で(1 サムエル記上24:16-21), サウル王は涙ながらにダビデに悪いことをしたと認める。彼はダビデの命を求めたが、ダビデは彼に憐れみを示した。この時のダビデの憐れみは、主ご自身が憐れみをもって悪に応えられることを表している。私たちがその模範に従うべきことは明らかだ。福音書の中で、主は、私たちは敵さえも愛しなさいと言われている(マタイによる福音書5:44; ルカによる福音書6:35).

ダビデがサウルに慈悲を示したからこそ、二人の間に和解が生まれた。ダビデがサウルに逆襲していたら、そうはならなかっただろう。しかし、それから間もなく、サウルはダビデを殺そうと、再びダビデの命を狙っている。和解はそこまでだ！そしてダビデは再びサウルに憐れみを示し、サウルは再び悔い改める。しかし、ダビデがサウルをもう信用していないことは明らかだ。ダビデとサウルは別々の道を歩むことになり、御言葉は次のように語っている：

ダビデは心の中でこう言った。ペリシテ人の国へすみやかに逃れることほど、わたしにとってよいことはない。だから、私は彼の手から逃れよう。"(1 サムエル記上27:1)

サウルは「私はもうあなたに危害を加えない」と言った（。1 サムエル記上26:21), しかし、ダビデがサウルからのその種の約束をもはや信じていないことは明らかだ。誰が彼を責めることができようか？

彼がサウルに憐れみを示したこと、つまり、彼が眠っている間に王を刺すことを仲間に禁じたことは、まだ良いことなのだ(1 サムエル記上26:8). 主は私たちが慈悲をもって悪に立ち向かうことを望んでおられる。何度も何度も、主は私たちに赦すように言われる。しかし、人々が私たちの赦しを、悪いことを繰り返すための白紙委任状として扱うように見えるとき、私たちはどうすればいいのだろうか？私たちを傷つけるようなことを積極的にしている人々、あるいは、長い間に確立されたパターンのために一緒にいて安心できない人々に対して、私たちはどのように憐れみを示せばいいのだろうか？それを探ってみよう。一言で言えば、人を愛し、同時に彼らから自分を守ることは可能なのだ。どうやって？

主は、和解と境界線の設定とのバランスについて、次のように語っておられます。 マタイによる福音書18:15-17. これらの指示は、誰かが私たちを傷つけるようなことをしたときに、主が私たちに望んでおられるプロセスを概説している。

「あなたの兄弟があなたに対して罪を犯したなら、行って、あなたと彼だけの間で、彼にその非を示しなさい。もし彼があなたの言うことを聞くなら、あなたは兄弟を取り戻したことになる。二、三人の証人の口によって、すべての言葉が立証されるようにするためである。もし彼がその人たちの言うことを聞こうとしないなら、それを集会で話しなさい。もしその人が集会でも聞くことを拒むなら、あなたがたには、その人を異邦人や徴税人と同じようにしておきなさい。

あなたの兄弟があなたに対して罪を犯すなら」(マタイによる福音書18:15), しかし、主が「兄弟」という言葉を隣人一般を意味する言葉として使っているのは明らかだ（参照）。 アルカナ・コエレスティア 2360:6, 7; 黙示録の説明 746:15).

これらの指示は、私たちが関係を持つ誰かが、私たちを傷つけるようなことをしているときはいつでも当てはまる。

最後に主が言われるのは、もし私たちが「兄弟」とうまくやれないなら、その人を「異教徒、徴税人」(マタイによる福音書18:17). もしこの指示のうち、私たちが注意を払うのがその部分だけだとしたら、かなり厳しく聞こえるだろう。しかし、もし私たちがこの指示の一部にしか注意を払わないのであれば、私たちは要点を見逃していることになる。私たちには従うべきプロセスがあり、一度に一歩ずつ進むように意図されている。人間として、私たちはオール・オア・ナッシング思考に陥りがちだ。誰かに腹を立てているときや、相手の行動が私たちを不安にさせる場合は特にそうだ。私たちは、"この人とは親密で、私たちの間に境界線はない "か、"この人とは距離を置いていて、私たちの間に絆はない "かのどちらかだと考える。認知的にはそうである必要はないとわかっていても、私たちの感情はしばしば、そうあるべきだと言う。中庸の立場を保つには成熟が必要であり、知恵が必要なのだ。つまり、他人の行動が私たちに与えている害を認め、対処することで、その人との関係を完全に断ち切ることはない。それは最も簡単な道でも、最も自然な道でもない。しかし、主が私たちに求めておられる道なのだ。

