223#“和我神城的名，就是从天上从我神那里降下来的新耶路撒冷”表示在众天堂里的新教会的教义。这从“我神城”、“新耶路撒冷”和“从天上从我神那里降下来”的含义清楚可知：“我神城”是指神性真理的教义(对此，我们很快就会谈到)；“新耶路撒冷”是指教义方面的教会(参看《新耶路撒冷及其属天教义》，6节)；“从天上从我神那里降下来”是指它出于天堂从那里的神性真理降下来。在圣言中，“神”表示神性真理(参看AE220a, 222a节)。由于在天堂里，并从天堂降下来的神性真理唯独来自主，所以主将它称为祂的神。“我神城”表示神性真理的教义，乍一看，这一点似乎显得很遥远，因为当经上提到“城”时，心智无法轻易想到教义，当经上提到“地”时，心智也无法轻易想到教会；然而，在圣言中，“城”在灵义上并不表示别的；因为对一座城的概念是纯属世的，而对一座城内的教义的概念是属灵的。天使因是属灵的，故对一座城没有其它概念，只有对住在其中、在教义方面的人民的概念，正如他们对地没有其它概念，只有对住在其中、在其教会或宗教方面的人民的概念。原因在于，天堂所分成的各个社群大部分像各个城市，在以良善接受神性真理方面都各不相同；因此，当经上提到一座“城”时，天使想到的是真理的教义。天堂照着爱与信之良善的不同而分成各个社群(参看《天堂与地狱》，41–50节)；他们的居民被安排成各个城市的形式(HH184节)。
223b.在圣言中，“城”表示教义，这一点从圣言中的许多经文可以看出来，我在此只从中引用以下经文，耶利米书：
看哪，我今日使你成为对抗全地的坚城。(耶利米书1:18)
这些话是对先知说的，因为在圣言中，“先知”表示教导真理的人，在抽象意义上表示真理的教义；由于这就是“先知”所表示的，所以才对他说，“我今日使你成为坚城”，这句话表示防御虚假的真理的教义。在圣言中，“先知”表示教导真理的人，在抽象意义上表示真理的教义(参看《属天的奥秘》，2534, 7269节)。同一先知书：
你们华美的冠冕已经掉落了。南方的城尽都关闭。(耶利米书13:18, 19)
此处论述的是对真理的歪曲；“他们华美的冠冕已经掉落了”表示聪明下降了；“南方的城尽都关闭”表示教义的一切真理都关闭了，否则，它们会处在光中。“冠冕”表示聪明和智慧(参看AE126, 218节)；“南方”表示一种光的状态(参看《天堂与地狱》，148, 149, 151节)。
以赛亚书：
你行过奇妙的事。你那来自远方的忠告是真实，忠诚；你使城变为乱堆，使坚固城变为荒场；使外族人的宫殿不再为城，永远不再建造；所以，强大的民必尊敬你，强族的城必敬畏你。(以赛亚书25:1–3)
此处论述的是前教会的荒废和一个新教会的建立；“你使城变为乱堆，使坚固城变为荒场；使外邦人的宫殿不再为城”表示教会在教义方面的荒废；“强大的民必尊敬你，强族的城必敬畏你”表示一个新教会在教义方面的建立。同一先知书：
当那日，在犹大地人必唱这歌，我们有坚固的城；祂要把救恩定为城墙，为外郭。你们要打开城门，使守信的义族得以进入。(以赛亚书26:1, 2)
此处“坚固的城”表示这些虚假无法摧毁的纯正真理的教义；“墙和外郭”表示进行防御的真理；“城门”表示准许进入(参看AE208节)；“守信的义族”表示那些处于良善并由此处于真理的人。
又：
路西弗啊，你何竟从天坠落？何竟被砍倒在地上？他使世界如同旷野，翻毁它的城邑。你们要预备杀戮他的儿子，免得他们兴起来，得了这地，使城市遍满地面。(以赛亚书14:12, 17, 21)
此处“路西弗”表示巴比伦，在那里教会教义的一切真理要么被歪曲，要么被毁灭；“他使世界如同旷野，翻毁它的城邑”表示这是向教会及其教义所行的；“你们要预备杀戮他的儿子，免得他们兴起来”表示它的虚假必须被摧毁；“免得得了这地，使城市遍满地面”表示为防止他们建立这样一个教会和这样的教义。启示录：
那大城裂为三段，列族的城也都倒塌了。(启示录16:18-19)
此处论述的也是巴比伦；它的虚假教义就是“裂为三段的城”所表示的，由此而来的邪恶教义则由“倒塌的列族的城”来表示。
诗篇：
愿耶和华的赎民在旷野，在孤寂的路上漂流，找不到可居住的城；又饥又渴，他们的灵魂在他们里面发昏。又把他们领到正直路上，使他们往可居住的城邑。(诗篇107:2, 4-5, 7)
“在旷野，在孤寂的路上漂流”是指缺乏真理和良善的知识；“找不到可居住的城”表示找不到他们生活可以遵照的真理的教义；“又饥又渴的”是指那些渴望认识良善和真理的人；“把他们领到正直路上，使他们往可居住的城邑”是指把他们引入纯正的真理和生活的教义。以赛亚书：
我就说，主啊，这要多久呢？祂说，直到城邑荒凉，无人居住，房屋空闲无人，那地化为荒场。(以赛亚书6:11)
此处论述的是教会的彻底荒废；“城邑”是指教义的真理；“房屋”是指教义的良善；“地”是指教会。
同一先知书：
地必空虚，地必困惑，地在它居民之下必被沾污；空城破毁了，各家关闭，在街上因酒有呼喊之声，城中剩下的只是荒场，城门拆毁净尽。(以赛亚书24:3–5, 10–12)
此处论述的也是教会的荒废；经上说“空虚，困惑，被沾污”的“地”表示教会；“城”表示教义的真理，“家”表示教义的良善；“在街上有呼喊之声”所因的“酒”表示被歪曲的教义真理，因它而有争竞和愤慨。
西番雅书：
我要剪除列族；使他们的街道荒凉，他们的城邑荒废。(西番雅书3:6)
此处“列族”是指那些处于邪恶的人；“使街道荒凉”表示使真理荒凉，“使城邑荒废”表示使教义荒废。耶利米书：
有狮子从密林中上来，要使你的地荒废；你的城必毁灭；我看见迦密为旷野，它的一切城邑都荒凉；因此，地要悲哀，全城因马兵和弓箭手的响声就都逃跑；全城被撇下，无人住在其中。(耶利米书4:7, 26–29)
“从密林中上来的狮子”表示从邪恶发出的虚假；“地”是指教会，“城邑”是指教义的真理；“迦密”是指属灵教会；全城因之逃跑的“马兵和弓箭手的响声”是指出于虚假的推理和争战。
同一先知书：
行毁灭的必来到各城，并无一城逃脱；山谷必灭没，平原必毁坏。(耶利米书48:8)
这些话描述了教会的彻底荒废，直到教义的真理荡然无存。又：
看哪，有水从北方涨起，成为涨溢的洪流，要淹没地，城和住在其中的。(耶利米书47:2)
“涨溢的洪流”也表示荒废。又：
你们若以安息日为圣日，就有列王和首领，或坐车，或骑马进入这城的各门，而且这城必存到永远。(耶利米书17:24, 25)
“以安息日为圣”在灵义上表示对主的神性人身，以及祂与天堂和教会的结合的神圣承认；“进入这城各门的列王和首领”表示教会的真理；“他们坐车，骑马”表示他们要处于教义真理和聪明；“城”，此处即耶路撒冷，是指教义方面的教会。这就是这些话的灵义；因此，这是天上的意义。
撒迦利亚书：
耶和华如此说，我要回到锡安，住在耶路撒冷中间；耶路撒冷由此必称为真理的城。城里的街道必满有男孩女孩在街上玩耍。(撒迦利亚书8:3–5)
此处“锡安”不是指锡安，“耶路撒冷”也不是指耶路撒冷；相反，“锡安”表示属天教会，“耶路撒冷”表示真理的教义方面的教会；因此，它被称为“真理的城”；“城里的街道”表示教义的真理；“在街上玩耍的男孩女孩”表示对真理和良善的情感。“锡安”表示属天教会(参看《属天的奥秘》，2362, 9055节)；“耶路撒冷”表示教义方面的教会(402, 3654, 9166节；《新耶路撒冷及其属天教义》，6节)；“街道”表示教义的真理(2336节)；“男孩女孩”表示有纯真在其中的对真理和良善的情感(3067, 3110, 3179, 5236, 6742节)；“玩耍”表示属于内在欢庆的东西，也就是对真理和良善的情感(10416节)
223c.由于“锡安”表示属天教会，“耶路撒冷”表示真理的教义方面的教会，所以锡安被称为“耶和华的城”，耶路撒冷被称为“圣城”、“神的城”和“大君王的城”；如在以赛亚书：
他们要称你为耶和华的城，为以色列圣者的锡安。(以赛亚书60:14)
以西结书：
先知在一座高山上，在南边仿佛一座城中观看，见有一位天使量墙，门，卫房和门廊；这城的名字必称为耶和华在那里。(以西结书40:1等; 48:35)
以赛亚书：
看哪，耶和华曾使这话被听见，甚至直到地极，你要对锡安的女儿说，看哪，你的拯救来到。你必称为蒙找着的，不被撇弃的城。(以赛亚书62:11, 12)
诗篇：
我们在万军之耶和华的城中，就是我们神的城中，所看见的，正如我们所听见的；神必坚立这城，直到永远。(诗篇48:8)
至于什么叫属天教会，什么叫属灵教会，可参看《天堂与地狱》(20–28节)。在以赛亚书，这两座城市都被称为“圣城”：
你的圣城变为旷野，锡安变为旷野，耶路撒冷成为废墟。(以赛亚书64:10)
在启示录，耶路撒冷尤其被称为“圣城”：
列族要践踏圣城。(启示录11:2)
又：
我又看见圣城由神那里从天而降。(启示录21:2)
马太福音：
魔鬼就带耶稣进了圣城。(马太福音4:5)
又：
他们从坟墓里出来，进了圣城。(马太福音27:53)
耶路撒冷被称为“圣城”，是因为它表示真理的教义方面的教会；从主发出的神性真理就是那被称为“圣”的(参看《属天的奥秘》，6788, 8302, 9229, 9820, 10361节)。没有这种代表和由此产生的含义，那城根本就不神圣，而是亵渎的，这一点从主在那里被弃绝并钉在十字架上明显看出来；因此，它也被称为“所多玛和埃及”(启示录11:8)。但它因表示真理的教义方面的教会，故不仅被称为“圣城”，还被称为“神的城”和“大君王的城”。因此，在诗篇：
有一道河，它的溪流要使神的城，就是至高者居住的圣地欢喜。神在她中间。(诗篇46:4, 5)
又：
耶和华本为大，在我们神的城中，大君王的城，美丽高耸。(诗篇48:1, 2)
马太福音：
不可指着地起誓，因为地是神的脚凳；也不可指着耶路撒冷起誓，因为耶路撒冷是大君王的城。(马太福音5:35)
耶路撒冷被称为“神的城”，是因为在旧约圣言中，“神”表示从主发出的神性真理(可参看AE220a, 222a节)；它被称为“大君王的城”，是因为“君王”当论及主时，也表示从主发出的神性真理(参看AE31节)。这就是为何耶路撒冷被称为“真理的城”(撒迦利亚书8:3)。
以赛亚书：
耶和华你的救赎主，从子宫中形成你的如此说；我使说假话的兆头失效，使智慧人退后，使他们的知识变为愚蠢；对耶路撒冷说，必有人居住；对犹大的城邑说，你必被建造，其中的荒场我也必兴起。(以赛亚书44:24–26)
这段经文论述了对教义来自人自己的聪明或自我聪明的教会的弃绝，和一个教义来自主的新教会的建立。“我使说假话的兆头失效，使智慧人退后，使他们的知识变为愚蠢”表示来自人自己的聪明或自我聪明的教义，“对耶路撒冷说，必有人居住；对犹大的城邑说，你必被建造”表示来自主的教义。
