3654.就圣言的内义而言，“犹太”（Judea）不是指犹太，就像“耶路撒冷”不是指耶路撒冷一样，这一点从圣言中的许多经文可以看出来。 在圣言中，“犹太”（Judea）不如犹大（Judah）地提及得那么频繁，犹大地和迦南地一样，表示主的国度，因而也表示教会，因为教会是主在地上的国。犹太之所以具有这样的含义，是因为犹大（Judah）或犹太民族代表主的属天国度，以色列或色列人代表祂的属灵国度。由于它们代表主的国度，故当那民族或百姓在圣言中被提及时，就其内义而言，所表示的并非别的什么。
蒙主的神圣怜悯，这一真理从后面有关犹大和犹大地的论述，同时从以下先知书中的少量经文明显看出来。以赛亚书：
我所亲爱的有葡萄园在肥美的山冈上；他给园子围上篱笆，捡去石头，栽种上等的葡萄树，在园中盖了一座守望楼，又凿出压酒池，指望结好葡萄，反倒结了野葡萄。耶路撒冷的居民和犹大人哪，请你们在我与我的葡萄园中，断定是非。我必使它荒废。万军之耶和华的葡萄园，就是以色列家；他所喜爱的树，就是犹大人。祂指望公平，看哪，却有流血； 指望公义，看哪，却有冤声。（以赛亚书5:1-3，6-7）
从字义上看，这段经文论述的是以色列人和犹太人的败坏状态；但从内义上看，论述的是以色列和犹大所代表教会的败坏状态。“耶路撒冷的居民”是指教会的良善，“居民”表良善，或也可说，那些具有良善的人（2268，2451，2712，3613节）；“耶路撒冷”表教会（402，2117节）。“以色列家”也有类似含义，“家”表良善（参看710，1708，2233，2231，3142，3538节），“以色列”表教会（3305节）。“犹大人”也一样，因为“人”（man）表真理（265，749，1007，3134，3310，3459节），“犹大”表良善。不同之处在于，“犹大人”表基于爱主之善的真理，即所谓的属天真理，也就是那些具有这种真理的人。
同一先知书：
他必向列族竖立大旗，聚集召集以色列被赶散的人，又从地的四角聚集分散的犹大人。以法莲的嫉妒就必消散，犹大的仇敌必被剪除。以法莲必不嫉妒犹大，犹大也不扰害以法莲。耶和华必使埃及海汊全然毁坏，用暴热的风在大河之上抡手。为主余剩的百姓，就是从亚述剩下的，必有一条大道。（以赛亚书11:12-13，15-16）
从字义上看，此处论述的主题是将以色列人和犹太人从被掳的带回；但从内义上看，所论述的主题涉及总体上的一个新教会，以及正在重生或变成教会的具体的每个人。“以色列被赶散的人”表示这种人的真理；“分散的犹大人”表他们的良善；“以法莲”表他们心智的认知部分，它将不再进行任何抵抗；“埃及”表记忆知识；“亚述”表由此衍生的推理，他们已将这推理扭曲了；“赶散的人”、“分散的人”、“余剩的”和“剩下的”表存活的真理和良善。因为“以法莲”表心智的认知部分，这一点会在别处说明；而“埃及”表记忆知识（1164-1165，1186，1462，2588，3325节）；“亚述”表推理（119，1186节）；“余剩的”表主储存在内层人里面的良善和真理（468，530，560，561，660，661，798，1050，1738，1906，2284节）。
同一先知书：
当听这话，雅各家哪，那称为以色列名下的，那从犹大的水中出来的。他们自称为圣城的人，所倚靠的是以色列的神。（以赛亚书48:1-2）
“犹大的水”表源于对主之爱的良善的真理。源于此的真理其实就是仁之良善，这良善被称为属灵良善，并构成属灵教会，该教会的内在由“以色列”来表示，外在由“雅各家”来表示。由此明显可知“那称为以色列名下的雅各家”，以及“那从犹大的水中出来的”表示什么。
同一先知书：
我必从雅各中将种带出来，从犹大中将承受我众山的领出来。我的选民必拥有它，我的仆人要在那里居住。（以赛亚书65:9）
“从犹大中将承受我众山的领出来”在至高意义上表示主，在代表意义上表示那些具有对主之爱，因而具有对主之爱和对邻之爱的良善之人。“诸山”表示这些良善形式，如前所述（3652节）。
摩西五经：
犹大是狮子的幼崽；我儿啊，你捕获了猎物就上去； 他蹲伏，他躺卧，如狮子，如老狮子，谁敢惹他？（创世记49:9）
此处显而易见，就至高意义而言，“犹大”表示主，就代表意义而言，表示那些具有对主之爱的良善之人。诗篇：
以色列出了埃及，雅各家离开蛮民，那时，犹大为主的圣所，以色列为祂所治理的国度。（诗篇114:1-2）
此处“犹大”也表属天良善，也就是对主之爱的良善；而“以色列”表属天真理，也就是属灵良善。
耶利米书：
耶和华说，看哪，日子将到，我要为大卫兴起公义的苗裔；祂必掌王权，繁荣昌盛，在地上施行公平和公义。在祂的日子，犹大必得救，以色列也安然居住；这就是祂的名字，祂由此必称为：耶和华我们的义。（耶利米书23:5，6；33:15，16）
这论述的是主的到来。“犹大”表那些具有对主之爱的良善之人；“以色列”表示那些具有这良善的真理之人。因为“犹大”不是指犹大，“以色列”也不是指以色列。这一点从以下事实明显可知，犹大和以色列其实没有存留下来。类似的在同一先知书：
我也要使犹大被掳的和以色列被掳的归回，并建立他们和起初一样。（耶利米书33:7）
同一先知书：
耶和华说，当那些日子，那时候，以色列人必来，他们和犹大人同来，随走随哭，寻求耶和华他们的神；他们必寻找往锡安去的路，又面向那里。（耶利米书50:4-5）
又：
那时，他们必称耶路撒冷为耶和华的宝座，列族必聚集到那里，为耶和华名聚集到耶路撒冷；他们必不再随从自己顽梗的恶心而行。当那些日子，犹大家要行到以色列家，他们从北方之地出来一同来到那地。（耶利米书3:17-18）
又：
耶和华说，看哪，日子将到，我要把人的种和牲畜的种，播种在以色列家和犹大家。我要与以色列家和犹大家另立新约；那些日子以后，我与以色列家所立的约乃是这样：我要将我的律法放在他们当中，写在他们心上。（耶利米书31:27，31，33）
很明显，此处所指的不是以色列或以色列的家，因为他们被分散在外邦人当中，从来没有从被掳中带回来。因此，所指的也不是犹大，或犹大家。相反，以色列和犹大在内义上表示主的属灵和属天国度的成员。新约就是与这些人立的，律法也是写在他们心上。“新约”表藉着良善与主的结合（参看665，666，1023，1038，1864，1996，2003，2021，2037节）。“写在他们心上的律法”表随之而来的对良善和源于那良善的真理，以及良知的直觉。
约珥书：
到那日，大山要滴甜酒，小山要流奶子，犹大溪河都有水流。必有泉源从耶和华的殿中流出来，浇灌什亭溪谷。埃及必成荒场，以东变为凄凉的旷野，都因向犹大人所行的强暴，又因在本地流无辜人的血。但犹大必存到永远，耶路撒冷必存到代代。（约珥书3:18-20）
从此处每一个细节也明显可知，“犹大”不是指犹大，“耶路撒冷”也不是指耶路撒冷，而是指那些具有爱与仁的神圣之人，因为爱与仁“必存到永远、必存到代代”
玛拉基书：
我要差遣我的使者在我前面预备道路。你们所寻求的主，并立约的使者，就是你们所仰慕的，必忽然进入祂的殿。那时，犹大和耶路撒冷所献的供物，必蒙耶和华悦纳，仿佛永恒之日、往昔之年。（玛拉基书3:1，4）
这论述的是主的到来。显然，那时，犹大和耶路撒冷所献的供物，并不蒙耶和华悦纳。由此明显可知，“犹大和耶路撒冷”表示诸如构成主之教会的那类事物。这同样适用于圣言中凡提及犹大、以色列和耶路撒冷的其它地方。由此可见，马太福音中的“犹大”表示什么，即表示主的教会，在这种情况下，表示荒凉之时的教会。
Potts(1905-1910) 3654
