的”。而属灵人则谈论并推理信之真理，因为真理赋予他们对良善的一种良心。另一个原因是，对属天人来说，爱之良善已经被植入其心智的意愿部分，人的主要生命就住在意愿部分；但对属灵人来说，爱之良善则被植入其理解力部分，人的次要生命就住在理解力部分。这就是为何与属天人相比，属灵人住在模糊中（参看81，202，337，765，784，895，1114-1125，1155，1577，1824，2048，2088，2227，2454，2507节）。这种相对模糊在此被称为“旷野”。
在圣言中，“旷野”既表示人烟稀少、几乎没有耕作之地，也表示完全无人居住和耕作之地，因而具有双重意义。当表示人烟稀少、几乎没有耕作之地，也就是有少量居所、羊圈、牧场和水的地方时，它表示与其他物或人相比，拥有少量生命和光明的物或人，如与属天之物或人相比，属灵之物或人的情形。但当表示完全无人居住和耕作之地，也就是没有居所、羊圈、牧场和水的地方时，它表示那些在良善上经历荒废，在真理上经历荒凉的人，或说那些被剥夺了良善和洁除了真理的人。
“旷野”表示与其它地方相比，人烟稀少、几乎没有耕作之地，或有少量居所、羊圈、牧场和水的地方，这一点从以下经文明显看出来，以赛亚书：
下海的和海中所有的，众海岛和其上的居民，都当向耶和华唱新歌，从地极赞美祂。愿旷野及其城邑，并基达人居住的村庄，都当扬声。愿磐石上的居民歌唱，愿他们从山顶上欢呼。（以赛亚书42:10-11）
以西结书：
我必与他们立平安的约，使邪恶的野兽从地上灭绝，他们就必在旷野中安居，在林中安眠；我必使他们与我山冈周围的地方成为祝福；田野的树必结果，地也必增产。（以西结书34:25-27）
这论及属灵人。何西阿书：
我必领她到旷野，和她谈心；从那里我必赐给她葡萄园。（何西阿书2:14-15）
这论及真理的荒凉和随之而来的安慰。诗篇：
旷野的羊圈滴雨，小山以欢乐束腰；草场以羊群为衣，山谷也盖满了五谷。（诗篇65:12-13）
以赛亚书：
我要使旷野变为水池，使干地变为水泉。我要在旷野种上什亭的香柏树、桃金娘和橄榄树；我要把杉树放在旷野；好叫人们看见、知道、思想、明白，这是耶和华的手所做的，是以色列的圣者造了它。（以赛亚书41:18-20）
这论及那些没有真理的知识之人，也就是外邦人的重生，还论及那些经历了荒凉之人的光照和教导；“旷野”就论及这些人；“香柏树、桃金娘和橄榄树”表示内层人的真理和良善；“杉树”表示外层人的真理和良善。诗篇：
耶和华使江河变为旷野，叫水泉变为干地；祂使旷野变为水池，叫旱地变为水泉。（诗篇107:33，35）
此处意思也一样。以赛亚书：
旷野和干旱之地必因它们欢喜，沙漠也必快乐，又像玫瑰开花。必开花繁盛；在旷野必有水喷出，在沙漠必有溪河涌流。（以赛亚书35:1-2，6）
同一先知书：
你必像浇灌的园子，又像水流不绝的水泉；那些出于你的人，必重建远古的旷野。（以赛亚书58:11-12）
同一先知书：
等到灵从高处浇灌我们，旷野就变为迦密，迦密算为森林；公平要居于旷野，公义要住在迦密。（以赛亚书32:15-16）
这论及属灵教会，尽管有人居住和耕作，但与属天教会相比，属灵教会仍被称为“旷野”，因为经上说：“公平要居于旷野，公义要住在迦密。”从刚才引用的经文明显可知，“旷野”表示与其它状态相比，一种模糊的状态，因为它不仅被描述为“旷野”，还被描述为“森林”；这种模糊的状态在耶利米书是非常明显的：
这世代的人哪，你们要看明耶和华的话。我岂向以色列作旷野呢？或作黑暗之地呢？（耶利米书2:31）
从圣言也能清楚看出，“旷野”表示根本无人居住和耕作，也就是根本没有居所、羊圈、牧场和水的地方，因而表示那些在良善上经历荒废，在真理上经历荒凉的人，或说那些被剥夺了良善和洁除了真理的人。这种“旷野”具有双重意义，也就是说，论及那些以后被改造的人和那些不能被改造的人。论到那些以后被改造的人，如此处夏甲和她的儿子，我们在耶利米书读到：
耶和华如此说，我记得你，你幼年的仁慈，你在旷野，在未曾耕种之地跟随我。（耶利米书2:2）
这论及耶路撒冷，它在此表示属灵的古教会。摩西五经：
耶和华的份是祂的百姓，雅各是祂的产业线；祂在旷野之地，在荒废吼叫的旷野遇见他；就环绕他，使他明白，保护他，如同保护眼中的瞳仁。（申命记32:9-10）
诗篇：
他们在旷野，在孤寂的路上漂流，找不到可居住的城邑。（诗篇107:4）
这论及那些经历了真理的荒凉，正在被改造的人。以西结书：
我必带你们到万民的旷野，我怎样在埃及地的旷野审判你们的列祖，也必照样在那里审判你们。（以西结书20:35-36）
这同样论及那些正在被改造之人的荒废和荒凉，或剥夺和洁除。
以色列人在旷野的旅程和漂流只代表那些拥有信仰的人在改造之前的荒废和荒凉，因而代表他们的试探，因为当人们经历属灵的试探时，他们就会经历荒废和荒凉，这也可从以下经文清楚看出来，摩西五经：
在旷野，耶和华在你们所行的一切路上背着你们，如同人背自己的儿子一样，直到你们到达这地方。（申命记1:31）
另一处：
你也要记得耶和华你的神在旷野一路引导你这四十年，是要苦炼你、试探你，要知道你心内如何，是否愿意遵守祂的诫命。祂苦炼你，任你饥饿，将你所不认识、你列祖也不认识的吗哪赐给你吃，使你知道人活着不是单靠食物，人活着乃是靠耶和华口里所出的一切话。（申命记8:2-3）
又：
不要忘记耶和华引你经过那大而可怕的旷野，那里有大蛇、火蛇和蝎子；有干渴无水之地；祂曾为你使水从坚硬的磐石中流出来；又在旷野将你列祖所不认识的吗哪喂养你，是要苦炼你、试验你，使你终究得好处。（申命记8:15-16）
此处“旷野”表示荒废和荒凉，或被剥夺和洁除，如那些经历试探的人所遇到的。他们在旷野四十年的旅程和漂流描述了教会争战时的一切状态，即：它靠自己时是如何失败的，靠主时是如何得胜的。
另外，约翰所描述的“逃到旷野的妇人”实际上表示教会所经历的试探。论到她，约翰是这么说的：
那生了一个男孩的妇人就逃到旷野，在那里有神给她预备的地方；于是有大鹰的两个翅膀赐给妇人，叫她能飞到旷野，到自己的地方；蛇就在妇人后面，从口中吐出水来，像河一样，要使她被河流冲去。地却帮助妇人，地开了口，吞了龙从口中吐出来的河。（启示录12:6，14-16）
“旷野”可论及完全荒废的教会，和那些在良善和真理上完全荒废，或说完全被剥夺良善和真理，不能改造的人，这一点可见于以赛亚书：
我使江河变为旷野，其中的鱼因无水腥臭，干渴而死；我使诸天以黑暗为衣服。（以赛亚书50:2-3）
同一先知书：
你的圣城变为旷野，锡安变为旷野，耶路撒冷成为废墟。（以赛亚书64:10）
耶利米书：
我观看，看哪，迦密成为旷野，它的一切城邑在耶和华面前都被拆毁。（耶利米书4:26）
同一先知书：
许多牧人毁坏我的葡萄园，践踏我的份，使我美好的份变为荒凉的旷野。他们使它成为荒凉之处，它既荒凉，便向我哀伤；全地变得荒凉，因无人把它放在心上。毁坏者来到旷野中一切的山坡上。（耶利米书12:10-12）
约珥书：
火吞灭了旷野的羊圈，火焰烧尽了田野所有的树木。溪水干涸，火吞灭了旷野的羊圈。（约珥书1:19-20）
以赛亚书：
他使世界如同旷野，翻毁它的城邑。（以赛亚书14:17）
这论及路西弗。同一先知书：
论海之旷野的预言。它从旷野，从可怕之地而来，好像南方的旋风。（以赛亚书21:1等）
“海之旷野”表示被记忆知识或事实和基于它们的推理荒废的真理。
这一切例子表明以下论及施洗约翰的经文表示什么：
这就是以赛亚所说的，在旷野有人声呼喊，预备主的道，修直祂的路。（马太福音3:3；马可福音1:3；路加福音3:4；约翰福音1:23；以赛亚书40:3）
这些话的意思是：那时，教会彻底荒废，以至于不再有任何良善或真理。这一点从以下事实很明显地看出来：那时，没有人知道人有任何内在事物，或圣言有任何内在事物，因而没有人知道弥赛亚或基督要来永远拯救他们。这些话还表明以下经文表示什么，即：约翰在旷野，直到他显明给以色列的日子（路加福音1:80）；他在犹太的旷野传道（马太福音3:1等）；他在旷野施洗（马可福音1:4）；他如此行也代表教会的状态。从“旷野”的含义也可以看出为何主经常退到旷野（如马太福音4:1；15:32-39；马可福音1:12-13，35-40，45；6:31-36；路加福音4:1；5:16；9:10等；约翰福音11:54）。从“山”的含义也明显看出为何主退到山上（如马太福音14:23；15:29-31；17:1等；28:16-17；马可福音3:13-14；6:46；9:2-9；路加福音6:12-13；9:28；约翰福音6:15）。
Potts(1905-1910) 2708
2708. And he dwelt in the wilderness. That this signifies in what is relatively obscure, is evident from the signification of "dwelling," as being to live (see n. 2451); and from the signification of "wilderness," as being that which has little vitality (see n. 1927); here what is obscure, but relatively. By what is relatively obscure is meant the state of the spiritual church relatively to the state of the celestial church, or the state of those who are spiritual relatively to that of those who are celestial. The celestial are in the affection of good, the spiritual in the affection of truth; the celestial have perception, but the spiritual a dictate of conscience; to the celestial the Lord appears as a Sun, but to the spiritual as a Moon (n. 1521, 1530, 1531, 2495). The former have light from the Lord, but giving both sight and the perception of good and truth, like the light of day from the sun; but the latter have light from the Lord like the light of night from the moon, and thus they are in relative obscurity. The reason is that the celestial are in