主は、もし兄弟が私たちに対して罪を犯したなら、最初の一歩は「行って、あなたとその兄弟だけの間で、彼の非を告げる」ことだと言われる(マタイによる福音書18:15). これが最初のステップであることは、とても理にかなっている。誰かと問題があれば、そのことについて話し合う。重要なのは、これが最初のステップであることを確認する必要があるということだ。ステップ2は他の人を巻き込むことだが、時にはステップ1を踏む前にステップ2を踏んでしまうこともある。その人の行動について話す前に、私たちを怒らせた人について友人に愚痴をこぼすのだ。そうすると、たいていは恨みが深まるばかりだ。時には、自分を傷つけた相手と話す前に、助言を得たいと思うこともある。メンターや専門家に助言を求めるのは適切なことかもしれない。しかし、問題を他人事にしてはいけない。少なくとも、すぐには。誰かに腹を立てているのであれば、まずは大人同士の付き合いとして話をすることから始めよう。そうすることで、実際の和解につながるのだ。あなたの兄弟があなたに対して罪を犯したなら、行って、あなたとその兄弟だけの間でその非を言いなさい。もし彼があなたの話を聞くなら、あなたは兄弟を得たことになる」(マタイによる福音書18:15).

もちろん、これは危険な状況に身を置くべきだという意味ではない。誰かが私たちをひどく傷つけた場合、その人と一対一で会うのは安全ではないと感じるかもしれない。この教えの精神は、必要なとき以外はステップ1をスキップしてはならないということだ。そして、最初の会話で自分を守るためにできることがある。ダビデの本を見習って、私たちを傷つけた相手と距離を置いて話すことができる(1 サムエル記上26:13). 電話で話すか、手紙を書くか。あるいは、レストランなどの公共の場で、より安全だと感じられる場所で会話をすることもできる。

一対一で会話をしても、兄弟がまだ私たちの話を聞こうとしないなら、主は私たちが "もう一人か二人 "連れて行くことができると言われる。(マタイによる福音書18:15). つまり、その時点で、必要であれば他の人を巻き込むことができる。1人か2人でいい。エスカレートしすぎる。もちろん、適切な人選も重要だ。巻き込む人は、賢明で冷静な人でなければならない。理想的なのは、私たち自身と、私たちが不満を抱いている相手の両方から信頼されている人たちだ。第三者を巻き込むと、事態がエスカレートすることを念頭に置く必要がある。もし他の人を巻き込む必要があるなら、主はそうすることができると言っておられる。

第三のステップは、「教会に言う」ことである(マタイによる福音書18:17). これは、礼拝後の軽食のために集まったときに、互いの不満を言い合うべきだという意味ではない。ここで "教会"（ἐκλησία）と訳されているギリシャ語は、単に "集まり "や "集会 "を意味する。つまり主が言いたいのは、もし誰かが私たちの言うことを聞かず、私たちや信頼できる一握りの人々がそれについて話したにもかかわらず、その人を傷つけるような行動を改めないなら、私たちはその不満について率直に話すことが許されるということだ。それが有益なことであれば、私たちは地域社会を巻き込むことができる。おそらく「教会に話す」ということは、ある種の公的な仲裁を求めることが許されているということだろう。古代では、教会の指導者たちがそのようなことをしていただろう。現在では、公的な仲裁を望むなら、通常は裁判所に行く。

の主の言葉によれば、最後の段階は次のようなものだ。 マタイによる福音書18, というのは、兄弟を「異教徒で徴税人」(マタイによる福音書18:17). これは、問題のある人物を軽蔑したり、非難したり、憎んだりすることが許されるという意味ではない。単に、他のすべてが失敗し、私たちを傷つけた人が私たちを傷つけ続けている場合、私たちは彼らから自分自身を切り離すことが許されているということです。私たちは、その人を私たちの領域の一部ではない誰かとして扱うことが許されているのだ。実際には、これは私たちを傷つけた人との交流やコミュニケーションを制限することを含むだろう。

主は、私たちはこのようなことをすることを許されていると言っておられる--必要であれば、私たちは境界線を設けることを許されている。しかし、従うべきプロセスがある。感情を傷つけられたからといって、そのままエスカレートして加害者との関係を断つことはできない。そして、ここが本当に難しいところなのだが、主が私たちに許される境界線についてこう言われた直後に、主は弟子たちとこんな会話をしている：

主よ、私の兄弟が私に対して罪を犯すのは何度までですか。7回までですか？"

イエスは彼に言われた、「わたしは、七回までとは言わない。(マタイによる福音書18:21-22)

新教の天の教理では、「七の七十倍」とは「数えずに常に」という意味だと言われている(黙示録257:4, 391:21).