3654. That in the internal sense of the Word "Judea" does not signify Judea; nor in like manner "Jerusalem," Jerusalem, may be seen from many passages in the Word. "Judea" is not so frequently mentioned in the Word as is the "land of Judah," and by the "land of Judah," as well as by the "land of Canaan," is signified the Lord's kingdom (consequently also the church, for the church is the Lord's kingdom on earth), and this for the reason that the Lord's celestial kingdom was represented by Judah, or by the Jewish nation, and His spiritual kingdom by Israel, or the Israelitish people; and inasmuch as it was so represented, therefore also when mention is made in the Word of that nation and people, in the internal sense there is nothing else signified thereby. [2] That this is the case will appear from what of the Lord's Divine mercy will be said hereafter concerning Judah and the land of Judah; and in the meantime from the following few passages in the Prophets. In Isaiah:
My beloved had a vineyard in the horn of a son of oil; and he made a hedge about it, and gathered out the stones thereof, and planted it with a noble vine, and built a tower in the midst of it, and also hewed out a winepress therein; and he looked that it should bring forth grapes, and it brought forth wild grapes. And now O inhabitant of Jerusalem, and man of Judah, judge I pray you between Me and My vineyard. I will make it a desolation. For the vineyard of Jehovah Zebaoth is the house of Israel, and the man of Judah is the plant of His delights; and He looked for judgment, but behold a festering; for righteousness, but behold a cry (Isa. 5:1-3, 6-7). In this passage, in the sense of the letter, the perverted state of the Israelites and Jews is treated of, but in the internal sense the perverted state of the church as represented by Israel and Judah. The "inhabitant of Jerusalem" is the good of the church (that "inhabitant" signifies good, or what is the same, those who are in good, may be seen above, n. 2268, 2451, 2712, 3613; and that "Jerusalem" signifies the church, see n. 402, 2117). The signification of the "house of Israel" is similar (that "house" signifies good may be seen above, n. 710, 1708, 2233, 2234, 3142, 3538; and that "Israel" signifies the church, n. 3305); in like manner the "man of Judah," for by "man" is signified truth (n. 265, 749, 1007, 3134, 3310, 3459), and by "Judah" good, but with the difference that the "man of Judah" signifies truth from the good of love to the Lord (which is called celestial truth), that is, those who are in such truth. [3] In the same:
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. The envy also of Ephraim shall depart, and the enemies of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not straiten Ephraim. Jehovah shall accurse the tongue of the Egyptian sea, and with the vehemence of His breath shall shake His hand over the river. And there shall be a highway for the remains of His people, which shall be left from Asshur (Isa. 11:12-13, 15-16). The subject here treated of in the sense of the letter is the bringing back of the Israelites and Jews from captivity, but in the internal sense it is concerning a new church in general and with every individual in particular who is being regenerated or is becoming a church. The "outcasts of Israel" denote the truths of such persons; the "dispersed of Judah," their goods; "Ephraim," their intellectual part in that it will no longer be resistant; "Egypt," memory-knowledges; and "Asshur," the derivative reasoning, which they have perverted; the "outcasts," the "dispersed," the "remains," and "those who are left," denote the truths and goods which survive. (That "Ephraim" denotes the intellectual part, will be made manifest elsewhere; and that "Egypt" is memory-knowledge, n. 1164-1165, 1186, 1462, 2588, 3325; that "Asshur" is reasoning, n. 119, 1186; and that "remains" are goods and truths from the Lord stored up in the interior man, n. 468, 530, 560, 561, 660, 661, 798, 1050, 1738, 1906, 2284.) [4] In the same:
Hear ye this, O house of Jacob, called by the name of Israel, and they have come forth out of the waters of Judah. For they call themselves of the holy city, and stay themselves upon the God of Israel (Isa. 48:1-2);
where the "waters of Judah" denote the truths which are from the good of love to the Lord; the truths thence derived are the very goods of charity, which are called spiritual goods, and constitute the spiritual church, the internal of which is "Israel," and the external the "house of Jacob;" hence it is manifest what is signified by the "house of Jacob called by the name of Israel," and by their "coming forth out of the waters of Judah." [5] In the same:
I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; and Mine elect shall possess it, and My servants shall dwell there (Isa. 65:9);
"out of Judah an inheritor of mountains" in the supreme sense denotes the Lord, and in the representative sense those who are in love to Him, thus in the good of love to the Lord and of love to the neighbor. (That "mountains" signify these goods was shown above, n. 3652.) [6] So in Moses:
Judah is a lion's whelp; from the prey my son thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? (Gen. 49:9);
where it is clearly manifest that in the supreme sense by "Judah" is meant the Lord, and in the representative sense those who are in the good of love to Him. So in David:
When Israel went forth out of Egypt, the house of Jacob from a barbarous people, Judah became His sanctuary, Israel His dominion (Ps. 114:1-2);
in this passage also "Judah" denotes celestial good, which is the good of love to the Lord; and "Israel," celestial truth, or spiritual good. [7] So in Jeremiah:
Behold the days come, saith Jehovah, that I will raise unto David a righteous offshoot, and He shall reign as king, and prosper, and shall execute judgment and righteousness in the earth. In His days Judah shall be saved, and Israel shall dwell securely; and this is His name whereby He shall be called: JEHOVAH OUR RIGHTEOUSNESS (Jer. 23:5, 6; 33:15, 16);
where the Lord's advent is treated of, "Judah" denoting those who are in the good of love to the Lord; "Israel," those who are in the truth of this good. That by "Judah" is not meant Judah, nor by "Israel" Israel, is evident from the fact that neither Judah nor Israel was saved. In like manner in the same:
I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first (Jer. 33:7). In the same:
In those days, and in that time, saith Jehovah, the sons of Israel shall come, they and the sons of Judah together; going and weeping shall they go, and shall seek Jehovah their God; and they shall seek Zion in the way with their faces thitherward (Jer. 50:4-5). Again:
At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it, for the name of Jehovah, to Jerusalem; neither shall they walk any more after the stubbornness of their evil heart. In those days the house of Judah shall walk to the house of Israel, and they shall come together out of the land of the north upon the land (Jer. 3:17-18). [8] Again:
Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. And I will make a new covenant with the house of Israel and with the house of Judah; this is the covenant that I will make with the house of Israel after those days; I will put My law in the midst of them, and will write it on their heart (Jer. 31:27, 31, 33). That Israel or the house of Israel is not here meant, is very evident, because they were dispersed among the Gentiles, and were never brought back out of captivity; consequently neither was Judah nor the house of Judah meant, but thereby were signified, in the internal sense, those who are of the Lord's spiritual and celestial kingdom. With these is made a new covenant, and on their heart is the law written; a "new covenant" denoting conjunction with the Lord by means of good (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037); the "law written on their heart," denoting the consequent perception of good and of truth, and also conscience. [9] So in Joel:
And it shall come to pass in that day that the mountains shall drop new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters; and a fountain shall go forth out of the house of Jehovah, and shall water the stream of Shittim. Egypt shall be a waste, and Edom shall be for a wilderness of a waste for the violence done to the sons of Judah, because they have shed innocent blood in their land. But Judah shall abide forever, and Jerusalem to generation and generation (Joel 3:18, 20);
from all the particulars in this passage also it is manifest that by "Judah" is not meant Judah, nor by "Jerusalem," Jerusalem, but those who are in the holy of love and of charity; for these "shall abide forever, and to generation and generation." [10] So in Malachi:
Behold I send Mine angel who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire. Then shall the offering of Judah and Jerusalem be pleasant unto Jehovah, as in the days of eternity, and as in former years (Mal. 3:1, 4);
where the Lord's advent is treated of. That at that time the offering of Judah and Jerusalem was not pleasant unto Jehovah, is evident; and from this it is manifest that by "Judah and Jerusalem" are signified such things as are of the Lord's church. The case is the same everywhere in the Word where mention is made of "Judah," of "Israel," and of "Jerusalem." From all this then it is evident what is signified by "Judah" in Matthew, namely, the Lord's church, in the present case vastated.
Elliott(1983-1999) 3654
3654. In the internal sense of the Word 'Judea' does not mean Judea, any more than 'Jerusalem' means Jerusalem. This becomes clear from many places in the Word. In the Word Judea is mentioned less frequently than the land of Judah, which, like the land of Canaan, means the Lord's kingdom, and therefore the Church also since the Church is the Lord's kingdom on earth. And Judea has this meaning because Judah or the Jewish nation represented the Lord's celestial kingdom, and Israel or the Israelitish people His spiritual kingdom. And because His kingdom was represented by them, therefore when that nation or people is mentioned in the Word, nothing else is meant in its internal sense.
[2] The truth of this will be evident from those things which in the Lord's Divine mercy will be stated later on regarding Judah and the land of Judah. For the present it will be evident from the following few examples in the Prophets: In Isaiah,
My beloved had a vineyard on a very fertile hill.a He surrounded it [with an enclosure] and gathered out the stones, and planted it with the choicest vine and built a tower in the midst of it, and also hewed out a winepress in it. And he looked for it to yield grapes, but it yielded wild grapes. And now, O inhabitant of Jerusalem and man of Judah, judge, I pray you, between Me and My vineyard. I will make it a desolation, for the vineyard of Jehovah Zebaoth is the house of Israel, and the man of Judah His pleasant plant.b And He looked for judgement, but behold, festering; for righteousness, but behold, a cry. Isa 5: 1-3, 6, 7.