love to the Lord, and thus in the Lord's life itself; but the spiritual are in charity toward the neighbor and in faith, and thus in the Lord's life indeed, but more obscurely. Hence it is that the celestial never reason about faith and its truths, but being in perception of truth from good, they say that it is so; whereas the spiritual speak and reason concerning the truths of faith, because they are in the conscience of good from truth; and also because with the celestial the good of love has been implanted in their will part, wherein is the chief life of man, but with the spiritual in their intellectual part, wherein is the secondary life of man; this is the reason why the spiritual are in what is relatively obscure (see n. 81, 202, 337, 765, 784, 895, 1114-1125, 1155, 1577, 1824, 2048, 2088, 2227, 2454, 2507). [2] This comparative obscurity is here called a "wilderness." In the Word a "wilderness" signifies what is little inhabited and cultivated, and also signifies what is not at all inhabited and cultivated, and is thus used in a twofold sense. Where it signifies what is little inhabited and cultivated, or where there are few habitations, folds of flocks, pastures, and waters, it signifies what has relatively little life and light-as what is spiritual, or those who are spiritual, in comparison with what is celestial, or those who are celestial. But where it signifies what is not inhabited or cultivated at all, or where there are no habitations, folds of flocks, pastures, or waters, it signifies those who are in vastation as to good and in desolation as to truth. [3] That a "wilderness" signifies what is comparatively little inhabited and cultivated, or where there are few habitations, folds of flocks, pastures, and waters, is evident from the following passages. In Isaiah:
Sing unto Jehovah a new song and His praise from the end of the earth; ye that go down to the sea, and the fullness thereof, the isles and the inhabitants thereof; let the wilderness and the cities thereof lift up, the villages* that Kedar doth inhabit; let the inhabitants of the rock sing, let them shout from the top of the mountains (Isa. 42:10-11). In Ezekiel:
I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, and they shall dwell securely in the wilderness, and sleep in the woods; and I will make them and the places round about My hill a blessing; the tree of the field shall yield its fruit, and the earth shall yield her fruit (Ezek. 34:25-27);
here the spiritual are treated of. In Hosea:
I will bring her into the wilderness, and will speak to her heart; and I will give her her vineyards from thence (Hos. 2:14-15);
where the desolation of truth, and consolation afterwards, are treated of. In David:
The folds of the wilderness do drop, and the hills are girded with rejoicing; the pastures are clothed with flocks, the valleys also are covered over with corn (Ps. 65:12-13). [4] In Isaiah:
I will make the wilderness a pool of waters, and the dry land springs of waters. I will plant in the wilderness the cedar of Shittim, and the myrtle, and the oil-tree; I will set in the desert the fir-tree; that they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it (Isa. 41:18-20);
where the regeneration of those who are in ignorance of truth, or the Gentiles, and the enlightenment and instruction of those who are in desolation, are treated of; the "wilderness" is predicated of these; the "cedar, myrtle, and oil-tree" denote the truths and goods of the interior man; the "fir-tree" denotes those of the exterior. In David:
Jehovah maketh rivers into a wilderness, and watersprings into dry ground; He maketh a wilderness into a pool of waters, and a dry land into watersprings (Ps. 107:33, 35);
where the meaning is the same. In Isaiah:
The wilderness and the parched land shall be glad for them, and the desert shall rejoice, and blossom as the rose; budding it shall bud; in the wilderness shall waters break out,** and streams in the desert (Isa. 35:1-2, 6). In the same:
Thou shalt be like a watered garden, and like a spring of water whose waters do not fail; and they that be of thee shall build the deserts of old (Isa. 58:11-12). In the same:
Until the spirit be poured upon us from on high, and the wilderness become Carmel, and Carmel be counted for a forest; and judgment shall dwell in the wilderness, and righteousness in Carmel (Isa. 32:15-16);
where the spiritual church is treated of, which though inhabited and cultivated is called relatively a "wilderness;" for it is said, "judgment shall dwell in the wilderness and righteousness in Carmel." That a "wilderness" denotes a comparatively obscure state, is plain from these passages by its being called a "wilderness" and also a "forest;" and very evidently so in Jeremiah:
O generation, see ye the Word of Jehovah. Have I been a wilderness unto Israel? or a land of darkness? (Jer. 2:31). [5] That a "wilderness" signifies what is not at all inhabited or cultivated, or where there are no habitations, folds of flocks, pastures, and waters, and thus those who are in vastation as to good and in desolation as to truth, is also evident from the Word. This kind of "wilderness" is predicated in a double sense, namely, of those who are afterwards reformed, and of those who cannot be reformed. Concerning those who are afterwards reformed (as here in regard to Hagar and her son) we read in Jeremiah:
Thus saith Jehovah, I remember for thee the mercy of thy youth, thy going after Me in the wilderness, in a land that was not sown (Jer. 2:2);
where Jerusalem is treated of, which here is the Ancient Church that was spiritual. In Moses:
Jehovah's portion is His people, Jacob is the line of His inheritance; He found him in a desert land, and in a waste howling wilderness; He led him about, He made him understand, He kept him as the pupil of His eye (Deut. 32:9-10). In David:
They wandered in the wilderness in a solitary way, they found no city of habitation (Ps. 107:4);
where those who have been in desolation of truth and are being reformed are treated of. In Ezekiel:
I will bring you to the wilderness of the peoples, and I will judge with you there, as I judged with your fathers in the wilderness of the land of Egypt (Ezek. 20:35-36);
where in like manner the vastation and desolation of those who are being reformed are treated of. [6] The journeyings and wanderings of the people of Israel in the wilderness represented nothing but the vastation and desolation of believers before reformation; consequently their temptation, if indeed they are in vastation and desolation when they are in spiritual temptations; as may also be seen from the following passages in Moses:
Jehovah bare them in the wilderness as a man beareth his son, in the way, even unto this place (Deut. 1:31). And in another place:
Thou shalt remember all the way which Jehovah thy God led thee these forty years in the wilderness, to afflict thee, to tempt thee, and to know what is in thy heart; whether thou wouldest keep His commandments or no. He afflicted thee, He suffered thee to hunger, He made thee to eat manna, which thou knewest not, neither did thy fathers know; that thou mightiest know that man doth not live by bread only, but by everything that proceedeth out of the mouth of Jehovah doth man live (Deut. 8:2-3). And again in the same chapter:
Lest thou forget that Jehovah led thee in the great and terrible wilderness, where were serpents, fiery serpents, and scorpions; a thirsty land where was no water; who brought thee forth water out of the rock of flint; He fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and might tempt thee, to do thee good at thy latter end (Deut. 8:15-16). Here the "wilderness" denotes vastation and desolation, such as those are in who are in temptations. By their journeyings and wanderings in the wilderness forty years, all the state of the combating church is described-how of itself it yields, but conquers from the Lord. [7] By the "woman who fled into the wilderness," in John, nothing else is signified than the temptation of the church, thus described:
The woman who brought forth a son, a man child, fled into the wilderness, where she hath a place prepared of God; there were given unto the woman two wings of a great eagle, that she might fly into the wilderness, into her place; and the serpent cast out of his mouth after the woman water as a flood, that he might cause her to be carried away of the flood. But the earth helped the woman; for the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth (Rev. 12:6, 14-16). [8] That "wilderness" is predicated of a church altogether vastated, and of those who are altogether vastated as to good and truth, who cannot be reformed, is thus shown in Isaiah:
I make the rivers a wilderness; their fish stink because there is no water, and die for thirst; I clothe the heavens with thick darkness (Isa. 50:2-3). In the same:
Thy holy cities were become a wilderness, Zion was become a wilderness, Jerusalem a desolation (Isa. 64:10). In Jeremiah:
I beheld and lo Carmel was a wilderness, and all her cities were broken down at the presence of Jehovah (Jer. 4:26). In the same:
Many shepherds have destroyed My vineyard, they have trodden My portion under foot; they have made My pleasant portion a wilderness of desolation, they have made it a desolation, it hath mourned unto Me, being desolate; the whole land is made desolate, because no man layeth it to heart. Spoilers are come upon all the hillsides in the wilderness (Jer. 12:10-12). In Joel:
The fire hath devoured the folds of the wilderness, and the flame hath burned all the trees of the field, the water brooks are dried up, the fire hath devoured the folds of the wilderness (Joel 1:19-20). In Isaiah:
He made the world as a wilderness, and overthrew the cities thereof (Isa. 14:17);
where Lucifer is spoken of. In the same:
The prophecy of the wilderness of the sea. As whirlwinds in the south, it cometh from the wilderness, from a terrible land (Isa. 21:1 seq.). The "wilderness of the sea" denotes truth vastated by memory-knowledges and the reasonings from them. [9] From all this it may be seen what is signified by the following concerning John the Baptist:
It was said by Isaiah, The voice of one crying in the wilderness, Prepare ye the way for the Lord, make His paths straight (Matt. 3:3; Mark 1:3; Luke 3:4; John 1:23; Isa. 40:3);
which means that the church was then altogether vastated, so that there was no longer any good, nor any truth; which is plainly manifest from the fact, that then no one knew that man had any internal, nor that there was any internal in the Word, and thus that no one knew that the Messiah or Christ was to come to eternally save them. Hence it is also manifest what is signified by John being in the wilderness until the days of his appearing to Israel (Luke 1:80); and by his preaching in the wilderness of Judea (Matt. 3:1, and following verses); and by his baptizing in the wilderness (Mark 1:4); for by that he also represented the state of the church. From the signification of a "wilderness" it may also be seen why the Lord so often withdrew into the wilderness (see for examples Matt. 4:1; 15:32 to the end; Mark 1:12-13, 35-40, 45; 6:31-36; Luke 4:1; 5:16; 9:10 and following verses; John 11:54). From the signification of a "mountain" also it is manifest why the Lord withdrew into the mountains (as in Matt. 14:23; 15:29-31; 17:1 and following verses; 28:16-17; Mark 3:13-14; 6:46; 9:2-9; Luke 6:12-13; 9:28; John 6:15). * Atria habitabit, but villae quas habitat, n. 3628. [Rotch ed.] ** Effusae sunt, but erumpent, n. 6988. [Rotch ed.]
Elliott(1983-1999) 2708
2708. 'And dwelt in the wilderness' means that which is obscure comparatively. This is clear from the meaning of 'dwelling' as living, dealt with in 2451, and from the meaning of 'a wilderness' as that which possesses little life, dealt with in 1927, here as that which is obscure comparatively. By that which is obscure comparatively is meant the state of the spiritual Church in comparison with the state of the celestial Church, that is, the state of those who are spiritual in comparison with the state of those who are celestial. Those who are celestial are moved by the affection for good, those who are spiritual by the affection for truth. Those who are celestial possess perception, whereas those who are spiritual possess the dictate of conscience. To those who are celestial the Lord appears as a Sun, but to those who are spiritual as a Moon, 1521, 1530, 1531, 2495. The light which the former have - enabling them to see good and truth from the Lord with their eyes as well as to perceive it - is like the light of the sun in the daytime; but the light which the latter have from the Lord is like the light of the moon at night, and so, compared with those who are celestial, these dwell in obscurity. The reason for this is that those who are celestial dwell in love to the Lord, and so in the Lord's life itself, whereas those who are spiritual dwell in charity towards the neighbour and in faith, and so, it is true, in the Lord's life but in a rather more obscure way. All this explains why those who are celestial never reason about faith or the truths of faith, but because a perception of truth from good exists with them, simply say, 'That is so', whereas those who are spiritual talk and reason about the truths of faith because a conscience for what is good received from truth exists with them. A further reason for this difference is that with those who are celestial the good of love has been implanted in the will part of their minds, where man's chief life resides, but with those who are spiritual it has been implanted in the understanding part, where man's secondary life resides. This is the reason why, compared with the celestial, the spiritual dwell in obscurity, see 81, 202, 337, 765, 784, 895, 1114-1125, 1155, 1577, 1824, 2048, 2088, 2227, 2454, 2507. This comparative obscurity is here called 'a wilderness'.