ルカによる朗読の中で、主は似たようなことを言っている：

あなたの兄弟があなたに対して罪を犯したならば、彼を戒めなさい。また、もしその兄弟が一日に七度あなたに対して罪を犯し、一日に七度「悔い改めます」と言って戻って来るなら、あなたはその兄弟を赦さなければならない。(ルカによる福音書17:3, 4)

主は、私たちは境界線を設けることを許されていると言っておられるが、同時に、人が私たちを傷つけるたびに、その人を赦す必要があるとも言っておられる。そしてこの説教の要点は、私たちはその両方を同時に行うことができるということだ。赦すということは、人にひどい仕打ちをする許可を与えることとは違う。誰かを赦すということは、その人を自分の下に置く権利を放棄することである。許すということは、憎む権利を放棄することだ。憎しみは魂を毒するからだ。

ある意味、人を赦すということは、赦す相手のことですらない。赦すことは、主との関係を正すことなのだ。ヨセフの兄弟たちが彼に赦しを求めたとき、彼はこう答えた。創世記50:19). つまり、兄弟を裁くのも罪を赦すのも自分の仕事ではないと。それは神の仕事だった。他の人間が赦しに値するかどうかを判断することは、私たちの仕事ではない。私たちは隣人を愛するように命じられており、敵をも愛するように命じられている。そして、もし誰かを愛そうとするなら、恨みを持ち続けることはできない。憎むことを自分に許すことはできない。しかし、人を愛することと、その人との間に境界線を設けることは、同時に起こりうることなのだ。その真理を保持することは、中間にスペースを保持することであり、「どちらか一方」思考を避けることである。その中間のスペースを保つには、知恵と成熟が必要であり、それが主が私たちに求めていることなのだ。

最後に、天の教典の一節を見て、私たちが悪を選んだときの天使たちの扱い方を説明しよう。

天使たちはいつも私たちと共にいて、私たちには見ることも感じることもできない方法で私たちを守っている。(天界の秘義5854)

彼らがいてくれるのは良いことだ！別の箇所では、もし彼らが私たちとともにいなかったら、私たちは「すぐに滅びる」と言われている(天界の秘義50). 私たちが悪を選ぶとき、天使たちを遠ざけてしまうのだ。

しかし、天使たちは完全に離れていくわけではない。私たちが悪を選んだとき、天使たちはまだ私たちと一緒にいる。私たちが悪に深く沈めば沈むほど、天使たちは遠ざかっていく。彼らは私たちの近くにいることを望み、近くで私たちを愛することを望む。しかし、それができない場合、彼らは遠くから私たちを愛する。私たちはときどき、愛と距離は互いに排他的なものだと思い込んでしまうことがある。しかし、そうではない。私たちは天使たちの例に倣うことができる。必要であれば、遠くから愛することもできる。天使たち自身が、主の模範に従っているのだ--主は悪を善とは言わず、それにもかかわらず赦す用意があり、主を呼び求める者すべてに憐れみを豊かに注いでくださる方なのだから(詩編86:5). ¹

Bilješke:

390. Verse 9. And when he had opened the fifth seal, signifies still further prediction, as is evident from the signification of "opening a seal of a book" as being to reveal things hidden and to predict things future (of which see above, n. 352, 361, 369, 378).

242. To buy of Me gold tried by fire, that thou mayest be enriched, signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith. This is evident from the signification of "buying," as being to acquire and appropriate to oneself (See Arcana Coelestia 4397, 5374, 5397, 5406, 5410, 5426); also from the signification of "gold tried by fire," as being genuine good, thus good from the Lord (of which presently); also from the signification of "that thou mayest be enriched," as being to be enabled to receive the truths of faith. This is the signification of being "enriched," because "riches" and "wealth" signify the knowledges of truth and good, and "the rich" are those who are in intelligence by means of knowledges, here, those who are in faith by means of them, since those who are in the doctrine of faith alone are here treated of. From this it is clear that "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they must acquire for themselves genuine good from the Lord so that they may receive the truths of faith.

