山上の説教（その1）

---

1.群衆を見て、主は山に登られた。主がお座りになると、弟子たちが主のもとに来た。

2.そして口を開いて彼らに教えられた、

3.「天の御国は，心の貧しい者たちのものである。

4.その人たちは慰められるからである。

5.彼らは地を受け継ぐからである。

6.正義に飢え渇く者は幸いである。

7.慈悲深い者は幸いである。

8.そのような者たちは，神を見るであろう。

9.彼らは神の子と呼ばれるからである。

10.正義のために迫害される者は幸いである。

11.あなたがたは，わたしのために，あなたがたを非難し，迫害し，あなたがたに不利なあらゆる悪口を言い，嘘を言いふらす。

12.喜び躍りなさい。あなたがたの報いは天に多いからである。」

---

この次のエピソードが始まると、ガリラヤだけでなく、デカポリス、エルサレム、ユダヤ、そしてヨルダンの向こうの地域からも、大勢の群衆がイエスのもとに集まってくる。群衆を見て、イエスは山に登り、口を開き、説教を始められる。イエスの説教は、「心の貧しい人々は幸いである。5:3).

前の章では、イエスは洗礼を受け、その後、荒野で一連の誘惑を受けた。誘惑とは、より高い目標や霊的な目的が脅かされ、妨げられ、挑戦されることである。このような時、私たちは自分の低次の本性の欲望、つまり遺伝的な悪を行ないたいという欲望に気づく。

このような誘惑の状態は、私たちの人生において主がどれほど必要であるか、神なしでは何もできないことを思い起こさせる役割を果たす。この認識は、私たちを霊的な貧しさを認める真の謙遜の状態へと導く。聖典では、この謙遜の状態を "霊的に貧しい "と呼ぶ。イエスが "心の貧しい者は幸いである "という言葉で教えを始められるのはこのためである。

この謙遜な状態こそが、神から流れ込む善と真理を受け取る道を開くのである。イエスが、自分の霊的な貧しさを認める人々について、"彼らのところに天の御国があるからだ "と言われるのはこのためである。

このような謙遜の状態で、私たちは祈りの中で主に向かい、自分の霊的な貧しさを告白し、罪を悔い改めるのです。自分の言動に自責の念を感じ、自分の人生を導き導いてくださる主の資質がどれほど必要かを悟るのである。これが、次の祝福が「悲しむ者は幸いである。5:4).

主が私たちを慰めてくださるとき、私たちの低次の本性の欲望は抑えられ、静まる。過剰な自己愛やこの世のものへの愛への傾きが抑えられます。これには、焦り、嫉妬、防衛心、憤り、怒り、軽蔑、貪欲などが含まれる。私たちの低次の本性にあるこれらの欲望が手なずけられるとき、もはや私たちの日常生活の行動を支配し、支配することはなくなる。イエスが言うように、「柔和な者は幸いである。5:4).

ギリシャ語の原語では、"柔和 "を意味するプロアス [πραグς]は "飼いならす "を意味する。自己と世に対する過剰な愛を静め、鎮め、手なずけた人々は、今、主が彼らの内に、彼らを通して行動される準備ができている。彼らは良い人生を送り、正しいことを行ないたいと願っている。そのため、彼らは今、主のいつくしみに飢え、主の真理に渇いている。だからイエスは言われる、「義に飢え渇く者は幸いである。5:6).

これは次の3つの祝福への移行を意味する。第五、第六、第七の祝福は、義の生活を構成する慈愛の業を要約したものである。すべてのことを神に委ねるとき、私たちは他者に対する慈しみに満たされる。そして、その憐れみを行使する限り、私たちはより憐れみ深くなる。それゆえ、イエスは第五の祝福を与えるにあたって、「あわれみ深い者は幸いである。5:7).

そして、すべての人間関係において憐れみ、赦し、思いやりを実践することで、私たちの心は浄化され、他人の良いところを見ることができるようになる。つまり、神から与えられた資質が見えるようになるのだ。イエスが第六の祝福で言っているように、「心の清い者は幸いである。5:8) ¹

これは第七の祝福につながる。イエスは「平和をつくる者は幸いである。5:9). 主が私たちの内に、そして私たちを通して働いておられるとき、私たちは平安の状態にある。私たちの内なる戦いは終わったのだ。主が御言葉の中で語っておられることと、それに従って生きたいという私たちの願いとの間には、もはや何の葛藤もない。ヘブライ語の聖句にあるように、「エルサレムに慰めを語り、その戦いは終わったと叫びなさい」(イザヤ書40:2).

これら7つの祝福の順序は、私たちの霊的な貧しさを認識することから始まり、主が私たちの内に、また私たちを通して働いてくださる安息日の状態に終わる、再生のプロセスを明らかにする神の系列である。この状態において、主は私たちの天の父であり、私たちは神の子と呼ばれる。

このことは、最終的かつ頂点に達する祝福につながる。イエスは言われる、「彼らがあなたがたをののしり、迫害し、わたしのためにあなたがたに偽りの悪口を言いふらすとき、あなたがたは幸いである」(5:10). この第八の祝福は、霊的生活が継続的なプロセスであることを思い出させてくれる。霊的成長の各状態に関連する祝福を経験するとき、私たちは同時に、より高い、より高次の霊的生活の状態に入る準備をしているのである。しかし、それらのより高い状態に入るためには、より微妙な悪を暴き、闘い、克服しなければならない。

こうして、誘惑の試練が再び始まり、より明白でない悪が神の真理の明るい光によって暴露される。これらのより内面的な悪は、私たちの中で立ち上がり、激しく自己防衛し、命をかけて戦う。しかし、自己中心的な懸念を支える誤った理屈や正当化に屈することを拒み、耐え忍ぶなら、そこには大きな祝福がある。彼らがあなたがたを侮り、迫害し、わたしのために、あなたがたに偽りの悪口を言いふらすとき、あなたがたは幸いである。天にあるあなたがたの報いは大きいからである。5:11-12).

第八の祝福は、私たちをシリーズの最初に戻し、誘惑が私たちの信仰を確認する機会を与えてくれることをもう一度思い起こさせる。誘惑の中で受ける苦闘は困難なものであるかもしれないが、それは私たちをより内的な天の共同体と接触させ、私たちの意識を拡大させるものであるため、喜んで予期することができる。 ²

その結果、私たちを取り巻く単純な祝福に対する感謝の念が増し、他者のニーズに対する意識が高まり、手を差し伸べて奉仕したいという気持ちが高まる。だから、イエスは言われる。"喜びなさい、大いに喜びなさい。

実践的な適用

第八の祝福は、霊的成長とはスパイラルカリキュラムのようなもので、同じことを何度も繰り返し、より深く学ぶ機会があることを思い出させてくれる。その意味で、私たちは霊的な試練を障害としてではなく、さらなる成長への足がかりとしてとらえるべきである。すべての試練は、自分が信じていることをより深く確認する機会なのだ。実際的な応用として、次にエゴが刺激されたり、焦りが生じたり、恨みが生じそうになったりしたときは、より高い意識から対応する機会だと考えてください。言い換えれば、今こそ聖典の真理に頼るときであり、その真理を通して天使たちがあなたを助け、主があなたに打ち勝つ力を与えてくださることを知っているのだ。最も重要なことは、誘惑に勝ったからといって、プライドを高めたり、自我を膨らませたり、自分に偽りの自信を持たせたりしてはならないということだ。誘惑は自分の弱さと神の力の両方を明らかにするものであることを忘れずに、必ず神に栄光を帰しなさい。すべての力は主のみものであることを悟るまでは、誘惑を繰り返す運命にある。 ³

良い仕事をする

---

13.「あなたがたは地の塩である。そのあとは、捨てられ、人に踏みつけられるだけで、何の役にも立たない。

14.あなたは世の光です。山の上に築かれた町は、隠れることができない。

15.あなたがたは，燭台の上にいて，家の中にいるすべての人のために輝くのである。

16.だから、あなたがたの光を人々の前で輝かせなさい。そうすれば、人々はあなたがたの善行を見、天におられるあなたがたの父をあがめるであろう」

---

。山上の説教は素晴らしい教えを与えている。しかし、その教えの精神に従って善い行いをしようとする気持ちがなければ、単なる教えは役に立たない。それは味を失った塩のようなものであり、籠の下に隠された灯火のようなものである。すべての真理は用いるために与えられる。神が私たちに与えてくださるあらゆる祝福は、私たちが隣人により大きな奉仕をするためになされる。そして、その奉仕の中にこそ真の祝福がある。すべての天の報いは、隣人に対する愛に満ちた奉仕に携わるときに経験する喜びだからだ。 ⁴

そのため、神のシリーズは次のような言葉で続けられている：「あなたがたは地の塩であるが、もし塩がその味を失ったら、どうやって味をつけようか。それでは、人に捨てられ、足で踏みつけられるだけで、何の役にも立たない」(5:13).

