2722# "他在别是巴栽种了一片树林"象征教义及其相关的认知和特质，这一解释源于"树林"和"别是巴"的含义。在古教会中，人们常在山上和树林中进行神圣的崇拜。选择山上是因为"山"象征崇拜中的属天之事，而选择树林则是因为"树林”象征其中的属灵之事。当古教会还保持其纯朴本质时，他们在山上和树林中的崇拜是神圣的。这是因为属天之事，如仁爱与仁义，通过高耸的山和丘陵来象征，而由此衍生的属灵之事则通过果实累累、枝叶茂盛的园子和树林来象征。然而，当这些具有代表性和象征意义的事物开始变得偶像化，人们只注重外在形式而忽视内在意义时，这种本应神圣的崇拜就变成了世俗的行为。因此，后来禁止人们在山上和树林中进行崇拜。
【2】古人在山上进行神圣的崇拜，这可以从《创世记》第12章关于亚伯拉罕的记载中得到证实（参1449-1455节）：
他从那里迁到伯特利东边的山，支搭帐棚；伯特利向海，艾在东边。他在那里又为耶和华筑了一座坛，求告耶和华的名。（创世记12:8）
并且从"山"所象征的属天之爱的含义中可以看出（参795，796，1430节）他们在树林中也进行神圣崇拜，这从本节经文中可以看出，"亚伯拉罕在别是巴栽种了一片树林，在那里求告永恒之神的名"。
还可以从"园子"象征智慧的含义中看出（参100，108，1588节），以及“树木"象征直接领受的含义（103，2163节）。
这种做法被禁止，可以从以下经文中看出：
在耶和华你神的坛旁，不可栽种任何树木作为亚舍拉；也不可为自己设立柱像，这是耶和华你的神所恨恶的。（申命记16:21-22）
你们要拆毁他们的祭坛，打碎他们的柱像，砍下他们的亚舍拉。（出埃及记34:13）
用火焚烧他们的亚舍拉。（申命记12:3）
【3】因为犹太人和以色列人被引入了古教会的代表性仪式，他们只关注外在形式，内心却是拜偶像的，他们不知道也不愿意知道内在的事，死后的生命，以及弥赛亚的王国是天堂。每当自由时，他们就在山上和丘陵上，在树林和森林中进行亵渎的崇拜，他们还在山丘之处为自己建造高台，用雕刻的亚舍拉代替树林。这可以从圣经中的多处经文得到证实：
以色列人行耶和华眼中看为恶的事，忘记耶和华他们的神，去事奉诸巴力和亚舍拉。（士师记3:7）
以色列人做亚舍拉，惹耶和华发怒。（列王纪上14:15）
犹大人在各高冈上、各青翠树下筑坛，立柱像和亚舍拉。（列王纪上14:23）
以色列人在他们的城邑，从瞭望楼直到坚固城，建筑邱坛。在各高冈上、各青翠树下立柱像和亚舍拉。（列王纪下17:9-10）
犹大王玛拿西为巴力筑坛，做亚舍拉，效法以色列王亚哈所行的……又在殿内立雕刻的亚舍拉像。（列王纪下21:3，7）
由此可见，他们也为自己制作了亚舍拉的雕像。这些雕像被约西亚王摧毁了，他吩咐从耶和华殿里将一切为巴力和亚舍拉，并天上万象所造的器皿都搬出来，在耶路撒冷外的汲沦溪旁烧了，又将为亚舍拉织帐子的妇女所住的屋子拆毁。又砍下所罗门所造的树林，还有伯特利的坛，就是尼八的儿子耶罗波安所造、使以色列人陷在罪里的那坛，都拆毁了（列王纪下23:4，6，7，14，15）。除此之外，希西家王也摧毁了这些东西，如经文所说：
犹大王希西家废去邱坛，毁坏柱像，砍下亚舍拉，打碎摩西所造的铜蛇。（列王纪下18:4）
【4】铜蛇在摩西时代被视为神圣之物，这是毋庸置疑的。然而，当人们开始将它作为外在物件崇拜时，它就变得亵渎了，因此被摧毁。这与禁止在山上和树林中崇拜的原因相似。这些观念在先知书中得到了进一步的阐述：
在各青翠树下欲火攻心；在山谷间、在石穴下杀了儿女；你也将奠祭浇在河中，献上供物……在高而又高的山上安设床榻，也上那里去献祭。（以赛亚书57:5-7）
当那日，人必仰望造他们的主，眼目重看以色列的圣者。他们必不仰望祭坛，就是自己手所筑的，也不重看自己指头所做的，无论是木偶或日像。（以赛亚书17:7-8）
我必从你中间除灭雕刻的偶像和柱像，你就不再跪拜自己手所造的。我必从你中间拔出你的木偶，又毁灭你的城邑。（弥迦书5:13-14）
他们被杀的人必倒在他们祭坛四围的偶像中，就是在各高冈、各山顶、各青翠树下、各茂密的橡树下，乃是他们献馨香的祭牲给一切偶像的地方。（以西结书6:13）
【5】从这里我们可以清楚地看到偶像崇拜的起源。最初，人们崇拜的是具有代表性和象征意义的对象。在大洪水之前的上古时代，人们在万事万物中都能看到主的王国的某些代表和象征。无论是在山上、丘陵上、平原上、山谷中，还是在园子里、树林中、森林里，在河流和水中，在田野和种子里，在各种树木中，甚至在各种动物和天上的光体中，他们都能看到这些象征。
然而，这些古人并不会将注意力停留在这些物体本身上，更不会用心智去执着于它们。相反，他们将这些事物作为媒介，用来思考主的王国中属天和属灵的事物。这种情况一直持续到自然界中几乎每一样事物都被他们用作思考的媒介。
事实上，自然界中的一切事物都具有代表性，这在今天被视为一个奥秘，几乎没有人相信。但是，当人失去了天堂的事物，即对主的爱之后，人类就不再处于那种能够通过外在对象作为媒介来洞察主王国的属天和属灵事物的状态了。
【6】洪水之后的古人通过传统和收集的知识了解到，自然界的事物都具有象征意义。正因为这些事物具有象征意义，它们也被视为神圣的。这就是古教会代表性崇拜的起源。
这个古教会是属灵的，虽然他们无法直接领受事物的本质，但通过知识来理解。相较于之前的时代，他们处于相对黑暗的状态（参2715节）。然而，他们并不崇拜外在的事物本身，而是通过这些外在事物来回忆和思考内在的灵性含义。因此，当他们处于这些代表和象征中时，他们就是在进行神圣的崇拜。
他们之所以能够这样做，是因为他们处于属灵的爱中，也就是仁义中。他们将仁义视为崇拜的本质，因此主的神性能够流入他们的崇拜中。
然而，随着时间的推移，人类的状态发生了巨大的变化。人们逐渐远离了仁义的良善，不再相信天堂的存在或死后的生命。他们开始认为自己与动物无异，只是多了思考的能力，这种观念甚至延续到了今天。在这种情况下，原本神圣的代表性崇拜逐渐转变为偶像崇拜，人们开始崇拜外在的事物本身。
因此，在那个时期的许多外邦人中，甚至包括犹太人和以色列人，崇拜不再具有真正的代表性。它变成了对代表和象征本身的崇拜，也就是说，变成了一种没有内在意义的外在崇拜。
【7】在古代，"树林"具有多种含义，这些含义主要取决于树林中树木的种类。例如："橄榄树"象征崇拜中的属天事物；"葡萄树"象征崇拜中的属灵事物；"无花果树、香柏树、杉树、黄杨树和橡树"则象征属天和属灵事物的各个方面
在这里，我们简单地将其称为树林或小树林，它象征着那些与教义及其知识相关的理性事物。
一般来说，"树木"象征直接领受（参103，2163节）。但是，当我们谈论属灵的教会时，“树木”则象征知识；这是因为属灵教会的成员除了通过教义或圣经获得的知识外，没有其它的直接领受方式。这些知识成为他们的信仰基础，进而形成良心，由此拥有某种程度上的直接领受。
2722、“亚伯拉罕在别是巴种植小树林”表示教义与构成它的知识或认知，并它的性质，这从“小树林”和“别是巴”的含义清楚可知。关于小树林（或园子）：古教会在山上和小树林里举行神圣敬拜；之所以在山上，是因为山表示敬拜的属天事物；之所以在小树林里，是因为小树林表示敬拜的属灵事物。只要该教会，即古教会保持它的单纯，那时他们在山上和小树林里的敬拜就因代表而仍是神圣的。凡巍峨高耸之物，如大山小山，都代表与爱和仁有关的属天事物。凡结出果实、枝繁叶茂之物，如花园和小树林，都代表从属天事物中发展出来的属灵事物。但后来，这些代表和有意义的符号，或说代表性和象征性的物体开始变成偶像崇拜，因为人们敬拜缺乏内在事物的外在事物。当他们如此行时，他们的神圣敬拜就成了亵渎。因此，他们被禁止在山上和小树林里敬拜。
古人在山上举行敬拜，这一点从创世记12章关于亚伯兰的论述清楚看出来：
从那里他又迁到伯特利东边的山，支搭帐棚；伯特利朝向大海（即在西边），艾在东边。他在那里又筑了一座坛，求告耶和华的名。（创世记12:8；1449-1455节）
这一点也可从“山”的含义看出来，“山”是指爱的属天实体或品质（795，796，1430节）。古人也在小树林里举行神圣敬拜，这一点从本节经文，以及“园子”和“树”的含义清楚可知：本节经文即，“亚伯拉罕在别是巴种植小树林，在那里求告永恒神的名”；“园子”是指聪明（100，108，1588节）；“树”是指感知（103，2163节）。以下经文则表明，这种敬拜被禁止了。摩西五经：