[2] It shall first be told how this is to be understood. It has often been said before, that there is no truth which is truth in itself unless it be from good, thus no faith that is faith in itself unless it be from charity: for there is no truth that is truth in itself unless there is spiritual life within it, and spiritual life is within it when it is formed out of the good of charity; for truth is the form of good, and good is the esse of truth, thus also its life; and good is from no other source than from the Lord. When there is good from the Lord, the truth that is from the good looks primarily to the Lord and also to the neighbor and his good, for the Lord flows in with good and by it forms truth, which is the truth of faith, and causes man's spiritual sight to look to him and to the neighbor. (That this is so, may be seen in the work on Heaven and Hell 145, 251, namely, that the Lord looks at angels and men in the forehead, and these look to the Lord through the eyes; for the reason that the forehead corresponds to the good of love, and the eyes to the understanding illustrated thereby, consequently to the truths of faith. Also in the same work, n. Heaven and Hell 17, 123, 124, 142-144, 510, it is shown that in the spiritual world all are turned to their own loves, and those who have acknowledged the Lord and believed in Him are turned to Him, and thereby have good, and through good, illustration in respect to truths.) From this it can be seen what the genuine good is that is signified by "gold tried by fire," namely, that it is good from the Lord alone.

[3] As what is written to the angel of this church treats of those who live according to the doctrine of faith alone, and as those who had confirmed themselves in that doctrine, and were on that account called learned in the world, were able to join falsities with truths and make the doctrine appear as if it were true, therefore, it was granted me to talk with some of them in the other life; and as the things that were then said on either side may serve for illustration I will present them. These learned ones, from their belief while in the world, supposed that there might be faith without charity, and that man may be justified by that alone. Their talk was very ingenious; they said that there is faith without charity, because it is prior to charity, and because by it man is in good. "Who," they said, "is not able to believe that there is a God, that the Word is Divine, and other like truths, which unless believed could not be received and thought of by man?"

From this they concluded that as faith precedes, or is prior to, charity, there can be faith without charity; and if there can be, that it must be saving, since man cannot do good from himself; unless, therefore, that faith were saving all would perish: moreover, without faith there could be no presence of God with man; and without the presence of God evil would reign, and no one would have any good. This, they said, is what is meant by justification by faith alone. But it was shown them that there could not be faith unless there was at the same time charity; and that what they called faith was nothing but the knowledges that are first with every man; for example, that there is a God, that the Word is Divine, and the like, and that these knowledges are not in the man before they are in his will, but are in the entrance to him, which is his memory; but so far as they are in his will so far they are in the man himself, for the will is the man himself; and so far as they are in the will so far they are in his sight, which is faith. The knowledges themselves that precede, and that appear to the natural sight as if believed, do not until then come to be of faith; consequently this seeing the knowledges, that is thought to be of faith, recedes step by step from man as he begins from willing evil to think evil, and also recedes from him after death when man becomes a spirit, if the knowledges have not been rooted in his life, that is, in his will or love.

[4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life.

From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life is to know, ¹ to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will.

[5] It was further shown that the faith of knowledges before it becomes the faith of life is historical faith, the nature of which is well known, namely, that it is believed because another has said it; until this has been made man's own it is an alien thing, or something with ourself belonging to someone else. Historical faith, moreover, is like a belief in things unknown, for it is said that things must be believed though not understood, yea, that they must not be searched into by the understanding; and yet spiritual faith is such that in it truths themselves are seen and are consequently believed. In heaven no one believes any truth unless he sees it or has seen it; for they say, "Who can believe that a thing is so unless he sees it? It may possibly be false." And only the evil can believe what is false; for the evil from evil see falsities, but the good from good see truths; and as good is from the Lord, so also seeing truth from good is from the Lord. Angels see truths because the light of heaven, in which they are, is Divine truth proceeding from the Lord; all, therefore, even those in the world, who are in that light are able to see truth. (Of the light of heaven, and that it is such, see in the work on Heaven and Hell 126-140.)