塩は調味料として非常に有用である。しかし、風味を失った塩は役に立たない。同様に、善を行おうとしない人間は、味のない塩のようなものだ。真理は活用されなければならない。これがこの説教の主旨である。光は良いものだが、それを用いなければならない：「あなたがたは世の光である。「丘の上にある町は隠れることができない。丘の上にある町は、隠れることができない。また、ランプをともしてかごの下に置くこともなく、ランプ台の上に置いて、その家にいるすべての人に光を与える」(5:14-15).

この箇所で強調されているのは、真理を学ぶことだけではなく、真理を生きることである。それは、人々があなたがたの 良い行いを見て、天におられるあなたがたの父をあがめるためである」(5:16). ⁵

霊的指導には、善い行いをすること以外に目的はない。そして良い行いは、主が私たちを通して働いてくださるときにのみ、真に良いものとなる。だからこそ、この説教では、他人が私たちの善い行いを見るとき、すべての賛美、栄光、誉れは神に向かうべきであるという重要な注意喚起が含まれているのである。イエスが言われるように、あなたの良い行いを人々に見せなさい、しかしそれが "天におられるあなたの父をあがめる "ものであるようにしなさい。それは私たちのことではなく、私たちを通して働かれる神のことなのだ。 ⁶

イエスは聖書の内なる意味を明らかにし始める

---

17.「わたしが来たのは、律法や預言者を取り消すためではない。

18.天地が過ぎ去るまで、一つのヨードも一つの小角も、律法から消えることはない。

19.しかし，それを行なって教える者は，天の御国で大いなる者と呼ばれるであろう。

20.あなたがたの正義が律法学者やパリサイ人の正義を超えない限り，あなたがたは天の御国に入ることはできない。

21.あなたがたは，古代の人たちが，『あなたは人を殺してはならない。

22.また，兄弟に向かって，「ラカ」と言う者は，審きの対象となり，「愚か者め」と言う者は，火のゲヘナの対象となる。

23.それゆえ，あなたが祭壇の上に贈り物をささげて，そこであなたの兄弟があなたに対して何かあることを思い起こすならば，」。

24.まずあなたの兄弟と和解し，それから，あなたの贈り物をささげなさい。

25.あなたがたの兄弟が，その祭壇の前で，あなたがたの贈り物 を置いて，あなたがたの道を行きなさい。

26.わたしはあなたに言う。あなたは最後の銭を払うまで，そこから出てはならない。

27.あなたがたは，姦淫してはならない。

28.アッラーは，あなたがたを御好・になられない。

29.あなたがたの右目が，あなたがたをつまずかせるならば，それを抜いて，あなたがたから捨てなさい。

30.もしあなたの右手が，あなたをつまずかせるなら，それを断ち切って，あなたから捨てなさい。

31.アッラーは，あなたがたを御好・になられない。

32.アッラーの御許に，あなたがたは堕落したのである。

33.またあなたがたは、古代の人々に、「あなたは偽りを誓ってはならない。

34.それは神の御座だからである；

35.それは神の御座であるからである。

36.なぜなら，あなたは一本の毛も白くすることができず，また黒くすることもできないからである。

37.アッラーは，あなたがたを御好・になられない。

38.アッラーは，あなたがたを御好・になられない。

39.あなたがたの右のほお骨を打つ者は，もう一方のほお骨も打ちなさい。

40.わたしたちは，あなたがたの右のほお骨を打つ者には，もう一方のほお骨も打ちなさい。

41.アッラーは凡てのことに全能であられる。

42.アッラーは，あなたがたを御好・になられない。

43.アッラーの御許に，あなたがたは従うのか。

44.あなたの敵を愛し、あなたを呪う者を祝福し、あなたを憎む者によくし、あなたを傷つけ迫害する者のために祈りなさい」

---

。真理が用いられなければならないのは紛れもない事実である。しかし、神の御言葉を最も完全に活用する前に、それを完全に理解しなければならない。だからイエスは今、弟子たちに聖句の読み方について簡単な手ほどきをしているのだ。わたしは滅ぼすために来たのではなく、成就させるために来たのである」(5:17).

イエスが来られたことで、ヘブライ語の聖典の預言が成就されたという点で、イエスは律法を成就された。しかし、イエスはまた、律法をより高い意味で満たすことによって、律法を成就させようとしていた。イエスは、律法が私たちの外面的な行動だけでなく、私たちの内面的な態度、すなわち心の欲望についても語っていることを説明された。霊的に理解されるとき、律法は外面的な行いを規制するためだけでなく、より重要なこととして、内面的な生活を改革するためにも役立つのである。

イエスは戒めから始められた。あなたがたは、昔の人たちに『人を殺してはならない』と言われたことを聞いたことがあるだろう・・・しかし、あなたがたに言っておくが、理由もなく兄弟に腹を立てる者は、裁きの危険にさらされる」(5:21-22). あなたがたは、昔の人に『姦淫してはならない』と言われたことを聞いたでしょう。あなたがたは、昔の人たちに『姦淫してはならない』と言われたことを聞いたことがあるだろう。しかし、あなたがたに言っておくが、欲情して女を見る者は、すでに心の中でその女と姦淫を犯したのである」(5:27-28).

これらは新しい教えだが、聴衆の理解を超えているわけではない。やがて、人間の精神や天国への道についてのより深い教えが生まれるだろうが、人々がこうしたより内面的なメッセージを完全に理解できるようになるまでには時間がかかるだろう。しかし、今のところは、人々の理解を超えた抽象的な真理ではなく、人々が理解できる具体的で文字通りの教えを与えれば十分なのである。

この点で、イエスは誓いを立ててはならないと教えている（参照）。 5:33-37), 報復するのではなく、頬を差し出すのである。 5:39), いがみ合うことなく、要求された以上のものを与えることである。 5:40), 必要以上のことをし、求める者には誰にでも与え、借りたい者には誰にでも貸す（参照 5:42).

これらの教えに従うのは難しいが、理解するのは難しくない。イエスの言葉の中には、私たちの心の奥底にある信念が攻撃を受けているときの私たちの対応についての、より高い真理が含まれている。そのようなとき、もし私たちが真理にとどまるなら、迷うことはない。 ⁷

イエスはこのような内面的な真理を教える代わりに、彼らの心をもっと明白な問題、たとえば復讐したいという欲求を克服する必要性に向けさせた。あなたがたは、『目には目を、歯には歯を』と言われたのを聞いたことがあるだろう。しかし、あなたがたに言っておく。しかし、あなたがたの右の頬をたたく者があれば、もう一方の頬もその人に向けなさい」(5:38).

「頬を向ける」とは、自分の信念が攻撃されたときに、内面的に行うことである。このような攻撃は、他人を通してもたらされることもあるが、神への信仰を破壊し、神の真実の力への信頼を損なわせようとする、目に見えない霊的な力を通してもたらされることもある。それゆえ、私たちは内面的に頬を向けるときはいつでも、自分が真実であると知っていることに揺るがない。

そのようなとき、私たちは、どんな言葉も、ささやかれる言葉も、ほのめかされる言葉も、私たちを傷つけたり、私たちの信仰を破壊したりすることはできないことを知っている。悪に引き込まれない限り、私たちは神の保護下にある。私たちが主のいつくしみと真理のうちにとどまっている限り、悪は私たちに霊的な害を及ぼすことはできない。したがって、悪に抵抗する必要はない。 ⁸

しかし、私たちの自然な生活においては、もっと慎重にならなければならない。私たちは、求める人すべてに与えることはできないし、貸してもいけない。そのような無差別な施しは、私たちが他者に善を行うための資源を失うことになるからだ。同様に、泥棒、詐欺師、詐欺師が私たちを利用するのを許してはならない。罪のない被害者を利用する者は通報され、起訴され、有罪が確定すれば責任を負わなければならない。犯罪行為を無視したり、悪意を支持したりすることは、悪人にとって何の益もなく、社会にとって有害である。 ⁹

要するに、外的な面では残酷さ、詐欺、不正に抵抗しなければならない。しかし、内的な面では、私たちは平静を保ち、平静を装い、平静を装うことができる。私たちの信仰を奪い、幸福を破壊しようとする悪に抵抗するのは神だけだからである。 ¹⁰

これらの教訓は、イエスが後に述べる、より内面的な教訓である。憎しみ、報復、復讐の状態に引き込まれてはならない。その代わりに、イエスは彼らがより高い意識に立ち上がるよう呼びかける。隣人を愛し、敵を憎め。しかし、わたしはあなたがたに言う、敵を愛し、あなたがたを呪う者を祝福し、あなたがたを憎む者に善をなし、あなたがたを憎んで用いる者、迫害する者のために祈りなさい」(5:43-44).