你不可在耶和华你神的坛旁栽种什么树的小树林，也不可为自己竖立柱子，这是耶和华你神所恨恶的。（申命记16:21-22）
出埃及记：
你要拆毁列族的祭坛，打碎他们的柱子，砍掉他们的小树林。（出埃及记34:13）
他们还被吩咐用火焚烧列族的小树林（申命记12:3）。
被引入古教会的代表性仪式的犹太人和以色列人只沉浸于外在事物，心里无非是偶像崇拜者。他们不知道、也不想知道任何内在事物或死后的生活，或弥赛亚的国度是天国。因此，每当他们自由的时候，都在大山小山，以及小树林和森林里举行亵渎的敬拜。他们还为自己制造丘坛以代替大山小山，雕刻木偶像以代替小树林，这从圣言中的许多经文明显看出来。如士师记：
以色列人去事奉诸巴力和亚舍拉（即木偶）。（士师记3:7）
列王纪：
以色列人作木偶（或亚舍拉），惹耶和华发怒。（列王纪上14:15）
另一处：
犹大人在各高冈上，各青翠树下为自己筑邱坛，立柱子和木偶（或亚舍拉）。（列王纪上14:23）
又：
以色列人在他们所有的城邑建筑邱坛，在各高冈上、各青翠树下立柱子和木偶（或亚舍拉）。（列王纪下17:9-10）
又：
犹大王玛拿西为巴力筑坛，作木偶（或亚舍拉），像以色列王亚哈所行的，又在神的家立雕刻的亚舍拉像。（列王纪下21:3，7）
由此明显可知，他们也为自己制作雕刻的亚舍拉像或木偶像。约西亚王摧毁了这些像，这一点可见于列王纪：
约西亚将那为巴力和亚舍拉、日、月并天上万象所造的一切器皿，都从耶和华殿里搬出来，在耶路撒冷外烧了，又拆毁妇女为亚舍拉织帐子的屋子。他还砍下所罗门所造的亚舍拉（即木偶），以及耶罗波安在伯特利所造的亚舍拉。（列王纪下23:4-7，13-15）
希西家王也拆毁这些东西，这一点可见于列王纪：
犹大王希西家废去邱坛，打碎柱子，砍下木偶（或亚舍拉），砸碎摩西所造的铜蛇。（列王纪下18:4）
显然，铜蛇在摩西那个时代是神圣的；但当敬拜外在事物时，铜蛇就成了亵渎，因而被砸碎；出于同样的原因，在山上和小树林里的敬拜也被禁止了。这些事在先知书中看得更清楚。以赛亚书：
你们在各青翠树下的神像中间欲火焚烧，在岩隙下的河里杀了儿女。你甚至将奠祭浇在河里，献了供物。你在巍峨高耸的山上安设居所，也上那里去献祭。（以赛亚书57:5-7）
同一先知书：
当那日，人必仰望造他的主，他的眼目必注视以色列的圣者；他必不仰望祭坛，就是自己手所筑的，也不看自己指头所作的，无论是木偶（或亚舍拉）是日像。（以赛亚书17:7-8）
弥迦书：
我必从你中间剪除你的雕像和柱子，你就不再跪拜自己手所造的。我必从你中间拔出你的木偶（或亚舍拉），又毁灭你的城邑。（弥迦书5:13-14）
以西结书：
他们被杀的人倒在他们偶像的中间，在他们祭坛的周围，就是在各高冈各山顶上，在各青翠的树下和各茂密的橡树下，就是他们献安息之气给一切偶像的地方。（以西结书6:13）
由此明显可知偶像崇拜起源于何处，即：它起源于对具有代表性和灵义或象征性的物体本身的敬拜。生活在大洪水之前的上古之人在每一个事物，如大山、小山、平原、山谷、园子、小树林、森林、河、水、田野和五谷，各种树木和活物，以及发光的天体中看到代表并表示主国度的某种事物。但他们从来不将自己的眼目，更不将自己的心智停留在这些物体上；相反，这些物体只是作为思想主国度中的属天和属灵事物的手段而为他们服务。事实上，这种情形甚至到了这种程度：在整个自然界，没有一样东西不作为这种手段而为他们服务。自然界中的每一个事物都是代表，这是千真万确的；但如今这个事实却成了一个奥秘，几乎没有人相信。然而，本质上为对主之爱的属天心态消亡后，人类就不再处于这种状态，即：他们能从作为手段的世俗物体中看到主国度的属天和属灵事物。
尽管如此，大洪水之后的古人从传统和一些人所作的收集知道，这些世俗物体具有这种象征意义。由于它们具有这种意义，或象征性，所以古人也视它们为神圣；古教会的代表性敬拜就是这样产生的。古教会因是属灵的，所以不会感知到一件事就是如此，只知道一件事就是如此，因为与上古教会相比，古教会住在模糊中（2715节）。然而，他们并不敬拜外在事物，而是通过外在事物回想内在事物。因此，当转向这些代表和有意义的符号或象征时，他们就进入敬拜的神圣。他们能如此行，是因为他们拥有属灵之爱，也就是仁爱，他们视仁爱为敬拜的本质或决定性因素。结果，来自主的神圣能流入他们的敬拜。但当人类的状态被如此改变和败坏，以至于人们背离了仁之良善，从而不再相信天国或死后生活的存在，反以为人类和动物都是一样的情况，只是人类会说话（现代人也是这样认为的）时，神圣的代表性敬拜就沦为偶像崇拜，人们开始敬拜外在事物。这就是为何那时在许多外邦人或非犹太人，甚至犹太人和以色列人当中的敬拜不再具有代表性，而是对代表和有意义或象征性的符号的敬拜，也就是对缺乏内在事物的外在事物的敬拜。
关于具体的小树林（或园子），在古人当中，它们具有各种含义；事实上，这些含义取决于小树林里的树木种类。橄榄树园表示敬拜的属天事物；葡萄树园表示敬拜的属灵事物；而无花果树、香柏树、杉树、杨树和橡树的园子则表示与属天和属灵之物有关的各种事物。然而，此处只提到“小树林”或树木的种植，这表示与教义及其知识或认知联合的理性观念，因为树一般表示感知（103，2163节）；但当论及属灵教会时，它们表示知识或认知，因为属灵教会成员只有通过取自教义或圣言的知识或认知所获得的感知。这种知识或认知成为他信仰的一部分，从而成为他良心的一部分，他的感知就来自良心。
Potts(1905-1910) 2722
2722. He planted a grove in Beersheba. That this signifies doctrine thence with its knowledges and its quality, is evident from the signification of a "grove," and from the signification of "Beersheba." As regards groves: in the Ancient Church holy worship was performed on mountains and in groves; on mountains, because mountains signified the celestial things of worship; and in groves, because groves signified its spiritual things. So long as that church, namely, the Ancient, was in its simplicity, their worship at that time on mountains and in groves was holy, for the reason that celestial things, which are those of love and charity, were represented by things high and lofty, such as mountains and hills; and spiritual things, which are therefrom, by things fruitful and leafy, such as gardens and groves; but after representatives and significatives began to be made idolatrous, by the worship of external things without internal, that holy worship became profane; and they were therefore forbidden to worship on mountains and in groves. [2] That the ancients held holy worship on mountains is evident from the twelfth chapter of Genesis, where we read of Abraham:
He removed thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the sea, and Ai on the east; and there he built an altar, and called on the name of Jehovah (Gen. 12:8, n. 1449-1455);
and also from the signification of a "mountain," as being the celestial of love (n. 795, 796, 1430). That they also held holy worship in groves is evident from what is stated in this verse: "Abraham planted a grove in Beersheba, and called there on the name of the God of eternity;" and also from the signification of a "garden," as being intelligence (n. 100, 108, 1588); and of "trees," as being perceptions (n. 103, 2163). That this was forbidden is evident from the following passages. In Moses:
Thou shalt not plant thee a grove of any tree beside the altar of Jehovah thy God which thou shalt make thee, and thou shalt not set thee up a pillar; which Jehovah thy God hateth (Deut. 16:21-22). In the same:
The altars of the nations shall ye break down, and dash in pieces their pillars, and cut down their groves (Exod. 34:13);
and they were commanded to burn the groves of the nations with fire (Deut. 12:3). [3] And as the Jews and Israelites, among whom the representative ritual of the Ancient Church was introduced, were solely in externals, and at heart were nothing but idolaters, neither knowing nor wishing to know what anything internal was, nor the life after death, nor even that the Messiah's kingdom was a heavenly one, therefore whenever they were in freedom they held profane worship on mountains and hills, and also in groves and forests; and likewise in place of mountains and hills they made for themselves high places, and in place of groves carved representations of a grove, as is evident from many passages in the Word. As in the book of Judges:
The sons of Israel served Baalim and the groves (Judg. 3:7). In the book of Kings:
Israel made groves provoking Jehovah (1 Kings 14:15). And in another place:
Judah built them high places, and pillars, and groves, upon every high hill, and under every green tree (1 Kings 14:23). And again:
Israel built them high places in all their cities, and set up pillars and groves upon every high hill, and under every green tree (2 Kings 17:9-10). And again:
Manasseh king of Judah reared up altars for Baal, and made a grove, as did Ahab king of Israel, and set the carved image of the grove which he had made in the house of God (2 Kings 21:3, 7);
from which it is manifest that they also made for themselves carved images of a grove. That these were destroyed by king Josiah may be seen in the same book:
Josiah caused all the vessels that were made for Baal and for the grove, and for the sun and the moon, and for all the army of the heavens, to be brought out of the temple of Jehovah, and he burnt them without Jerusalem, and the houses which the women had woven there for the grove (2 Kings 23:4-5, 7, 14-15). He also cut down the groves which Solomon had made, and likewise the grove in Bethel which Jeroboam had made (2 Kings 23:4, 6-7, 13-15). That king Hezekiah also demolished such things may be seen in the same book:
Hezekiah king of Judah removed the high places, and brake the pillars, and cut down the grove, and brake in pieces the brazen serpent which Moses had made (2 Kings 18:4). [4] That the brazen serpent was holy in the time of Moses is evident; but when the external was worshiped it became profane, and was broken in pieces, for the same reason that worship on mountains and in groves was forbidden. These things are still more evident in the Prophets. In Isaiah:
Inflaming yourselves with gods under every green tree; sacrificing the children in the rivers under the crags of the rocks; thou hast also poured out a drink-offering to the rivers, thou hast offered a gift; upon a high and lofty mountain hast thou set thy habitation, and thither wentest thou up* to offer sacrifice (Isa. 57:5-7). In the same:
In that day shall a man look unto his Maker, and his eyes shall see the Holy One of Israel; and he shall not look to the altars the work of his hands, neither shall he see that which his fingers have made, and the groves and the sun images (Isa. 17:7-8). In Micah:
I will cut off thy graven images and thy pillars out of the midst of thee, and thou shalt no more bow thyself down to the work of thy hands; and I will pluck up thy groves out of the midst of thee, and I will destroy thy cities (Micah 5:13-14). In Ezekiel:
That their slain may be among their idols, round about their altars, upon every high hill, on all the tops of the mountains, and under every green tree, and under every tangled oak, the place where they did offer an odor of rest to all their idols (Ezek. 6:13). [5] From all this it is now manifest from what origin idolatrous worship came, namely, the worship of objects that were representative and significative. The most ancient people who were before the flood saw in each and everything-in mountains, hills, plains, and valleys, gardens, groves, and forests, rivers and waters, fields and plantations, trees and animals of every kind, and the luminaries of heaven-something representative and significative of the Lord's kingdom; but they never dwelt with their eyes, still less with their minds, on these objects; but these things served them as means for thinking about the celestial and spiritual things in the Lord's kingdom; and this to such a degree that there was nothing at all in universal nature that did not serve them as such means. The real fact is that everything in nature is representative, which is an arcanum at this day and scarcely believed by anyone. But after the celestial which is of love to the Lord had perished, the human race was then no longer in that state-namely, that from objects as means they could see the celestial and spiritual things of the Lord's kingdom. [6] Yet the ancients after the flood knew, from traditions, and from collections made by certain persons, that these things had such a signification; and as they were significative they esteemed them holy. Hence came the representative worship of the Ancient Church; which church, being spiritual, was not in the perception that a thing was so, but was in the knowledge of the fact; for it was relatively in obscurity (n. 2715). Nevertheless they did not worship outward things, but by means of outward things they called to mind inward things; and hence when they were in those representatives and significatives, they were in holiness of worship. They were able to be so because they were in spiritual love, that is, in charity, which they made an essential of worship; and therefore holiness from the Lord could flow into their worship. But when the state of the human race had become so changed and perverted that they removed themselves from the good of charity, and thus no longer believed that there was any heavenly kingdom, or any life after death, but that men were in a similar condition with animals, save only that they could think (as is also believed at this day), then the holy representative worship was turned into idolatry, and the outward things were worshiped. Hence with many Gentiles at that time, and also with the Jews and Israelites, the worship was not representative, but was a worship of the representatives and significatives; that is, of the outward things without the inward. [7] As regards groves in particular, among the ancients they were of various signification, and indeed according to the kinds of trees in them. Groves of olive-trees signified the celestial things of worship; groves of vines signified the spiritual things of worship; but groves of fig-trees, cedars, fir-trees, poplars, and oaks, signified various things relating to what is celestial and spiritual. In the passage before us mention is made simply of a grove or plantation of trees; and this signifies the things of reason that were adjoined to doctrine and its knowledges; for trees in general signify perceptions (n. 103, 2163), but when they are predicated of the spiritual church they signify knowledges, for the reason that the man of the spiritual church has no other perceptions than those which come through knowledges from doctrine or the Word; for these become of his faith, and thus of conscience, from which he has perception. * Ibi obtulisti, but eo ascendisti, Apocalypse Explained 405. [Rotch ed.]
Elliott(1983-1999) 2722
2722. That 'he planted a grove in Beersheba' means doctrine from this with the cognitions composing it and the nature of it is clear from the meaning of 'a grove' and from the meaning of 'Beersheba'. As regards 'groves', holy worship in the Ancient Church was offered on mountains and in groves. It was offered on mountains because 'mountains meant the celestial things of worship, and in groves because 'groves' meant the spiritual things of it. As long as that Church - the Ancient Church - retained its simplicity their worship on mountains and in groves was holy, the reason being that celestial things, which are those of love and charity, were represented by places that were high and lofty, such as mountains and hills, while spiritual things, which derive from celestial, were represented by places with fruits and foliage such as gardens and groves. But after representatives and meaningful signs began to be made idolatrous because people worshipped external things without internal, that holy worship became profane; and they were therefore forbidden to hold worship on mountains and in groves.
[2] The fact that the Ancients held holy worship on mountains becomes clear from what is said about Abram in Chapter 12,
He removed from there to the mountain on the east of Bethel and pitched his tent, Bethel being towards the sea and Ai towards the east.a And there he built an altar and called on the name of Jehovah. Gen 12: 8 (1449-1455).
It is also clear from the meaning of 'a mountain' as the celestial entity of love, 795, 796,1430. The fact that people also held worship in groves is clear from what is said in the present verse, 'Abraham planted a grove in Beersheba, and there he called on the name of [Jehovah,] the God of Eternity', and also from the meaning of 'a garden' as intelligence, 100, 108,1588, and of 'trees' as perceptions, 103, 2163. The fact that worship on mountains and in groves was forbidden is clear from the following: In Moses,
You shall not plant for yourself a grove of any kind of tree beside the altar of Jehovah your God which you shall make for yourself. And you shall not erect for yourself a pillar, which Jehovah your God hates. Deut 16: 21, 22.
In the same author,
The altars of the nations you shall destroy; you shall break down their pillars and cut down their groves. Exod 34: 13.