[6] It was then shown that charity and faith act as one and enter together into man, thus that man is so far in faith as he is in charity, since faith as to its essence is charity, just as truth as to its essence is good; for good, when it exists in shape or in form is truth; in like manner charity is faith, for good is of charity and truth is of faith; moreover, the one loves the other and conjoins itself to the other, therefore one is not given unless the other be with it. This was illustrated by man's thought, which is of his understanding, and his affection, which is of his will; to think apart from affection is impossible, for the very essence of thought is affection or love. Man is able, to be sure, to think all things that he knows from the doctrine of the church, but only from a natural affection, which is the affection or love of glory, fame, honor or gain; but such an affection does not make thought to be spiritual; this requires charity, which is spiritual affection itself. When this is conjoined with knowledges there is faith, and then so far as man is in that affection he sees in thought the things that are of his faith, which are called truths, and acknowledges them, because they are from his very spirit, thus from his very spiritual life. This also is what is called illustration; and this is why no one can be illustrated from the Word unless he is in the spiritual affection of truth. Something like illustration there is, indeed, with those who have confirmed themselves in such things as are of the doctrine of faith alone and justification by faith; but that illustration is a fatuous illustration, since falsities as well as truths can be confirmed, like all those heresies that prevail both among the Jews and among Papists. With those who are called naturalists, and who deny God, the Divinity of the Word, and all other things belonging to the church, there is a similar light after confirmations; like that with those who have confirmed themselves in faith alone and justification by faith. (That the light of confirmation is natural, not spiritual, and exists also with the evil, see Arcana Coelestia 8780.)

[7] But let us return to the faith that in its essence is charity. That faith is continually perfected by such things as confirm; for from spiritual light more truths are constantly being seen, and all these join themselves to the good of charity, and perfect it. From this man has intelligence and wisdom, which at length become angelic. Moreover, those who are merely in the knowledges of faith, and not in a life according to them, believe that man can easily receive faith, if not in the world yet in another life, saying within themselves, "When I hear and see that a thing is so can I not believe it?" But they are greatly mistaken; for those who have not received spiritual faith in the world can never afterwards receive it, even if they were to hear of it and see it a thousand times; and for the reason that such a faith is not in man, but outside of him. That this is so can be clearly seen from this, that all who come from the world are first received by angels and good spirits, and instructed in every way, yea, many things are shown them to the life and before their very eyes, and yet they do not receive; thus they alienate themselves from angels and good spirits, and join those who are in no faith.

[8] Again, it was also told them, that if faith could be received by merely knowing and thinking it would be received by all, ² the evil and the good alike, and thus no one would be damned. That charity, which is spiritual affection, can never be given to anyone unless he knows truths, examines himself by means of them, accepts them, and leads a new life in accordance with them, may be seen above n. 239. From this it follows that charity is the life of faith, and that there is nothing of life in faith except in the measure of the charity that is in it; and also that in the measure that charity is in faith man is led by the Lord, but in the measure that charity is not in faith man is led by himself; and he who is led by himself and not by the Lord is unable to think of good, still less to will and do good which is good in itself; for from what is man's own [ex proprio] nothing proceeds except evil; for when a man thinks of good, and wills and does good and ³ what is his own [ex propio], it is only for his own sake and for the sake of the world, which are the ends of what he does, and the ends are the loves that lead him; and man cannot be withdrawn from his selfhood [a suo proprio] or elevated unless he looks to the Lord in regard to the things that are of life; by this looking he is conjoined with heaven, and from heaven a spiritual affection is given him by the Lord. When this had been said, it was granted to those with whom I was talking on this subject to be in spiritual light, which light is such that in it truths can be seen as clearly as objects in the world are seen in its light; and then those who were in the doctrine of faith alone and justification by faith could not but affirm that this was true; but as soon as that light was taken away from them, and they were let back into their own light, which was natural, they were unable to see otherwise than that the sight of knowledges is saving faith, and therefore that the falsities that they had made part of their faith were truths. Falsities come to be of the faith when evils are of the life.

[9] But to return to the explanation of the words of this passage, "I counsel thee to buy of Me gold tried by fire, that thou mayest be enriched," which signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive truths. It now remains to be shown that "gold" in the Word signifies the good of love. This can be seen from the following passages.

In Malachi:

Behold, I send My angel [messenger] who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel [messenger] of the covenant whom ye desire; He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness (Malachi 3:1-3).