[2] In the Word 'a wilderness' can mean that which is sparsely inhabited and cultivated, or it can mean that which is totally uninhabited and uncultivated, and so is used in two senses. When it means that which is sparsely inhabited and cultivated, that is, where there are few dwellings, and where there are sheepfolds, pastures, and waters, it means that thing or those persons who, compared with others, have little life and light, as is the case with that which is spiritual or those who are spiritual in comparison with that which is celestial or those who are celestial. When however it means that which is totally uninhabited and uncultivated, that is, where there are no dwellings, sheepfolds, pastures, and waters, it means those who have undergone vastation as regards good and desolation as regards truth.
[3] That 'a wilderness' can mean that which, compared with other places, is sparsely inhabited and cultivated, that is, where there are few dwellings, and where there are sheepfolds, pastures, and waters, is clear from the following places: In Isaiah,
Sing to Jehovah a new song, His praise from the end of the earth, those that go down to the sea, and the fullness of it, the islands and their inhabitants. The wilderness and its cities will lift up [their voice]; Kedar will inhabit the settlements,a the inhabitants of the rock will sing, they will shout from the top of the mountains. Isa 42: 10, 11.
In Ezekiel,
I will make with them a covenant of peace and I will banish the evil wild animal from the land, and they will dwell securely in the wilderness and sleep in the woods, and I will give them and the places around My hill a blessing. The tree of the field will give its fruit, and the earth will give its increase.b Ezek 34: 25-27.
This refers to those who are spiritual. In Hosea,
I will bring her into the wilderness and will speak tenderly to her; and I will give her her vineyards from it. Hosea 2:-14, 15.
This refers to the desolation of truth and to the comfort that follows later.
[4] In David,
The folds of the wilderness drip, and the hills gird themselves with rejoicing; the meadows clothe themselves with flocks, and the valleys are covered over with grain. Ps 65: 12, 13.
In Isaiah,
I will make the wilderness into a pool of water, and the parched land into streams of water. I will put in the wilderness the shittim-cedar, and the myrtle, and the oil tree. I will set in the wilderness the fir, that men may see and know, and may consider and understand together, for the hand of Jehovah has done this, and the Holy One of Israel has created it. Isa 41: 18-20.
This refers to the regeneration of those who have no knowledge of the truth, that is, gentiles, and to the enlightenment and teaching of those who have experienced desolation. 'The wilderness' is used in reference to these. 'The cedar, the myrtle, and the oil tree' stands for the truths and goods of the interior man, 'fir' for those of the exterior man. In David,
Jehovah turns rivers into a wilderness, and streams of waters into dryness. He turns a wilderness into a pool of water, and parched land into streams of water. Ps 107: 33, 35
Here the meaning is similar. In Isaiah,
The wilderness and the dry land will be glad for them, and the lonely place will rejoice and blossom like the rose. It will bud prolifically. Waters will break forth in the wilderness, and streams in the lonely place. Isa 35: 1, 2, 6.
In the same prophet,
You will be like a watered garden and like a spring of waters whose waters do not fail; and those that be of you will build the wilderness of old. Isa. 58: 11, 12.
In the same prophet,
Until the spirit is poured out on us from on high, and the wilderness will become Carmel, and Carmel counted as a forest. And judgement will dwell in the wilderness and righteousness on Carmel. Isa 32: 15, 16.
This refers to the spiritual Church which, though inhabited and cultivated, is, in comparison [with the celestial Church], called 'a wilderness', for it is said that 'judgement will dwell in the wilderness and righteousness on Carmel'. It is evident from the places just quoted that 'a wilderness' means an obscure state compared with other states not only because it is described as 'a wilderness' but also as 'a woodland'; and an obscure state is plainly the meaning in Jeremiah,
O generation, observe the word of Jehovah. Have I been a wilderness to Israel, or a land of darkness? Jer 2: 31.
[5] That 'a wilderness' can mean that which is totally uninhabited and uncultivated, that is, where there are no dwellings, sheepfolds, pastures, and waters, and so can mean those who have experienced vastation as regards good and desolation as regards truth, is also clear from the Word. This kind of wilderness is used with two different meanings; that is to say, it may be used in reference to those who are subsequently reformed or in reference to those who are unable to be reformed. Regarding those who are subsequently reformed, such as Hagar and her son represent here, it is said in Jeremiah,
Thus said Jehovah, I have remembered you, the mercy of the days of your youth, your going after Me in the wilderness, in a land not sown. Jer. 2: 2.
This refers to Jerusalem, which in this case means the Ancient Church that was spiritual. In Moses,
The portion of Jehovah is His people, Jacob is the line of His inheritance. He found him in a wilderness land and in the waste, the howling, the lonely place. He encompassed him, led him to understand, and kept him as the pupil of His eye. Deut 32: 9, 10.
In David,
They wandered in the wilderness, in a desolate way; they did not find an inhabited city. Ps 107: 4.
This refers to those who have experienced desolation of truth and are being reformed. In Ezekiel,
I will bring you to the wilderness of the peoples and I will enter into judgement with you there, as I entered into judgement with your fathers in the wilderness of the land of Egypt. Ezek 20: 35, 36.
This likewise refers to the vastation and desolation of those who are being reformed.
[6] The travels and wanderings of the Israelites in the wilderness represented nothing else than the vastation and desolation prior to reformation of those who have faith. It consequently represented the temptation of them, for when people undergo spiritual temptations they experience vastation and desolation, as may also become clear from the following in Moses,
Jehovah carried youc along in the wilderness, as a man carries his son, in [all] the way [you went], until [you reached] this place. Deut 1: 31.
And elsewhere in the same book,
You shall remember all the way in which Jehovah your God has led you forty years already in the wilderness to afflict you, to tempt you, and to know what is in your heart, whether you will keep His commandments or not. He afflicted you, caused you to hunger, caused you to eat manna which you do not know nor your fathers knew, so that you may recognize that man does not live by bread only but that man lives by all that goes out of the mouth of Jehovah. Deut 8: 2, 3.
And further on in the same chapter,
Do not forget that Jehovah led you in the great and terrible wilderness where there were serpents, fiery snakes, and scorpions, parched places where there was no water, and that He brought you water out of the rock of flint. He fed you in the wilderness with manna which your fathers did not know, that He might afflict you, tempt you, to do you good in the end. Deut 8: 15, 16.
Here 'wilderness' stands for the vastation and desolation such as people experience who undergo temptations. Their travels and wanderings in the wilderness for forty years describe every state of the Church militant - how when it is self-reliant it goes under but when it relies on the Lord it overcomes.
[7] The description in John of the woman who fled into the wilderness means nothing else than temptation experienced by the Church, referred to as follows,
The woman who brought forth the male child fled into the wilderness, where she has a place prepared by God. To the woman were given two wings of a great eagle, so that she might fly into the wilderness, into her own place. And the serpent poured water like a stream out of his mouth after the woman, to swallow her up in the river. But the earth helped the woman, for the earth opened its mouth and swallowed the stream which the dragon poured out of his mouth. Rev 12: 6, 14-16.
[8] That 'a wilderness' may be used in reference to a totally vastated Church and to people totally vastated as regards good and truth who are unable to be reformed may be seen in the following in Isaiah,
I will make the rivers a wilderness; their fish will stink for lack of water and will die of thirst; I will clothe the heavens with thick darkness. Isa 50: 2, 3.
In the same prophet,
The cities of Your holiness were a wilderness - Zion was a wilderness, Jerusalem lay waste. Isa 64: 10,In Jeremiah,
I looked, and behold, Carmel was a wilderness, and all its cities were destroyed from before Jehovah. Jer 4: 26.
In the same prophet,
Many shepherds have spoiled My vineyard, they have trampled down [My] portion, they have made the portion of My delight into a desolate wilderness. They have made it into a desolation; desolate, it has mourned over Me. The whole land has been made desolate, for nobody takes it to heart. On all the slopes in the wilderness those who lay waste have come. Jer 12: 10-12.
In Joel,
Fire has devoured the folds of the wilderness, and flame will burn up all the trees of the field. The streams of water have dried up, and fire has devoured the folds of the wilderness. Joel 1:-19, 20.
In Isaiah, He made the world like a wilderness and destroyed its cities. Isa 14: 17.
This refers to Lucifer. In the same prophet,
The prophecy concerning the wilderness of the sea. Like storms in the south it comes from the wilderness, from a terrible land. Isa 21: 1and following verses.
'The wilderness of the sea' stands for truth that has been vastated by facts and by reasonings based on these.
[9] All these places show what is meant by the following reference to John the Baptist,
It was said by Isaiah, The voice of one crying in the wilderness, Prepare a way for the Lord, make His paths straight. Matt 3: 3; Mark 1: 3; Luke 3: 4; John 1: 23; Isa 40: 3.
These words imply that at that time the Church was so totally vastated that no good and no truth remained any longer. This is quite evident from the fact that nobody at that time knew of the existence in man of anything internal, or of anything internal in the Word, so that nobody knew that the Messiah or Christ was coming to save them for ever. The places quoted above also show what is meant by the statement that John was in the wilderness until the time of his manifestation to Israel, Luke l: 80, that he preached in the wilderness of Judea, Matt 3: 1 and following verses, and that he baptized in the wilderness, Mark 1: 4; for by this he also represented the state of the Church. From the meaning of 'a wilderness' it may also be seen why the Lord retired so often into the wilderness, as in Matt 4: 1; 15: 32-end; Mark 1: 12, 13, 35, 45; 6: 31-36; Luke 4: 1; 5: 16; 9: 10 and following verses; John 11: 54; and also from the meaning of 'a mountain' why the Lord retired into the mountains, as in Matt 14: 23; 15: 29-31; 17: 1 and following verses; 28: 16, 17; Mark 3: 13, 14; 6: 46; 9: 2-9; Luke 6: 12, 13; 9: 28; John 6:-15.
Latin(1748-1756) 2708
2708. `Et habitavit in deserto': quod significet obscurum respective, constat a significatione `habitare' quod sit vivere, de qua n. 2451; et a significatione `deserti' quod sit parum vitale, de qua n. 1927, hic obscurum sed respective; per obscurum respective intelligitur status spiritualis Ecclesiae respective ad statum caelestis Ecclesiae, seu status {1} spiritualium respective ad statum caelestium; caelestes sunt in affectione boni, spirituales in affectione veri; caelestes perceptionem habent, spirituales vero dictamen conscientiae; caelestibus apparet Dominus ut sol, spiritualibus vero ut luna, n. 1521, 1530 {2}, 1531, 2495, illis lux sicut visualis etiam perceptiva boni et veri a Domino est sicut lux diei a sole, at lux his a Domino est sicut lux noctis a luna, ita est his obscurum respective; causa est quia caelestes sunt in amore in Dominum, ita in ipsa vita Domini, spirituales vero in charitate erga proximum et in fide, ita quidem in vita Domini, sed obscurius; inde est quod caelestes nusquam ratiocinentur de fide et ejus veris, sed quia in perceptione veri a bono sunt, dicunt quod ita sit; spirituales autem loquuntur et ratiocinantur de veris fidei, quia in conscientia boni sunt a vero; tum quia caelestibus implantatum est bonum amoris in parte eorum voluntaria, ubi est principalis vita hominis; at spiritualibus in parte eorum intellectuali, ubi est secundaria vita hominis; inde causa quod spiritualibus obscurum [sit] respective, videatur n. 81, 202, 337, 765, 784, 895, 1114-1125, 1155, 1577, 1824, 2048, 2088, 2227, 2454, 2507 {3}; hoc obscurum respective vocatur hic `desertum': [2] `desertum' in Verbo' significat parum habitatum et excultum, et significat prorsus non habitatum et excultum, ita in duplici sensu; ubi significat parum habitatum et excultum, seu ubi paucae habitationes, ubi caulae gregum, pascua et aquae, significat illud vel illos qui parum vitae et lucis respective habent, sicut spirituale seu spirituales respective ad caeleste seu caelestes; ubi autem significat prorsus non habitatum seu {4} excultum seu ubi nullae habitationes, caulae gregum, pascua et aquae, significat illos qui in vastatione quoad bonum sunt et in desolatione quoad verum. [3] Quod `desertum' significet parum habitatum et excultum respective, seu ubi paucae habitationes, ubi causae gregum, pascua et aquae, constat ab his locis, apud Esaiam, Cantate Jehovae canticum novum; laus Ipsius ab extremo terrae, descendentes mare, et plenitudo ejus, insulae et habitatores earum; attollent {5} desertum et urbes ejus; atria habitabit Kedar, cantabunt habitatores petrae, de capite montium clamabunt, xlii 10, 11:apud Ezechielem, Pangam iis foedus pacis, et cessare faciam feram malam de terra, et habitabunt in deserto confidenter, et dormient in silvis et dabo eas, et circuitus collis Mei benedictionem,... dabit arbor agri fructum suum, et terra dabit fructum suum, xxxiv 25-27;
ibi de spiritualibus: apud Hosheam, Ducam eam in desertum, et loquar super cor ejus, et dabo ei vineas suas inde, ii 14, 15;
[4] ubi de desolatione veri et postea consolatione: apud Davidem, Stillant caulae deserti, et exsultatione colles cingunt se, induunt prata, gregem, et valles operiuntur frumento, Ps. lxv 13, 14: [A.V. 12, 13]:
apud Esaiam, Ponam desertum in lacum aquarum, et terram siticulosam in exitus aquarum; dabo in deserto cedrum shittim, et myrtum, et {6} arborem olei: ponam in deserto abietem; ut videant et sciant, et reponant, et intelligant una, quia manus Jehovae fecit hoc, Sanctus Israelis creavit illud, xii 18-20;
ubi de regeneratione illorum qui in ignorantia veri (o)sunt, seu gentium, et de illustratione et instructione eorum qui in desolatione; `desertum' praedicatur de illis; `cedrus, myrtus et arbor olei' pro veris et bonis interioris hominis, `abies' pro exterioris: apud Davidem, Jehovah ponit fluvios in desertum, et exitus aquarum siccitatem: ponit desertum in lacum aquarum, et terram siticulosam in exitus aquarum, Ps. cvii 33, 35;
similiter: apud Esaiam, Gaudebunt eis, desertum et siccitas, et exsultabit solitudo, et florebit sicut rosa, germinando germinabit:... effusae sunt deserto aquae, et flumina in solitudine, xxxv 1, 2, 6;
(m)apud eundem, Eris velut hortus irriguus, et sicut exitus aquarum, cui non mentiuntur aquae, et aedificabunt a te deserta saeculi, lviii 11, 12;
apud eundem, Donec effundatur super nos spiritus ab alto, et erit deserti in Carmel, et Carmel in silvam reputabitur; et habitabit in deserto judicium, et justitia in Carmele, xxxii 15, 16;
ubi de Ecclesia spirituali, quae quamvis habitata et exculta, vocat `desertum' respective, nam dicitur `habitabit in deserto judicium, justitia in Carmele.' Quod `desertum' sit obscurus status respective, ex locis illis patet quod appelletur desertum, tum quoque silva: manifeste apud Jeremiam, Generatio, vos videte verbum Jehovae, num desertum fui Israeli, num terra terrarum, ii 31. [5] Quod `desertum' significet prorsus non habitatum seu {7} excultum, seu ubi nullae habitationes, caulae gregum, pascua, et aquae, ita illos qui in vastatione quoad bonum sunt, et in desolatione quoad verum, constat quoque a Verbo; hoc {8} desertum praedicatur in duplici sensu, nempe de illis qui postea reformantur, et de illis qui reformari non possunt; de illis qui postea reformantur, ut hic de Hagare et ejus filio, apud Jeremiam, Sic dixit Jehovah, Recordatus sum tui, misericordiae pueritiarum tuarum,... eundo post Me in deserto, in terra non sata, ii 2;