Here the subject in the sense of the letter is the perverted state of the Israelites and Jews, but in the internal sense it is the perverted state of the Church represented by Israel and Judah. 'Inhabitant of Jerusalem' is the Church's good - 'inhabitant' meaning good, or what amounts to the same, those with whom good is present, see 2268, 2451, 2712, 3613, and 'Jerusalem' the Church, 402, 2117. 'The house of Israel' has a similar meaning - 'house' meaning good, 710, 1708, 2233, 2331, 3142, 3538, and 'Israel' the Church, 3305. 'The man of Judah' also is very similar, for 'a man' means truth, 265, 749, 1007, 3134, 3310, 3459, and Judah good. The difference however is that 'the man of Judah' means truth grounded in the good of love to the Lord, which is called celestial truth, that is, those governed by that kind of truth are meant.
[3] In the same prophet,
He will raise an ensign for the nations, and will gather the outcasts of Israel, and will assemble the dispersed of Judah from the four corners of the earth. Then the rivalry of Ephraim will depart, and the enemies of Judah be cut off. Ephraim will not vie with Judah, and Judah will not harass Ephraim. Jehovah will utterly destroy the tongue of the sea of Egypt, and will shake His hand over the River with the might of His spirit. Then there will be a highway for the remnant of His people which will remain from Asshur. Isa 11:12, 13, 15, 16.
Here the subject in the sense of the letter is the bringing back of the Israelites and Jews from captivity, but in the internal sense it is a new Church in general and with each person in particular who is being regenerated or becoming the Church. 'The outcasts of Israel' stands for their truths, 'the dispersed of Judah' for their goods. 'Ephraim' stands for the understanding part of their minds, which will no longer offer any resistance. 'Egypt' stands for facts, and 'Asshur' for reasoning based on these, which they have perverted. 'The outcasts', 'the dispersed', 'the remnant', and 'those who remain' stand for truths and goods which survive. For 'Ephraim' means the understanding part of the mind, as will be shown elsewhere, while 'Egypt' means factual knowledge, see 1164, 1165, 1186, 1462, 2588, 3325, 'Asshur' reasoning, 119, 1186, and 'remnant' the goods and truths that the Lord has stored away in the interior man, 468, 530, 560, 561, 660, 661, 798, 1050, 1738, 1906, 2284.
[4] In the same prophet,
Hear this, O house of Jacob, who are called by the name of Israel and who came out of the waters of Judah. For they are called after the city of holiness, and upon the God of Israel they place their reliance. Isa 48:1, 2.
'The waters of Judah' stands for truths which spring from the good of love to the Lord. The truths from that source are actually the goods of charity, which are called spiritual goods and constitute the spiritual Church, the internal of this Church being meant by 'Israel' and the external by 'the house of Jacob'. This shows what is meant by 'the house of Jacob, who are called by the name of Israel and who came out of the waters of Judah'.
[5] In the same prophet,
I will bring forth seed from Jacob, and from Judah the heir of My mountains, and My chosen ones will possess it, and My servants will dwell there. Isa 65:9.
'From Judah the heir of mountains' stands in the highest sense for the Lord, and in the representative sense for those in whom love to Him is present and so the good of love to Him and the good of love towards the neighbour. As regards 'mountains' meaning these forms of good, this has been shown above in 3652.
[6] In Moses,
A lion's whelp is Judah; from the prey you have gone up, my son. He crouched, he lay down like a lion, and like an old lion; who will rouse him up? Gen 49:9.
Here it is quite evident that in the highest sense 'Judah' is used to mean the Lord, and in the representative sense those with whom the good of love to Him is present. In David,
When Israel went out of Egypt, the house of Jacob from a foreign people, Judah became His sanctuary, Israel His dominions. Ps 114:1, 2.
Here also 'Judah' stands for celestial good, which is the good of love to the Lord, while 'Israel' stands for celestial truth, which is spiritual good.
[7] In Jeremiah,
Behold, the days are coming, says Jehovah, and I will raise up for David a righteous branch, who will reign as king, and will prosper, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely. And this is His name which they will call Him, Jehovah our Righteousness. Jer 23:5, 6; 33:15, 16.