These things are said of the Lord's coming. It is said that Jehovah is to send a messenger [an angel] who will prepare the way before Him; and the messenger [angel] meant is John the Baptist, as is known. "Before Me," or before Jehovah, means before the Lord's Divine Itself; "the temple to which He is to come" means His Divine Human; this is also called "the messenger [angel] of the covenant," because through it there is a conjunction of men and angels with the Divine Itself, for covenant means conjunction. "The silver that He shall sit refining and purifying" means truth from good; "the sons of Levi" mean all those who are in the good of charity and in the truths of faith therefrom; it is therefore said, "He shall purge them as gold and silver." This is said because "gold" signifies good, and "silver" the truth therefrom. "Bringing to Jehovah an offering in righteousness" means worship of the Lord from the good of charity. (That "temple" signifies the Lord's Divine Human, see above, n. 220; that "covenant" signifies conjunction, see Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632; that "silver" signifies truth from good, n. 1551, 1552, 2954, 5658; that "an offering" signifies the good of love and charity, n. 4581, 9992-9994, 10079, 10137; that "righteousness" is predicated of good, n. 2235, 9857.) Therefore "to bring an offering in righteousness" signifies worship from the good of love.

[10] In Zechariah:

Two parts in all the land shall be cut off, shall expire, but the third shall be left therein. Yet I will lead the third part through the fire, and will refine them as silver is refined, and I will try them as gold is tried. (Zechariah 13:8-9)

"All the land" does not mean all the land, but the whole church; nor does "the third part" mean a third part, but some in the church. "To lead it through the fire, and refine as silver is refined, and to try as gold is tried," signifies to so purify them from falsities and evils that good and truth may be implanted. (That "earth" [land] in the Word signifies the church, see Arcana Coelestia 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 6516, 9325, 9643; that "a third part" signifies some, n. 2788.) In these passages there are comparisons of "silver" and "gold" with truth and good; but in the Word all things that serve as comparisons also correspond, and thence signify (See Arcana Coelestia 3579, 8989). Because "gold tried by fire" signifies the good of love purified from evils, it was commanded:

That the gold and silver taken from the Midianites should be passed through the fire, and thus be purified (Numbers 31:22-23).

[11] That "gold" signifies the good of love and of charity is shown further in the following passages.

In Hosea:

Israel hath forsaken good; the enemy pursueth him; they have made their silver and their gold into idols for themselves (Hosea 8:3-4).

"Making their silver and their gold into idols for themselves" signifies that they have turned truth and good into falsities and evils, as is evident from its being said, "Israel hath forsaken good, and the enemy pursueth him;" "the enemy" is falsity from evil, and evil from falsity.

[12] In Joel:

What are ye to Me, O Tyre and Zidon? My silver and My gold ye have taken, and the desirable things of My goods have ye brought into your temples, and the sons of Judah, and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their borders (Joel 3:4-6).

"Tyre and Zidon" mean those within the church who are in the knowledges of truth and good; here those who have perverted these, and applied them to falsities and to the evils of falsities; this is signified by "Ye have taken My silver and My gold, and the desirable things of My goods have ye brought into your temples;" "silver" signifying truth, "gold" good, and "the desirable things of goods" signifying derived truths and goods, which are knowledges from the sense of the letter of the Word; "to bring them into their temples" signifies to turn them into profane worship; that "they sold the sons of Judah and the sons of Jerusalem to the sons of the Grecians" means that they changed all the truths of good into the falsities of evil; "removing them far from their borders" means far from truths themselves. (That "Tyre and Zidon" mean those within the church who are in the knowledges of truth and good, see Arcana Coelestia 1201; that "sons of Judah and sons of Jerusalem" mean all truths of good, because "sons" signify truths, n. 1729, 1733, 2159, 2623, 2803, 2813, 3373, 3704, 7499, 8897, 9807; "Judah" the celestial church, n. 3654, 6364; "Jerusalem" the church where there is genuine doctrine, n. 3654, 9166; that "sons of the Grecians" mean falsities, because "Grecians" signify the nations that are in falsities, see above, n. 50.)

[13] In Ezekiel:

The traders of Sheba and Raamah, by the chief of all spices, and by every precious stone and gold, they gave for thy tradings (Ezekiel 27:22).

In the same:

In thy wisdom and thine intelligence thou hadst made to thyself wealth, and hast gotten gold and silver in thy treasures. Thou wast in Eden, the garden of God; every precious stone was thy covering, and gold (Ezekiel 28:4, 13).