They were also commanded to burn the groves of the nations with fire, Deut 12: 3.
[3] Now because the Jews and Israelites, among whom the representative ritual observances of the Ancient Church were introduced, were steeped solely in external things and were at heart nothing but idolaters, and because they were people who neither had nor wished to have knowledge of anything internal or of the life after death, and who did not know that the Messiah's kingdom was a heavenly kingdom, therefore whenever they were in freedom they held profane worship on mountains and hills, and also in groves and forests. They also made for themselves high places to serve instead of mountains and hills, and carved images of a grove instead of groves, as becomes clear from many places in the Word, as in the Book of Judges,
The children of Israel served the baals and the groves. Judg 3: 7.
In the Book of Kings,
Israel made groves, provoking Jehovah to anger. 1 Kings 14: 15.
And elsewhere in the same book,
Judah built for themselves high places and pillars and groves on every high hill, and under every leafy tree. 1 Kings 14: 23.
Elsewhere in the Books of Kings,
Israel built for themselves high places in every city. And they set up pillars and groves on every high hill and under every leafy tree. 2 Kings 17: 9,10.
And elsewhere in the same book,
Manasseh king of Judah erected altars to Baal and made a grove, as Ahab king of Israel had done. And the carved image of a grove that he had made he placed in the house of God. 2 Kings 21: 3, 7,
From this it is evident that they also made for themselves carved images of a grove. The fact that king Josiah destroyed these images is mentioned in the same book,
Josiah made them bring out of the temple of Jehovah all the vessels made for Baal and for the grove, and for the sun and moon, and for all the host of heaven; and he burned them outside Jerusalem, and the booths which the women had woven [in the house of Jehovah] for the grove. He also cut down the groves which Solomon had made, as well as the grove in Bethel which Jeroboam had made. 2 Kings 23: 4, 5, 7, 14, 15.
The fact that King Hezekiah as well demolished such things is also stated in the same book,
Hezekiah king of Judah removed the high places, and broke the pillars, and cut down the grove, and broke to pieces the bronze serpent which Moses had made. 2 Kings 18: 4.
[4] The bronze serpent, it is clear, was holy in the time of Moses, but when that which was external came to be worshipped, that bronze serpent became profane and was therefore smashed to pieces, for the same reason that worship on mountains and in groves was forbidden. These matters are made clearer still in the Prophets: In Isaiah,
You who inflame yourselves among the gods under every leafy tree, who slay the children in the rivers, under projections of the rocks. Even in the rivers you have poured out a drink offering. you have brought a gift. On a high and lofty mountain you have set your habitation and presented yourself there to offer sacrifice. Isa. 57: 5-7.
In the same prophet,
On that day a man will look to his Maker and his eyes will regard the Holy One of Israel. And he will not look to the altars, the work of his hands, and will not see what his fingers have made, both the groves and the solar pillars. Isa. 17: 7, 8.
In Micah,
I will cut down your carved images and your pillars from the midst of you, and you will bow down no more to the work of your hands. And I will root out your groves from the midst of you and destroy your cities. Micah 5: 13, 14.
In Ezekiel,
That the slain may be in the midst of their idols, around their altars at every lofty hill, on all the mountain tops, and under every leafy tree, and under every entangled oak, the place where they offered an odour of rest to all their idols. Ezek. 6: 13.
[5] From all this it is now evident where idolatrous worship originated, namely in the worship of the objects themselves that were representative and carried a spiritual meaning. The most ancient people, who lived before the Flood, saw in every single thing - in mountains, hills, plains, and valleys, in gardens, groves, forests, rivers, and waters, in fields and crops, in trees of every kind, also in living creatures of every kind, and in the heavenly bodies giving light - something that was a representative and a meaningful sign of the Lord's kingdom. But they never let their eyes, still less their minds, linger over such objects; for them these objects served instead as the means for thinking about the celestial and spiritual things that exist in the Lord's kingdom. Indeed so much was this the case with those objects that there was nothing at all in the whole natural world that failed to serve those people as means. It is indeed true that in itself every single thing in the natural order is representative; but at the present day this is an arcanum and scarcely believed by anyone. But after that which is celestial, which is essentially love to the Lord, had perished with man, the human race existed no longer in that state, that is, in the state of seeing from worldly objects the celestial and spiritual things of the Lord's kingdom.
[6] Nevertheless the Ancients after the Flood knew from traditions, and from collections made by certain people, that worldly objects had such meanings; and because these had such meanings they also regarded them as holy. From this arose the representative worship of the Ancient Church, which Church, being spiritual, did not enjoy any perception, only the knowledge, that a thing was so; for that Church, compared with the Most Ancient Church, dwelt in obscurity, 2715. It did not however worship external things but by means of external things people called to mind those which were internal. Consequently when they turned to those representatives and meaningful signs they entered the holiness of worship. They were able to turn to them because they were moved by spiritual love, that is, by charity, which they made the essential of worship, and as a consequence holiness from the Lord was able to flow into their worship. But when the state of the human race had become so changed and perverted that people departed from the good of charity, and thus did not believe any longer in the existence of a heavenly kingdom or in life after death, but supposed - as is also supposed at the present day - that their condition was no different from that of animals (apart from the fact that they as human beings could think), holy representative worship was turned into idolatrous worship and external things came to be worshipped. This was why worship among many gentiles at that time, and even among Jews and Israelites, was not representative, but a worship of the representatives and meaningful signs, that is, of external things devoid of internal.
[7] As regards 'groves' in particular, these had, among the ancients, varying meanings, such meanings depending in fact on the kinds of trees that the groves had in them. Groves where there were olives meant the celestial things of worship, groves where there were vines the spiritual things of worship, but groves where there were figs, cedars, firs, poplars, oaks, meant various things that were of a celestial and spiritual kind. Here however simply 'a grove' or plantation of trees is mentioned and by it was meant ideas belonging to the rational that were allied to doctrine and its cognitions; for trees in general mean perceptions, 103, 2163, but when they have reference to the spiritual Church they mean cognitions, the reason being that the member of the spiritual Church has no other perceptions than those acquired through cognitions drawn from doctrine or from the Word. For such cognitions become part of his faith, and so of his conscience, from which he has perception.
Latin(1748-1756) 2722
2722. `Plantavit lucum in Beersheba': quod significet doctrinam inde cum ejus cognitionibus et ejus quali, constat a significatione `luci,' et a significatione `Beersheba.' Quod `lucos' attinet, in Antiqua Ecclesia fiebat cultus sanctus super montibus et in lucis; super montibus quia `montes' significabant caelestia cultus, et in lucis quia `luci' significabant spiritualia ejus; quamdiu Ecclesia illa, nempe Antiqua, in sua simplicitate fuit, tunc cultus eorum super montibus et in lucis sanctus erat, ex causa quia caelestia quae sunt amoris et charitatis, per illa quae alta et excelsa erant ut sunt montes et colles, repraesentabantur, et spiritualia quae inde, per fructifera et frondosa ut sunt horti et luci: sed postquam repraesentativa et significativa coeperunt fieri idololatrica, per id quod colerent externa absque internis, cultus ille sanctas factus est profanus; et ideo interdictum quod cultum haberent super montibus et in lucis: [2] quod Antiqui cultum sanctum habuerint super montibus, constare potest ex cap. xii Gen. de Abramo, Transtulit inde in montem ab oriente Betheli, et tetendit tentorium, Bethel a mari, et Ai ab oriente, et aedificavit ibi altare; et invocavit nomen Jehovae, vers. 8; n. 1449-1455;et ex significatione `montis' quod sit caeleste amoris, n. 795, 796, 1430; quod etiam cultum sanctum habuerint in lucis, constat ex illis quae in hoc versu, `Plantavit Abraham lucum in Beersheba, et invocavit ibi nomen Dei aeternitatis,' tum a significatione `horti' quod sit intelligentia, n. 100, 108, 1588, et `arborum' quod sint perceptiones, n. 103, 2163: quod interdictum, constat ex his quae sequuntur; apud Mosen, Non plantabis tibi lucum omnis arboris juxta altare Jehovae Dei tui, quod facies tibi; et non eriges tibi statuam, quae odit Jehovah Deus tuus, Deut. xvi 21, 22:
apud eundum, Altaria gentium destruetis, statuas eorum confringetis, et lucos eorum diruetis, Exod. xxxiv 13;
Et quod lucos igne comburerent, Deut. xii 3;
[3] et quia Judaei et Israelitae, apud quos ritus Antiquae Ecclesiae repraesentativus introductus est, solum in externis fuerunt, nec nisi quam idololatrae corde, quid internum, et quid vita post mortem, tum quod Messiae regnum esset caeleste, nescientes ac scire non volentes, quoties in libero fuerunt, cultum profanum habebant super montibus et collibus, ut et in lucis et silvis, tum quoque loco montium et collium sibi excelsa fecerunt, et loco lucorum sculptilia luci, ut constare potest (c)a pluribus locis in Verbo, ut in Libro Judicum, Filii Israelis servierunt Baalibus et lucis, iii 7:
in Libro Regum, Israel fecit lucos, ad irritandum Jehovam, 1 Reg. xiv 15:
et alibi, Jehudah aedificavit sibi excelsa, et statuas, et lucos, super omni colle alto, et sub omni arbore frondosa, 2 Reg. xiv 23:
alibi, Israel aedificavit sibi excelsa in omnibus urbibus, et statuerunt statuas et lucos super omni colle alto, et sub omni arbore frondosa, 2 Reg. xvii 9, 10:
et alibi, Menasheh rex Jehudae erexit altaria Baali, et fecit lucum, sicut fecerat Ahab rex Israelis,... et posuit sculptile luci, quod fecerat, in domo Dei, 2 Reg. xxi 3, 7;
ex quo, quod etiam sculptilia luci sibi fecerint, patet; quae quod destructa sint a Joshia rege, ibidem, Joshiah fecit educi de templo Jehovae omnia vasa facta Baali et luco, et soli et lunae, et omni exercitui caelorum, et combussit ea extra Hierosolymam, ... et domos quas mulieres texuerunt ibi luco.... etiam succidit lucos, quos fecerat Salomo,... tum quoque lucum in Bethel, quem fecerat Jeroboam, 2 Reg. xxiii 4, 6, 7, 14, 15;
praeter quod a {1} Hizkia rege {2} talia diruta {3} sint, ibidem, Hizkiah rex Jehudae removit excelsa, et fregit statuas, et excidit lucum, et confregit serpentem aeris, quem fecerat Moses, 2 Reg. xviii 4;
[4] quod serpens aeris sanctus fuerit tempore Mosis, constat {4}, at cum externum coleretur, profanus factus (o)est, et {5} confractus, ex simili causa ac interdictus cultus super montibus et in lucis: haec adhuc constant apud Prophetas; apud Esaiam, Incalescentes diis sub omni arbore frondosa; mactantes natos in fluviis sub prominentiis petrarum; etiam fluviis effudisti libamen, obtulisti munus,... super monte alto et elato posuisti habitaculum tuum, et ibi obtulisti ad sacrificandum sacrificium, lvii 5-7:
apud eundem, In die illo aspiciet homo ad Factorem suum, et oculi ejus ad Sanctum Israelis videbunt; et non aspiciet ad altaria opus manuum ejus, et quod fecerunt digiti ejus non videbit, et lucos et statuas solares, xvii 7, 8:
apud Micham, Exscindam sculptilia tua, et statuas tuas e medio tui, et non incurvabis te amplius operi manuum tuarum: et evellam lucos tuos e medio tui, et perdam urbes tuas, v 12, 13:
apud Ezechielem, Ut sint confossi in medio idolorum eorum, circum altaria eorum ad omnem collem excelsum, in omnibus capitibus montium, et sub omni arbore frondosa, et sub omni quercu implexa, locum quo dederunt odorem quietis omnibus idolis suis, vi 13. [5] Exinde nunc patet e qua origine cultus idololatricus, nempe quod objecta repraesentantia et significantia colerentur; antiquissimi qui ante diluvium, in omnibus et singulis, sicut in montibus, in collibus, in campis, in vallibus, in hortis, lucis, silvis, in fluviis et aquis, in agris et sementibus, in arboribus omnis generis, in {6} animalibus etiam omnis generis, in luminaribus caeli, aliquid repraesentativum et significativum regni Domini videbant, sed nusquam haerebant oculis, minus mentibus, in objectis, sed erant illis media cogitandi de caelestibus et spiritualibus quae in regno Domini; et hoc usque adeo ut prorsus nihil esset in universa natura quod non illis inserviret pro mediis; in se etiam ita est quod omnia et singula in natura repraesentent, quod hodie est arcanum, et vix ab aliquo creditur: sed postquam caeleste, quod est amoris in Dominum, `apud hominem' periit, tunc non amplius genus humanum in illo statu fuit quod nempe ab objectis ut mediis videret caelestia et spiritualia regni Domini; [6] sed usque antiqui post diluvium a traditionibus et quorundam collectaneis sciebant quod illa significarentur; et quia significabant, etiam sancta habebant; inde cultus repraesentativus Ecclesiae Antiquae, quae Ecclesia quia spiritualis, non erat in perceptione quod ita esset, sed in cognitione, nam erat in obscuro respective, n. 2715, usque tamen non colebat externa, sed per externa recordati sunt internorum, et inde cum in repraesentativis et significativis illis erant, in sancto cultus erant; (m)potuerunt etiam, quia in spirituali amore erant, hoc est, in charitate, quam essentialem cultus fecerunt, quare sanctum a Domino in cultum eorum influere potuit:(n) at vero cum status humani generis ita mutatus est et perversus factus, ut se removerent a bono charitatis, ita nec amplius crederent dari regnum caeleste, aut vitam post mortem, sed quod in simili statu essent cum animalibus, praeterquam solum quod cogitarent, sicut etiam hodie, tunc cultus sanctus repraesentativus versus est in idololatricum, et colebantur externa; inde apud plures gentiles illo tempore, etiam apud Judaeos et Israelitas cultus erat non repraesentativus, sed repraesentativorum et significativorum, hoc est, externorum absque internis. [7] Quod `lucos' in specie attinet, erant illi apud antiquos variae significationis, et quidem secundum species arborum quae ibi; `luci ubi oleae' significabant caelestia cultus; `luci ubi vites' significabant spiritualia (o)ejus, `luci autem ubi ficus, ubi cedri, ubi abietes, ubi populi, ubi quercus' varia quae caelestium et spiritualium erant; heic {7} lucus seu arboretum simpliciter nominatur, et significat illa quae sunt rationalium quae adjuncta doctrinae et ejus cognitionibus; `arbores' enim in genere significant perceptiones, n. 103, 2163, sed cum praedicantur de Ecclesia spirituali, significant cognitiones, ex causa quia spiritualis Ecclesiae homini non aliae perceptiones sunt quam quae per cognitiones e doctrina aut Verbo; hae enim fiunt fidei ejus, ita conscientiae (o)e qua perceptio. @1 i prius.$ @2 i Judae$ @3 destructa.$ @4 A has a space here, apparently for insertion of a reference, but there is no other reference in the Word to this worship, nor in previous nos. of AC.$ @5 i ideo.$ @6 inque.$ @7 heic, an old form of hic (= here), probably shows that it is adverbial, not demonstrative.$