ubi de Hierosolyma, quae ibi est Antiqua Ecclesia quae fuit spiritualis: apud Mosen, Portio Jehovae populus Ipsius, Jacob funis hereditatis Ipsius; invenit eum in terra deserti, et in vastitate, ejulatu, solitudine, circumduxit eum, intelligere fecit eum, custodivit eum ut pupillam oculi Sui, Deut. xxxii 9, 10:
apud Davidem, Errarunt in deserto, in solitudine viae, urbem habitationis non invenerunt, Ps. cvii 4;
ubi de illis qui in desolatione veri, (c)et reformantur: apud Ezechielem, Adducam vos ad desertum populum, et judicabo vobiscum ibi... sicut judicavi cum patribus vestris in deserto terrae Aegypti, xx 35, 36;
ubi pariter de vastatione et desolatione eorum qui reformantur. [6] Profectiones et errores populi Israelitici in deserto nec aliud repraesentabant quam vastationem et desolationem fidelium ante reformationem, proinde eorum tentationem {9}, siquidem cum in tentationibus spiritualibus sunt, in vastatione et desolatione sunt, ut quoque constare potest ab his apud Mosen, Jehovah in deserto portavit eos, sicut portat vir filium, in via, usque ad hunc locum, Deut. i 31:
et alibi, Recorderis omnis viae, qua {10} duxit te Jehovah Deus tuus jam quadraginta annis in deserto, ad affligendum te, ad tentandum te, et sciendum quid in corde tuo, an serves praecepta Ipsius vel non, afflixit te, esurire fecit te, edere fecit te mannam, quam non nosti, nec norunt patres; ut cognoscas, quod non per panem solum vivat homo, sed per omne quod exit ex ore Jehovae vivat homo, Deut. viii 2, 3:
et adhuc, Ne obliviscaris quod Jehovah duxerit te in deserto magno terribili, ubi serpens, prester, et scorpio; siticulosum ubi {11} non aqua, educens tibi aquam e petra silicis; cibavit te manna deserto, quam non noverunt patres tui, ut affligeret te, tentaret te, et ad benefaciendum in postremo tuo, ibid. vers. 15, 16;
ibi `desertum' pro vastatione et desolatione in quali sunt qui tentationibus; per `profectiones et errores eorum in deserto quadraginta annis' describitur omnis status Ecclesiae pugnantis, quomodo a se succumbit, sed a Domino vincit. [7] Per `mulierem quae fugit in desertum' apud Johannem, nec aliud quam tentatio Ecclesiae significatur, de qua ita, Mulier, quae peperit filium masculum, fugit in desertum, ubi habet locum praeparatum a Deo:... datae sunt mulieri duae alae aquilae magnae, ut volaret in desertum, in locum suum; ejecit serpens post mulierem ex ore suo aquam sicut fluvium ut hanc a flumine absorptam faceret, sed adjuvit terra mulierem; aperuit enim terra os suum, et deglutivit fluvium, quem ejecit draco ex ore suo, Apoc. xii 6, 14-16. [8] Quod desertum praedicetur de prorsus vastata Ecclesia, et de prorsus vastatis quoad bonum et verum, qui (t)non reformari possunt, ita apud Esaiam, Ponam flumina desertum, fetebit piscis eorum a nulla aqua et morietur in siti, induam caelos caligine, l 2, 3:
apud eundem, Civitates sanctitatis Tuae fuerunt desertum, Zion desertum fuit, Hierosolyma desolata, lxiv 9 [A.V. 10];
apud Jeremiam, Vidi et ecce Carmel desertum, et omnes urbes ejus destructae sunt a coram Jehovah, iv 26:
apud eundem, Pastores multi corruperunt vineam Meam, conculcarunt portionem, dederunt portionem desiderii Mei in desertum desolationis. Posuit eam in desolationem, luxit super Me desolata; desolata est omnis terra, quia non quisquam ponit super cor super omnes clivos in deserto venerunt vastatores, xii 10-12:
apud Joelem, Ignis consumpsit caulas deserti, et flamma succendet omnes arbores agri,... exsiccati sunt rivi aquarum, et ignis consumpsit caulas deserti, i 19, 20:
apud Esaiam, Posuit orbem sicut desertum, et urbes ejus destruxit, xiv 17;
ubi de Lucifero: apud eundem, Propheticum deserti maris, sicut procellae in meridie,... e deserto venit, e terra terribili, xxi i seq.;
`desertum maris' pro vastato vero per scientifica, et ratiocinia inde. [9] Ex illis constare potest quid significatur per haec quae de Johanne Baptista, Dictum ab Esaia, Vox clamantis in deserto, Parate viam Domino, rectas facite semitas Ipsius, Matth. iii 3; Marc. i 3; Luc. iii 4; Joh. i 23; Esai. xi 3;
quod nempe tunc Ecclesia prorsus vastata esset, ut non amplius aliquod bonum et aliquod verum; quod manifeste patet ex eo quod tunc nullus sciret quod aliquid internum homini esset, nec quod aliquid internum in Verbo; ita nec quod Messias seu Christus venturus ad salvandum eos in aeternum: inde etiam patet quid significatur per quod Johannes fuerit in desertis usque ad dies apparitionis illius ad Israelem, Luc. 1, 80;
et quod `praedicaverit in deserto Judaeae,' Matth. iii 1; seq.; et quod `in deserto baptizaverit,' Marc. i 4; per id enim repraesentabat etiam ille statum Ecclesiae. A significatione `deserti' etiam constare potest cur Dominus toties `secessit in desertum,' ut Matth. iv 1; xv 32 ad fin.; Marc. i 12, 13, (x)35, 45; vi 31-36; Luc. iv 1; v 16; ix 10 seq.; Joh. xi 54; tum a significatione `montis,' cur Dominus in montes, ut Matth. xiv 23; xv 29-31; xvii 1 seq.; xxviii 16, 17; Marc. iii 13, 14; vi 46; ix 2-9, Luc. vi 12, 13; ix 18, Joh. vi 15. @1 i quod idem.$ @2 i 1529.$ @3 In A these refs. precede inde causa, etc.$ @4 et.$ @5 S usually has attollent vocem, as AV `lift up the voice.'$ @6 i ut.$ @7 et.$ @8 hic.$ @9 tentationes.$ @10 quae I.$ @11 quo.$