This refers to the Coming of the Lord. 'Judah' stands for those with whom the good of love to the Lord is present, 'Israel' for those with whom the truth that goes with that good is present. For 'Judah' is not used to mean Judah, nor 'Israel' to mean Israel, as may be seen from the fact that neither Judah nor Israel was actually preserved any longer. Similarly in the same prophet,
I will bring back the captivity of Judah, and the captivity of Israel, and build them as they were previously. Jer 33:7.
The like may be seen here also. In the same prophet,
In those days and at that time, says Jehovah, the children of Israel will come, they and the children of Judah together, weeping as they come; and they will seek Jehovah their God; and they will seek Zion on the way, their faces towards it. Jer 50:4, 5.
In the same prophet,
At that time they will call Jerusalem the throne of Jehovah, and all the nations will be gathered to it, to Jerusalem, because of the name of Jehovah; and they will go no more after the stubbornness of their own evil heart. In those days the house of Judah will go to the house of Israel, and together they will come over the land out of the land of the north. Jer 3:17, 18.
[8] In the same prophet,
Behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast; and I will make with the house of Israel and with the house of Judah a new covenant. This is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them, and will write it on their heart. Jer 31:27, 31, 33.
This shows plainly that Israel or the house of Israel was not meant, for once dispersed among the gentiles they were never brought back from captivity. Nor consequently was Judah or the house of Judah meant. Instead Israel and Judah meant in the internal sense members of the Lord's spiritual and celestial kingdoms. It is with these people that the new covenant is made, and in whose hearts the law is written. 'The new covenant' stands for being joined to the Lord by means of good, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037. 'The law written in their heart' stands for a perception of good and of truth springing from that good, and also for conscience.
[9] In Joel,
It will happen on that day that the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water; and a spring will come forth from the house of Jehovah and will water the river of Shittim. Egypt will become a waste, and Edom a desolate wilderness,c on account of the violence done to the children of Judah whose innocent blood they have shed in their land. And Judah will abide for ever, and Jerusalem from generation to generation. Joel 3:18-20.
From every detail here also it is evident that 'Judah' is not used to mean Judah, nor 'Jerusalem' to mean Jerusalem, but those in whom the holiness of love and charity dwells, for they are 'to abide for ever' and 'from generation to generation'.
[10] In Malachi,
Behold, I am sending My angel, who will prepare the way before Me; and suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Then the minchahd of Judah and Jerusalem will be acceptable to Jehovah, as in the days of eternity, and as in former years. Mal 3:1, 4.
This refers to the Coming of the Lord, at which time, it is clear, the minchah of Judah and Jerusalem was not acceptable to Jehovah. From this it is evident that Judah and Jerusalem mean such things as constitute the Lord's Church. The same applies wherever else Judah, Israel, and Jerusalem are mentioned in the Word. From this one may now see what is meant in Matthew by 'Judea', namely the Lord's Church, in that case when vastated.
Latin(1748-1756) 3654
