L64.“耶路撒冷”之所以表示教义方面的教会，是因为圣殿和祭坛，献祭，因而神性敬拜本身，都在迦南地的耶路撒冷，不在别的地方。因此，一年的三个节期都在那里庆祝，全地的所有男子都被吩咐往那里去。这就是为何“耶路撒冷”表示敬拜方面，因而教义方面的教会，因为敬拜是教义所规定的，并照着教义执行。另外一个原因是，主在耶路撒冷，在祂的圣殿教训人，后来又在那里荣耀了祂的人身。此外，在圣言中，“城”在灵义上表示教义；因此，“圣城”表示来自主的神性真理的教义。
“耶路撒冷”表示教义方面的教会，这一点从圣言中的其它经文也明显看出来，如下列经文，以赛亚书：
我为锡安必不静默，为耶路撒冷必不安息，直到她的公义如光辉发出，她的救恩如燃着的明灯发亮。列邦必见你的公义，列王必见你的荣耀。你必得新名的称呼，是耶和华亲口所起的。你在耶和华的手中要作为华冠，在你神的掌上必作为冕旒。因为耶和华喜悦你，你的地也必婚嫁。看哪，你的救恩来到，祂的赏赐在祂那里；人必称他们为圣民，为耶和华所救赎的，你也必称为被眷顾不撇弃的城。（以赛亚书62:1-4，11，12）
这一整章论述了主的降临，以及祂所要建立的一个新教会。这个新教会就是此处耶和华亲口所起新名的耶路撒冷所表示的；它要作为耶和华手中的华冠和神手掌上的冕旒；耶和华喜悦它，它被称为被眷顾不撇弃的城。这些话不可能表示主降世时犹太人所住的耶路撒冷，因为这座城具有完全相反的性质，更应该被称为所多玛；事实上，它就是被如此称呼的（启示录11:8；以赛亚书3:9；耶利米书23:14；以西结书16:46，48）。
以赛亚书：
看哪，我造新天新地；从前的事不再被记念。你们当因我所造的永远欢喜快乐！因为看哪，我造耶路撒冷成为欢喜，造她的百姓成为快乐。我必因耶路撒冷欢喜，因我的百姓快乐。那时，豺狼必与羊羔同食。在我圣山的遍处，它们必不造成伤害。（以赛亚书65:17-19，25）
这一章也论述主的降临和祂要重新建立的教会。这个教会不是重新建立在那些住在耶路撒冷的人当中，而是建立在那些住在耶路撒冷之外的人当中。正因如此，要成为主的欢喜的耶路撒冷和其要成为祂的快乐的百姓就表示这个教会；在那里，豺狼必与羊羔同食，人们也不造成伤害。经上也是在这一章，就像在启示录那样，说，主要造一个新天和一个新地，意思是一样的；经上补充说，祂要造耶路撒冷。
在以赛亚书的另一处：
锡安哪，醒来！醒来！披上你的力量。圣城耶路撒冷啊，穿上你华美的衣服！因为从今以后，未受割礼、不洁净的，必不再进入你中间。耶路撒冷啊，要抖下尘土，起来坐下。到那日，我的百姓必知道我的名，因为说这话的就是我。看哪，是我！耶和华安慰了祂的百姓，救赎了耶路撒冷。（以赛亚书52:1，2，6，9）
这一章也论述了主的降临和祂所要重新建立的教会。因此，未受割礼、不洁净的，必不再进入，以及主要救赎的耶路撒冷表示教会；“圣城耶路撒冷”表示来自主的教义方面的教会。
西番雅书：
锡安的女子哪，应当歌唱！耶路撒冷的女子哪，应当满心欢喜快乐！以色列的王在你中间，你必不再惧怕灾祸。耶和华你的神必因你欢欣喜乐，默然爱你，且因你喜乐而欢唱。我要使你们在地上的万民中有名声，得称赞。（西番雅书3:14-17，20）
此处经上同样论述了主和来自祂的一个教会，“以色列的王”，就是主将因它而欢欣喜乐，因它而欢唱；祂必默然爱这个教会，使该教会的成员在地上的万民中有名声，得称赞。
以赛亚书：
你的救赎主，你的形成者耶和华如此说，对耶路撒冷说，你必有人居住；对犹大的城邑说，你必被建造。（以赛亚书44:24，26）
但以理书：
你当知道、当明白，从出令重新建造耶路撒冷，直到有受膏君的时候，必有七个七。（但以理书9:25）
显然，此处“耶路撒冷”也表示教会，因为主的确
这里的耶路撒冷也代表教会，因为主恢复和建造的，正是教会，而不是犹太人居住的耶路撒冷。
在下列经文中，“耶路撒冷”也表示来自主的一个教会。撒迦利亚书：
耶和华如此说，我要返回锡安，住在耶路撒冷中间；耶路撒冷必称为真理的城，万军之耶和华的山必称为圣山。（撒迦利亚书8:3，20-23）
约珥书：
那时，你们就知道我是耶和华你们的神，且又住在锡安我的圣山。那时，耶路撒冷必成为圣。到那日，大山要滴新酒，小山要流奶子。耶路撒冷必存到代代。（约珥书3:17，18，20）
以赛亚书：
到那日，耶和华发生的苗必华美荣耀。剩在锡安留在耶路撒冷的，就是一切住耶路撒冷，记在生命册上的，必称为圣。（以赛亚书4:2，3）
弥迦书：
末后的日子，耶和华家的山必坚立于诸山之顶；因为教诲必出于锡安，耶和华的话必出于耶路撒冷。从前的国，就是耶路撒冷女子的国，必归与你。（弥迦书4:1，2，8）
耶利米书：
那时，人必称耶路撒冷为耶和华的宝座，所有民族必因耶和华的名聚集到耶路撒冷。他们必不再随从自己顽梗的恶心行走。（耶利米书3:17）
以赛亚书：
你要看锡安，我们守圣节的城；你的眼必见耶路撒冷为安静的居所，为不挪移的帐幕，其橛子永不拔出，其绳索一根也不折断。（以赛亚书33:20）
除此之外还有其它经文（以赛亚书24:23；37:32；66:10-14；撒迦利亚书12:3，6，8，9，10；14:8，11，12，21；玛拉基书3:1，4；诗篇122:1-7；137:5，6）。
在这些经文中，“耶路撒冷”是指主将要重新建立，并且实际重新建立的教会，而不是指犹太人居住的迦南地的耶路撒冷。这一点从圣言中那些论及后者的经文（耶利米书5:1；6:6，7；7:17，20；8:5-7；9:10，11，13；13:9，10，14；14:16；耶利米哀歌1:8，9，15，17；以西结书4:1-17；5:9-17；12:18，19；15:6-8；16:1-23；23:1-49；马太福音23:33，37，39；路加福音19:41-44；21:20-22；23:28-30）可以看出来，经上说它全然败坏，并且将要被彻底摧毁。
64. The reason Jerusalem in the Word means the church in regard to its teachings is that that was the only place in the land of Canaan where the Temple was, where the altar was, where sacrifices were performed, and therefore where there was actual worship of God. That was also why the three annual feasts were celebrated there and why every male in the whole land was commanded to go there. This is why Jerusalem means the church in regard to worship and therefore also the church in regard to its teachings, since worship is defined by teachings and carried out in accord with them. It is also because the Lord was in Jerusalem and taught in its Temple and afterward glorified his human nature there.