実践的な適用

山上の説教のこの部分でイエスは、「目には目を、歯には歯を」というヘブライの掟に対応する新しい方法を群衆に示した(出エジプト記21:24). イエスは、同じような破壊的な行動、つまり悪に悪を返すような反応を自動的にするのではなく、別の種類の反応によって新しい意識レベルに立ち上がるようにと人々に言われる。右の頬を叩く者は、もう一方の頬も向けなさい。実践的な応用として、あなたのエゴが傷つけられたり、妨げられたり、攻撃されたと感じたり、侮辱には侮辱を、傷には傷を、過ちには過ちを、悪には悪を返したくなるときはいつでも、それに引き込まれないことだ。その代わりに、高次の理解があなたの感情的傷害を支配するようにしなさい。あなたの低次の本性の衝動を、あなたの真実の理解に支配させ、手なずけるようにしなさい。より高次の反応を選びなさい。 ¹¹

"それゆえ、あなたがたは完全であれ"

---

45.「そうすれば，あなたがたは天におられるあなたがたの父の子となるであろう。

46.あなたがたは，自分たちを愛する者を愛するなら，どんな報いがあろうか。公人たちも同じではないか。

47.また，あなたがたが自分の兄弟にだけ挨拶するなら，あなたがたは(他の)人たちを越えて何をするのか。公人たちもそうしないのか。

48.あなたがたは、天におられるあなたがたの父が完全であるように、完全な者となりなさい」

---

。イエスは説教を続けながら、私たちが他人をどのように見なすべきかについて語られる。友であろうと敵であろうと、公平に、公正に扱うべきである。この点を説明するために、イエスは神の公平さについて、「神は、その太陽を善人にも悪人にも輝かせ、その雨を正しい人にも不正な人にも降らせられる」(5:45). これは象徴的に、偏見なくすべての人を照らす神の善と、雨がすべての人に降り注ぐように、すべての人が利用できる神の真理を指している。

同様に、私たちは、偏見のない公平な方法で、すべての人に善意を広げるよう求められている。イエスはこの例話を提供することで、家族や友人、隣人だけでなく、すべての人に対して公正な心を持ち、慈愛に満ちた態度をとるよう、話を聞いている人々に呼びかけているのだ。偏見を捨て、公平に接することを求めているのだ。

太陽や雨のように、彼らの善行はすべての人に及ぶべきである。結局のところ、自分を愛してくれる人を愛するのは簡単なことなのだ。しかし、これからは誰に対しても慈愛を持つべきである。イエスの言葉を借りれば、「自分を愛してくれる人を愛するなら、どんな報いがあろうか。徴税人でさえ、同じことをしているではないか」。(5:46).

自分を愛してくれる人を愛するのは簡単だ。これは自然なことだ。しかし、主からのみ与えられるもう一つの愛がある。それは、敵を含め、私たちを愛していない人々を愛することである。これは容易なことではなく、さらに霊的な洗練が必要であることを認めながら、イエスは言われる、「天におられるあなたがたの父が完全であるように、あなたがたも完全でありなさい」(5:48).

この節は、しばしば命令ではなく約束と訳されていることに注意すべきである。それゆえ、あなたがたは完全でありなさい」ではなく、「あなたがたは完全でなければならない」と訳されている。これはイエスの意味するところではない。イエスにとって重要なのは、完全であろうと努力することであって、完全を達成することではない。天使たちでさえ、最終的に完全な状態に達することはできない。私たちにもできない。しかし、私たちは忍耐することができる。努力することができる。"天におられる私たちの父が完全であるように "完全であろうと努力することができる。 ¹²

確かに、聖書の時代の人々だけでなく、現代の私たちにとっても、完璧を目指すことは難しいことだ。私利私欲に打ち勝ち、恨みを捨て、寛大さを貪欲さに勝たせ、赦しを復讐に代え、愛を憎しみに勝たせなければならない。神がいなければ、誰もこのようなことを成し遂げることはできず、完璧は達成不可能な目標となる。

このレベルの精神的完全性に近づく唯一の方法は、自分の不完全さを認識し、認めることである。そうして初めて、神の助けを借りて、悪を捨て、魂を磨く努力を始めることができる。その出発点は、悪を神に対する罪として避け、神の真理を求めて祈り、それを受け取り、最後にそれに従って生きるという意志である。

天のあなたがたの父が完全であるように、あなたがたも完全でありなさい」。このようにして、主の導きをますます信頼するようになり、主があらゆる愛に満ちた感情、あらゆる崇高な思い、そしてあらゆる模範的な行動の源であることを認めるようになれば、私たちは現世でも来世でも、絶えず、ますます完全になっていくのである。 ¹³

Poznámky pod čarou:

815. Verse 11. And I saw another beast coming up out of the earth, signifies confirmations from the sense of the letter of the Word in favor of faith separated from life, and the consequent falsifications of the truth of the church. This is evident from the signification of "the two beasts" treated of in this chapter, as being the confirmation of those things that are signified by "the dragon," for "the dragon" signifies especially faith alone (See above, n. 714); and "the beast coming up out of the sea" signifies reasonings from the natural man confirming the separation of faith from life (See also above, n. 774; therefore this "beast" signifies confirmations from the sense of the letter of the Word in favor of faith separated from life, and the consequent falsifications of the truth of the church. That "the dragon" is further described by these two "beasts" is evident from verses 2, 4, 11 of this chapter. There are moreover two means by which any heretical dogma may be confirmed, namely, by reasonings from the natural man and by confirmations from the sense of the letter of the Word; and these two means are what are signified by these two "beasts." The former "beast" signifies reasonings from the natural man, because the "sea" out of which that beast came up signifies the natural of man, while this "beast" signifies confirmations from the sense of the letter of the Word, because the "earth" out of which it came up signifies the church where the Word is. This "beast" signifies also falsifications of the Word, because the Word unless it is falsified can never confirm a false dogma, since all things of the Word are truths; consequently all truths can be confirmed from the Word, but by no means falsities, as can be clearly seen from what has been said above and also from what follows in this chapter.

[2] As passages from the Word have been cited above n. 785 in which "works," "deeds," "working," and "doing" are mentioned, I will now cite passages where "faith" and "believing" are mentioned, but only from the Gospels, and not from the Epistles of the Apostles, and for the reason that the Gospels contain the words of the Lord Himself, all of which have concealed in them a spiritual sense, through which immediate communication with heaven is granted, while the writings of the Apostles contain no such sense, although they are nevertheless useful books for the church.

[3] The passages of the Word where "faith" and "believing" are mentioned are the following. In Matthew:

There came a centurion to the Lord, saying, Lord, I am not worthy that Thou shouldst come under my roof; but say the word only, and my boy shall be healed. Jesus hearing, marveled and said to them that followed Him, Verily I say unto you, I have not found so great faith in Israel. And He said unto the centurion, Go thy way, and as thou hast believed be it done unto thee; and his boy was healed in that hour (Matthew 8:8, 10, 13).

The Lord healed this person and others according to their faith, because the first and primary thing of the church then to be established was to believe that the Lord is God Almighty, for without that faith no church could have been established. For the Lord was the God of heaven and the God of earth, with whom no conjunction is possible except by an acknowledgment of His Divinity, which acknowledgment is faith. The centurion evidently acknowledged the Lord to be God Almighty, for he said, "I am not worthy that Thou shouldst come under my roof; but say the word only, and my boy shall be healed."

[4] In the same:

A woman afflicted with an issue of blood touched the hem of Jesus' garment; for she said within herself, If I shall but touch His garment I shall be healed. Jesus turning and seeing her, said, Daughter be of good cheer, thy faith hath made thee whole; and she was healed in that hour (Matthew 9:20-22).