3654. Quod `Judaea' in Verbi sensu interno non significet Judaeam, sicut nec `Hierosolyma' Hierosolymam, constare potest a pluribus locis in Verbo: in Verbo non ita nominatur Judaea, sed terra Jehudae, et per eam ibi sicut per terram Canaanem significatur regnum Domini, proinde etiam Ecclesia, nam haec est regnum Domini in terris; et hoc ideo quia per Jehudam seu per Judaicam gentem repraesentatum est regnum caeleste Domini, et per Israelem seu Israeliticum populum regnum spirituale Ipsius; et quia repraesentatum, ideo quoque in Verbo cum nominantur, in sensu ejus interno non aliud significatur; [2] quod illa significentur,patebit ex illis quae in sequentibus de Jehuda et terra Jehudae, ex Divina Domini Misericordia, dicentur; ac interea ex paucis his apud Prophetas; apud Esaiam, Vinea fuit dilecto Meo in cornu filii olei, circumdedit illam et elapidavit illam, et plantavit (c)illam vite nobili, et aedificavit turrim in medio ejus, et etiam torcular excidit in illa, et exspectavit ut faceret uvas, sed fecit labruscas; et jam habitator Hierosolymae, et vir Jehudae, judicate quaeso inter Me et inter vineam Meam; ...ponam illam in desolationem,...quia vinea Jehovae Zebaoth domus Israelis, et vir Jehudae planta deliciarum Ipsius; et exspectavit judicium sed ecce suppuratio, justitiam sed ecce clamor, v 1-3, 6, 7;ibi in sensu litterae de perverso statu Israelitarum et Judaeorum agitur, in sensu autem interno de perverso statu Ecclesiae per Israelem et Jehudam repraesentatae; `habitator Hierosolymae' est bonum Ecclesiae; quod `habitator' sit bonum, seu quod idem, qui in bono, videatur n. 2268, 2451, 2712, 3613, et quod `Hierosolyma' sit Ecclesia, n. 402, 2117; `domus Israelis' similiter; quod `domus' sit bonum, n. 710, 1708, 2233, (x)2331, 3142, 3538, et quod `Israel' Ecclesia, n. 3305; `vir Jehudae' consimiliter, per `virum' enim significatur verum, n. 265, 749, 1007, 3134, 3310, 3459, et per `Jehudam' bonum, sed cum differentia quod `vir Jehudae' sit verum ex bono amoris in Dominum, quod verum caeleste vocatur, hoc est, illi qui in tali vero: [3] apud eundem, Tollet signum gentibus, et congregabit expulsos Israelis, et dispersa Jehudae colliget a quatuor alis terrae: tunc recedet aemulatio Ephraimi, et hostes Jehudae exscindentur; Ephraim non aemulabitur cum Jehuda, et Jehudah non angustabit Ephraimum: ... devovebit Jehovah linguam maris Aegypti; et agitabit manum super fluvium cum vehementia spiritus Sui; ... tunc erit semita reliquiis populi Ipsius, quae residuae erunt ab Asshure, xi 12, 13, 15, 16;
agitur ibi in sensu litterae de reductione Israelitarum et Judaeorum e captivitate, sed in sensu interno de Ecclesia nova in communi, et apud unumquemvis in particulari qui regeneratur seu fit Ecclesia; `expulsi Israelis' pro illorum veris, `dispersa Jehudae' pro eorum bonis; `Ephraim' pro intellectuali illorum, quod non amplius repugnabit; `Aegyptus' pro scientificis, et `Asshur' pro {1}ratiocinatione inde, quae perverterunt; `expulsi, dispersa, reliquiae, et residui' pro veris et bonis quae supersunt; quod `Ephraim' sit intellectuale, patebit alibi; quod `Aegyptus' sit scientificum, videatur n. 1164, 1165, 1186, 1462, 2588, 3325; quo `Asshur' sit ratiocinatio, n. 119, 1186, et quo `reliquiae' sint bona et vera a Domino recondita in interiore homine, n. 468, 530, 560, 561, 660, 661, 798, 1050, 1738, 1906, 2284: [4] apud eundem, Audite hoc domus Jacobi, vocati nomine Israelis, et ex aquis Jehudae exiverunt, ...quia ab urbe sanctitatis vocantur, et super Deo Israelis nituntur, xlviii 1, 2;
`aquae Jehudae' pro veris quae sunt ex bono amoris in Dominum, vera illa inde sunt ipsa bona charitatis, quae bona spiritualia vocantur et faciunt Ecclesiam spiritualem, internam quae `Israel,' et externam quae `domus Jacobi'; inde patet quid significant `domus Jacobi vocati nomine Israelis, et ex aquis Jehudae exiverunt': [5] apud eundem, Producam ex Jacobo semen, et ex Jehudah heredem montium Meorum, et possidebunt eum electi Mei, et servi Mei habitabunt ibi, lxv 9;
`ex Jehudah heres montium' in supremo sensu pro Domino, in sensu repraesentativo pro illis qui in amore in Ipsum, ita in bono utriusque amoris; quod `montes' sint illa bona, supra n. 3652 ostensum est: [6] apud Mosen, Catulus leonis Jehudah, a praeda ascendisti fili mi, curvavit se, cubuit sicut leo, et sicut leo vetulus, quis excitabit eum? Gen. xlix 9;
ibi quod per `Jehudam' in supremo sensu intelligatur Dominus, manifeste patet, et in sensu repraesentativo illi qui in bono amoris in Ipsum: apud Davidem, Cum exivit Israel ex Aegypto, domus Jacobi e populo barbaro, factus est Jehudah in sanctuarium Ipsius, Israel dominia Ipsius, Ps. cxiv 1, 2;
`Jehudah' etiam ibi pro caelesti bono, quod est amoris in Dominum, et `Israel' pro caelesti vero seu spirituali bono: [7] apud Jeremiam, Ecce dies venientes, dictum Jehovae, et suscitabo Davidi germen justum, qui regnabit rex, et prosperabitur, et faciet judicium et justitiam in terra, in diebus Ipsius salvabitur Jehudah, et Israel habitabit secure; et hoc nomen Ipsius, quod vocabunt Ipsum, Jehovah Justitia nostra, xxiii 5, 6; xxxiii 15, 16;
ibi de Adventu Domini; `Jehudah' pro illis qui in bono amoris in Dominum, `Israel' qui in vero illius boni; quod non per `Jehudam' intelligatur Jehudah, nec per `Israelem' Israel, constare potest, quia Jehudah non salvatus, neque Israel amplius: similiter apud eundem, Reducam captivitatem Jehudae, et captivitatem Israelis, et aedificabo eos sicut prius, xxxiii (x)7;
pariter: apud eundem, in diebus illis, et in tempore illo, dictum Jehovae, venient filii Israelis, ipsi et filii Jehudae simul, eundo et flendo ibunt, et Jehovam Deum suum quaerent, et Zionem quaerent via, quo facies eorum, l 4, 5:
apud eundem, In tempore illo vocabunt Hierosolymam thronum Jehovae, et congregabuntur ad illam omnes gentes ob nomen Jehovae Hierosolymam, non ibunt amplius post obfirmationem cordis sui mali, in diebus illis ibunt domus Jehudae ad domum Israelis, et venient una e terra septentrionis super terram, iii 17, 18:
[8] apud eundem, Ecce dies venientes, dictum Jehovae, quibus seminabo domum Israelis et domum Jehudae semine hominis et semine bestiae;
...et pangam cum domo Israelis, et cum domo Jehudae foedus novum; ...hoc foedus quod pangam cum domo Israelis post dies illos, dabo legem Meam in medio eorum, et super cor eorum scribam illam, xxxi 27, 31, 33;
quod Israel {1}seu domus Israelis non intellecta sit, manifeste patet, quia dispersi inter gentes et nusquam e captivitate reducti sunt, consequenter quod nec Jehudah {2}seu domus Jehudae intellecta, sed quod per illos in sensu interno significati (x)qui a regno spirituali et caelesti Domini sunt; cum illis `novum foedus{3}, et illorum in corde scripta {3} lex': `novum foedus' pro conjunctione cum Domino per bonum, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037; `lex in corde scripta' pro perceptione boni et veri inde, et quoque pro conscientia: [9] apud Joelem, Fiet in die illo, stillabunt montes mustum, et colles fluent lacte, et omnes rivi Jehudae fluent aquis, et fons e domo Jehovae exibit, et irrigabit flumen {4}shittim: Aegyptus in vastitatem erit, et Edom in desertum vastitatis erit, propter violentiam filiis Jehudae, quorum fuderunt sanguinem innocentem in terra sua: et Jehudah in aeternum sedebit, et Hierosolyma in generationem et generationem, iv 18-20; ex singulis ibi etiam patet quod per `Jehudam' non intelligatur Jehudah, nec per `Hierosolymam' Hierosolyma, sed quod illi qui in sancto amoris et charitatis {5}, illi enim `in aeternum sedebunt,' et `in generationem et generationem': [10] apud Malachiam, Ecce Ego mittens angelum Meum, qui parabit viam ante Me, et subito veniet ad templum Suum Dominus, Quem vos quaerentes, et angelus foederis quem vos desideratis; ...tunc suavis erit Jehovae minha Jehudae et Hierosolymae, juxta dies aeternitatis, et juxta annos priores, iii 1, 4; ibi de Adventu Domini; quod tunc non `Jehovae suavis fuerit minha Jehudae et Hierosolymae,' constat; inde patet quod per Jehudam et Hierosolymam talia quae sunt Ecclesiae Domini, significentur: ita ubivis in Verbo alibi ubi Jehudah, Israel et Hierosolyma nominantur. Inde nunc constare potest quid per Judaeam apud Matthaeum significatur, quod nempe Ecclesia Domini, ibi vastata{6} @1 ratiociniis$ @2 et$ @3 i est$ @4 AI have schittim, Sch Schittim, AV, RV Shittim, but RV in margin `the valley of acacias.'$ @5 i sunt$ @6 In A this was originally the end of this preface. Chap. xxviii was started, but deleted and n. 3655 added.$