In these two passages also Tyre is treated of, and by it, as was said above, those within the church who are in the knowledges of truth and good are meant. (By "her tradings" those knowledges themselves are meant. "Sheba and Raamah" also mean those who are in these knowledges, see Arcana Coelestia 1171, 3240; "spices" signify truths which are pleasing because from good, see n. 4748, 5621, 9474, 9475, 10199, 10254; "precious stones" signify truths, which are beautiful because from good, n. 9863, 9865, 9868, 9873, 9905; "the garden of Eden" signifies intelligence and wisdom therefrom, n. 100, 108, 1588, 2702, 3220.) Now because these things signify the knowledges of truth and of good, and "gold and silver" the goods and truths themselves, and because through these all intelligence and wisdom are acquired, it is said, "In thine intelligence and thy wisdom thou hast gotten gold and silver in thy treasures."

[14] In Lamentations:

How is the gold become dim! How is the most pure gold changed! The stones of holiness are poured out at the head of every street. The sons of Zion are esteemed equal to pure gold; how are they reputed as earthen bottles, the work of the hands of the potter! (Lamentations 4:1-2).

Here the vastation of the church is treated of; "the gold that is become dim, and the most pure gold that is changed," signify the goods of the church; "the stones of holiness that are poured out at the head of every street," signify the truths therefrom that are falsified; "the sons of Zion, who were esteemed equal to pure gold," signify the truths of the former church; "earthen bottles, the work of the hands of the potter," signify evils of life from falsities of doctrine, which are from self-intelligence.

[15] In Ezekiel:

I decked thee with ornaments, and I gave bracelets upon thy hands, and a chain on thy neck. Thus wast thou decked with gold and silver; and thy garments of fine linen and silk and broidered work. Thou didst also take the vessels of thine adorning of My gold and My silver, which I had given thee, and madest for thee images with which thou couldst commit whoredom (Ezekiel 16:11, 13, 17-18).

Here Jerusalem is treated of, which signifies the church in respect to doctrine (as above). "The ornaments with which she was decked" signify in general all truths from good and intelligence therefrom (Arcana Coelestia 10536, 10540); "bracelets upon the hands" signify in particular, truths from good (3103, 3105); "the chain upon the neck" signifies the conjunction of interior truths and goods with exterior, or things spiritual with things natural (5320); "fine linen" signifies genuine truth, and "silk" the same, resplendent from interior good (5319, 9469); "broidered work" signifies knowledge [scientificum] pertaining to the natural man (n. 9688); "the images with which she committed whoredom" are the fallacies of the senses, that appear as truths to those who are in falsities; "to commit whoredom with them" is to establish falsities by fallacies (that "to commit whoredom" signifies to imbue with falsities, see above, n. 141. From this it is clear that the contents of this chapter describe the church as it was when first established by the Lord, and as it afterwards became.

[16] In Isaiah:

Behold, I stir up against them the Medes, who shall not value silver, and shall not delight in gold; their bows shall dash to pieces the young men, their eye shall not spare the sons (Isaiah 13:17-18).

The "Medes" mean those who are against the truths and goods of the church; it is therefore said of them, "they shall not value silver nor delight in gold;" "silver" is the truth of the church, and "gold" its good. Their "bows" signify the doctrinals of falsity fighting against truths and goods (Arcana Coelestia 2686, 2709); "the young men whom they shall dash to pieces" signify those who are intelligent from truths (n. 7668); "the sons whom they shall not spare" signify the truths themselves.

[17] In the same:

The troop of camels shall cover thee; they all shall come from Sheba; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah. The isles hope in Me, and the ships of Tarshish, to bring thy sons from far, their silver and their gold with them (Isaiah 60:6, 9).

Here the coming of the Lord is treated of, and "the troop of camels" means all who are in the knowledges of truth and good (Arcana Coelestia 3048, 3071, 3143, 3145); "Sheba, from which they shall come," means where those knowledges themselves are (n. 1171, 3240); "the gold and frankincense which they shall bring" mean goods and truths from good, which are therefore pleasing, "gold" is goods, and "frankincense" truths (n. 9993, 10177, 10296); "the isles which shall hope" mean the nations that are in Divine worship, but more remote from the truths of the church (n. 1158); "the ships of Tarshish" mean the general knowledges of truth and good, which contain many knowledges in particular (n. 1977, 6385); "the sons whom they shall bring from far" mean truths more remote, "sons" meaning truths (as above), and "from far" those more remote (n. 1613, 9487); "their silver and gold with them" signify the knowledges of truth and good with them.

Like things are signified by the wise men who came from the East to the place where Christ was born, offering gifts, gold, frankincense, and myrrh (Matthew 2:11).

They offered these because these signified goods and truths, interior and exterior, which are gifts pleasing to God.

[18] In David:

All kings shall bow themselves before Him; and all nations shall serve Him. He shall save the souls of the needy. And they shall live, and He shall give them of the gold of Sheba (Psalms 72:11, 13, 15).

Here also the coming of the Lord is treated of; by "kings that shall bow themselves before Him," and "nations that shall serve Him," all who are in truths from good are meant (that "kings" signify those who are in truths, see above, n. 31; and that "nations" signify those who are in good, see also above, n. 175; "the needy whom He shall save" mean those who are not in the knowledges of good and truth but yet long for them (See also above, n. 238; "the gold of Sheba, of which He shall give them," means the good of love into which the Lord shall lead them by means of knowledges (what "Sheba" signifies see just above).

[19] In Haggai:

I will stir up all nations, that they may come, the choice of all nations, and I will fill this house with glory. The silver is Mine, and the gold. The glory of this latter house shall be greater than that of the former (Haggai 2:7-9).

This also treats of the coming of the Lord; by "nations" those who are in good and in truths therefrom are meant; by "house" the church (Arcana Coelestia 3720); "the glory with which it shall be filled" means Divine truth (n. 4809, 5922, 8267, 8427, 9429). "The silver is Mine, and the gold," means that truth and good are from the Lord alone.

[20] In Zechariah:

The wealth of all nations round about shall be gathered together, gold, silver, and garments in great abundance (Zechariah 14:14).

"The wealth of all nations" means knowledges, wheresoever they are, even with the evil; "gold, silver, and garments, in great abundance," mean goods and truths, spiritual and natural. The like was signified by the gold, silver, and garments that the sons of Israel borrowed from the Egyptians, when they went away from them (Exodus 3:22; 11:2, 3; 12:35-36).

Why this was done, and what it involves, may be seen in The Arcana Coelestia 6914, 6917, namely, to represent that the things the evil have shall be taken away from them and given to the good (according to the Lord's words in Matthew 25:28, 29; and in Luke 19:24, 26); and that they should make to themselves friends by the unrighteous mammon (according to the words of the Lord in Luke 16:9). "The unrighteous mammon" means the knowledges of truth and good with those who do not possess them justly, who are those that do not apply them to life.

[21] In David:

Kings' daughters are among thy precious ones; at Thy right hand stood the queen in the best gold of Ophir. The king's daughter is all glorious within; her vesture is inwrought with gold (Psalms 45:9, 13).

This treats of the Lord; and "a king's daughter" means the church that is in the affection of truth, which is described by "kings' daughters are among His precious ones," which means the affections of truths themselves; "at His right hand doth stand the queen in the best gold of Ophir" means the Lord's celestial kingdom, which is in the good of love; "her vesture is inwrought with gold" means that its truths are from good.

[22] In Matthew:

Jesus said to His disciples whom He sent forth to preach the gospel, that they should possess no gold, nor silver, nor brass in their purses (Matthew 10:9);

by this was represented that they should have nothing of good and truth from themselves, but only from the Lord, and that all things would be given them freely. Because "gold" signified the good of love:

The table on which the shewbread was placed was overlaid with gold (Exodus 25:23-24);

Likewise the altar of incense, which was thence called the golden altar (Exodus 30:3);

For the same reason the lampstand was made of pure gold (Exodus 25:31, 38);

Also the cherubim (Exodus 25:18);

And for the same reason the ark was overlaid within and without with gold (Exodus 25:11);

Likewise many things in the temple at Jerusalem.

For the tabernacle, in which were the ark, the cherubim, the table on which was the shewbread, the altar of incense, and the lampstand, represented heaven, and so did the temple; therefore the gold therein signified the good of love, and the silver truth from good.

[23] As what is most holy in heaven was represented by the gold in the temple:

When Belshazzar drank wine out of the vessels of gold brought out of that temple, and at the same time praised the gods of gold, silver, brass, iron, wood, and stone, there appeared written on the wall: Numbered, weighed, divided; and in that night he was slain (Daniel 5:2); for thereby was signified the profanation of good.

[24] Moreover "gold" in the Word in a contrary sense signifies the evil of self-love, and "silver" the falsity therefrom. As in Moses:

The silver and gold of the nations they shall not covet, for they are abominations, nor bring them into their houses, but they shall be accursed, because they are to be abhorred and abominated (Deuteronomy 7:25-26).

But this signification of "gold" and "silver" shall be spoken of further on.

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