In the same:

They brought unto Him one sick of the palsy lying on a bed; Jesus seeing their faith, said unto the sick of the palsy, Be of good cheer, thy sins are forgiven. Arise, take up thy bed, and go unto thy house (Matthew 9:2-7; Luke 5:19-25).

In the same:

Two blind men cried, saying, Have mercy on us, Thou Son of David. Jesus said unto them, Believe ye that I am able to do this? They say unto Him, Yea, Lord. Then touched He their eyes, saying, According to your faith be it done unto you; and their eyes were opened (Matthew 9:27-30).

No other faith than that which is called historical, which at that time was a miraculous faith, was meant by this faith whereby the sick were healed; consequently by this faith many wrought miracles at that time. This faith was, that the Lord was Almighty, because He was able to do miracles of Himself; for this reason He also allowed Himself to be worshiped, which was not the case with the prophets of the Old Testament, who were not worshiped. But there must always be this historical faith before it becomes a saving faith; for a historical faith becomes a saving faith with man by his learning truths from the Word, and living according to them.

[5] In the same:

A woman of Canaan, whose daughter was vexed by a demon, came and worshiped Jesus, saying, Lord, help me. Jesus said unto her, Great is thy faith; be it done unto thee as thou wilt; and her daughter was healed (Matthew 15:22-28).

In John:

A ruler whose son was sick besought Jesus to heal his son before he died. Jesus said unto him, Go thy way, thy son liveth; and the man believed in the word that Jesus spake unto him. And his servants met him, saying, Thy son liveth. Therefore he believed, and his whole house (John 4:46-53).

In the same:

Jesus finding the man born blind whom He healed, said unto him, Believest thou, then, on the Son of God? He answered and said, Who is He, Lord, that I may believe on Him? He said unto him, Thou hast both seen Him and He it is that speaketh with thee. He said, Lord, I believe; and he worshiped Him (John 9:35-38).

In Luke:

Jesus said to the ruler of the synagogue, whose daughter was dead, Fear not, only believe, and she shall be made whole; and the daughter was raised up again (Luke 8:50, 55).

In the same:

One of the ten lepers that were healed by the Lord, who was a Samaritan, returned and fell upon his face at the feet of Jesus; and Jesus said unto him, Arise, go thy way; thy faith hath made thee whole (Luke 17:15, 16, 19).

In the same:

Jesus said to the blind man, Thy faith hath saved thee; and immediately he was able to see (Luke 18:42, 43).

In Mark:

Jesus said to the disciples, when they were unable to heal a certain man's son ¹ who had a dumb spirit; to whom Jesus said, If thou canst believe, all things are possible to him that believeth; the father of the boy crying out with tears, said, Lord, I believe, help thou mine unbelief; and he was healed (Mark 9:17, 23, 24).

There were three reasons why faith in the Lord healed these; first, because they acknowledged His Divine omnipotence, and that He was God; secondly, because faith is acknowledgment, and from acknowledgment intuition; and all intuition from acknowledgment makes another to be present; this is a common thing in the spiritual world. So now, when a New Church was to be established by the Lord, it was this intuition from an acknowledgment of the Lord's omnipotence from which they were first to look to the Lord; and from this it is clear what is here meant by faith. The third reason was, that all the diseases healed by the Lord represented and thus signified the spiritual diseases that correspond to these natural diseases; and spiritual diseases can be healed only by the Lord, and in fact by looking to His Divine omnipotence and by repentance of life. This is why He sometimes said, "Thy sins are forgiven thee; go and sin no more." This faith also was represented and signified by their miraculous faith; but the faith by which spiritual diseases are healed by the Lord can be given only through truths from the Word and a life according to them; the truths themselves and the life itself according to them make the quality of the faith. But more about this in what follows.

[6] In John:

When Lazarus was dead, his sister saith, Lord, by this time he stinketh. Jesus saith unto her, Said I not unto thee, If thou wouldst believe thou shouldst see the glory of God? (John 11:39, 40).

In Luke:

Jesus said to the woman who was a sinner, and who made His feet wet with her tears, and wiped them with the hair of her head, and kissed His feet, which she also anointed with oil, Thy sins are forgiven thee; thy faith hath saved thee; go in peace (Luke 7:38, 48, 50).

From this it is clear that it was faith in the Lord's omnipotence that healed them, and that the same faith remitted, that is, removed, sins. The reason of this was that this woman not only had faith in the Divine omnipotence of the Lord, but also loved Him, for she kissed His feet. Wherefore the Lord said, "Thy sins are forgiven thee, thy faith hath saved thee," because faith makes the Divine of the Lord to be present, and love conjoins. It is possible, however, for the Lord to be present and not be conjoined; from which it is evident that it is faith from love that saves.

[7] Again:

Jesus said to the disciples in the boat, Why are ye fearful, O ye men of little faith? Then He arose and rebuked the wind and the sea, and there came a great calm (Matthew 8:26; Mark 4:39-41; Luke 8:24, 25).

Peter, at the Lord's command, went down out of the boat and walked upon the waters; but when the wind became strong he was afraid, and beginning to sink he cried out, Lord, save me. And immediately Jesus took hold of his hand and said, O man of little faith, wherefore didst thou doubt (Matthew 14:28-31).

When the disciples could not heal the lunatic, Jesus said unto them, O faithless and perverse generation, how long shall I be with you? and Jesus healed him; and He said to the disciples that they could not heal him by reason of their unbelief (Matthew 17:14, seq.).

Jesus came into His own country, and there they were offended in Him; and Jesus said, A prophet is not without honor save in his own country and in his own house. And he did not many mighty works there because of their unbelief (Matthew 13:57, 58).

The Lord called the disciples "men of little faith" when they were unable to do miracles in His name, and He was unable to do miracles in His own country because of their unbelief, for the reason that while the disciples believed the Lord to be the Messiah or Christ, also the Son of God, and the prophet of whom it was written in the Word, yet they did not believe that He was God Almighty, and that Jehovah the Father was in Him; and yet so far as they believed Him to be a man, and not at the same time God, His Divine to which omnipotence belongs could not be present with the disciples by faith. For faith presents the Lord as present, as has been said above; but faith in Him as a man only does not present His Divine omnipotence as present. For the same reason those in the world at the present day who look to His Human alone and not at the same time to His Divine, as the Socinians and Arians do, cannot be saved.

[8] And for a like reason the Lord could not do miracles in His own country, for there they had seen Him from infancy like another man; and therefore they were unable to add to that idea the idea of His Divinity; and when that idea is not present while the Lord is present, He is not present in man with Divine omnipotence; for faith presents the Lord as present in man according to the quality of the perception of Him. Other things man does not acknowledge and therefore rejects; for in order that the Lord may operate anything with man by faith the Lord's Divine must be present in man, and not outside of him.

John:

[9] In John:

Many of the multitude believed on Jesus, and said, When the Christ shall come, will He do more signs than those which this one hath done? (John 7:31).

In Mark:

These signs shall follow them that believe: in My name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover. And they went forth and preached everywhere, the Lord working with them and confirming the Word by signs following (Mark 16:17-20).

As the Jewish nation believed in Jehovah solely because of miracles, it is evidently a miraculous and not a saving faith that is here meant; for they were external men, and external men are moved to Divine worship only by external things, like miracles which forcibly strike the mind. Moreover, a miraculous faith was the first faith with those among whom a New Church was to be established; and such a faith is also the first with all in the Christian world at this day, and this is why the miracles performed by the Lord were described, and are also now preached. For the first faith with all is a historical faith, and this afterwards becomes a saving faith when man by his life becomes spiritual; for first of all it is to be believed that the Lord is the God of heaven and earth, and that He is omnipotent, omnipresent, omniscient, infinite, and one with the Father. These things must be known; but so far as they are merely known they are historical, and a historical faith presents the Lord as present, because it is a looking to the Lord from His Divine nature. And yet that faith does not save until man lives the life of faith, which is charity; for he then wills and does what he believes, and to will and to do is of the love, and love conjoins to Him whom faith presents as present. The signification of those miracles that the disciples were to do, and that were done by them in the beginning of the Christian church, as casting out demons, speaking with new tongues, and others, may be seen above n. 706.

[10] In Matthew:

Jesus said, Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove; and nothing shall be impossible unto you (Matthew 17:14-20).

