8581.“看哪，我必在你面前站在何烈的磐石上”表信之真理方面的主。这从“磐石”和“何烈”的含义清楚可知：“磐石”是指信，在此是指从主所获得的信，或信方面的主，因为耶和华，也就是说主，说“看哪，我必站在磐石上”；“何烈”是指神之律法。所以，此处这些话表示来自祂律法或圣言的信之真理方面的主。“磐石”表示信方面的主，在人这一方面表示从主所获得的信，这一点从圣言中的许多经文明显看出来，如在摩西五经：
你们要将伟大归与我们的神，那磐石，祂的作为完全。耶和华使他乘驾地的高处，使他得吃田间的土产；又使他从磐石中咂蜜，从燧石中吸油；但耶书仑渐渐肥胖，就踢跳，便离弃造他的神，轻看救他的磐石。你轻忽生你的磐石，忘记产你的神。他们的磐石卖了他们，耶和华交出他们。他们的磐石不如我们的磐石。说，他们的神，他们所投靠的磐石，在哪里呢？（申命记32:3，4，13，15，18，30，31，37）
从这些话明显可知，耶和华，就是主，就是被称“磐石”的那一位；“磐石”就是信方面的耶和华或主，这一点从此处内义上的细节明显可知。
但以理书：
你观看，直到有一块非人手凿出来的石头打在这像半铁半泥的脚上，把脚砸碎。于是铁、泥、铜、银、金都一同砸得粉碎，成如夏天禾场上的糠秕；风把它们吹散，无处可寻。打碎这像的石头变成一个大磐石，充满全地。诸天之神必兴起一个永不灭亡的国；祂的国必不归给别的百姓，却要打碎灭绝那一切国，这国必存立到永远。你既看见非人手凿出来的一块石头从磐石而出，打碎铁、铜、泥、银、金。（但以理书2:34，35，44，45）
此处论述的主题是主及其国度，“石头”表示信，“磐石”表示信方面的主。“石头”和“磐石”表示这些事物，这一点对凡思考这个问题的人来说，是显而易见的。在圣言中，“石头”也表示信之真理（参看643，1298，3720，3769，3771，3773，3789，3798，6426节）；因此，神性真理方面的主被称为“以色列的石头”（6426节）。“磐石”之所以表示信之真理方面的主，是因为“磐石”也表示抵御虚假的堡垒；堡垒本身就是信之真理，因为争战就是通过这既反对虚假，也反对邪恶的真理进行的。
由此也可以看出，在主于马太福音中对彼得所说的话中，“磐石”表示信之方面的主，还表示从主所获得的信：
我对你说，你是彼得，我要把我的教会建造在这磐石上，阴间的门，不能胜过它。我要把天国的钥匙给你。凡你在地上所捆绑的，在天上也要捆绑。凡你在地上所释放的，在天上也要释放。（马太福音16:18，19）
此处“磐石”表示信方面的主，以及从主所获得的信，“彼得”代表这信（参看创世记22章序言，以及3750，4738，6000，6073e，6344e节）。凡正确思考的人，谁也能明显看出，向善人打开天堂、关闭地狱，向恶人打开地狱、关闭天堂的权柄唯独属于主；这种权柄之所以属于信，是因为信来自主，因而也属于主，也就是说，主自己就在信里面。此外，在来世，一切权柄或能力都通过源于良善的信之真理而来（参看4931，6344，6423，8200，8304节）。一个正确思考的人也能推断出，主的教会不会建立在任何人身上，因而不会建立在彼得身上，而是建立在主自己身上，因而建立在对祂的信上面。
由此可以看出，那些恪守圣言字义的人陷入什么样，以及何等大的错误；还能看出为何教会的领袖都如此急切地抓住这一观念，即：这种权柄被赋予彼得，因而被赋予那些自称是他的继任者之人，因为该观念支持他们的爱，或说支持他们心里的东西；同样能看出，对他们来说，让自己信服这段经文没有其它任何含义是何等困难，因为人人都想获得至高无上的权柄。这一切也清楚表明，知道“磐石”、“钥匙”、“阴间的门”，以及其它许多事物在内义上表示什么是何等重要。
耶和华被称为“磐石”，当祂被如此称呼时，所表示的是信方面的主，这一点也可从圣言中的其它许多只需引用，无需进一步解释的经文明显看出来，如以下经文：
你们当将羊羔奉给那地掌权的，从磐石往旷野，送到锡安山。（以赛亚书16:1）
同一先知书：
你已忘记救你的神，不记念你逃难所的磐石。（以赛亚书17:10）
又：
亚述人必倒在并非人的剑下，他的磐石必因惊吓挪去。（以赛亚书31:8，9）
又：
磐石的居民当歌唱，在山顶上呐喊！（以赛亚书42:11）
又：
你们这追求公义、寻求耶和华的，当留心听从我！你们要回溯那磐石，你们就是从那里被凿出来的。（以赛亚书51:1）
耶利米书：
摩押的居民哪，要离弃城邑，住在磐石里。（耶利米书48:28）
又：
你这行毁灭的山哪，就是毁灭全地的，我与你反对！我必向你伸手，将你从磐石滚下去，使你成为烧毁的山。人必不从你那里取石头为房角石，也不取石头为根基石。（耶利米书51:25，26）
这论及巴比伦。诗篇：
祂从毁灭坑里、从淤泥中使我上来，使我的脚立在磐石上。（诗篇40:2）
又：
我心里发昏的时候，我要从地极求告你，求你领我到那比我更高的磐石。（诗篇61:2）
又：
我必拿上好的麦子给他们吃，又拿从磐石出的蜂蜜叫他们饱足。（诗篇81:16）
由于“磐石”表示信方面的主，和从主所获得的信，所以奇事也发生在磐石上；对此，士师记如此记着说：
耶和华的使者对基甸说，将肉和无酵饼放在这磐石上，把汤倒出来，就有火从磐石中出来，烧尽了肉和无酵饼。（士师记6:20，21）
又：
参孙的父亲玛挪亚取了一只母山羊羔，献在磐石上。使者行奇妙的事，在火焰中升上去了。（士师记13:19，20）
这些事物具有什么含义，是显而易见的，只要通过内义发现基甸和参孙的父亲玛挪亚分别代表什么；以及“肉”、“无酵饼”、“汤”、“母山羊羔”和“火”分别表示什么；因为这些事物当中的每一个都代表，具有一个灵义。
从“磐石”表示信的含义也可以知道当摩西要看见耶和华时，他被放在磐石缝里（出埃及记33:20-23）表示什么；因为“磐石缝”表示信的模糊。在教会，众所周知，有水出来的何烈磐石表示主；但现在已说明，它表示信方面的主，它还表示从主所获得的信。以赛亚书中的这些话所表示的含义类似于“何烈的磐石”所表示的：
你们要说，耶和华救赎了祂的仆人雅各！那时，他们必不干渴；祂在荒野引领他们，为他们使水从磐石流出，分裂磐石，水就涌出。（以赛亚书48:20，21）
水之所以只从何烈的磐石，而不从其它任何磐石被赐予百姓，是因为“何烈”表示神之律法；而“何烈”之所以表示神之律法，是因为律法在那里颁布。从主所获得的信是从神之律法，也就是从圣言获得的；因为主通过圣言教导何为信，也赋予信。
Potts(1905-1910) 8581
8581. Behold I stand before thee there upon the rock in Horeb. That this signifies the Lord in respect to the truths of faith, is evident from the signification of "a rock," as being faith, here faith from the Lord, or the Lord in respect to faith; for Jehovah, that is, the Lord, says, "Behold I stand upon the rock;" and from the signification of "Horeb," as being the Divine Law; consequently by these words is signified the Lord in respect to the truths of faith which are from His law, or the Word. That "a rock" denotes the Lord as to faith, and relatively to man, the faith which is from the Lord, is evident from many passages in the Word, as in Moses:
Give ye greatness to our God, the Rock whose work is perfect. He made him ride on the high places of the earth, and he did eat the produce of the fields, He made him suck honey out of the rock, and oil out of the stone of the rock. But when Jeshurun became fat, he kicked, he forsook God who made him, and lightly esteemed the Rock of his salvation. The Rock that begat thee thou hast given to forgetfulness, and hast forgotten God thy Former. Their rock hath sold them, and Jehovah hath shut them up, for their rock is not as our Rock. When it is said, Where are their gods, the rock in which they trusted (Deut. 32:3, 4, 13, 15, 18, 30, 31, 37). From these words it is plain that it is Jehovah, that is, the Lord, who is called "the Rock"; that this is Jehovah or the Lord as to faith, is clear from the details here in the internal sense. [2] In Daniel:
Thou wast seeing till that a stone was cut out, which was not by hands, and it smote the image upon its feet that were of iron and clay, and brake them in pieces. Then were the iron, the clay, the brass, the silver, and the gold, broken in pieces together, and became like the chaff of the summer threshing-floors; so that the wind carried them away, that no place was found for them. But the stone that smote the image became a great Rock, and filled the whole earth. The God of the heavens shall make a kingdom arise which shall not be destroyed to the ages; and His kingdom shall not be permitted to another people; it shall break in pieces and consume all these kingdoms; but itself shall stand to the ages. Forasmuch as thou hast seen that a stone was cut out from the rock, that was not by hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold (Dan. 2:34, 35, 44, 45). This is said of the Lord and His kingdom, and by "a stone" is meant faith, and by "a rock" the Lord as to faith. That these things are signified by "stone" and by "rock," is plain to everyone who reflects. "Stone" too signifies in the Word the truth which is of faith (see n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426); and therefore the Lord as to Divine truth is called "the Stone of Israel" (n. 6426). That "a rock" denotes the Lord as to the truth of faith, is because by "a rock" is also meant a bulwark against falsities; the bulwark itself is the truth of faith, for combat is waged from this truth both against falsities and against evils. [3] From all this it can also be seen that by "rock" is meant the Lord as to faith, and also the faith which is from the Lord, in the words which the Lord spake to Peter, in Matthew:
I say unto thee, Thou art Peter [Petrus], and upon this rock [Petra] I will build My church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:18, 19). That "a rock" here denotes the Lord as to faith, and the faith which is from the Lord, and that Peter represents this faith, see the preface to Genesis 22, also n. 3750, 4738, 6000, 6073, 6344. It is also plain to everyone who thinks from sound reason that the power of opening heaven and of shutting hell for the good, and of opening hell and shutting heaven for the evil, belongs to the Lord alone; and that this belongs to faith is because faith is from the Lord, thus also is the Lord's, that is, the Lord Himself is in it. Moreover all sovereign power in the other life comes through the truth of faith from good (see n. 4931, 6344, 6423, 8200, 8304). And he who thinks from reason can conclude that the Lord's church has not been built upon any man, thus not upon Peter, but upon the Lord Himself, thus upon faith in Him. [4] From all this it can be seen into what and how great errors they fall, who press so closely the sense of the letter of the Word; and with what eagerness the leaders of the church catch at the idea that such power was given to Peter, and consequently to those who call themselves his successors, because it favors their love; and with what difficulty they suffer themselves to be persuaded that anything else is meant, for everyone desires to procure for himself the height of power. From the above it is also plain how necessary it is to know what is signified in the internal sense by "a rock," what by "keys," what by "the gates of hell," and many other things. [5] That Jehovah is called "the Rock," and that then is meant the Lord as to faith, is also evident from many other passages in the Word, as from the following, which may be cited without further explication:
Send ye the lamb of the Ruler of the land from the Rock toward the wilderness unto the mount of Zion (Isa. 16:1). Thou hast forgotten the God of thy salvation, and hast not remembered the Rock of thy refuge (Isa. Asshur shall fall with the sword not of a man, also his rock shall pass away through dread thereof (Isa. 31:8, 9). Let the inhabitants of the rock sing, let them cry from the top of the mountains (Isa. 42:11). Attend to Me, ye that follow after righteousness, that seek Jehovah, look back unto the Rock from which ye were hewn (Isa. 51:1). Forsake the cities, and dwell in the rock, ye inhabitants of Moab (Jer. 48:28). I am against thee, O destroying mountain, destroying the universal earth; and I will stretch out My hand against thee, and roll thee down from the rocks, and will make thee a mountain of burning; neither shall they take from thee a stone for a corner, nor a stone for foundations (Jer. 51:25, 26);
speaking of Babel. And in David:
He made me come up out of a pit of devastation, out of the mire of clay, and He set my feet upon a rock (Ps. 40:2). From the extremity of the earth do I cry unto Thee when my heart faileth, Thou leadest me to the Rock that is high from Me (Ps. 61:2). He fed them with the fat of wheat; and with honey out of the rock I sated them (Ps. 81:16). [6] As "a rock" signified the Lord as to faith, and faith from the Lord, therefore also wonderful things were done upon a rock, of which it is thus written in the book of Judges:
The angel of Jehovah said unto Gideon that he should take the flesh and the unleavened things, and put them upon the rock, and pour out the broth, and there went up fire out of the rock, and devoured the flesh and the unleavened things (Judg. 6:20, 21). Manoah the father of Samson took a kid of the goats, and offered it upon the rock. Then the angel did wondrously, and went up in the flame (Judg. 13:19, 20). What these things signified can be seen if from the internal sense there is unfolded what Gideon represented, and what Manoah the father of Samson; also what was signified by "the flesh" and "the unleavened things," and by "the broth," as also by "the kid of the goats," and by "the for all and each of these things were representative and significative. [7] From the signification of "a rock," as being faith, it can also be known what is meant by Moses being put in an opening of the rock when he was to see Jehovah (Exod. 33:20-23); for by "an opening of a rock" is signified obscurity of faith. That the rock in Horeb from which came the waters signified the Lord, is known in the churches; but that it signifies the Lord as to faith, and also that it signifies faith from the Lord, has now been shown. The like to what is signified by "the rock in Horeb" is also signified by these words in Isaiah:
Say ye, Jehovah hath redeemed His servant Jacob, then shall he not thirst, He shall lead them in the wastes, He shall make the waters flow out of the rock for them, while He shall cleave the rock that the waters may flow out (Isa. 48:20, 21). That water was not given to the people from any other rock than that in Horeb, is because by "Horeb" is signified the Divine Law; that the Divine Law is signified by "Horeb," is because the Law was there promulgated; and faith which is from the Lord is from the Divine Law, that is, from the Word; for through this the Lord teaches what faith is, and also gives faith.
Elliott(1983-1999) 8581
8581. 'behold, I [will be] standing before you there on the rock in Horeb' means the Lord in respect of the truths of faith. This is clear from the meaning of 'the rock' as faith, in this instance faith received from the Lord, or the Lord in respect of faith, for Jehovah - that is, the Lord - says 'Behold, I [will be] standing on the rock'; and from the meaning of 'Horeb' as God's law. Consequently the words used here mean the Lord in respect of the truths of faith, which come from His law or the Word. The fact that 'the rock' means the Lord in respect of faith, and on man's side the faith he receives from the Lord, is clear from very many places in the Word, as in Moses,
Ascribea greatness to our God, the Rock, whose work is perfect. He caused him to ride onb the heights of the land, and fed him with the produce of the fields; He caused him to suck honey out of the rock, and oil out of the flinty rock. But when Jeshurun became fat he kicked; he forsook God who made Him, and despised the Rock of his salvation. You have been unmindful ofc the Rock who begot you, and have forgotten the God who formed you. Their Rock sold them, and Jehovah shut them up. For their rock is not like our Rock. When it is said, Where are their gods, the rock in which they trusted? ... Deut 32:3, 4, 13, 15, 18, 30, 31, 37.
From these verses it is evident that Jehovah, that is, the Lord, is the One who is called 'the Rock'. The fact that 'the Rock' is Jehovah or the Lord in respect of faith is made plain by every detail there in the internal sense.
[2] In Daniel,
You were watching, until a stone was cut out, not by means of hands; and it struck the statue on its feet, which were iron and clay, and smashed them to pieces. Then the iron, the clay, the bronze, the silver, and the gold together were smashed to pieces, and became like chaff from the summer threshing-floors; so that the wind carried them away, and no place was found for them. But the stone that struck the statue became a great rock and filled the whole earth. The God of heaven will cause a kingdom to arise that will never be destroyed, and also His kingdom will not be left to other people; it will crush and consume all those kingdoms, but will itself stand for ever. Inasmuch as you saw that the stone was cut out of the rock, not by means of hands, and it smashed the iron, the bronze, the clay, the silver, and the gold... Dan 2:34, 35, 44, 45.
The subject here is the Lord and His kingdom, 'a stone' being used to mean faith, and 'a rock' the Lord in respect of faith. The fact that these things are meant by 'a stone' and 'a rock' is evident to anyone who gives thought to the matter. 'A stone' also means in the Word the truth that composes faith, see 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426; therefore also the Lord in respect of Divine Truth is called 'the stone of Israel', 6426. The reason why 'a rock' means the Lord in respect of the truth of faith is that 'a rock' is also used to mean a fortress that withstands falsities. The actual fortress is the truth of faith, for this is what the battle against both falsities and evils is waged from.
[3] All this also makes it clear that in the following words in Matthew which the Lord addressed to Peter 'rock' is used to mean the Lord in respect of faith, and also faith received from the Lord,
I tell you, You Are Peter, and on this rock I will build My Church, and the gates of hell will not prevail against it. And I will give you the keys of the kingdom of heaven; and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matt 16:18, 19.
As regards 'rock' here, that it means the Lord in respect of faith, and faith received from the Lord, and that 'Peter' represents that faith, see Preface to Genesis 22, and also 3750, 4738, 6000, 6073 (end), 6344 (end). It is also evident to anyone who thinks properly that the power to open heaven and close hell for the good, and to open hell and close heaven for the wicked, is the Lord's alone, and that the reason why such power accompanies faith is that faith comes from the Lord, and so likewise is the Lord's; that is, the Lord Himself is within faith. All power in the next life too comes through the truth of faith springing from good, 4931, 6344, 6423, 8200, 8304. One who thinks properly may also conclude that the Lord's Church has not been built on some person, thus not on Peter, but on the Lord Himself, that is, on faith in Him.
[4] From all this one can see what kind of errors they are, and how great, which those people slip into who adhere strictly to the sense of the letter of the Word. One can see why leaders of the Church are all too ready to seize on the idea that such power was given to Peter and consequently to those who call themselves his successors, for that idea lends support to what is in their heart. One can see how difficult it is for them to let themselves be convinced that this passage has any other meaning, for each wishes to gain supreme power. All this also shows how vital it is to know what 'rock', 'the keys', 'the gates of hell', and very many other things mean in the internal sense.
[5] The fact that Jehovah is called 'the Rock', and that when He is called this the Lord in respect of faith is meant, many other places in the Word also go to prove, such as the following, which will be quoted without further explanation. In Isaiah,
Send the lamb of the ruler of the land from the Rock towards the wilderness, to the mountain [of the daughter] of Zion. Isa 16:1.
In the same prophet,
You have forgotten [the God] of your salvation, and have not called to mind the Rock of your refuge. Isa 17:10.
In the same prophet,
Asshur will fall by the sword, not of man (vir). Also his rock will pass away by reason of terror. Isa 31:8, 9.
In the same prophet,
Let the inhabitants of the Rock sing, let them shout from the top of the mountains. Isa 42:11.
In the same prophet,
Pay attention to Me, you who are pursuing righteousness, who are seeking Jehovah. Look to the Rock from which you were hewn. Isa 51:1.
In Jeremiah,
Leave the cities and dwell in the Rock, O inhabitants of Moab. Jer 48:28.
In the same prophet,
I am against you, O destroying mountain, destroying the whole earth. And I will stretch out My hand against you, and roll you down from the rocks, and make you into a mountain of burning. Nor will they take from you a stone for a corner, or a stone for foundations. Jer 51:25, 26.
This refers to Babel. In David,
He caused me to come up out of the pit of devastation, out of the muddy clay, and He set my feet upon a rock. Ps 40:2.
In the same author,
From the end of the earth I cry to You, when my heart fails; You lead me to the Rock high up from me. Ps 61:2.
In the same author,
I fed them with the fat of wheat, and with honey out of the rock I satisfied them. Ps 81:16.
[6] Since 'a rock' meant the Lord in respect of faith, and faith received from the Lord, also the wondrous things spoken of in the Book of Judges took place on a rock,
The Angel of Jehovah told Gideon to take the flesh and unleavened bread and peace them on the rock, and pour out the broth. And fire went up from the rock and consumed the flesh and unleavened bread. Judg 6:20, 21.
And elsewhere in the same book,
Manoah, Samson's father, took the kid of the she-goats and offered it on the rock. Then the Angel acted in a wondrous manner and ascended in the flame. Judg 13:19, 20.
What meaning these things had becomes clear if what 'Gideon' and what 'Manoah, Samson's father' represented is discovered from the internal sense, also what was meant by 'the flesh and unleavened bread' and 'the broth', 'the kid of the she-goats' as well, and 'the fire'. For every single one of these was representative and had a spiritual meaning.
[7] Knowing that 'the Rock' means faith may lead also to an understanding of the reference to Moses' being pieced in the cleft of the rock when he was to see Jehovah, Exod 33:20-23; for 'the cleft of the rock' means obscurity of faith. It is well known in the Churches that the rock in Horeb from which the water came out means the Lord; but now it has been shown that it means the Lord in respect of faith, and also that it means faith received from the Lord. A meaning similar to that which 'the rock in Horeb' possesses is also meant in the following words in Isaiah,
Say, Jehovah has redeemed His servant Jacob. At that time they will not thirst; in waste places He will lead them. He will make water flow for them from the rock, when He cleaves the rock so that water flows out. Isa 48:20, 21.
The reason why the people were given the water from no other rock than the one in Horeb is that 'Horeb' means God's law; and the reason why God's law is meant by 'Horeb' is that the law was proclaimed from there. And faith which is received from the Lord is acquired from God's law, that is, from the Word; for through the Word the Lord teaches what faith is and also imparts faith.
Latin(1748-1756) 8581
8581. `Ecce Ego stans ante te ibi super petra in Chorebo': quod significet Dominum quoad fidei vera, constat ex significatione `petrae' quod sit fides, hic fides a Domino, seu Dominus quoad fidem, nam dicit Jehovah, hoc est, Dominus, `ecce Ego stans super petra,' et ex significatione `Chorebi' quod sit lex Divina; inde per illa verba significatur Dominus quoad fidei vera, quae ex lege Ipsius seu Verbo. Quod `petra' sit Dominus quoad fidem, ac respective ad hominem quod sit fides quae a Domino, constat ex pluribus locis in Verbo, ut apud Moschen, {1}Date magnitudinem Deo nostro, Petra, cujus perfectum opus: {2}equitare fecit illum super excelsis terrae, et cibavit proventu agrorum, sugere fecit illum mel e rupe, et oleum e saxo petrae: sed cum pinguis factus {3} Jeschurun, recalcitravit, deseruit Deum, Qui fecit illum, et vilipendit Petram salutis suae: Petram quae genuit te, oblivioni dedisti, et oblitus es Dei formatoris tui: Petra illorum vendidit illos, et Jehovah conclusit illos; non enim sicut Petra nostra petra illorum: quando dicitur, Ubi dii illorum, Petra cui confisi fuerunt? Deut. xxxii 3 4, 13, 15, 18, 30, 31, 37;ex his patet quod sit Jehovah, hoc est, Dominus, qui vocatur `Petra'; (x)quod sit Jehovah seu Dominus quoad fidem, {4} ex singulis ibi in sensu 2 interno liquet: apud Danielem, Videns fuisti usque dum excisus est lapis, qui non per manus, et percussit statuam super pedes ejus, qui ferrum et argilla, et contrivit illos; tunc contrita sunt simul ferrum, argilla, aes, argentum, et aurum, factaque sunt sicut palea, de (x)areis aestatis; ita ut abstulerit ea ventus, et ullus locus non inventus sit illis; lapis autem qui percussit statuam factus est in {5}petram magnam, et implevit omnem terram: surgere faciet Deus caelorum regnum; quod in saecula non perdetur; etiam regnum Ipsius populo alii non permittetur; conteret et consumet omnia ista regna, ipsum autem stabit in saecula; propterea quod vidisti quod de petra excisus est lapis, qui non per manus, et contrivit ferrum, aes, argillam, argentum, et aurum, ii 34, 35, 44, 45;
agitur hic de Domino ac Ipsius regno, et per `lapidem' intelligitur fides, ac per `petram' Dominus quoad fidem; quod illa per `lapidem' et `petram' significentur, patet ei qui expendit; `lapis' etiam in Verbo significat verum quod fidei, videatur n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426; inde quoque Dominus quoad Divinum Verum vocatur `lapis Israelis,' n. 6426; quod `petra' sit Dominus quoad verum fidei, est quia per `petram' etiam intelligitur propugnaculum quod contra falsa; ipsum propugnaculum est verum fidei, nam ex illo pugnatur tam contra falsa quam contra mala. 3 Ex his quoque constare potest quod per `petram' intelligatur Dominus quoad fidem, et quoque fides quae a Domino, in verbis quae Dominus locutus est ad Petrum, apud Matthaeum, Ego tibi dico, Tu (x)es Petrus, et super hac petra aedificabo Ecclesiam, Meam, et portae inferni non praevalebunt illi; et dabo tibi claves regni caelorum, et quicquid ligaveris in terra, erit ligatum in caelis, et quicquid solveris in terra, erit solutum in caelis, xvi 18, 19;
quod `petra' ibi sit Dominus quoad fidem, ac fides quae a Domino, et quod `Petrus' illam fidem repraesentet, videatur Praefatio ad Gen. xxii, tum n. (x)3750, 4738: 6000, 6073 fin., 6344 fin.; (m)patet etiam unicuique qui ex sana ratione cogitat quod potestas aperiendi caelum et claudendi infernum pro bonis, ac aperiendi infernum et claudendi caelum pro malis, sit solius Domini, et quod sit fidei, est quia fides est a Domino, {6}ita quoque est Domini, hoc est, Ipse Dominus in illa; omnis {7}potestas in altera vita etiam est per verum fidei ex bone, n. 4931, 6344, (x)6423, 8200, 8304; {6}qui ex ratione cogitat etiam concludere potest quod Ecclesia Domini non super aliquo homine, ita non super Petro, sed super Ipso Domino, {8}ita super fide in Ipsum, aedificata sit.(n) 4 Ex his videri potest in quales et in quantos errores labuntur illi qui {9}stricte sensum litterae Verbi premunt, et quam prone antistites Ecclesiae arripiunt quod talis potestas data sit Petro, et consequenter illis qui se ejus successores {10}vocant, nam favet illorum amori, et quam aegre se persuaderi patiuntur quod aliud intelligatur, nam quisque sibi {11}comparare summum potentiae vult; ex {12}illis quoque patet quam necessarium {13}est ut sciatur quid `petra,' quid `claves,' quid `portae inferni,' et perplura alia, in sensu interno significant. 5 Quod Jehovah dicatur `petra' et quod tunc intelligatur Dominus quoad fidem, etiam ex multis aliis locis in Verbo constat, ut ex his sequentibus, quos adducere absque ulteriore explicatione licet: apud Esaiam, Mittite {14}agnum dominatoris terrae de petra versus desertum ad montem Sionis, xvi 1:
apud eundem, Oblita es [Dei] salutis tuae, et petrae refugii tui non recordata es, xvii 10:
apud eundem, Cadet Aschur gladio non viri, etiam petra ejus prae formidine ejus transibit, xxxi [8,] 9:
apud eundem, Cantent habitatores petrae, e capite montium clament, xlii 11:
apud eundem, Attendite ad me, sectantes justitiam, quaerentes Jehovam, respicite ad petram e qua excisi estis, li 1:
apud Jeremiam, Relinquite urbes, et habitate in petra, habitatores Moabi, xlviii 28:
apud eundem, Ego contra te, mons perdens, perdens universam terram, et extendam manum Meam contra te, et devolvam te de petris, et dabo te in montem combustionis, nec sument de te lapidem pro angulo, aut lapidem fundamentorum, li 25, 26;
de Babele: apud Davidem, Fecit ascendere me a fovea devastationis, e caeno luti, ac constituit super petra pedes meos, Ps. xl 3 [A.V. 2]:
apud eundem, Ab extremitate terrae ad Te clamo, cum deficit cor meum, {15}ad petram altam a me ducis me, Ps lxi 3 [A.V. 2]:
apud eundem, Cibavit illos ex adipe tritici, et e petra melle saturavi illos, Ps lxxxi 17 [A.V. 16]. 6 Quia `petra' significabat Dominum quoad fidem, ac fidem a Domino, ideo etiam mirabilia facta sunt super petra, de quibus in Libro Judicum, Angelus Jehovae dixit ad (x)Gideonem ut sumeret carnem et azyma, et poneret super petra, et jus effunderet, et ascendebat ignis e petra, et comedit carnem et azyma, vi 20, 21:
et alibi in eodem Libro, Manoach pater Simsonis sumpsit haedum caprarum, et obtulit super petra; tunc angelus mirabiliter fecit, et ascendebat in flamma, xiii 19, 20;
quid haec significabant, constare potest si ex sensu interno evolvitur quid repraesentabat (x)`Gideon' et quid `Manoach pater Simsonis,' tum quid significabant `caro et azyma,' ac `jus,' ut et `haedus caprarum,' et `ignis'; omnia enim et singula repraesentabant et significabant. 7 Ex significatione `Petrae' quod sit fides, etiam sciri potest quid intelligitur per quod Moscheh, cum videret Jehovam, poneretur in foramine petrae, Exod. xxxiii 20-23, per `foramen' enim `petrae' significatur obscurum fidei. Quod petra in Chorebo, ex qua aquae, significet Dominum, in Ecclesiis notum est, sed quod {16}significet Dominum quoad fidem, et {17}quoque quod fidem a Domino, nunc ostensum est. Simile {18}quod per `petram in Chorebo' etiam significatur per haec apud Esaiam, Dicite, Redemit Jehovah servum Suum Jacobum; tunc non (x)sitient, in vastitatibus ducet illos, aquas e petra effluere faciet illis, dum findet petram ut effluant aquae, xlviii 20, 21. Quod aqua daretur populo (t)non ex alia petra quam ex {19}illa in Chorebo, (x)est quia per `Chorebum' significatur lex Divina; quod lex Divina per `Chorebum' significetur, est quia ibi promulgata {20}est lex; et fides quae a Domino, est ex lege Divina, hoc est, ex Verbo; per id enim Dominus docet quid fides, et quoque dat fidem. @1 Dabo AI$ @2 evigilare AI$ @3 i est$ @4 i etiam$ @5 Aramaic (tur) = a mountain$ @6 et$ @7 potentia$ @8 ac$ @9 non alium sensum Verbi quam sensum literae$ @10 dicunt$ @11 vindicare$ @12 his$ @13 sit$ @14 Heb (kar), cp n. 3994$ @15 in$ @16 sit Dominus$ @17 quod sit fides$ @18 ac$ @19 petra Chorebi$ @20 fuit$