耶利米书：
他们在犹大城邑中和耶路撒冷街上所行的，你没有看见吗？我必使欢喜的声音和快乐的声音，新郎的声音和新妇的声音从犹大城邑和耶路撒冷街上都止息了，因为地必成为荒场。(耶利米书7:17, 34)
此处“犹大的城邑和耶路撒冷的街“也表示教义的真理；“欢喜的声音和快乐的声音”表示出于对良善和真理的情感的快乐；“新郎的声音和新妇的声音”是指这些情感本身；“地必成为荒场”表示它们要止息；“地”表示教会。
以赛亚书：
我要把埃及与埃及混在一起，他们就打起仗来，各人攻击自己的弟兄，各人攻击自己的同伴，城攻击城，国攻击国。当那日，埃及地必有五城用迦南的嘴唇说话，又指着万军之耶和华起誓。当那日，在埃及地中间必有一座祭坛献给耶和华。(以赛亚书19:2, 18, 19)
“埃及”表示属世人及其知识；“他们就打起仗来，各人攻击自己的弟兄，各人攻击自己的同伴”表示他们要与良善和真理作战；“城攻击城，国攻击国”表示教义攻击教义，教会攻击教会；“当那日”表示主的降临，以及那时那些属世的，处于科学真理或真实知识之人的状态；“用迦南的嘴唇说话的埃及地五城”表示丰富的教义真理，也就是教会的纯正真理，“五”表示许多或丰富，“城”表示教义的真理；“迦南的嘴唇”表示教会的纯正真理。“献给耶和华的祭坛”在此表示出于爱之良善的敬拜。
同一先知书：
大路荒凉，过路人止息；他弃绝城邑，不顾人。地悲哀衰残；黎巴嫩逐渐消失。沙仑像旷野。(以赛亚书33:8, 9)
荒凉的“大路”和经过的“路”是指通向天堂的真理，也就是教会的真理；“弃绝城邑”是指弃绝教义的真理；“不顾人”是指不关注真理和良善。“悲哀衰残的地”是指良善方面的教会；“逐渐消失的黎巴嫩”是指真理方面的教会。
又：
不怀孕、不生育的啊，要歌唱；因为凄凉者的儿子比已婚者的儿子还多。要扩张你帐幕之地；你的种必得列族为业，使荒凉的城邑有人居住。(以赛亚书54:1–3)
“不怀孕、不生育的”表示还没有来自圣言的真理的民族；“凄凉者的儿子”是指这些民族将要接受的真理；“已婚者的儿子”是指与那些在教会里的人同在的真理；“扩张帐幕之地”表示他们的敬拜来自良善；“种”是指由此而来的真理；必被得为业的“城邑”是指由此而来的教义。
耶利米书：
我要使一切美善临到他们；在犹大的城邑、山地的城邑、高原的城邑，并南地的城邑，他们必用银子买田地，在契上画押。(耶利米书32:42, 44; 33:13)
这些话论及教会里那些处于良善，并由此处于真理的人；“用银子买田地”是指通过真理为自己获得教会的良善；“在契上画押”是指植入生活或生命；“犹大的城邑、山地的城邑”是指那些属于主的属天国度的人所拥有的教义的真理；“高原的城邑，并南地的城邑”是指那些属于主的属灵国度的人所拥有的教义的真理。
马太福音：
你们是世上的光。城造在山上，是不能隐藏的。人点灯，不放在斗底下。(马太福音5:14, 15)
这些话是对门徒说的，门徒表示总体上的一切真理和良善；因此，经上说：“你们是世上的光。”因为“光”表示神性真理和由此而来的聪明。由于这就是“你们是世上的光”这句话所表示的，所以经上说：“城造在山上，是不能隐藏的。人点灯，不放在斗底下。”因为“造在山上的城”表示出于爱之良善的教义的真理；“灯”一般表示出于良善的真理和由此而来的聪明。
又：
凡一国自相分争，就成为荒场，一城一家自相分争，必站立不住。(马太福音12:25)
“国”在灵义上表示教会；“城”和“家”表示它的教义的真理和良善，它们若不完全一致，就站立不住，而是倒下。
又：
耶稣差遣十二使徒出去，对他们说，列族的路，你们不要走；撒玛利亚人的城，你们不要进；宁可往以色列家迷失的羊那里去。(马太福音10:5, 6)
他们不可走的“列族的路”表示出于邪恶的虚假；他们不可进的“撒玛利亚人的城”表示那些弃绝主之人的虚假教义；“以色列家迷失的羊”表示那些处于仁之良善，并由此处于信的人，“以色列”表示所有这些人，无论他们在哪里。“撒玛利亚人的城”表示那些弃绝主之人的虚假教义，因为撒玛利亚人不接受主(这一点可见于路加福音9:52–56)。
又：
耶稣说，有人在这城里逼迫你们，就逃到那城里去。(马太福音10:23)
此处“城”也表示出于邪恶的虚假的教义；“有人在这城里逼迫你们，就逃到那城里去”表示哪里有这种教义，哪里就不允许真理的教义进入。
路加福音：
然后家主就动怒，对仆人说，快出去，到城里大街小巷，把贫穷的、残废的、瘸腿的、瞎眼的都领到这里来。(路加福音14:21)
“出去，到城里大街小巷”表示他们应打听那些接受教义真理的人在哪里，因为“街和巷”是指教义的真理，如前所述；“城”表示教义。“贫穷的”、“残废的”、“瘸腿的”和“瞎眼的”表示那些未处于真理和良善，然而却渴望它们的人。至于“贫穷的”、“残废的”、“瘸腿的”和“瞎眼的”尤其表示谁，可见于《新耶路撒冷及其属天教义》(107节)从《属天的奥秘》一书摘录的内容。
又：
有一个贵胄往辽远地区去，要为自己得国，便交给他仆人十弥拿作生意；他回来后就吩咐叫仆人来。头一个上来，说，你的一弥拿已经赚了十弥拿。主人对他说，良善的仆人，你既在最小的事上有忠心，可以有权柄管十座城。第二个来，说，你的一弥拿已经赚了五弥拿。主人对他说，你也可以管五座城。(路加福音19:12–19等)
这些话在灵义上表示的东西远比几句话所能表达的还要多；只需说明，“城”在此不是指城市，而是指真理和良善的教义；“有权柄管它们”表示聪明和智慧；“十”表示大量，“五”表示一些。在圣言中，“十”表示大量(参看《属天的奥秘》，1988, 3107, 4635, 9757节)；“五”表示一些(4638, 9604节)。由此可见“我神城的名，就是从天上从我神那里降下来的新耶路撒冷”表示在众天堂里的新教会的教义。有一本名为《新耶路撒冷及其属天教义》的专门小著也给出了该教义。
223.And the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God. That this signifies the doctrine of the New Church in the heavens is evident from the signification of the city of my God, as being the doctrine of Divine truth (which will be treated of presently); and from the signification of the New Jerusalem, as being the church as to doctrine (concerning which see the small work, The New Jerusalem 6); and from the signification of which cometh down out of heaven from my God, as denoting that it is out of heaven from the Divine truth there. (That by God in the Word is meant Divine truth, may be seen above, n. 220, 222.) And because Divine truth, which is in heaven, and which comes down therefrom, is from the Lord alone, therefore the Lord calls it His God. That by the city of my God is signified the doctrine of Divine truth, may seem, at first sight, far fetched, because it seems difficult for the mind to think of doctrine when a city is mentioned, and to think of the church when the earth is mentioned; but nevertheless nothing else is meant in the spiritual sense by cities in the Word; the reason is, that the idea of a city, or town, is merely natural, but the idea of doctrine as a city is spiritual. Because the angels are spiritual they can have no other idea of a city than that of the people therein as to their doctrine, as they have no other idea of a land than of a nation as to the church, or as to what is religious there. The reason of this also is that the societies into which the heavens are divided are, for the most part, like cities, and they all differ one from another as to the reception of Divine truth in good; hence also it is that the angels have the idea of the doctrine of truth when a city is mentioned. (That the heavens are divided into societies according to the differences of the good of love and faith, may be seen in the work, Heaven and Hell 41-50; and that their dwellings are arranged in the form of cities, n. 184 in the same work.)
That by cities in the Word are signified doctrines is evident from many passages, of which we shall only adduce the following, by way of confirmation.
[2] In Jeremiah:
"Behold, I have given thee for a defenced city against the whole land" (126, 218; and that the south denotes a state of light, see the work, Heaven and Hell 148, 149, 151.)
[3] In Isaiah:
"Thou hast made counsels from afar, truth and faithfulness; and thou hast made of a city a heap, of a defenced city a ruin, a palace of strangers of a city, that it may not be built for ever; wherefore a strong people shall honour thee, a city of strong nations shall fear thee" (208). The just nation keeping faithfulnesses denotes those who are in good and thence in truths.
[4] Again:
"How art thou fallen from heaven, O Lucifer: thou art cut down to the earth, that made the world into a wilderness, and destroyed the cities thereof. Prepare slaughter for his sons, that they may not rise, nor possess the land, nor fill the face of the world with cities" (14:12, 17, 21).
By Lucifer is here meant Babel, where all the truth of the doctrine of the church was either falsified or annihilated. By the world which he made into a wilderness, and the cities thereof which he destroyed, are signified the church and its doctrinals. Preparing slaughter for his sons that they may not rise, signifies that its falsities should be destroyed. By their not possessing the land, and not filling the faces of the world with cities, is signified that they should be prevented from establishing such a church and such doctrine. In the Apocalypse:
"The great city was divided into three parts, and the cities of the nations fell" (16:19).
In this passage Babel is treated of; its false doctrines are meant by the city divided into three parts, and the evils therefrom by the cities of the nations which are said to have fallen.
[5] In David:
"The redeemed of Jehovah wandered in the wilderness in the solitude of the way; they found no city of habitation; hungry and thirsty, he led them forth by a right way, that they might go to a city of habitation" (Psalms 107:2, 4, 5, 7).
To wander in a wilderness and in the solitude of the way denotes that they were in want of the knowledges of truth and good. That they could not find a city of habitation denotes that there was no doctrine of truth according to which they might live. The hungry and thirsty are those who were in the desire of knowing good and truth. To lead them by a right way that they might go to a city of habitation signifies to lead them into genuine truth and the doctrine of life.
In Isaiah:
"I said, Lord, how long? And he answered, Until the cities are devastated that they may be without inhabitant, and the houses without a man, and the land be reduced to a desert" (6:11).
The total vastation of the church is here treated of; cities signify truths of doctrine; houses, the goods thereof; and land, the church.
[6] Again:
"The land shall be utterly emptied, the land shall be confounded, the land shall be profaned under its inhabitants; the empty city shall be broken, every house shall be shut, a cry over the wine in the streets, the remnant in the city wasteness, and the gate shall be smitten even to devastation" (24:3-5, 10-12).
Here also the devastation of the church is treated of; for by the land, which is said to be utterly emptied, confounded and profaned, is signified the church. By city is signified the truth of doctrine, and by house, the good thereof. By wine over which there is a cry in the streets is signified the truth of doctrine falsified, respecting which there is contest and indignation.
[7] In Zephaniah:
"I will cut off the nations; I will desolate their streets, and their cities shall be laid waste" (3:6).
Nations denote those who are in evils, streets denote truths, and cities doctrines. In Jeremiah:
"The lion cometh up from the thicket to reduce thy land to wasteness, thy cities shall be destroyed; I saw Carmel a desert, and all cities thereof desolate; for this the land shall mourn; before the voice of the horseman and the archers the whole city fleeth; the whole city is deserted, not a man dwelling therein" (4:7, 26, 28, 29).
By the lion coming up from the thicket is signified falsity proceeding from evil; the land denotes the church, and cities denote the truths of doctrine. By Carmel is meant the spiritual church. The voice of the horseman and archers, on account of which it is said the whole city shall flee, denotes reasonings and combat from falsities.
[8] Again:
"The spoiler shall come upon every city, so that no city shall escape; the valley also shall perish, and the plain shall be destroyed" (48:8).
By these words also is described the total vastation of the church, until nothing of the truth of doctrine remains. Again:
"Behold, waters rising up out of the north, which shall become an overflowing flood, and shall overflow the land, the city and them that dwell therein" (47:2).
Here, by an overflowing flood is also signified vastation.
Again:
"If ye hallow the day of the Sabbath, there shall enter in by the gates of this city kings and princes riding in chariots and on horses, and this city shall be inhabited to eternity" (17:24, 25).
By hallowing the Sabbath, in the spiritual sense, is signified the holy acknowledgment of the Divine Human of the Lord and of His conjunction with heaven and the church. By kings and princes entering in through the gates of the city, are signified the truths of the church; their riding in chariots and on horses signifies that they shall be in the truths of doctrine and in intelligence; the city, which is Jerusalem, is the church as to doctrine: such is the spiritual sense of these words: such is it in heaven.
[9] Again, in Zechariah:
"Thus said Jehovah; I will return to Zion, and will dwell in the midst of Jerusalem; and Jerusalem shall be called a city of truth. And the streets of the city shall be full of boys and girls playing in the streets thereof" (8:3, 5).
[10] By Zion in this passage is not meant Zion, nor by Jerusalem, Jerusalem; but by Zion is signified the celestial church, and by Jerusalem that church as to the doctrine of truth; this is why it is that it is called a city of truth. By the streets of the city are signified truths of doctrine; by boys and girls playing in the streets thereof are signified the affections of truth and good. (That by Zion is signified the celestial church, may be seen, 60:14).
In Ezekiel:
The prophet saw upon a high mountain the frame of a city on the south; and an angel measured the city, the wall, the gates, the chambers, and the porch of the gate; and the name of the city was Jehovah there (40:1, and following verses; 48:35).
In Isaiah:
"Behold, Jehovah hath caused it to be heard, even to the extremity of the land, Say ye to the daughter of Zion, Behold, thy salvation cometh; thou shalt be called, Sought out, a city not forsaken" (62:11, 12).
In David:
"As we have heard, so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish it for ever" (Psalms 48:8).
(What the celestial church is, and what the spiritual church, may be seen in the work, 64:10).
Jerusalem in particular is called the holy city, in the Apocalypse:
The gentiles shall tread the holy city under foot (11:2).
In another place:
"I saw the holy city, New Jerusalem, coming down from God out of heaven" (21:2).
In Matthew:
"The devil took Jesus into the holy city" (4:5).
[11] And again:
"They came out of the tombs, and went into the holy city" (27:53).
Jerusalem was called the holy city because it signified the church as to the doctrine of truth; and Divine Truth proceeding from the Lord is what is called holy (as may be seen, 11:8). But because it signified the church as to the doctrine of truth, it was not only called the holy city, but also the city of God, and the city of the great king; as in David:
"A river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the Most High. God is in the midst of her" (Psalms 46:4, 5).
Again:
"Great is Jehovah in the city of our God, beautiful for situation, the city of the great king" (Psalms 48:1, 2).
And in Matthew:
"Thou shalt not swear by the earth, for it is God's footstool; neither by Jerusalem, for it is the city of the great king" (5:35).
The reason why Jerusalem was called the city of God was, that by God in the Word of the Old Testament is meant the Divine truth proceeding from the Lord (as may be seen above, n. Zechariah 8:3).
[12] In Isaiah:
"Thus said Jehovah, thy Redeemer and Former from the womb; I frustrate the tokens of the liars, turning wise men backward, and making their knowledge foolish; saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built; and I will raise up the waste places thereof" (44:24-26).
This passage treats of the rejection of the church the doctrine of which is from man's own intelligence, and of the establishment of a new church, the doctrine of which is from the Lord. Doctrine from man's own intelligence is meant by, I frustrate the tokens of the liars, turning wise men backward, and making their knowledge foolish. And the doctrine which is from the Lord is meant by,
"Saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built."
[13] In Jeremiah:
"Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall be laid waste" (7:17, 34).
The cities of Judah and the streets of Jerusalem, in this passage, also signify the truths of doctrine; the voice of joy and the voice of gladness signify delight from the affection of good and truth; the voice of the bridegroom and the voice of the bride signify those affections themselves; and their being caused to cease, is meant by the land being laid waste; the land signifies the church.
[14] In Isaiah:
"I will commix Egypt with Egypt, that they may fight a man against his brother, and a man against his companion; city against city, kingdom against kingdom. In that day shall five cities in the land of Egypt speak with the lip of Canaan, and swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of Egypt" (19:2, 18, 19).
By Egypt is meant the natural man and his Scientific. By their fighting, a man against his brother, and a man against his companion, is meant, that they should fight against good and truth. City against city, and kingdom against kingdom, signifies doctrine against doctrine, and church against church. In that day, signifies the coming of the Lord, and the state, at that time, of those who are natural and in scientific truths (veris scientificis). Five cities in the land of Egypt speaking with the lip of Canaan, signify truths of doctrine in abundance, in accord with the genuine truths of the church; five denote many, or in abundance, cities truths of doctrine. The lip of Canaan signifies the genuine truths of the church; an altar to Jehovah there signifies worship from the good of love.
[15] Again:
"The paths are devastated, he that passeth through the way hath ceased; he hath despised the cities, he regardeth not man. The earth mourneth and languisheth; Lebanon hath faded away" (33:8, 9).
By the paths which are devastated, and the way which is not passed through, are denoted truths leading to heaven, which are the truths of the church; to despise the cities denotes to despise truths of doctrine, and to regard not man signifies not to regard truth and good. By the earth which mourneth and languisheth is signified the church as to good; Lebanon which hath faded away denotes the church as to truth.
[16] Again:
"Sing, O barren, thou that didst not bear; for more are the sons of the desolate than the sons of the married wife. Enlarge the place of thy tent; thy seed shall inherit the nations, and make the desolate cities to be inhabited" (54:1-3).
The barren that did not bear signifies the nations who have not as yet possessed truths from the Word; the sons of the desolate denote truths which will be received; the sons of the married wife denote truths with those who are in the church. To enlarge the place of the tent, denotes that they shall worship from good; seed denotes truth thence derived; the nations which it shall inherit denote goods; and the cities which shall be inhabited, denote doctrines therefrom.
[17] In Jeremiah:
"I will bring upon them every good; they shall buy fields with silver, and that by writing in a book, in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south" (32:42-44; 33:13).
These things are said of those in the church who are in good and thence in truths. To buy fields with silver denotes to procure for themselves the good of the church by means of truths; to write in a book denotes to implant in the life; the cities of Judah and the cities of the mountain, denote truths of doctrine pertaining to those who are of the Lord's celestial kingdom; the cities of the plain, and the cities of the south denote truths of doctrine pertaining to those who are in the Lord's spiritual kingdom.
[18] In Matthew:
"Ye are the light of the world. A city that is set on a mountain cannot be hid. Neither do they light a lamp, and put it under a bushel" (5:14, 15).
These things were said to the disciples, by whom are signified all truths and goods in the aggregate: therefore it is said, ye are the light of the world; for by light is signified Divine truth and intelligence therefrom. From this signification of those words, it is therefore said, A city that is set on a mountain cannot be hid, neither [can] a lamp be lighted and put under a bushel; for by a city set on a mountain, is signified truth of doctrine from the good of love; and by a lamp is signified, in general, truth from good, and intelligence therefrom.
[19] Again:
"Every kingdom divided against itself is brought to desolation, and every city or house divided against itself does not stand" (12:25).
By kingdom, in the spiritual sense, is signified the church; by city and house, the truth and good of its doctrine, which do not stand but fall, if they do not fully agree.
[20] Again:
Jesus sent forth the twelve disciples, saying unto them, "Go not into the way of the Gentiles, and into a city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel" (10:5, 6).
The way of the Gentiles into which they were not to go signifies falsity from evil; the city of the Samaritans into which they were forbidden to enter signifies the false doctrine of those who reject the Lord; the lost sheep of the house of Israel signify those who are in the good of charity and thence in faith, Israel, denoting these, wherever they are. That the city of the Samaritans signifies the false doctrine of those who reject the Lord, is, because the Samaritans did not receive Him (as may be seen in Luke 9:52-56).
[21] Again, in Matthew:
Jesus said, "when they persecute you in one city, flee ye into another" (10:23).
Here also by city is meant the doctrine of falsity from evil; and that where this exists, the doctrine of truth would not be admitted, is meant by its being said, "If they persecute you in one city, flee ye into another."
[22] In Luke:
"The master of the house being angry, said to the servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, the maimed, the halt, and the blind" (The Doctrine of the New Jerusalem 107.)
[23] Again:
A nobleman going away in order to receive for himself a kingdom, gave to his servants ten pounds to trade with; when he returned he commanded the servants to be called. "The first came, saying, Lord, thy pound hath gained ten pounds. He said unto him, Good servant, because thou hast been faithful in a very little, thou shalt have authority over ten cities. Soon the second came, saying, Lord, thy pound hath gained five pounds. He said likewise to him, Be thou also over five cities" (Arcana Coelestia 1988, 3107, 4638, 9757; and that five signify some, see n. 4638, 9604.) From these considerations it is now evident that by the name of the city of my God, the New Jerusalem, which cometh down out of heaven from my God, is signified the doctrine of the new church, which is in the heavens. (This doctrine also has been given in a special small work, entitled The New Jerusalem and its Heavenly Doctrine.)
223. And the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God, signifies the doctrine of the new church, which is in the heavens. This is evident from the signification of "the city of My God," as being the doctrine of Divine truth (of which presently); also from the signification of "the New Jerusalem," as being the church in respect to doctrine (See the small work on The New Jerusalem 6); also from the signification of "which cometh down out of heaven from My God," as being that it is out of heaven from Divine truth there. That "God" means in the Word Divine truth, see above (n. 220, 222). And as Divine truth, which is in heaven and which comes down from heaven, is from the Lord alone, the Lord calls it His God. That "the city of My God" signifies the doctrine of Divine truth seems at first view remote, for the mind cannot readily think of doctrine when "city" is mentioned, or think of the church when a "land" is mentioned; yet in the Word, "cities" [civitates aut urbes] mean nothing else in the spiritual sense; and for the reason that the idea of a city is merely natural, but the idea of doctrine in a city is spiritual. Angels, because they are spiritual, can have no other idea of a city than of the people therein in respect to doctrine, as they can have no other idea of a land than of the people therein in respect to their church or their religion. The reason of this is that the societies into which the heavens are divided are for the most part like cities [communities], all differing from one another in respect to the reception of Divine truth in good; when, therefore, a "city" is mentioned angels think of the doctrine of truth. (That the heavens are divided into societies according to the differences of the good of love and faith, see in the work on Heaven and Hell 41-50; and that their habitations are disposed into the form of cities, n. 184).
[2] That "cities" [civitates seu urbes] in the Word signify doctrines can be seen from many passages there, of which I will cite here only the following.
In Jeremiah:
Behold I have given thee this day for a fenced city against the whole land (126, 218; and that "south" means a state of light, see in the work on Heaven and Hell 148, 149, n. 151).
[3] In Isaiah:
Thou hast done [wonderful things, Thy] counsels from afar [are] truth, fidelity; and Thou hast made of a city a heap, of a fenced city a ruin, a palace of strangers to be no city, that it may not be built for ever; therefore a strong people shall honor Thee, a city of powerful nations shall fear Thee (208); "the righteous nation keeping faithfulness" means those who are in good and in truths therefrom.
[4] In the same:
How art thou fallen from heaven O Lucifer, how art thou cut down to the earth: that made the world as a wilderness, and threw down the cities thereof. Prepare slaughter for his sons, that they may not rise up and possess the land, and fill the faces of the world with cities (Isaiah 14:12, 17, 21).
Here "Lucifer" means Babylon, where every truth of the doctrine of the church was either falsified or annihilated; "he made the world as a wilderness, and threw down the cities thereof," signifies that this was done to the church and its doctrines; "prepare slaughter for his sons, that they may not rise up," signifies that its falsities must be destroyed; "and may not possess the land, and fill the faces of the world with cities," signifies in order that a church and doctrine may be there.
In Revelation:
And the great city was broken 1into three parts, and the cities of the nations fell (Revelation 16:18-19).
Here also Babylon is treated of; the doctrine of its falsities is what is meant by "a city broken 2into three parts," and the doctrine of evils therefrom by "the cities of the nations which fell."
[5] In David:
The redeemed of Jehovah wandered in the wilderness in loneliness of life; 3they found not a city of habitation; hungry and thirsty [their soul fainted in them]. He led them into a straight way, that they might go to a city of habitation (Psalms 107:2, 4-5, 7).
"To wander in the wilderness and in loneliness of way," is to be in want of the knowledges of truth and good; "to find not a city of habitation" means not to find the doctrine of truth according to which they may live; "the hungry and thirsty" are those who have a longing to know good and truth; "to lead them into a straight way, that they might go to a city of habitation" is to lead them into genuine truth, and into the doctrine of life.
In Isaiah:
I said, Lord, how long? And He said, Until the cities shall be so devastated as to be without inhabitant, and the houses so that no man be in them, and the land be reduced to a waste (Isaiah 6:11).
Here the total vastation of the church is treated of; "cities" are the truths of doctrine; "houses" the goods thereof; and "land" the church.
[6] In the same:
The land shall be emptied, the land shall be confounded, the land shall be profaned under its inhabitants; the empty city shall be broken, every house shall be shut, a cry over the wine in the streets, the remnant in the city is a waste, and the gate shall be beaten down even to devastation (Isaiah 24:3-5, 10-12).
Here also the devastation of the church is treated of; "the land which is said to be emptied, confounded, and profaned," is the church; "city" is the truth of doctrine, "house" is its good; "wine, over which there is a cry in the streets," is the truth of doctrine falsified, over which there is contest and indignation.
[7] In Zephaniah:
I will cut off the nations; I will desolate their streets, and their cities shall be laid waste (Zephaniah 3:6).
Here "nations" are those who are in evils; "to desolate streets" means to desolate truths, and "to lay waste cities" means to lay waste doctrines. In Jeremiah:
The lion is gone up from the thicket, to reduce thy land to a waste; thy cities shall be destroyed; I saw Carmel a wilderness, and all its cities desolate; for this shall the land mourn; the whole city fleeing at the voice of a horseman and of the bowmen; the whole city is forsaken, not a man dwelling therein (Jeremiah 4:7, 26-29).
The "lion from the thicket" is falsity from evil; "the land" is the church, "cities" are the truths of doctrine; "Carmel" is the spiritual church; "the voice of the horseman and the bowmen," because of which "the city will flee," is reasoning and combat from falsities.
[8] In the same:
The devastator shall come upon every city, and no city shall escape; and the valley shall perish, and the plain shall be destroyed (Jeremiah 48:8).
These words describe the total vastation of the church, until nothing of the truth of doctrine shall remain. In the same:
Behold, waters rising up out of the north, which shall become an overflowing brook, and shall overflow the land, the city, and them that dwell therein (Jeremiah 47:2).
Vastation also is signified by "an overflowing brook." In the same:
If ye hallow the day of the Sabbath, there shall enter in through the gates of this city kings and princes, riding in chariot and on horses, and this city shall be inhabited to eternity (Jeremiah 17:24-25).
"Hallowing the Sabbath" in the spiritual sense signifies holy acknowledgment of the Lord's Divine Human and of His conjunction with heaven and the church; "kings and princes entering in through the gates of the city" signify the truths of the church; "their riding in a chariot and on horses" signifies that they shall be in the truths of doctrine and in intelligence; "the city," which here is Jerusalem, is the church in respect to doctrine. Such is the spiritual sense of these words; such therefore is the sense in heaven.
[9] In Zechariah:
Thus said Jehovah; I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called a city of truth. And the streets of the city shall be full of boys and girls playing in the streets (Arcana Coelestia 2362, 9055; that "Jerusalem" signifies the church in respect to doctrine, n. 402, 3654, 9166; and in the small work on The New Jerusalem, 6; that "streets" signify the truths of doctrine, n. 2336; that "boys girls" signify the affections of truth good, in which there is innocence 3067, 3110, 3179, 5236, 6742; that "to play" means what pertains to interior festivity, which is the affection of truth and good, n. 10416).
[10] Because "Zion" signifies the celestial church, and "Jerusalem" the church in respect to the doctrine of truth, Zion is called "the city of Jehovah," and Jerusalem is called "the holy city," "the city of God" and "the city of the great king."
As in Isaiah:
They shall call thee, The city of Jehovah, the Zion of the Holy One of Israel (Isaiah 60:14).
In Ezekiel:
The prophet saw upon a high mountain the frame of a city on the south, and an angel measured the wall, the gate, the chambers, the porch of the gate; and the name of the city was Jehovah-is-there (Ezekiel 40:1; 48:35).
In Isaiah:
Behold, Jehovah hath caused it to be heard, even to the end of the earth, Say ye to the daughter of Zion, Behold, thy salvation cometh. And thou shalt be called a city that is sought (Isaiah 62:11-12).
In David:
As we have heard so have we seen in the city of Jehovah of hosts, in the city of our God; God will establish it forever (Psalms 48:8).
(What the celestial church is, and what the spiritual church, see in the work on Isaiah 64:10).
Jerusalem in particular is called "the holy city," in Revelation:
The nations shall tread down the holy city (Revelation 11:2).
Again:
I saw the holy city, coming down from God out of heaven (Revelation 21:2).
In Matthew:
The devil took Jesus into the holy city (Matthew 4:5).
And in the same:
Coming forth out of the tombs, they entered into the holy city (Matthew 27:53).
[11] Jerusalem was called "the holy city" because it signified the church in respect to the doctrine of truth; and Divine truth proceeding from the Lord is what is called "holy" (See Revelation 11:8). But because it signified the church in respect to the doctrine of truth, it was called not only "the holy city," but also "the city of God," and "the city of the great king."
Thus in David:
There is a river, the streams whereof have made glad the city of God, the holy place of the tabernacle of the Most High. God is in the midst of her (Psalms 46:4-5).
In the same:
Great is Jehovah in the city of our God, beautiful in situation the city of the great king (Psalms 48:1-2).
In Matthew:
Swear not by the earth, for it is the footstool of God's feet; neither by Jerusalem, for it is the city of the great king (Matthew 5:35).
Jerusalem was called "the city of God" because "God" in the Word of the Old Testament means Divine truth proceeding from the Lord (as may be seen above, n. Zechariah 8:3).
[12] In Isaiah:
Thus saith Jehovah, thy Redeemer and Former from the womb, I make void the signs of liars; turning wise men backward, and making their knowledge foolish; saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the desolate places thereof (Isaiah 44:24-26).
This treats of the rejection of the church whose doctrine is from self-intelligence, and of the establishment of a new church, whose doctrine is from the Lord. Doctrine from self-intelligence is meant by "I make void the signs of liars, turning wise men backward, and making their knowledge foolish," and doctrine that is from the Lord by "saying to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built."
[13] In Jeremiah:
Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? I will cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land shall become a waste (Jeremiah 7:17, 34).
Here also "the cities of Judah and the streets of Jerusalem" signify the truths of doctrine; "the voice of joy and the voice of gladness" is delight from the affection of good and truth; "the voice of the bridegroom and the voice of the bride" are those affections themselves; and that these are to cease is meant by "the land shall become a waste;" the "land" is the church.
[14] In Isaiah:
I will commingle Egypt with Egypt that they may fight a man against his brother, and a man against his companion; city against city, kingdom against kingdom. In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan and that swear to Jehovah of Hosts. In that day there shall be an altar to Jehovah in the midst of Egypt (Isaiah 19:2, 18-19).
"Egypt" means the natural man and its knowledge [ejus scientificum]; "that they may fight a man against his brother, and a man against his companion," means against good and truth; "city against city, and kingdom against kingdom," signifies doctrine against doctrine, and church against church; "in that day" signifies the Lord's coming, and the state then of those who are natural and in true knowledges [scientificis]; "five cities in the land of Egypt that speak with the lip of Canaan" signify the truths of doctrine in abundance, which are genuine truths of the church, "five" meaning many or in abundance; "cities" truths of doctrine; "the lip of Canaan" genuine truths of the church. "An altar to Jehovah" here signifies worship from the good of love.
[15] In the same:
The highways have been laid waste, he that passeth through the way hath ceased; he hath rejected the cities, he regardeth not man. The land mourneth, it languisheth; Lebanon hath faded away (Isaiah 33:8-9).
"The highways that have been laid waste, and the way that is not passed through," are truths leading to heaven, which are truths of the church; "to reject the cities" is to reject the truths of doctrine; "to regard not man" is to regard not truth and good. "The land that mourneth and languisheth" is the church in respect to good; "Lebanon that hath faded away" is the church in respect to truth.
[16] In the same:
Sing, O barren, that did not bear, for more are the sons of the desolate than the sons of the married one. Enlarge the place of thy tent; thy seed shall inherit the nations, and make the desolate cities to be inhabited (Isaiah 54:1-3).
"The barren that did not bear" signifies the nations that have not as yet truths from the Word; "the sons of the desolate" are the truths that these will receive; "the sons of the married one" are the truths that are with those who are in the church; "to enlarge the place of the tent" means that their worship is from good; "seed" is truth therefrom; "the nations which the seed will inherit" are goods; and "the cities which shall be inhabited" are the doctrines therefrom.
[17] In Jeremiah:
I will bring upon them every good; they shall buy fields with silver, and this by writing in a book, in the cities of Judah, and in the cities of the mountain, and in the cities of the plain, and in the cities of the south (Jeremiah 32:42, 44; 33:13).
These things are said of those in the church who are in good and in truths therefrom; "to buy fields with silver" is to acquire for themselves the good of the church by means of truths; "to write in a book" is to implant in the life; "the cities of Judah" and "the cities of the mountain" are the truths of doctrine which those have who are of the Lord's celestial kingdom; "the cities of the plain, and the cities of the south," are the truths of doctrine which those have who are in the Lord's spiritual kingdom.
[18] In Matthew:
Ye are the light of the world. A city that is set on a mountain cannot be hid. Neither do they light a lamp and put it under a bushel (Matthew 5:14-15).
These things were said to the disciples, by whom all truths and goods in the complex are signified; therefore it is said, "Ye are the light of the world;" for "light" signifies Divine truth and intelligence therefrom. Because that is what the words signify, "Ye are the light of the world," therefore it is said, "A city that is set on a mountain cannot be hid. Neither can a lamp be lighted and be put under a bushel;" for "a city set on a mountain" signifies the truth of doctrine from the good of love; and "a lamp" signifies in general truth from good and intelligence therefrom.
[19] In the same:
Every kingdom divided against itself is brought to desolation, and every city and house divided against itself standeth not (Matthew 12:25).
"Kingdom," in the spiritual sense, signifies the church; "city" and "house" the truth and good of its doctrine, which do not stand but fall, if they do not unanimously agree.
[20] In the same:
Jesus sends forth the twelve disciples, saying to them, Go not off into the way of the nations, and enter not into a city of the Samaritans; go rather to the lost sheep of the house of Israel (Matthew 10:5-6)
"The way of the nations" into which they were not to go off, signifies falsity from evil; "a city of the Samaritans" into which they were not to enter, signifies the false doctrine of those who reject the Lord; "the lost sheep of the house of Israel" signify those who are in the good of charity and in faith therefrom, "Israel" meaning all such wherever they may be. "A city of the Samaritans" signifies the false doctrine of those who reject the Lord, because the Samaritans did not receive Him (as may be seen in Luke 9:52-56).
[21] In the same:
Jesus said, When they persecute you in one city they should flee 4into another (Matthew 10:23).
Here also by "city" is meant the doctrine of falsity from evil; that where this doctrine is the doctrine of truth will not be admitted, is meant by "when they persecute you in one city flee ye into another."
[22] In Luke:
Then the master of the house being angry, said to his servants, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and halt (The Doctrine of the New Jerusalem 107, from Arcana Coelestia.)
[23] In the same:
A certain nobleman going into a far country to receive for himself a kingdom, gave to his servants ten pounds for trading; when he returned, he commanded the servants to be called. The first came, saying, Thy pound hath gained ten pounds. He said to him, good servant, because thou hast been faithful over the least, thou shalt have authority over ten cities. Then the second came, saying, Lord, thy pound hath made five pounds. He said to him, Be thou also over five cities (Arcana Coelestia 1988, 3107, 4638, 9757; and that "five" signifies some, n. 4638, 9604.) From this it can now be seen that "the name of the city of My God, the New Jerusalem, which is coming down out of heaven from My God," signifies the doctrine of the new church, which is in the heavens. (This doctrine is also given in a separate small work, entitled The New Jerusalem and Its Heavenly Doctrine.)
Footnotes:
1. The Latin has "broken"; the Greek "made."
2. The Latin has "broken"; the Greek "made," as found in Arcana Coelestia 5120.
3. The Hebrew has "way" for "life," as found in Arcana Coelestia 2708, 3708.
4. For "they should flee" the Greek has "flee ye."
223. "Et nomen civitatis Dei mei, Novae Hierosolymae quae descendit e caelo a Deo meo." - Quod significet doctrinam novae ecclesiae quae est in caelis, constat ex significatione "civitatis Dei mei", quod sit doctrina Divini Veri (de qua sequitur); ex significatione "Novae Hierosolymae", quod sit ecclesia quoad doctrinam (de qua in opusculo De Nova Hierosolyma, n. 6); et ex significatione "quae descendit e caelo a Deo meo", quod sit quae ex caelo a Divino Vero ibi: quod per "Deum" in Verbo intelligatur Divinum Verum, videatur supra (n. 220(a), 222(a)); et quia Divinum Verum quod in caelo est, et quod inde descendit, est a Solo Domino, ideo vocat Dominus illud Deum suum. Quod per "civitatem Dei mei" significetur doctrina Divini Veri, apparet primo intuitu remotum, quia mens aegre potest cogitare doctrinam cum nominatur "civitas", sicut etiam cogitare ecclesiam cum nominatur "terra"; at usque non aliud per "civitates" aut "urbes" in Verbo in sensu ejus spirituali intelligitur: causa est quia idea civitatis seu urbis est mere naturalis, at idea doctrinae in civitate est spiritualis. Angeli, quia spirituales sunt, non possunt habere ideam civitatis aliam quam gentis quoad doctrinam inibi, sicut nec aliam terrae quam gentis quoad ecclesiam seu quoad religiosum ibi; causa etiam est, quod societates in quas caeli distincti sunt ut plurimum sint civitates, et omnes inter se differunt quoad receptionem Divini Veri in bono; inde etiam est quod angeli ideam doctrinae veri habeant cum nominatur "civitas." (Quod caeli distincti sint in societates secundum differentias boni amoris et fidei, videatur in opere De Caelo et Inferno 41-50; et quod habitacula eorum disposita sint in formas civitatum, n. 184 ibi.)
[2] Quod per "civitates" seu "urbes" in Verbo significentur doctrinae, constare potest a pluribus locis ibi, quorum solum sequentia velim in medium afferre:
- Apud Jeremiam,
"Ecce dedi te in urbem munitam... contra universam terram" (1:18);
haec dicta sunt ad Prophetam, quia per "prophetam" in Verbo significatur docens Verum, et in sensu abstracto doctrina veri; quia haec significatur per "prophetam", ideo dicitur ad hunc, "Dedi te in urbem munitam", per quam ideo significatur doctrina veri tutans contra falsa. (Quod per "prophetam" in Verbo significetur docens verum, et in sensu abstracto doctrina veri, videatur n. 2534, 7269.)
Apud eundem,
"Descendit... corona decoris vestri; urbes meridiei clausae sunt" (13:18, 19);
agitur ibi de falsificatione veri, et per quod "descendat corona decoris" intelligitur quod intelligentia; et per quod "clausae sint urbes meridiei", intelligitur quod omnia vera doctrinae quae alioqui essent in luce.
(Quod "corona" sit intelligentia et sapientia, videatur supra, n. 126, 218; et quod meridies sit status lucis, in opere De Caelo et Inferno 148, 149, 151.)
[3] Apud Esaiam,
"Fecisti... consilia a longinquo, veritatem, fidelitatem; et posuisti de urbe in acervum, urbem munitam in ruinam, palatium alienorum de urbe, ut in perpetuum non aedificetur: propterea honorabunt Te populus validus, urbs gentium fortium timebunt Te" (25:1-3);
agitur ibi de vastatione ecclesiae prioris et de instauratione novae; vastatio ecclesiae quoad doctrinam intelligitur per "Posuisti de urbe in acervum, urbem munitam in ruinam, palatium alienorum de urbe"; et instauratio novae ecclesiae quoad doctrinam intelligitur per "Honorabunt Te populus validus, et urbs gentium fortium timebunt Te."
Apud eundem,
"In die illo cantabitur canticum in terra Jehudae, Urbs Valida nobis, salutem ponet muros et antemurale; aperite portas ut ingrediatur gens justa custodiens fidelitates" (26:1, 2);
"urbs valida" hic significat doctrinam genuini veri, quam falsa non possunt destruere; "muri et antemurale" significant vera tutantia, "portae" significant admissionem (ut supra, n. 208); "gens justa custodiens fidelitates" sunt illi qui in bono et inde in veris.
[4] Apud eundem,
"Quomodo cecidisti de caelo, Lucifer...; excisus es in terram, ... qui posuit orbem in desertum, urbes ejus destruxit:.... parate filiis ejus mactationem ut non resurgant, et possideant terram, ac impleantur facies terrae urbibus" (14:12, 17, 21);
per "Luciferum" ibi intelligitur Babel, ubi omne verum doctrinae ecclesiae vel falsificatum vel annihilatum est; quod "posuerit orbem in desertum et urbes ejus destruxerit", significat quod ecclesiam et doctrinalia ejus; "parate filiis ejus mactationem ut non resurgant", significat quod falsa ejus destruenda sint; "et possideant terram, et impleantur facies terrae urbibus", significat ut ecclesia sit et doctrina ibi.
In Apocalypsi,
" 1
facta est urbs magna in tres partes, et urbes gentium corruerunt" (16:18, 19);
etiam ibi de Babele; ejus falsorum doctrina est quae intelligitur per "urbem 2
factam in tres partes", et inde doctrina malorum per "urbes gentium" quae "corruerunt."
[5] Apud Davidem,
"Redempti Jehovae... errarunt in deserto, in solitudine 3
viae, urbem habitationis non invenerunt; famelici et sitibundi, ... duxit eos in viam rectam, ut irent ad urbem habitationis" (Psalms 107:2, 4, 5, 7);
"errare in deserto et in solitudine 4
viae", est in penuria cognitionum veri et boni; "non invenire urbem habitationis", est non doctrinam veri secundum quam vivant; "famelici et sitibundi" sunt qui in desiderio sciendi bonum et verum; "ducere eos in viam rectam, ut irent ad urbem habitationis", est in genuinum verum et in doctrinam vitae.
Apud Esaiam,
"Dixi, Quousque Domine? Qui dixit, Usque dum devastabuntur urbes ut sint sine habitatore, et domus ut non sit in iis homo, et terra redigatur in solitudinem" (6:11);
agitur ibi de vastatione totali ecclesiae; "urbes" sunt vera doctrinae, "domus" sunt bona ejus, "terra" est ecclesia.
[6] Apud eundem,
"Evacuabitur terra, ... confundetur terra, ... profanabitur terra sub habitatoribus suis;... frangetur urbs inanis, claudetur omnis domus... clamor super vino in plateis;... reliquum in urbe vastitas, et usque ad devastationem contundetur porta" (24:3, 4, [5,] 10-12);
agitur etiam hic de devastatione ecclesiae; "terra" quae evacuabitur, confundetur et profanabitur, est ecclesia; "urbs" est verum doctrinae; "domus" est bonum ejus; "vinum" super quo "clamor in plateis", est verum falsificatum doctrinae super quo contestatio et indignatio.
[7] Apud Zephaniam,
"Exscindam gentes, ... desolabo plateas earum, et devastabuntur urbes earum" (3:6);
"gentes" sunt qui in malis; "desolare plateas" est vera; "devastare urbes" est doctrinas.
Apud Jeremiam,
"Ascendit leo ex Vepreto... ad redigendum terram tuam in Vastitatem, urbes tuae destruentur;... vidi Carmelum desertum, et omnes urbes ejus desolatas... propter hoc lugebit terra, ... prae voce equitis et sagittariorum fugiens tota urbs;... tota urbs deserta, neque habitans in ea vir" (4:7, 26-29);
"leo ex vepreto", est falsum ex malo; "terra" est ecclesia; "urbes" sunt vera doctrinae; "Carmelus" est ecclesia spiritualis; "vox equitis et sagittariorum" propter quam fugiet urbs, est ratiocinatio et pugna ex falsis.
[8] Apud eundem,
"Veniet vastator super omnem urbem, ut urbs non evadat, et pereat vallis et perdatur planities" (48:8);
per haec etiam describitur vastatio totalis ecclesiae, usque dum nihil veri doctrinae supersit.
Apud eundem,
"Ecce aquae ascendentes ex septentrione, quae fient in flumen inundans, et inundabunt terram..., urbem et habitantes in ea" (47:2);
per "flumen inundans" etiam significatur vastatio.
Apud eundem,
"Si sanctificetis diem Sabbati, ... intrabunt per portas urbis hujus reges et principes, ... equitantes in curru et super equis, ... et habitabitur urbs haec in saeculum" (17:24, 25);
per "sanctificationem Sabbati" in sensu spirituali significatur agnitio sancta Divini Humani Domini et Ipsius conjunctionis cum caelo et ecclesia; per "reges et principes" qui intrabunt per portas urbis significantur vera ecclesiae; quod "equitabunt in curru et super equis", significat quod in veris doctrinae ac in intelligentia erunt; "urbs", quae hic est Hierosolyma, est ecclesia quoad doctrinam: talis est sensus horum verborum spiritualis, ita talis in caelo.
[9] Apud Sachariam,
"Sic dixit Jehovah, Revertar Zionem, et habitabo in medio Hierosolymae; unde vocabitur Hierosolyma urbs veritatis;... et implebuntur plateae urbis pueris et puellis ludentibus in plateis" (8:3-5);
hic per "Zionem" non intelligitur Zion, nec per "Hierosolymam" Hierosolyma, sed per "Zionem" ecclesia caelestis, et per "Hierosolymam" ecclesia illa quoad doctrinam veri; inde est quod dicatur "urbs veritatis"; per "plateas urbis significantur vera doctrinae; per "pueros et puellas ludentes in plateis", significantur affectiones veri et boni. (Quod per "Zionem" significetur ecclesia caelestis, videatur n. 2362, 9055; quod per Hierosolymam" ecclesia quoad doctrinam, n. 402, 3654, 9166, et in opusculo De Nova Hierosolyma, n. 6; quod per "plateas" significentur vera doctrinae, n. 2336; quod per "pueros et puellas" significantur affectiones veri et boni in quibus innocentia, n. 3067, 3110, 3179, 5236, 6742; quod "ludere" sit quod est festivitatis interioris quae est affectionis veri et boni, n. 10416.)
[10] Quia "Zion" significat ecclesiam caelestem, et "Hierosolyma" ecclesiam quoad doctrinam veri, ideo Zion vocatur "urbs Jehovae", et Hierosolyma "urbs sancta", "urbs Dei", et "urbs magni Regis":
- Ut apud Esaiam,
"Vocabunt te, urbs Jehovae, Zion Sancti Israelis" (60:14);
apud Ezechielem,
Propheta vidit super monte alto structuram urbis a meridie, et angelus mensus est murum, portas, thalamos, porticum portae; et nomen urbis Jehovah ibi (40:1, seq.; cap. 48:35):
apud Esaiam,
"Ecce Jehovah audiri fecit usque ad extremitatem terrae; dicite filiae Zionis, Ecce salus tua venit;... tu vocaberis quaesita urbs" (62:11, 12):
apud Davidem,
"Quemadmodum audivimus, ita vidimus in urbe Jehovae Zebaoth, in urbe Dei nostri, Deus stabiliat eam in aeternum" (Psalms 48:9 [B.A. 8]).
(Quid ecclesia caelestis, et ecclesia spiritualis, videatur in opera De, Caelo et Inferno, n. 20-28.) Quod binae illae urbes dicantur "urbes sanctae", apud Esaiam,
"Urbes sanctae tuae factae sunt in desertum; Zion facta est desertum, Hierosolyma Vastitas" (64 [B.A. 10]).
Quod Hierosolyma in Specie dicatur "urbs sancta", in Apocalypsi,
Gentes "civitatem sanctam conculcabunt" (11:2 5
);
alibi,
"Ego vidi sanctam civitatem... descendentem a Deo e caelo" (21:2);
apud Matthaeum,
"Diabolus assumpsit Jesum in sanctam urbem" (4:5);
et apud eundem,
"Egressi e monumentis... ingressi sunt in sanctam urbem" (27:53).
[11] Hierosolyma "sancta urbs" dicta est, quia significabat ecclesiam quoad doctrinam veri, ac Divinum Verum procedens a Domino est quod vocatur "sanctum" (videatur n. 6788, 8302, 6
9229, 9820, 10361); quod illa urbs absque illa repraesentatione et inde significatione nullatenus sancta fuerit, sed potius profana, constare potest ex eo, quod Dominum rejecerint et ibi crucifixerint; quare etiam vocatur "Sodoma et Aegyptus" (Apocalypsis 11:8). Sed quia significabat ecclesiam quoad doctrinam veri, dicta fuit non modo "civitas sancta", sed etiam "civitas Dei", et "civitas magni Regis":
- Apud Davidem,
"Fluvius cujus rivi laetificarunt urbem Dei, sanctum habitationis Altissimi; Deus in medio ejus" (Psalms 46:5, 6 [B.A. 4, 5]);
apud eundem,
"Magnus Jehovah... in urbe Dei nostri;... pulcher tractu, ... urbe magni Regis" (Psalm. 48:2-3fff1 [B.A. 1, 2]);
et apud Matthaeum,
"Non jurabis per terram, quia scabellum est pedum Dei; neque per Hierosolymam, quia urbs est magni Regis" (5:35).
Quod Hierosolyma dicta sit "urbs Dei", erat quia per "Deum" in Verbo Veteris Testamenti intelligitur Divinum Verum procedens a Domino (videatur supra, n. 220(a), 222(a)); quod Hierosolyma dicta sit "urbs magni Regis", erat quia per "Regem", cum de Domino, similiter significatur Divinum Verum ab Ipso procedens (videatur etiam supra, n. 31): inde nunc est quod Hierosolyma dicatur "urbs veritatis" (Sacharia 8:3).
[12] Apud Esaiam,
"Sic dixit Jehovah, Redemptor tuus et Formator ab utero, ... Irrita reddo signa mendacium rejiciens sapientes retro, et scientiam eorum stultam faciens dicens Hierosolymae habitaberis, et urbibus Jehudae aedificabimini, et vastitates ejus erigam" (44:24-26):
agitur ibi de rejectione ecclesiae cujus doctrina est ex propria intelligentia, et de instauratione novae cujus doctrina est a Domino; doctrina ex propria intelligentia intelligitur per "Irrita reddo signa mendacium, rejiciens sapientes retro, et scientiam eorum stultam faciens"; et doctrina quae ex Domino, per "dicens Hierosolymae habitaberis, et urbibus Jehudae aedificabimini."
[13] Apud Jeremiam,
"Nonne Vides quid illi faciunt in urbibus Jehudae, et in plateis Hierosolymae?... Cessare faciam ex urbibus Jehudae et ex plateis Hierosolymae vocem gaudii et vocem laetitiae, vocem sponsi et vocem sponsae, quia in vastitatem evadet terra" (7:17, 34);
"urbes Jehudae et plateae Hierosolymae" etiam hic significant vera doctrinae; "vox gaudii et vox laetitiae" est jucundum ex affectione boni et veri; "vox sponsi et vox sponsae" sunt ipsae illae affectiones, quae quod desiturae intelligitur per quod "in vastitatem evadet terra"; "terra" est ecclesia.
[14] Apud Esaiam,
Commiscebo Aegyptum cum Aegypto, ut pugnent vir contra fratrem suum, et vir contra socium suum, urbs contra urbem, regnum contra regnum.... In die illo erunt quinque urbes in terra Aegypti, loquentes labio canaanis, et jurantes Jehovae Zebaoth;.... in die illo erit altare Jehovae in medio Aegypti" (19:2, 18, 19);
per "Aegyptum" intelligitur naturalis homo et ejus scientificum; per quod "pugnent vir contra fratrem et socius contra socium", intelligitur quod contra bonum et verum; "urbs contra urbem, et regnum contra regnum", significat quod doctrina contra doctrinam et ecclesia contra ecclesiam; "in die illo" significat adventum Domini et tunc statum eorum qui naturales sunt et in veris scientificis; "quinque urbes in terra Aegypti loquentes labio Canaanis", significant vera doctrinae in copia quae genuina ecclesiae ("quinque" sunt plura aut in copia, "urbes" sunt vera doctrinae, "labium Canaanis" significat genuina vera ecclesiae); "altare Jehovae" ibi significat cultum ex bono amoris.
[15] Apud eundem,
"Devastatae sunt semitae, cessavit transiens viam, ... fastidivit urbes, non reputat hominem, luget, languescit terra, Libanus emarcuit" (33:8, 9);
"semitae" quae devastatae, et "via" quae non transitur, sunt vera ducentia ad caelum, quae sunt vera ecclesiae; "fastidire urbes" est vera doctrinae; "non reputare hominem" est verum et bonum; "terra" quae luget et languescit est ecclesia quoad bonum; "Libanus" qui emarcuit est ecclesia quoad verum.
[16] Apud eundem,
"Canta sterilis, non pepererat..., quia multi sunt filii desolatae prae filiis maritatae;... amplifica locum tentorii tui... semen tuum gentes hereditabit, et urbes desolatas habitari facient" (54 [1, 2,] 3);
"sterilis" quae non pepererat significat gentes apud quas nondum vera ex Verbo; "filii desolatae" sunt vera quae accepturi; "filii maritatae" sunt vera apud illos qui in ecclesia; "amplificare locum tentorii" est quod illis cultus ex bono; "semen" est verum inde; "gentes" quas hereditabit sunt bona; "urbes" quae habitabuntur sunt doctrinae inde.
[17] Apud Jeremiam,
"Adducam super eos omne bonum, ... agros argento ement, idque scribendo in libello, ... in urbibus Jehudae et in urbibus montis, et in urbibus planitiei, et in urbibus meridiei" (32:42, 44; cap. 33:13 7
):
haec dicuntur de illis in ecclesia qui in bono et inde veris sunt; "agros argento emere" est comparare sibi bonum ecclesiae per vera; "scribere in libello" est implantare vitae; "urbes Jehudae et urbes montis" sunt vera doctrinae quae illis qui e regno caelesti Domini sunt; "urbes planitiei et urbes meridiei" sunt vera doctrinae quae illis qui in regno spirituali Domini sunt.
[18] Apud Matthaeum,
"Vos estis lux mundi; non potest urbs quae in monte exposita est occulta esse; nec accendunt lucernam et ponunt illam subter modium" (5:14, 15):
haec dicta sunt ad discipulos, per quos omnia vera et bona in complexu significantur; quapropter dicitur "Vos estis lux mundi", per "lucem" enim significatur Divinum Verum et inde intelligentia; quia illa significata sunt per "Vos estis lux mundi", ideo dicitur, "non potest urbs in monte posita occulta esse, nec accendi lucerna et poni subter modium"; per "urbem" enim "in monte positam" significatur verum doctrinae ex bono amoris, et per "lucernam" in genere verum ex bono et inde intelligentia.
[19] Apud eundem,
"Omne regnum divisum contra se desolatur, et omnis urbs et domus divisa contra se non consistit" (12:25);
per "regnum in spirituali sensu significatur ecclesia, per "urbem" et "domum" ejus doctrinae verum et bonum, quae non consistunt sed dilabuntur si non unanimiter concordant.
[20] Apud eundem,
Jesus mittit duodecim discipulos iis dicens, "In viam gentium non abitote, et in urbem Samaritanorum non ingredimini; abitote potius ad oves deperditas domus Israelis" (10:5, 6);
"via gentium" in quam non abirent, significat falsum ex malo; "urbs Samaritanorum" quam non ingrederentur, significat falsam doctrinam eorum qui rejiciunt Dominum; "oves deperditas domus Israelis" significant illos qui in bono charitatis sunt et inde fide ("Israel" sunt omnes illi ubicunque sunt).
Quod "urbs Samaritanorum" significet falsam doctrinam eorum qui rejiciunt Dominum, est quia Samaritani non admiserunt Ipsum (videatur Luca 9:52-56).
[21] Apud eundem,
Jesus dixit, "Quando persequuntur vos in urbe una, 8
fugite in aliam" (10:23);
per "urbem" hic quoque intelligitur doctrina falsi ex malo; quod ubi illa, et non admitteretur doctrina veri, intelligitur per quod "si persequerentur in urbe una fugerent in aliam."
[22] Apud Lucam,
"Paterfamilias indignatus dixit servo, Abi ocius in plateas et vicos urbis, ac pauperes, mancos, claudos et caecos introduc huc" (14:21);
quod "abirent in plateas et vicos urbis" significat quod inquirerent ubi sunt qui recipiunt vera doctrinae; "plateae" enim et "vici" sunt vera doctrinae (ut supra), et "urbs" est doctrina; "pauperes", "manci", "claudi" et "caeci" significant illos qui non in veris et bonis sunt, sed usque desiderant illa. (Quinam in specie significantur per "pauperes", quinam per "mancos", "claudos", et "caecos", videatur ex Arcanis Caelestibus in Doctrina Novae Hierosolymae, n. 107.)
[23] Apud eundem,
Homo nobilis abiens ut acciperet sibi regnum, ... dedit servis suis decem minas ad negotiandum; cum rediit vocari jussit servos. "Accessit primus dicens, ... Mina tua lucrata est decem minas: cui dixit, Bone serve, quia super minimo fidelis fuisti, habebis potestatem super decem urbes. Mox venit secundus dicens, Domine, mina tua fecit quinque minas: cui dixit, Tu quoque esto super quinque urbes" (19:12-19, seq.);
per haec in sensu spirituali plura significantur quam ut paucis exponi possit; solum quod per "urbes" ibi non intelligantur urbes, sed doctrinalia veri et boni, et per "habere potestatem super illas" intelligitur intelligentia et sapientia, per "decem" multa, et per "quinque" aliqua.
(Quod "decem" in Verbo significent multum, videatur n. 1988, 3107, 4638, 9757; et quod "quinque" aliquid, n. 4638, 9604.) Ex his nunc constare potest quod per "nomen civitatis Dei mei, Novae Hierosolymae quae descendit e caelo a Deo meo", significetur doctrina Novae Ecclesiae, quae est in caelis. (Quae doctrina etiam data est in peculiari opusculo quae inscribitur De Nova Hierosolyma et ejus Doctrina Caelesti.)
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