In Mark:

Have the faith of God; for verily I say unto you, That whosoever shall say unto this mountain, Be thou lifted up and be thou cast into the sea, and shall not doubt in his heart but shall believe that those things which he saith shall come to pass, what he hath said shall be done for him. Therefore I say unto you, All things whatsoever ye ask when ye pray, believe that ye shall receive them and ye shall have them (Mark 11:22-24).

In Matthew:

Jesus said to the disciples, If ye have faith and doubt not, ye shall not only do this which has been done to the fig-tree, but even if ye shall say unto this mountain, be thou lifted up and cast into the sea. And all things whatsoever ye shall ask believing in Me, ye shall receive (Matthew 21:21, 22).

In Luke:

If ye had faith as a grain of mustard seed ye would say unto this sycamine tree, Be thou rooted up and be thou planted in the sea, and it would obey you (Luke 17:6).

That this is to be understood otherwise than according to the words is evident from its being said to the disciples, that "If they had faith as a grain of mustard seed they would be able to pluck up a mountain or a sycamine tree from its place, and cast it into the sea;" also that "all things whatsoever they asked they should receive;" and yet it is not according to Divine order for one to receive what he asks if he only have faith, or for the disciples to pluck up a mountain or a tree from its place and cast it into the sea. But "faith" here means faith from the Lord, consequently it is called "the faith of God," and he who is in faith from the Lord asks for nothing but what contributes to the Lord's kingdom and to himself for salvation; other things he does not wish, saying in his heart, Why should I ask for what does not contribute to this use? Therefore if he were to ask for anything except what it is granted him from the Lord to ask he would have no faith of God, that is, no faith from the Lord. It is impossible for angels of heaven to wish and so to ask for anything else, and if they were to do so they could have no faith that they would receive it. The Lord compared such faith to the ability and power to cast a mountain or sycamine tree into the sea, because the Lord spake here as well as elsewhere by correspondences, and therefore these words must be understood spiritually. For a "mountain" signifies the love of self and of the world, thus the love of evil; and a "sycamine tree" signifies the faith of that love, which is a faith in falsity from evil, and the "sea" signifies hell; therefore "to pluck up a mountain and cast it into the sea by the faith of God" signifies to cast these loves, which in themselves are diabolical, into hell, and likewise the faith in falsity from evil; and this is done through faith from the Lord. This comparison of the ability and power of faith from the Lord with plucking up and casting a mountain and a sycamine tree into the sea was also made because in the spiritual world such things actually take place. There these loves of evil sometimes appear as mountains, and the faith in falsity from evil as a sycamine tree; and both of these an angel can root up and cast into hell through faith from the Lord. (That a "mountain" signifies love to the Lord, and in the contrary sense the love of self, see above, n. 405, 510; and that a "fig-tree," or a "sycamine tree," signifies the natural man in respect to its goods and truths, and in the contrary sense the same in respect to evils and falsities, see above, n. 403.

[11] So much respecting miraculous faith. Passages from the Gospels respecting saving faith, which is faith in truth from love to the Lord, shall now follow. In John:

As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth in Him may not perish but may have eternal life. For God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him may not perish, but may have eternal life. He that believeth in Him is not judged; but he that believeth not hath been judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:14-19).

In the same:

The Father loveth the Son, and hath given all things into His hand; he that believeth in the Son hath eternal life, but he that believeth not the Son shall not see life, but the anger of God abideth on him (John 3:35, 36).

In the same:

Except ye believe that I am He ye shall die in your sins (John 8:24).

In the same:

They said to Jesus, What shall we do that we may work the works of God? Jesus answering said, This is the work of God, that ye believe in Him whom the Father hath sent. I am the bread of life; he that cometh to Me shall not hunger, and he that believeth in Me shall never thirst. This is the will of Him that sent Me, that everyone that seeth the Son and believeth in Him may have eternal life, and I will raise him up at the last day. Not that anyone hath seen the Father save He that is with the Father; ² He hath seen the Father. Verily I say unto you, he that believeth in Me hath eternal life. I am the bread of life (John 6:28, 29, 35, 40, 46-48).

In the same:

Jesus said, He that heareth My word and believeth Him that sent Me hath eternal life, and shall not come into judgment, but shall pass from death into life. Verily I say unto you, that the hour shall come when the dead shall hear the voice of the Son of God, and they that hear shall live. Even as the Father hath life in Himself so hath He given to the Son to have life in Himself (John 5:24-26).

In the same:

Jesus cried out, saying, If anyone thirst let him come unto Me and drink. He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water. These things He said of the Spirit which those believing in Him were to receive. (John 7:37-39).

In the same:

Jesus said, I am the resurrection and the life; he that believeth in Me, though he die yet shall he live; but everyone who liveth and believeth in Me shall not die to eternity (John 11:25-27).

In the same:

Jesus cried out and said, He that believeth in Me believeth not in Me but in Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in the darkness. And if anyone hear My words and yet believe not, I judge him not; he that rejecteth Me and receiveth not My words hath one that judgeth him, the word that I have spoken shall judge him at the last day (John 12:44-48).

In the same:

While ye have the light believe in the light, that ye may be sons of light (John 12:36).

In the same:

Let not your heart be troubled; believe in God, believe also in Me (John 14:1).

In the same:

As many as received Jesus, to them gave he power to become sons of God, even to them that believe in His name (John 1:12).

In the same:

Many believed in His name, beholding His signs (John 2:23).

In the same:

These are written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name (John 20:31).

In Mark:

Jesus said to the disciples, Going into all the world, preach ye the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be condemned (Mark 16:15, 16).

These and other passages describe saving faith, which is to believe in the Lord; and to believe in Him is also to believe in the Father, because He and the Father are one. "To believe in the Lord" signifies not only to adore and worship Him, but also to live from Him, and one lives from Him when he lives according to the Word which is from Him; therefore "to believe in Him" is to believe that He regenerates man, and gives eternal life to those who are regenerated by Him.

[12] "To believe in His name" has a similar signification as "to believe in Him," since the Lord's "name" signifies every quality of faith and love by which He is to be worshiped, and by which He saves man. This is signified by "His name," because in the spiritual world names that are given to persons are always in accord with the quality of their affection and life, and in consequence the quality of each one is known from his name alone. So when anyone's name is pronounced, and the quality that is meant by the name is loved, that one becomes present, and the two are united as companions and brethren. The quality of the Lord however is everything of faith and love by which He saves man, for that quality is the essence proceeding from Him; therefore when that quality is thought of by man the Lord becomes present with him, and when this quality is loved the Lord is conjoined to him. Thence it is that those who believe in His name have eternal life. This shows how necessary it is that man should know the quality of faith and love, that is, the Lord's "name;" also how necessary it is to love that quality, which comes by doing those things that the Lord has commanded. The names "Jesus" and "Christ" moreover involve this same quality, since "Jesus" means salvation, and "Christ" or "Messiah" Divine truth, which is everything of faith and love as to knowledges, doctrine, and life. When, therefore, these names are mentioned their quality must be thought of and they must live according to it. This is what is meant by the words of the Lord in Matthew:

Jesus said, If two of you on earth shall agree in My name respecting anything that they shall ask it shall be done for them by My Father who is in the heavens. For where two or three are gathered together in My name there am I in the midst of them (Matthew 18:19, 20).

There is, indeed, a presence of the Lord with all and also a love towards all; and yet man cannot be led and be saved by the Lord except in the measure of his reception of the Lord by faith in Him and love to Him.

[13] This shows how necessary it is for man to know the quality of faith and love, that is, the Lord's name, also to love it, since the Lord can be loved only through His quality. That the Lord, and not the Father, must be approached and must be worshiped in accordance with the quality of the faith and love that is prescribed in the Word the Lord Himself teaches, saying:

That no one has seen the Father at any time but that the Son brings Him forth to view (John 1:18);

Also that no one cometh to the Father except through Him (John 14:6);

Since the Father and He are one (John 10:30).

Therefore to approach the Father and not the Lord is to make two out of one, and thus to worship apart from the Lord the Divine that is in Him. And this destroys in man the idea of Divinity in respect to the Lord, which again makes evident the truth:

That he that believeth in the Son hath eternal life (John 3:36).

[14] That to believe in the Lord is to believe in the Father, the Lord Himself teaches also in John:

He that believeth in Me believeth not in Me but in Him that sent Me; and he that seeth Me seeth Him that sent Me (John 12:44, 45).