Moreover, in the Word as spiritually understood a city means a body of teaching, so a holy city means a body of teaching based on divine truth that comes from the Lord. 1
[2] We can also see that Jerusalem means a church in regard to its teachings from other passages in the Word, such as this in Isaiah:
For Zion’s sake I will not be silent and for Jerusalem’s sake I will not rest until her justice goes forth like radiance and her salvation burns like a lamp. Then the nations will see your justice and all monarchs will see your glory, and a new name will be given you that the mouth of Jehovah will utter. And you will be a crown of beauty in the hand of Jehovah and a diadem of the kingdom in the hand of your God. Jehovah will be well pleased with you and your land will be married. Behold, your salvation will come. See, his reward is with him. And they will call them a holy people, the redeemed of Jehovah; and you will be called a city sought out, not deserted. (Isaiah 62:1-4, 11-12)
This whole chapter is about the Lord’s Coming and about the new church that he is about to establish. This is the new church meant by the Jerusalem that will be given a new name that the mouth of Jehovah will utter and that will be a crown of beauty in the hand of Jehovah and a diadem of the kingdom in the hand of God, with which Jehovah will be well pleased, and which will be called a city sought out, not deserted. This cannot mean the Jerusalem where Jews were living when the Lord came, because this was the opposite in all respects, more properly called “Sodom, ” as it is in Revelation 11:8, Isaiah 3:9, Jeremiah 23:14, Ezekiel 16:46, 48.
[3] Another passage from Isaiah:
Behold, I am creating a new heaven and a new earth; the former ones will not be remembered. Be glad and rejoice forever in what I am creating. Behold, I am going to create Jerusalem as a rejoicing and her people as a gladness, so that I may rejoice over Jerusalem and be glad about my people. Then the wolf and the lamb will feed together; they will do no evil in all my holy mountain. (Isaiah 65:17-19, 25)
This chapter too is about the Lord’s Coming and the church that he is going to establish-a church that was not established among people in Jerusalem but among people who were outside it. This church, then, is meant by the Jerusalem that would be a rejoicing for the Lord and whose people will be a gladness for him, and where the wolf and the lamb will feed together, and where they will do no evil.
Here it is also saying, as it does in the Book of Revelation, that the Lord is going to create a new heaven and a new earth, meaning much the same thing; and it also says that he is going to create Jerusalem.
[4] Another passage from Isaiah:
Wake up! Wake up! Put on your strength, O Zion. Put on your beautiful garments, O Jerusalem, holy city. No more will the uncircumcised or the unclean come into you. Shake yourself from the dust, rise up, and sit [in a higher place], Jerusalem. The people will acknowledge my name on that day, because I am the one saying “Here I am!” Jehovah has comforted his people; he has redeemed Jerusalem. (Isaiah 52:1-2, 6, 9)
This chapter too is about the Lord’s Coming and the church that he is going to establish. So the Jerusalem into which the uncircumcised or the unclean will no longer come, and which the Lord will redeem, means the church; and Jerusalem the holy city means the church’s teachings that come from the Lord.
[5] In Zephaniah:
Rejoice, O daughter of Zion! Be glad with all your heart, O daughter of Jerusalem! The King of Israel is in your midst. Do not fear evil anymore. He will be glad over you with joy; he will rest in your love; he will rejoice over you with singing. I will give you a name and praise among all the peoples of the earth. (Zephaniah 3:14-17, 20)
Again, this is about the Lord and the church from him, the church over which the King of Israel (who is the Lord) will rejoice with singing and be glad with joy, in whose love he will be at rest, and to whom he will give a name and praise among all the peoples of the earth.
[6] In Isaiah:
Thus says Jehovah your Redeemer and your Maker, who says to Jerusalem, “You will be inhabited,” and to the cities of Judah, “You will be built.” (Isaiah 44:24, 26)
And in Daniel:
Know and understand: from [the time] the word goes forth that Jerusalem must be restored and built until [the time of] Messiah the Leader will be seven weeks. (Daniel 9:25)
We can see that here too Jerusalem means the church because this latter was restored and built up by the Lord, but Jerusalem, the capital city of the Jews, was not.
[7] Jerusalem means the church that comes from the Lord also in the following passages. In Zechariah:
Thus says Jehovah: “I will return to Zion and dwell in the midst of Jerusalem. Jerusalem will be called the city of truth, and the mountain of Jehovah Sabaoth will be called the holy mountain.” (Zechariah 8:3; see also 8:20-23)
In Joel:
Then you will know that I am Jehovah your God, dwelling on Zion, my holy mountain. Jerusalem will be holy. And on that day it will happen that the mountains will drip with new wine and the hills will flow with milk; and Jerusalem will abide from generation to generation. (Joel 3:17-21)
In Isaiah:
On that day the branch of Jehovah will be beautiful and glorious. And it will happen that those remaining in Zion and those left in Jerusalem will be called holy-all who are written as alive in Jerusalem. (Isaiah 4:2-3)
In Micah:
At the very last of days the mountain of the house of Jehovah will be established on the top of the mountains. Teaching will go forth from Zion and the word of Jehovah from Jerusalem. To you the former kingdom will come, the kingdom of the daughter of Jerusalem. (Micah 4:1-2, 8)
In Jeremiah:
At that time they will call Jerusalem the throne of Jehovah, and all nations will gather at Jerusalem because of the name of Jehovah. They will no longer follow the stubbornness of their own evil heart. (Jeremiah 3:17)
In Isaiah:
Look upon Zion, the city of our appointed feasts! Your eyes will see Jerusalem as a peaceful abode and as a tabernacle that will not be taken down; its tent pegs will never be removed and not one of its cords will be torn away. (Isaiah 33:20)
There are other passages elsewhere, such as Isaiah 24:23; 37:32; 66:10-14; Zechariah 12:3, 6, 9-10; 14:8, 11-12, 21; Malachi 3:2, 4; Psalms 122:1-7; 137:4-6.
[8] As for Jerusalem in these passages meaning the church that the Lord was going to establish and that has in fact been established, and not the Jerusalem in the land of Canaan that was inhabited by Jews, this too we can tell from the places in the Word where this latter city is described as totally lost and as destined for destruction, passages such as Jeremiah 5:1; 6:6-7; 7:17-18, and following; 8:6-8, and following; 9:10-11, 13, and following; 13:9-10, 14; 14:16; Lamentations 1:8-9, 17; Ezekiel 4:1; 5:9; 12:18-19; 15:6-8; 16:1-63; 23:1-49; Matthew 23:37, 39; Luke 19:41-44; 21:20-22; 23:28-30; and in many other places.
Footnotes:
1. [Swedenborg’s Footnote] A city in the Word means the teachings of a church and of a religion: see Arcana Coelestia 402, 2712, 2943, 3216, 4492-4493. The gate of a city means the teachings through which we come into the church: 2943, 4477. That is why the elders sat in the gate of the city and gave judgment: 2943. Going out of the gate means departing from the teachings: 4492-4493. Representations of cities and palaces appear in heaven when angels are discussing specific teachings: 3216.
64. Jerusalem, in the Word, means the church in respect to doctrine, because the Temple, the Altar, the offering of sacrifices, thus Divine worship itself were there, in the land of Canaan, and nowhere else. The three annual feasts were therefore also celebrated there, and every male throughout the land was commanded to go to them. For that reason Jerusalem symbolizes the church in respect to its worship, and so also the church in respect to its doctrine. For worship is prescribed in doctrine, and is conducted in accordance with it. In addition, the Lord was active in Jerusalem and taught in its Temple, and afterward glorified His humanity there.
Furthermore, in the Word in its spiritual sense a city symbolizes doctrine. The Holy City therefore symbolizes a doctrine of Divine truth from the Lord. 1
[2] That Jerusalem means the church in respect to its doctrine is apparent also from other passages in the Word. For example, from the following:
In Isaiah:
For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest, until her righteousness goes forth as a radiance, and her salvation as a burning lamp. Then the nations shall see your righteousness, and all kings your glory. You shall be called by a new name, which the mouth of Jehovah will utter. You shall also be a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of your God.... ...Jehovah will be well pleased by you, and your land shall be married.... Behold, your salvation is coming; behold, His reward is with Him.... And they shall call them a holy people, the redeemed of Jehovah; and you shall be called a city sought, not forsaken. (Isaiah 62:1-4, 11-12)
This whole chapter deals with the Lord’s advent and a new church to be established by Him. The new church is the one meant by Jerusalem, which will be called “by a new name which the mouth of Jehovah will utter, ” which will be “a crown of beauty in the hand of Jehovah, and a royal diadem in the hand of God, ” by which Jehovah will be “well pleased, ” and which will be called “a city sought, not forsaken.”
This cannot mean the Jerusalem inhabited by Jews when the Lord came into the world, for it was altogether of an opposite character. Rather it deserved to have been called Sodom, as it is in fact called in Revelation 11:8, Isaiah 3:9, Jeremiah 23:14, and Ezekiel 16:46, 48.
[3] Elsewhere in Isaiah:
...behold, I create a new heaven and a new earth; the former shall not be remembered.... ...be glad and rejoice forever in what I create; ...behold, I will create Jerusalem a rejoicing, and her people a joy. I will rejoice over Jerusalem, and be glad over My people.... (Then) the wolf and the lamb shall feed together.... They shall not do harm...in all My holy mountain.... (Isaiah 65:17-19, 25)
The subject in this chapter as well is the Lord’s advent and the church that He will establish — a church that was not established among the inhabitants of Jerusalem, but among surrounding peoples. Consequently it is this church that is meant by Jerusalem, which will be for the Lord a rejoicing, and whose people will be for Him a joy, and where the wolf and the lamb will feed together and not do harm.
Here, too, we are told, as we are in the book of Revelation, that the Lord will create a new heaven and a new earth, where they have a similar meaning. And we are also told that He will create Jerusalem.
[4] Elsewhere in Isaiah:
Awake, awake! Put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city! For the uncircumcised and the unclean shall no longer come into you. Shake yourself from the dust, arise; sit down, O Jerusalem! ...My people shall know My name...in that day, for I am He who speaks. Behold, it is I.... ...Jehovah has comforted His people, He has redeemed Jerusalem. (Isaiah 52:1-2, 6, 9)
In this chapter also the subject is the Lord’s advent and a church to be established by Him. Consequently the Jerusalem into which the uncircumcised and the unclean shall no longer come, and which the Lord has redeemed, means the church; and Jerusalem, the holy city, means the church in respect to its doctrine received from the Lord.
[5] In Zephaniah:
Sing, O daughter of Zion! ...Be glad...with all your heart, O daughter of Jerusalem! ...The King of Israel...is in your midst; fear evil no more.... He will be glad over you with joy, He will rest in your love, He will rejoice over you with jubilation.... ...I will give you fame and praise among all the peoples of the earth.... (Zephaniah 3:14-17, 20)
Here, likewise, the subject is the Lord and the church to be established by Him, over which the King of Israel, namely the Lord, will be glad with joy and rejoice with jubilation, in whose love He will rest, and to whom He will give fame and praise among all the peoples of the earth.
[6] In Isaiah:
Thus said Jehovah, your Redeemer, and He who formed you..., who says to Jerusalem, “You shall be inhabited, ” and to the cities of Judah, “You shall be built.” (Isaiah 44:24, 26)
And in Daniel:
Know and understand that from the going forth of the word to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks.... (Daniel 9:25)
Jerusalem here, too, means the church, as is apparent, since the Lord restored and rebuilt the church, but not Jerusalem, the capital city of the Jews.
[7] Jerusalem means a church established by the Lord in the following places as well.
In Zechariah:
Thus said Jehovah: “I will return to Zion, and dwell in the midst of Jerusalem. (Therefore) Jerusalem shall be called the City of Truth, and the mountain of Jehovah of hosts, the Holy Mountain.” (Zechariah 8:3, cf. 8:20-23)
In Joel:
Then you shall know that I am Jehovah your God, dwelling in Zion, My holy mountain. And Jerusalem shall be holy.... And it will come to pass in that day that the mountains shall drip new wine, and the hills shall flow with milk.... And...shall abide...Jerusalem from generation to generation. (Joel 3:17-20)
In Isaiah:
In that day the offshoot of Jehovah shall be beautiful and glorious.... And it shall come to pass that he who is left in Zion and remains in Jerusalem will be called holy — everyone who is recorded for life in Jerusalem. (Isaiah 4:2-3)
In Micah:
...at the end of days the mountain of Jehovah’s house shall be established on top of the mountains.... For out of Zion the doctrine shall go forth, and the word of Jehovah from Jerusalem.... ...to you...the former kingdom shall come, the kingdom of the daughter of Jerusalem. (Micah 4:1-2, 8)
In Jeremiah:
At that time they shall call Jerusalem the throne of Jehovah, and all the nations shall be gathered..., because of the name of Jehovah, to Jerusalem. No more shall they follow the confirmation of their evil heart. (Jeremiah 3:17)
In Isaiah:
Look upon Zion, the city of our appointed feast; let your eyes behold Jerusalem, a tranquil home, a tabernacle that will not go away. Its stakes will never be removed, nor will any of its cords be torn away. (Isaiah 33:20)
And so on also elsewhere, as in Isaiah 24:23, 37:32, 66:10-14; Zechariah 12:3, 6, 8-10, 14:8, 11-12, 21; Malachi 3:2, 4; Psalms 122:1-7, 137:4-6.
[8] Jerusalem in these places means a church which the Lord will establish, and also one that He has established, and not the Jerusalem in the land of Canaan inhabited by Jews; and this can be seen as well from places in the Word where we are told that it has been utterly ruined, or that it will be destroyed. As, for example, in Jeremiah 5:1, 6:6-7, 7:17-18ff, 8:6-8ff, 9:11-12, 14ff, 13:9-10, 14, 14:16; Lamentations 1:8-9, 17; Ezekiel 4:1-17, 5:9-17, 12:18-19, 15:6-8, 16:1-63, 23:1-49; Matthew 23:37, 39; Luke 19:41-44, 21:20-22, 23:28-30. And many other places.
Footnotes:
1. [Swedenborg’s Footnote] To be shown that a city in the Word symbolizes the doctrine of a church and its religion, see the Arcana Coelestia (The Secrets of Heaven), nos. 402, 2449, 2943, 3216, 4492, 4493. That the gate of a city symbolizes the doctrine by which one enters the church, nos. 2943, 4477, 4478. That the elders therefore sat at the gate of the city in judgment, ibid. That to go out of the gate is to depart from the doctrine, nos. 4492, 4493. That representational cities and palaces in heaven appear when angels are engaged in discussing doctrinal matters, no. 3216 there.
64. By Jerusalem, in the Word, is meant the Church as to doctrine; because at Jerusalem, in the land of Canaan and in no other place, were the Temple and the Altar, and sacrifices were offered; and consequently there was Divine worship itself. Therefore also three feasts were celebrated there every year, and every male in the whole land was commanded to go to them. Because of this, by Jerusalem is signified the Church as to worship, and hence also as to doctrine; for worship is prescribed in doctrine and performed according to it. Another reason is, because the Lord was in Jerusalem and taught in His Temple, and afterwards glorified His Human there. Moreover, by a city in the Word in its spiritual sense is signified doctrine; and consequently by the holy city is signified the doctrine of Divine Truth from the Lord. 1
[2] That by Jerusalem is meant the Church as to doctrine is also evident from other passages in the Word; as from the following:
In Isaiah:
For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.
And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of Jehovah shall name.
Thou shalt also be a crown of glory in the hand of Jehovah, and a royal diadem in the hand of thy God ...
... For Jehovah shall delight in thee, and thy land shall be married.
Behold, thy salvation cometh; behold, His reward is with Him...
And they shall call them, The holy people, the redeemed of Jehovah: and thou shall be called, A city sought out, not forsaken. Isaiah 62:1-4, 11-12.
The whole of this chapter treats of the Coming of the Lord, and of the new Church to be established by Him. This new Church is what is here meant by Jerusalem which shall be called by a new name, which the mouth of Jehovah shall name; and which shall be a crown of glory in the hand of Jehovah, and a royal diadem in the hand of God; in which Jehovah shall delight, and which shall be called a city sought out, not forsaken. By these things cannot be meant the Jerusalem in which the Jews were when the Lord came into the world, for this was in all respects of a contrary character, and ought rather to have been called Sodom, as it is so called in Revelation 11:8; Isaiah 3:9; Jeremiah 23:14; Ezekiel 16:46, 48.
[3] Elsewhere in Isaiah:
Behold, I create a new heaven and a new earth and the former shall not be remembered.
Be ye glad and rejoice for ever in that which I create: for, behold, I will create Jerusalem a rejoicing, and her people a joy.
And I will rejoice in Jerusalem, and joy in my people.
Then the wolf and the lamb shall feed together.... They shall not hurt ... in all my holy mountain. Isaiah 65:17-19, 25.
This chapter also treats of the Coming of the Lord and of the Church to be established by Him; which was not established with those who dwelt in Jerusalem but with those who were outside it. Therefore it is this Church which is meant by the Jerusalem that should be a rejoicing to the Lord, and whose people should be a joy to Him; where also the wolf and the lamb should feed together, and where men should do no hurt. In this chapter also it is said, as in the Revelation, that the Lord would create a new heaven and a new earth; by which also like things are meant; and it is also said that He would create Jerusalem.
[4] Elsewhere in Isaiah:
Awake! awake! put on thy strength, O Zion put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem:
My people shall know my name ... in that day for I am He that doth speak; behold, it is I. Jehovah hath comforted His people, He hath redeemed Jerusalem. Isaiah 52:1-2, 6, 9.
This chapter also treats of the Coming of the Lord, and of the Church to be established by Him. Therefore by Jerusalem, into which should no more come the uncircumcised and the unclean, and which the Lord should redeem, is meant the Church; and by Jerusalem, the holy city, the Church as to doctrine from the Lord.
[5] In Zephaniah:
Sing, O daughter of Zion; be glad ... with all the heart, O daughter of Jerusalem.
The King of Israel ... is in the midst of thee: thou shalt not fear (A.V. see) evil any more ...
Jehovah thy God will. rejoice over thee with joy;
He will rest in thy (A.V. his) love; He will joy over thee with singing.
I will make you a name and a praise among all the peoples of the earth. Zephaniah 3:14-15, 17, 20.
Here likewise the subject is the Lord, and the Church from Him; over which the King of Israel, who is the Lord, will rejoice with joy, and exult with singing; in whose love He will rest, and whom He will make a name and a praise among all the peoples of the earth.
[6] In Isaiah:
Thus saith Jehovah, thy Redeemer and thy Maker ... saying to Jerusalem, Thou shalt be inhabited and to the cities of Judah, Ye shall be built. Isaiah 44:24, 26 And in Daniel:
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks. Daniel 9:25.
It is evident that here also by Jerusalem is meant the Church, because this was restored and built by the Lord, but not Jerusalem, the seat of the Jews.
[7] By Jerusalem is meant the Church from the Lord in the following passages also:
In Zechariah:
Thus saith Jehovah, I will return to Zion, and will dwell in the midst of Jerusalem: and therefore Jerusalem shall be called, The city of truth, and the mountain of Jehovah Zebaoth, The holy mountain. Zechariah 8:3, 20-23.
In Joel:
Then shall ye know that I am Jehovah your God, dwelling in Zion, my holy mountain: then shall Jerusalem be holiness ...
And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk ...
And Jerusalem shall dwell from generation to generation. Joel 3:17-18, 20.
In Isaiah:
In that day shall the Branch of Jehovah be beautiful and glorious ... and it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written to life in Jerusalem. Isaiah 4:2-3.
In Micah:
In the last days it shall come to pass, that the mountain of the house of Jehovah shall be established in the top of the mountains ...
For doctrine shall go forth from Zion, and the Word of Jehovah from Jerusalem ...
Unto thee shall the former kingdom come, the kingdom of the daughter of Jerusalem. Micah 4:1-2, 8.
In Jeremiah:
At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered together, because of the name of Jehovah, to Jerusalem: neither shall they walk after the stubbornness (confirmatio) of their evil heart. Jeremiah 3:17.
In Isaiah:
Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. Isaiah 33:20.
Besides many other places; as,
Isaiah 24:23; 37:32; 66:10-14; Zechariah 12:3, 6, 8-10; 14:8, 11-12, 21; Malachi 3:1, 4; Psalm 122:1-7; 137:4-6.
[8] By Jerusalem in these places is meant the Church which was to be established, and which also was established, by the Lord, and not Jerusalem in the land of Canaan inhabited by Jews. This can be seen from those passages in the Word where it is said of the latter that it was utterly ruined, and that it would be destroyed:
Jeremiah 5:1; 6:6-7; 7:17-18, and following verses; and foll.; 9:11-12, 14 and foll.; 13:9-10, 14; 14:16; Lamentations 1:8-9, 17;
Ezekiel 4; 5:9-17; 12:18-19; 15:6-8; 16:1-23; 23; Matthew 23:[33,] 37, 39; Luke 19:41-44; 21:20-22; 23:28-30; and in many other places.
Footnotes:
1. By a city in the Word is signified the doctrine of the Church and of religion. This maybe seen in the ARCANA CAELESTIA 402, 2449, 2943, 3216, 4492, 4493. By the gate of a city is signified the doctrine through which entrance is made into the Church, 2943, 4477, 4478. Therefore the elders sat in the gate of the city, and judged, ibid. To go out of the gate, is to recede from doctrine, 4492, 4493. Cities and palaces are represented in heaven when angels converse on doctrinals, 3216 - Author's Note.
64. The reason why "Jerusalem" means the church as to doctrine, is that there and at no other place in the land of Canaan were the temple and altar, the offering of sacrifices, and therefore the Divine worship; and for this reason the three yearly feasts were celebrated there, to which every male in the whole country was commanded to go. This is why "Jerusalem" signifies the church in respect to worship, and therefore as to doctrine - for worship is prescribed in doctrine, and is performed according to it. An additional reason is that the Lord was present in Jerusalem, and taught in its temple, and afterwards glorified His Human there. Besides, "city" in the spiritual sense of the Word signifies doctrine, and therefore "holy city" signifies the doctrine of Divine truth from the Lord. 1
[2] That by "Jerusalem" is meant the church as to doctrine, is further evident from other passages in the Word, as from these:
For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. Then shall the nations see thy righteousness, and all kings thy glory and thou shalt be called by a new name, which the mouth of Jehovah shall name; and thou shalt be a crown of ornament in the hand of Jehovah, and a kingdom's diadem in the hand of thy God for Jehovah shall delight in thee, and thy land shall be married. Behold, thy salvation cometh; behold, His reward is with Him and they shall call them the holy people, the redeemed of Jehovah and thou shalt be called, A city sought out, not forsaken (Isaiah 62:1-4, 11, 12).
This whole chapter treats of the Lord's advent, and of a New Church to be set up by Him. This New Church is here meant by "Jerusalem called by a new name which the mouth of Jehovah shall name," and which shall be "a crown of ornament in the hand of Jehovah, and a kingdom's diadem in the hand of God," and in which Jehovah shall "delight," and which shall be called "a city sought out, not forsaken." These words cannot possibly mean the Jerusalem in which were the Jews at the time of the Lord's coming into the world, for that city was of a wholly contrary character, and might rather be called Sodom, as indeed it is called in Revelation 11:8; Isaiah 3:9; Jeremiah 23:14; 46, 48.
[3] Again in Isaiah:
Behold, I create a new heaven and a new earth, and the former shall not be remembered: be ye glad and rejoice to eternities in that which I create for behold I create Jerusalem a rejoicing, and her people a gladness, that I may rejoice over Jerusalem, and be glad over My people. Then shall the wolf and the lamb feed together; they shall not do harm in all the mountain of My holiness (Isaiah 65:17-19, 25).
This chapter also treats of the Lord's advent, and of a church to be set up anew by Him. This church was not set up anew among those who were in Jerusalem, but among those outside of it, so that it is this church which is meant by the Jerusalem that should be to the Lord a rejoicing, and whose people should be to Him a gladness, and where also the wolf and the lamb should feed together, and where they should do no harm. Here, too, it is said, just as in the Revelation, that the Lord will "create a new heaven and a new earth," the meaning being similar; and it is added that He will "create Jerusalem."
[4] In another place in Isaiah:
Awake! awake! put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city, for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust, arise, and sit down, O Jerusalem. My people shall know [cognoscet] My name in that day, for I am He that doth speak, behold it is I. Jehovah hath comforted His people; He hath redeemed Jerusalem (Isaiah 52:1-2, 6, 9).
This chapter also treats of the Lord's advent, and of the church to be set up anew by Him; so that by the Jerusalem into which the uncircumcised and the unclean should no more come, and which the Lord should redeem, is meant the church; and by "Jerusalem the holy city," the church as to doctrine from the Lord.
[5] In Zephaniah:
Shout, O daughter of Zion; be glad with all the heart, O daughter of Jerusalem; the King of Israel is in the midst of thee; fear evil no longer: He will be glad over thee with joy, He will rest in thy love, He will exult over thee with a shout: I will make you a name and a praise to all the people of the earth (Zephaniah 3:14-17, 20).
Here in like manner it treats of the Lord and of a church from Him, over which "the King of Israel" (who is the Lord) will be glad with joy, will exult with a shout, and in whose love He will rest, and whose members He will make a name and a praise to all people of the earth.
[6] In Isaiah:
Thus saith Jehovah thy Redeemer, and thy Former, saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built (Isaiah 44:24, 26).
In Daniel:
Know [Scito] and perceive that from the going forth of the word even to the restoring and the building up of Jerusalem, even to Messiah the Prince, shall be seven weeks (9:25).
It is evident that here also "Jerusalem" means the church, because this was indeed restored and built by the Lord, but not the Jerusalem that was the residence of the Jews.
[7] "Jerusalem" means a church from the Lord in the following passages also.
In Zechariah:
Thus saith Jehovah, I will return to Zion, and I will dwell in the midst of Jerusalem whence Jerusalem shall be called the city of truth; and the mountain of Jehovah Zebaoth, the mountain of holiness (Zechariah 8:3, and 8:20-23).
In Joel:
Then shall ye know that I am Jehovah your God, dwelling in Zion, the mountain of holiness; and Jerusalem shall be holiness: and it shall come to pass in that day that the mountains shall drop new wine, and the hills shall flow with milk, and Jerusalem shall abide from generation to generation (Joel 3:17-20).
In Isaiah:
In that day shall the shoot of Jehovah be for ornament and glory and it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem shall be called holy; even every one that is written for life in Jerusalem (Isaiah 4:2-3).
In Micah:
In the latter days it shall come to pass that the mountain of the house of Jehovah shall be established in the head of the mountains; for doctrine shall go forth out of Zion, and the word of Jehovah from Jerusalem: unto thee shall come the former kingdom, the kingdom of the daughter of Jerusalem (Micah 4:1-2, 8).
In Jeremiah:
At that time they shall call Jerusalem the throne of Jehovah and all nations shall be gathered to the name of Jehovah to Jerusalem; neither shall they walk any more after the confirmation of their evil heart (3:17).
In Isaiah:
Look upon Zion the city of our set feast; thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be scattered not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be plucked away (33:20).
Besides other passages, as Isaiah 24:23; 37:32; 66:10-14; Zechariah 12:3, 6, 8, 9, 10; 14:8, 11, 12, 21; Malachi 3:1, 4; Psalm 122:1-7, 137:5-6.
[8] That in these passages "Jerusalem" means the church which was to be set up anew by the Lord, and which actually was set up anew by Him, and not the Jerusalem in the land of Canaan that was inhabited by the Jews, is evident from those passages in the Word where it is said of the latter Jerusalem that it should utterly perish and be destroyed; as Jeremiah 5:1; 6:6-7; 7:17, 20, etc.; 8:5-7, etc.; Jeremiah 9:10-11, 13, etc.; Jeremiah 13:9-10, 14; 14:16; Lamentations 1:8-9, 15, 17; 4:1; 5:9-17 to the end; Ezekiel 12:18-19; 15:6-8; 16:1-23, 23:1-49; Matthew 23:33, 37, 39; Luke 19:41-44; 21:20-22; 23:28-30; and in many other places.
Footnotes:
1. That by "city" in the Word is signified the doctrine of the church and of religion, may be seen in the Arcana Coelestia (n. 402, 2449, 2943, 3216, 4492, 4493). That by the gate of a city is signified the doctrine by means of which there is entrance into the church (n. 2943, 4477, 4478). That on this account the elders sat in the gate of the city, and judged, ibid. That "to go out of the gate" is to fall back from doctrine (n. 4492, 4493). That in heaven cities and palaces are presented representatively when angels and spirits are conversing about doctrinal matters (n. 3216).
64. Quod per "Hierosolymam" in Verbo intelligatur ecclesia quoad doctrinam, est causa, quia ibi in terra Canaane, et non alibi, Templum erat, altare erat, sacrificia fiebant, ita ipse cultus Divinus: quare etiam tria festa quotannis ibi celebrabantur, et ad illa omnis masculus totius terrae mandatus est ire. Ex eo est, quod per "Hierosolymam" significetur ecclesia quoad cultum, et inde quoque ecclesia quoad doctrinam, nam cultus praescribitur in doctrina, et fit secundum illam: tum quia Dominus in Hierosolyma fuit, et docuit in suo Templo, et postea ibi glorificavit Humanum suum. Praeterea per "urbem" in Verbo in sensu ejus spirituali significatur doctrina; inde per "civitatem sanctam," doctrina Divini Veri a Domino.
[2] Quod per "Hierosolymam" 1intelligatur ecclesia quoad doctrinam, etiam ex aliis in Verbo patet; ut ex his. Apud Esaiam:
"Propter Zionem non tacebo, et propter Hierosolymam non quiescam, usque dum exeat sicut splendor justitia ejus, et salus ejus sicut lampas ardeat. Tunc videbunt gentes justitiam tuam, et omnes reges gloriam tuam. Et vocabitur tibi nomen novum, quod os Jehovae enuntiabit. Et eris corona decoris in manu Jehovae, et cidaris regni in manu Dei tui. ...Beneplacebit Jehovah in te, et terra tua maritabitur. ...Ecce Salus tua veniet, ecce merces Ipsius cum Ipso Et vocabunt illos. Populus sanctitatis, Redempti Jehovae: et tu vocaberis quaesita urbs, non deserta" (62:1-4, 11-12):
Agitur in toto illo capite de adventu Domini, et de nova ab Ipso instauranda ecclesia: nova haec ecclesia est quae intelligitur per "Hierosolymam," cui "vocabitur nomen novum quod os Jehovae enuntiabit," quaeque "erit corona decoris in manu Jehovae, et cidaris regni in manu Dei," in qua "Jehovah beneplacebit," et quae vocabitur "urbs quaesita, non deserta:" per haec non potest intelligi Hierosolyma, in qua, cum Dominus in mundum venit, fuerunt Judaei, nam illa erat in omni contrario; quae potius vocanda erat Sodoma, ut quoque vocatur (Apocalypsis 11:8: (vide etiam) Esaiam 3:9; Jeremiam 23:54 [NCBSP: 14]; Ezechielem 16:46, 48).
[3] Alibi apud Esaiam,
"Ecce Ego creans caelum novum, et terram novam:,.. non commemorabuntur priora. ...Laetamini et exultate in aeternitates, quae Ego creans. Ecce... Ego creaturus Hierosolymam exsultationem, et populum ejus laetitiam, ut exsultem super Hierosolyma, et laetet super populo meo. ...Tunc lupus et agnus pascent simul:... non malum facient... in toto monte sanctitatis meae" (65:17-19, 25);
Etiam in hoc capite agitur de adventu Domini, et de ecclesia ab Ipso instauranda; quae non instaurata est apud illos qui in Hierosolyma, sed apud illos qui extra illam erant: quare haec ecclesia intelligitur per "Hierosolymam," quae erit Domino exsultatio, et cujus populus erit Ipsi laetitia; tum ubi lupus et agnus pascent simul; et ubi non malum facient. Hic quoque dicitur, quemadmodum in Apocalypsi, quod Dominus creaturus novum terram novam," per quae etiam similia intelliguntur; et quoque dicitur quod creaturus "Hierosolymam."
[4] Alibi apud Esaiam,
"Excitare, excitare, indue robur tuum, Zion; indue vestes decoris tui, Hierosolyma, urbs sanctitatis; quia non addet ut veniat in te amplius praeputiatus et immundus. Excute te e pulvere, surge, sede, Hierosolyma. ...Cognoscet populus nomen meum... in die illo nam Ego ille qui loquens, ecce Me. ...Consolatus est Jehovah populum suum, redemit Hierosolymam" (52:1-2, 6, 9):
Etiam in eo capite agitur de adventu Domini, et de ecclesia ab Ipso instauranda; quare per "Hierosolymam," in quam non amplius veniet praeputiatus et immundus, et quam Dominus redimet, intelligitur ecclesia; et per "Hierosolymam urbem sanctitatis," ecclesia quoad doctrinam a Domino.
[5] Apud Zephaniam,
"Jubila, filia Zionis;... laetare... ex omni corde, filia Hierosolymae; Rex Israelis... in medio tui: ne time malum amplius. ...Laetabitur super te cum gaudio, acquiescet in amore tuo, 2exsultabit super te cum jubilo. ...Dabo vos in nomen et in laudem omnibus e populis terrae" (3:14-17, 20);
Similiter hic de Domino et de ecclesia ab Ipso; super qua (Ut Rex Israelis, qui est Dominus, "laetabitur cum gaudio," "exsultabit cum jubilo," et "in cujus amore requiescet," et quos "dabit in nomen et in laudem omnibus populis terrae."
[6] Apud Esaiam,
"Sic dixit Jehovah Redemptor tuus, et Formator tuus:... dicens Hierosolymae, Habitaberis; et urbibus Jehudae, Aedificabimini" (44:24, 26):
De et apud Danielem,
"Scito... et percipito, ab exitu Verbi usque ad restituendum et ad aedificandum Hierosolymam, usque ad Messiam Principem, septimanae septem" (9:25 3);
Quod per "Hierosolymam" etiam hic intelligatur ecclesia, patet, quoniam haec a Domino restituebatur et aedificabatur, non autem Hierosolyma sedes Judaeorum.
[7] Per "Hierosolymam" intelligitur ecclesia a Domino etiam in sequentibus locis. Apud Sachariam,
"Sic dixit Jehovah, Revertar ad Zionem, et habitabo in medio Hierosolymae: unde vocabitur Hierosolyma, urbs veritatis; et mons Jehovae Zebaoth, mons sanctitatis" (8:3, 20-23).
Apud Joelem,
"Tunc cognoscetis quod Ego Jehovah Deus vester, habitans in Zione, monte sanctitatis...; et erit Hierosolyma sanctitas:... et fiet in die illo, stillabunt montes mustum, et colles fluent lacte;... et Hierosolyma sedebit in generationem et generationem" (4:17-21 [NCBSP: 3:17-20]).
Apud Esaiam,
"In die illo erit germen Jehovae in decus et in gloriam;... et fiet, relictus in Zione, et residuus in Hierosolyma, sanctus dicetur...: omnis scriptus ad vitam in Hierosolyma" (4:2-3).
Apud Micham,
"In extremitate dierum erit mons domus Jehovae constitutus in caput montium;... nam e Zione exibit Doctrina, et Verbum Jehovae ex Hierosolyma:... ad te veniet regnum prius, regnum filiae Hierosolymae" (4:1-2, 8 4).
Apud Jeremiam,
"In tempore illo vocabunt Hierosolymam thronum Jehovae; et congregabuntur... omnes gentes ob nomen Jehovae Hierosolymam; neque ibunt amplius post confirmationem cordis sui mali" (3:17).
Apud Esaiam,
"Specta Zionem urbem festi stati nostri; oculi tui videant Hierosolymam, habitaculum tranquillum, tabernaculum quod non dissipabitur; non removebuntur clavi ejus in perpetuum, et omnes funes ejus non avellentur" (33:20).
Praeter etiam alibi
(Ut apud Esaiam 24:23; 37:32; 66:10-14; apud Sachariam 11:3, 6, 8-10 [NCBSP: 12:3, 6, 8-10]; 14:8, 11-12, 21; apud Malachiam 3:2, 4; apud Davidem, Psalm 122:1-7; Psalm 137:4-6).
[8] Quod per "Hierosolymam" in illis locis intelligatur ecclesia, quae a Domino instauranda erat, et quae etiam instaurata est, et non Hierosolyma in terra Canaane a Judaeis habitata, constare etiam potest a locis in Verbo, ubi de hac dicitur quod prorsus deperdita sit, et quod destruenda:
Ut Jeremiam 5:1; 6:6-7; 7:17-18 seq.; 8:6-8 seq.; 9:10-11, 13 (B.A. 9:11-12, 14, seq.); 13:9-10, 14; 14:16; Threni 1:8-9, 17; Ezechielem 4; 5:9 5ad fin.; 12:18-19; 15:6-8; 16:1; cap. 23; Matthaeum 23:(33,) 37, 39; Lucam 19:41-44; 21:20-22; 23:28-30; et multis aliis in locis.
Footnotes:
1. Quod per "urbem" in Verbo significetur doctrina ecclesiae et religionis, videatur in"Arcanis Caelestibus 402, 2450 (2449?), 2943, 3216, 4492, 4493. Quod per "portam urbis" significetur doctrina per quam fit introitus in ecclesiam, 2943, 4477, 4478. Quod ideo seniores sederint in porta urbis et judicaverint, ibid; "Egredi porta" quod sit recedere a doctrina, 4492, 4493. Quod urbes et palatia in caelo repraesententur. quando angelis est sermo de doctrinalibus, 3256, ibi.
2. "tuo:--sic editio princeps; sic quoque,"Apocalypsis Revelata 880; Summaria Expositio 100; Vera Christiana Religio 782. Vide autem Dict. Prob., ed. 1845, p. 31, ubi legitur "suo," quod textum Hebraicum rectius interpretatur.
3. ix. pro "x."
4. iv. pro "ii."
5. v. pro "iv"