This means that he that believes in the Lord believes in Him not separate from the Father, but in the Father; and it is therefore added, "He that seeth Me seeth Him that sent Me." So elsewhere in John:

Believe in God, believe in Me (John 14:1).

In the same:

Philip, believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father and the Father in Me. Verily I say unto you, He that believeth in Me, the works that I do he shall do also, because I go to My Father (John 14:10-12).

In the same:

In that day ye shall ask in My name; and I say not unto you that I will pray the Father for you, for the Father Himself loveth you, because ye have loved Me and have believed that I came out from God. I came forth from the Father, and am come into the world; and I go unto the Father. The disciples say, In this we believe that Thou camest forth from God (John 16:26-30).

"To come forth from the Father" signifies to be conceived of Him, and "to go to the Father" signifies to be fully united to Him. That "to come forth from the Father" means to be conceived of Him is clearly evident from His conception (Matthew 1:18-25; and in Luke 1:34, 35). That "to go to the Father" means to be fully united to Him is evident from the glorification of His Human by the passion of the cross, which has been spoken of above; and therefore He says, "In that day ye shall ask in My name," and no more in the name of the Father.

[15] In the same:

Jesus said unto Thomas, Because thou hast seen Me thou hast believed; happy are they that have not seen and yet have believed. And Thomas said, My Lord and my God (John 20:29, 20:28).

It was because the Lord was now fully united to the Divine Itself, which is called the Father, that Thomas called Him his Lord and his God. So elsewhere in the same:

Say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God? If I do not the works of My Father believe me not; though ye believe not Me believe the works, that ye may know and believe that the Father is in Me and I in the Father (John 10:36-38).

That the Jews did not believe is evident in John 5:14-17; 10:24-26; 12:37-39; Matthew 21:31-32. The cause of their unbelief was their wish for a Messiah who would exalt them to glory above all the nations in the world; also that they were wholly natural and not spiritual; also that they had falsified the Word, especially where it treats of the Lord and also of themselves. That such were the causes of their unbelief is evident also from the faith of the Jews at this day, who are altogether natural, and know or wish to know scarcely anything about the Lord's kingdom in the heavens. That neither would those in the Christian world at the present day believe that the Lord is one with the Father, and is therefore the God of heaven and earth, is meant by the Lord's words in Luke:

When the Son of man cometh shall He find faith on the earth? (Luke 18:8).

But on this subject, the Lord willing, more will be said elsewhere.

Poznámky pod čarou:

652. Verse 8. And their bodies shall be upon the street of the great city, signifies their extinction by the evils and falsities of doctrine. This is evident from the signification of "bodies" as being that the good of love and the truth of doctrine signified by "the two witnesses" have been extinguished; for "to be killed" signifies to be extinguished, here spiritually, because it refers to those who have wholly destroyed these things in themselves. In like manner the Lord is said "to have been slain" and "to be dead," to signify that the Divine proceeding from Him, which is Divine good and Divine truth, has been rejected, that is, the Lord has been slain and is dead with those by whom that has been rejected (See above, n. 83). This is evident also from the signification of "the street of the great city," as being the truth and good of doctrine, and in the contrary sense the falsity and evil of doctrine; for "street" signifies truth leading, and in the contrary sense falsity leading (of which presently); and "city" signifies doctrine (of which above, n. 223. It is said "great city," because "great" is predicated of good, and in the contrary sense of evil, as "many" is predicated of truth, and in the contrary sense of falsity (See above, n. 223, 336, 337). This now makes clear that "the bodies of the two witnesses upon the street of the great city" signifies the extinction of the good of love and charity and of the truth of doctrine and faith by the falsities and evils of doctrine. As the evils and falsities of doctrine are signified, it is next said "which great city is spiritually called Sodom and Egypt," "Sodom" signifying the evils of the love, and "Egypt" the falsities therefrom, each pertaining to doctrine, by which the church at its end is destroyed (concerning which in the following articles).

[2] "Street" signifies the truth of doctrine, and in the contrary sense the falsity of doctrine, because in the spiritual sense a "way" signifies truth leading to good, and in the contrary sense falsity leading to evil (See above, n. 97); and streets are ways in a city, and as a "city" signifies doctrine, so a "street" signifies the truth and the falsity of doctrine. Moreover, in the spiritual world there are cities, and streets in them, as in the cities of the world; and what each one is in respect to the affection of truth and intelligence therefrom is known there merely from the place where he dwells and from the streets in which he walks. Those who are in a clear perception of truth dwell in the southern quarter of the city and also walk there; those who are in a clear affection of the good of love dwell in the eastern quarter and also walk there; those who are in an obscure affection of the good of love dwell in the western quarter and also walk there; and those who are in an obscure perception of truth dwell in the northern quarter and also walk there. But in the cities where those live who are in the persuasion of falsity from evil the reverse is true. This makes clear why it is that a "street" signifies truth or falsity leading.

[3] That "streets" have this signification can be seen from the following passages. In Jeremiah:

Run ye to and fro through the streets of Jerusalem, and see, I pray, and know, and seek in the open places thereof if ye can find a man that doeth judgment, that seeketh truth; then will I pardon her (Jeremiah 5:1).

Because "the streets of Jerusalem and the open places thereof" signify the truths of doctrine, according to the states of affection and perception of those who are of the church, and because "Jerusalem" signifies the church in respect to doctrine it is said, "Run ye to and fro through the streets of Jerusalem, and see and know, and seek in the open places thereof;" and because "judgment" is predicated of truths, since all judgment comes from laws and precepts, which are truths, and because "truth" signifies the truth of doctrine and of faith it is said, "if ye can find a man that doeth judgment and that seeketh truth."

The "open places" mean particularly the corners of the city, thus the quarters where the dwelling places are; and as each one in the cities in the spiritual world has his dwelling place in accordance with his affection of good and his perception of truth, clear or obscure, therefore "open places" signify truths and goods according to each one's affection and perception.

[4] In Isaiah:

Judgment hath been rejected backward, and justice hath stood afar off; for truth hath stumbled in the street, and rectitude cannot enter (Isaiah 59:14).

"Judgment and justice" signify in the Word truth and good; that these no longer exist is signified by "judgment hath been rejected backward, and justice has stood afar off;" that they have wandered away from the truths of doctrine, and consequently there is no truth in the life, which is the good of life, is signified by "truth hath stumbled in the street, and rectitude cannot enter," for all good of life is acquired by means of the truths of doctrine, for it is by them that a man learns how he ought to live. Because "street" signifies where truth leads, it is said "truth hath stumbled in the street."

[5] In Nahum:

The chariots raged in the street, they ran to and fro in the open places (Nahum 2:4).

Because "chariots" signify the doctrinals of truth, and "streets" and "open places" what is in accord with each one's affection and perception, as above, it is said "the chariots raged in the streets, they ran to and fro in the open places," "to rage" signifying to call falsities truths, and "to run to and fro" signifying to wander off.

[6] In the book of Judges:

In the days of Jael the ways ceased, they that go in footpaths went in crooked paths, they ceased, the open places ceased in Israel (Judges 5:6, 7).

This is in the Song of Deborah and Barak, which treats of the desolation of truth in the church, and afterwards of its restoration; the desolation is described by "the ways ceased, they that go in footpaths went in crooked paths, they ceased, the open places ceased in Israel;" "ways and paths" having the same signification as "streets and open places," namely, truths of doctrine leading, and "to go in crooked ways" signifies to wander away from truths.

[7] In Isaiah:

The city of emptiness shall be broken down, every house shall be shut that no one may enter; a cry over the wine in the streets; every joy shall be mixed, the gladness of the earth shall be banished (Isaiah 24:10, 11).

"The city of emptiness" signifies doctrine in which there is falsity and no truth; "house" signifies the good of the will and thus of the life; thence is evident what is signified by "the city of emptiness shall be broken down, every house shall be shut that no one may enter;" "a cry over the wine in the streets" signifies lamentation on account of the lack of truth and the mingling of truth with falsity, "wine" signifying the truth of the church from the Word; therefore it is said "in the streets," because "street" too signifies truth, and where truth is sought. "Joy and gladness" are mentioned, because "joy" is predicated of the delight that is from the affection of good, and "gladness" of the delight that is from the affection of truth; that these delights will cease is signified by "every joy shall be mixed, the gladness of the earth shall be banished," the earth signifying the church.

[8] In Jeremiah:

How is the city of glory forsaken, the city of my joy! Therefore her young men shall fall in the streets, and all the men of war shall be cut off (Jeremiah 49:25, 26; 50:30).

"The city of glory" signifies the doctrine of Divine truth, and "the city of joy" signifies the delight from the affection of good and truth therein; "young men" signify those who are made intelligent by means of truths; and that the understanding of truth would perish is signified by "the young men shall fall in the streets;" "men of war" signify truths combating against falsities; that there will be no defense of truth against falsities is signified by "all the men of war shall be cut off."

[9] In Ezekiel:

You have multiplied your slain in this city, so that you have filled the streets thereof with the slain (Ezekiel 11:6).

The "slain" mean in the Word those who are destroyed by falsities; for the "sword," by which they are slain, signifies falsity destroying truth; "city" signifies here, as above, the doctrine of truth; thence appears what is signified by "the slain in the city;" "to fill the streets with the slain" signifies to lay waste the truth by falsities.

[10] In Lamentations:

They that did eat delicacies are laid waste in the streets; and they that were brought up in crimson have embraced dunghills. The form of the Nazirites is darker than blackness, they are not recognized in the streets. They have wandered about blind in the streets, they are polluted with blood. They have hunted our steps so that we cannot go in the streets (Lamentations 4:5, 8, 14, 18).

Here, too, "streets" signify the truths of doctrine leading to the good of life, or truths according to which one must live. This treats of the church where the Word is, and its devastation in respect to truths; therefore "they that did eat delicacies are laid waste in the streets" signifies that those who have imbibed genuine truths from the Word have no longer any truths, "delicacies" meaning genuine truths from the Word; "they that were brought up in crimson have embraced dunghills" signifies that those who had imbibed genuine goods from the Word have nothing but the falsities of evil, "crimson" signifying the genuine good of the Word, in particular the celestial love of truth, and "dunghills" signifying the falsities of evil; "the form of the Nazirites is darker than blackness, they are not recognized in the streets," signifies that Divine truth is in such obscurity that it is apparent to no one; "the Nazirites" represent the Lord in relation to Divine truth, and therefore signify Divine truth from the Lord; "they have wandered about blind in the streets, they are polluted with blood," signifies that the truths of the Word are no longer seen because they have been falsified, "the blind" signifying those who do not see truths. "They have hunted our steps, so that we cannot go in the streets," signifies leading astray, so that it is not known how to live, "to hunt the steps" signifying to lead astray by falsities, and "to go" signifying to live, therefore "to go in the streets" signifies to live according to truths.

[11] In Zephaniah:

I will cut off the nations, their corners shall be laid waste; I will make desolate their streets, that none may pass through; their cities shall be laid waste, that there may be no man nor inhabitant (Zephaniah 3:6).

The "nations that shall be cut off," signify the goods of the church; the "corners that shall be laid waste" signify the truths and goods of the church in the whole complex (that this is the signification of "corners" see above, n. 417; the "streets that shall be made desolate, that no one may pass through," signify the truths of doctrine; for the "cities that shall be laid waste, that there may be no man nor inhabitant," signify doctrinals, "man" and "inhabitants" meaning in the Word in the spiritual sense all who are in truths and goods, thus in an abstract sense, truths and goods.

[12] In Zechariah:

I will return to Zion, and will dwell in the midst of Jerusalem, whence Jerusalem shall be called the city of truth. There shall yet old men and women dwell in the streets of Jerusalem, and the streets shall be full of boys and girls playing in the streets thereof (Zechariah 8:3-5).

This is said of the Lord's coming, and of the New Church to be established by Him; "Zion" means the church in respect to the good of love, and "Jerusalem" the church in respect to the truths of doctrine, therefore Jerusalem is called "the city of truth;" "the old men and women who shall dwell in the streets of Jerusalem" mean those that are intelligent and wise through the truths of doctrine; "the boys and girls playing in the streets, of whom the streets of the city shall be full," signify the affections of truth and good and their delights, in which those shall abound who live in the truths of doctrine.

[13] In Jeremiah:

According to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to shame, altars to burn incense to Baal (Jeremiah 11:13).

"According to the number of thy cities were thy gods, O Judah," signifies that there were as many falsities as doctrinals, "cities" signifying doctrinals, and "gods" falsities of religion; "according to the number of the streets of Jerusalem have ye set up altars to shame" signifies that there were as many kinds of worship as there were falsities of doctrine, "streets" here signifying the falsities of doctrine, and "altars" worship; worship from falsities is what is meant, because the altars meant were altars of incense, for it is said, "altars to burn incense to Baal," and "incense" signifies spiritual good, which in its essence is truth from good, and in the contrary sense falsity from evil.

(That this is the signification of "incense" and its "altar," see above, n. 324, 491, 492, 567.)

[14] In the same:

Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The sons gather wood and the fathers kindle the fire, the women knead dough to make cakes to the queen of the heavens, and to pour out drink-offerings to other gods; I will make to cease in the cities of Judah and in the streets of Jerusalem the voice of joy and the voice of gladness (Jeremiah 7:17, 18, 34).

What these words signify in the spiritual sense may be seen fully explained above n. 555; also that "the cities of Judah" signify the doctrinals of the church, and "the streets of Jerusalem" its truths of doctrine.

[15] In the same:

Have ye forgotten the evils which they did in the land of Judah and in the streets of Jerusalem? (Jeremiah 44:9)

"The land of Judah" signifies the church in respect to good, but here in respect to evil; and "the streets of Jerusalem" signify the truths of doctrine, but here its falsities of doctrine.

[16] In Ezekiel:

With the hoofs of his horses Nebuchadnezzar king of Babylon shall trample down all thy streets; he shall slay thy people with the sword, and he shall bring down the pillars of strength to the earth; they shall make a spoil of thy wealth (Ezekiel 26:11, 12).

"Nebuchadnezzar king of Babylon" signifies the profanation of truth and its consequent destruction; "to trample down all thy streets with the hoofs of his horses" signifies that all the truths of the church will be destroyed by the fallacies of the sensual man; "he shall slay the people with the sword" signifies that truths will be destroyed by falsities; that thus also all worship from truths will be destroyed is signified by "he shall bring down the pillars of strength to the earth," for "pillars" signify holy worship from truths, and because all power is of truth from good they are called "pillars of strength;" that knowledges of truth will also be destroyed is signified by "they shall make a spoil of thy wealth." (That "wealth" and "riches" mean the knowledges of truth, see above, n. 236.)

[17] In the same:

Thou hast built thee an eminent place and hast made thee an exalted place in every street, upon every head of the way thou hast made thee thy eminent place, and thou hast made thy beauty abominable (Ezekiel 16:24, 25, 31).

"Eminent place" and "exalted place" with the ancients signified heaven; from this came the practice of sacrificing upon high mountains, or in place of these upon places built up high, therefore worship from evils and from the falsities of doctrine is signified by "making an eminent and an exalted place in every street, and upon every head of the way;" and as that worship became idolatrous it is said that "they made their beauty abominable," "beauty" meaning truth and intelligence therefrom; for everyone in the spiritual world is beautiful according to truths from good, and intelligence therefrom.

[18] In Amos:

Lamentations shall be in all the streets, and they shall say in all the open places, Alas, alas! and they shall call the husbandman to mourning (Amos 5:16).

"Lamentations shall be in all the streets, and they shall say in all the open places, Alas, alas!" signifies grief because truth and good are everywhere laid waste; "and they shall call the husbandman to mourning" signifies the grief of the men of the church on this account, "husbandman" signifying the man of the church, because a "field" signifies the church in respect to the implantation of truth.

[19] In David:

Our garners are full, affording food on food; our flocks are thousands and ten thousands in our streets; our oxen are laden, there is no breach nor fleeing away, nor outcry in our open places (Psalms 144:13, 14).

"Garners which are full of food" signify the doctrinals from the Word, thus the Word itself, wherein are all truths of doctrine which furnish instruction and spiritual nourishment; "flocks are thousands and ten thousands in the streets" signifies spiritual goods and truths, "thousands of flocks" goods, and "ten thousands" truths; "oxen laden" signify natural goods and their affections; "no breach" signifies their coherence; "no fleeing away" signifies no loss of any of these; "no outcry in the open places" signifies no lamentation anywhere over the lack of these.

[20] In Job:

God, who giveth rain upon the faces of the earth, and who sendeth waters upon the faces of the streets (Job 5:10).

"To give rain upon the faces of the earth" signifies the influx of Divine truth into all things with those who are of the church; and "to send waters upon the faces of the streets" signifies Divine influx into the truths of doctrine, that man may be rendered spiritual thereby.

[21] In Isaiah:

In its streets they have girded themselves with sackcloth, upon its roofs and in its streets he shall howl, flowing down in weeping (Isaiah 15:3).

This is said of the city Ar in the land of Moab, which signifies the doctrine of those who are in truths from the natural man; grief over their falsities of doctrine, from the first to the last, is signified by "they have girded themselves with sackcloth, upon its roofs and in its streets he shall howl," "roofs" meaning interior things, and "streets" exterior things with such. In Jeremiah:

Upon all the roofs of Moab and in its streets, lamentation everywhere (Jeremiah 48:38).

The signification here is similar, as above.

[22] In Daniel:

Know and perceive that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the prince; after sixty and two weeks it shall be restored and built, street and ditch, but in straitness of times (Daniel 9:25).

He who knows not the spiritual sense of the Word may think that by "Jerusalem" here Jerusalem is meant, and that it is to be restored and built; also that "the street and ditch" which it is said will be restored and built mean a street and ditch of that city; but "Jerusalem" means the church that is to be established by the Lord, and "street and ditch" mean the truth of doctrine; "street" truth, and "ditch" doctrine. What is there signified by the number of weeks is not to be explained in this place.

[23] This makes evident that "the street of the New Jerusalem" has a like signification in the following passages in Revelation:

The twelve gates were twelve pearls and the street of the city was pure gold, as it were transparent glass (Revelation 21:21).

And afterwards:

He showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb; in the midst of the street thereof and of the river on either side was the tree of life, bearing twelve fruits (Revelation 22:1, 2).

But these passages will be explained hereafter.

[24] In Isaiah:

Thy sons have fainted, they lay at the head of all the streets, as an antelope in a net (Isaiah 51:20).

This, too, is said of Jerusalem, that is, the church vastated in respect to doctrine, "sons" meaning those who are in the truths of doctrine; "to faint and to lie at the head of all the streets" signifies to be deprived of all truth, "head or beginning of the streets" signifying entrance to truth, thus all truth.

[25] In Lamentations:

The infant and the suckling faint in the streets of the city. Lift up thy hands to the Lord respecting the souls of thine infants, who have fainted from famine at the head of all the streets (Lamentations 2:11, 19).

"Infant and suckling" signify innocence, and also the goods and truths that are first born and made alive by knowledges from the Word with men who are regenerating, and which, being the first, are faultless and blameless; entire lack of these is signified by "they have fainted in the streets of the city, and at the head of all the streets;" it is said "from famine," because "famine" signifies loss, lack, and ignorance of knowledges, and at the same time desire for them (See above, n. 386).

[26] In Nahum:

Her infants were dashed in pieces at the head of all the streets, and over her honorable ones they cast a lot, and all her great ones were bound with chains (Nahum 3:10).

Here also "infants" mean the truths that are firstborn and vivified, and "to be dashed in pieces at the head of all the streets" signifies to be scattered and to perish; "honorable ones" signify the goods of love; "to cast a lot over them" signifies dispersion of these; "great ones" signify the truths of good; and "to be bound with chains" signifies to be tied by falsities so that truth cannot come forth. This is said of "the city of bloods" which signifies the doctrine in which the truths of the Word are falsified.

[27] In Jeremiah:

Death cometh up through our windows, it cometh into our palaces, to cut off the infant from the street, the young men from the open places (Jeremiah 9:21).

"Death" means here spiritual death, which takes place when falsity is believed to be truth and truth to be falsity, and the life is in accordance therewith; "windows" signify the thoughts from the understanding, "palaces" the interior and thus the more sublime things of the human mind; this makes clear what is signified by "death cometh up through the windows and cometh into our palaces;" "infant" signifies here as above the truths that are firstborn through knowledges from the Word; "young men" signify truths acquired, from which comes intelligence; and "streets and open places" signify the truths of doctrine and the truths of life which lead to intelligence and wisdom; this makes clear what is signified by "cutting off the infant from the street, the young men from the open places."

[28] In the same:

I am full of the anger of Jehovah, I am weary with holding in; pour out upon the infant in the street, and upon the assembly of young men; for even the man with the woman shall be taken, the old man with him that is full of days (Jeremiah 6:11).

Here "the infant in the street" and "the young men" have a similar signification as above; "man [vir] and woman" signify truth conjoined to good and intelligence therefrom; and "old man" and "one full of days" signify wisdom.

[29] As "street" signifies the truth of doctrine leading, and in the contrary sense falsity, "the clay of the streets," "the mire," and "dung" signify the falsity of the love of evil, in the following passages. In Isaiah:

Their carcass has become as the dung of the streets (Isaiah 5:25).

He shall make him to be trodden down like the clay of the streets (Isaiah 10:6).

In Micah:

She shall be trodden down like the mire of the streets (Mic. Micah 7:10).

In David:

I will beat them small as the dust before the faces of the wind, I will spread them out as the mire of the streets (Psalms 18:42).

All this, too, is from the appearances in the spiritual world; in the cities there in which falsities from evil reign the streets appear full of dung, mire and clay. This makes evident what is signified by:

The Lord's commanding the seventy whom He sent out to preach the Gospel, Into whatever city ye enter and they receive you not, go out into the streets thereof and say, Even the dust of your city that cleaveth unto us do we shake off from us ¹ (Luke 10:10, 11).

[30] Because "the streets of a city" signify the truths of doctrine, according to which one should live, it was customary to teach and to pray in the streets. Thus in the second book of Samuel:

Tell it not in Gath, publish it not in the streets of Ashkelon, lest the daughters of the Philistines rejoice (2 Samuel 1:20).

In Matthew:

When thou doest alms sound not a trumpet before thee, as the hypocrites do in the synagogues and in the open places that they may have glory of men. And when thou prayest thou shalt not be as the hypocrites, for they love to pray standing in the synagogues and in the corners of the streets where they may be seen of men (Matthew 6:2, 5).

And in Luke:

Then shall ye begin to say, We did eat before Thee and drink, and Thou didst teach in our streets; but He shall say, I tell you I know you not whence ye are (Luke 13:26, 27).

[31] Furthermore, from the signification of "street," as meaning the truth of doctrine, it is also evident why the Lord said in the parable that:

The master of the house commanded his servants to go out quickly into the streets and open places of the city and bring in the poor, the maimed, the lame, and the blind (Luke 14:21).

"The poor, the maimed, the lame, and the blind," do not mean such in a natural sense, but such in a spiritual sense, that is, such as had not the Word, and were therefore in ignorance of truth and in lack of good, but still desired truths by means of which they might obtain good; such were the Gentiles with whom the church of the Lord was afterwards established.

[32] Because "the street of a city" signified either truth or falsity teaching and leading, therefore:

The angels that came to Sodom said that they would lodge all night in the street (Genesis 19:2).

And for the same reason it was commanded that:

If the sons of Israel observed that those in any city served other gods they should smite the inhabitants of the city with the sword, utterly destroying the city, and they should bring all the spoil of it into the midst of the street, and burn the city and all the spoil with fire (Deuteronomy 13:14, 16, 17).

"Other gods" signify the falsities of worship, "the sword" the destruction of falsities by truths; "spoil" the falsification of truth; and "fire" the punishment of the love of evil and its destruction.

[33] From these passages cited from the Word it can be seen what is signified by "the bodies of the two witnesses were cast forth upon the street of the great city which spiritually is called Sodom and Egypt," and afterwards that "they were not suffered to be placed in sepulchers;" for it was a custom with the Jewish and Israelitish nation to cast out the slain that were enemies into the ways and streets, and not to bury them, as a sign of their hatred of such; but still this represented that by such enemies infernal evils and falsities that could not be raised again to life were meant, that is, those who were in infernal evils and falsities.

[34] This is evident in Jeremiah:

The prophets prophesy, saying, Sword and famine shall not be in this land; by sword and by famine shall these prophets be consumed, and the people to whom they prophesy shall be cast out into the streets of Jerusalem, and there shall be no one to bury them (Jeremiah 14:15, 16).

A "prophet" means the doctrine of truth, here the doctrine of falsity, because they prophesied falsities; and as "streets" signified where falsities are, it is said that "they were to be cast out into the streets of Jerusalem."

Poznámky pod čarou: