山上の説教（その1）

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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。」

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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

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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」

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。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

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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」

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。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"

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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」

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。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

Фусноти:

816. And he had two horns like a lamb, signifies a power as if from the Lord, of persuading that there is a conjunction with the Word of faith separate. This is evident from the signification of "horns," as being power (See above, n. 316, 776); also from the signification of "two," as being conjunction (See above, n. 532 at the end); also from the signification of a "lamb," as being the Lord in relation to the Divine Human (See also above, n. 314; therefore "to have two horns like a lamb" signifies a power as if from the Lord of persuading that there is a conjunction with the Word of faith separate, as can be seen from what precedes and from what follows; from what precedes, in that "the beast coming up out of the earth" signifies confirmations from the sense of the letter of the Word in favor of faith separate from life (See just above, n. 815; and from what follows, in that it is said that this beast "spake as the dragon," and that "all the authority of the first beast he exercised before him," which signifies a similar affection, thought, doctrine, and preaching as belong to those who separate faith from the life of faith, which is charity, also the conjunction of the reasonings from the natural man, by which the religion of faith separate is strengthened, which will be treated of in the next articles. Thence it is clear that as the "horns" of this beast signify the power of persuading, "two" signifies conjunction, and "a lamb" the Lord, so "this beast having two horns like a lamb" signifies a power as if from the Lord of persuading that there is a conjunction with the Word of faith separate from life. Upon the head of this beast two horns only were seen, but upon the head of the former beast ten horns, because this beast signifies confirmations from the Word; and in the Word there is the marriage of good and truth, and this marriage is signified by "two." So, too, the horns appeared "like a lamb," because a "lamb" means the Lord, here the Lord in relation to the Word. That the Lord in respect to His Divine Human is the Word, that is, the Divine truth, is declared in the plainest terms in John:

That the Word became flesh (John 1:14).

[2] Such a power of persuading and confirming any heresy whatever from the Word is well known in the Christian world from the many heresies there, everyone of which is confirmed from the sense of the letter of the Word and thus they are persuaded. The reason is that the sense of the letter of the Word is accommodated to the apprehension of the simple, and therefore consists in large part of appearances of truth; and it is the nature of appearances of truth to be capable of being adapted to confirm anything that anyone may adopt as a principle of religion and thence of doctrine, thus even when it is false. Consequently those who place genuine truth itself in the sense of the letter of the Word only, are open to many errors unless they are in enlightenment from the Lord, and in that enlightenment form doctrine for themselves that will serve them as a lamp. In the sense of the letter of the Word there are naked truths as well as truths clothed, and these latter are appearances of truth, and appearances of truth can be understood only from passages where naked truths stand out; out of these doctrine can be formed by one who is enlightened by the Lord, and according to that doctrine all other things can be explained. This is why those who read the Word without doctrine are led into manifold errors. The Word was so written in order that there might be a conjunction of heaven with man; and there is a conjunction because every expression in the Word, and in some passages every letter, contains a spiritual sense, in which the angels are; consequently when man perceives the Word according to its appearances of truth the angels that are about man understand it spiritually. Thus the spiritual of heaven is conjoined with the natural of the world in respect to such things as contribute to man's life after death. If the Word had been written otherwise no conjunction of heaven with man would have been possible.

[3] And because the Word in the letter is such it serves as it were as a support for heaven; for all the wisdom of the angels of heaven in respect to things pertaining to the church terminates in the sense of the letter of the Word as in its basis; consequently the Word in the letter may be called the support of heaven. For this reason the sense of the letter of the Word is most holy, and is even more powerful than its spiritual sense, as has been made known to me by much experience in the spiritual world, for when spirits bring forward any passage according to the sense of the letter they immediately excite some heavenly society to conjunction with them. From this it can be seen that all things of the doctrine of the church are to be confirmed from the sense of the letter of the Word that there may be in them any sanctity and power, and moreover from those books of the Word in which there is a spiritual sense. Thence it is also evident how dangerous it is to falsify the Word even to the destruction of the Divine truth that is in its spiritual sense; for by so doing heaven is closed to man. That this is done by those who confirm by the Word the separation of faith from its life, which is good works, has been shown above.

721. And the dragon stood before the woman who was about to bring forth, signifies the hatred of those who are meant by "the dragon" against the church with those who will be in the doctrine, and thence in the light of love and charity from the Lord. This is evident from the signification of the "dragon," as being those who have a knowledge [scientia] of the cognitions of truth from the sense of the letter of the Word, and are not in a life according to it (See above, n. 714); and from the signification of "the woman," as being the church that is in the doctrine and thence in the life of love to the Lord and charity towards the neighbor (See above, n. 707). The hatred of those who are signified by "the dragon" against that church and its doctrine, is meant by "standing before the woman about to bring forth and wishing to devour the offspring." Also from the signification of "bringing forth," as being to bring forth such things as pertain to the church, which are doctrinals, here respecting love to the Lord and charity towards the neighbor, for "the son, a male" that the woman brought forth signifies the doctrine of that church. Such things are signified by "bringing forth," because generations, births, and nativities mean in the Word spiritual generations, births, and nativities, which are effected by truths and a life according to them.

[2] For this reason where spiritual generation, which is called regeneration, is treated of in the Word it is described by natural generation and birth. As in John:

Jesus said to Nicodemus, Except one be begotten anew he cannot see the kingdom of God. Nicodemus said, How can a man be begotten when he is old? Can he enter a second time into his mother's womb and be begotten? Jesus answered, Verily, verily, I say unto thee, except one be begotten of water and of the spirit he cannot enter into the kingdom of God. That which is born of the flesh is flesh, but that which is begotten of the spirit isspirit. (John 3:3-6).

As Nicodemus did not understand the spiritual sense of the Lord's words "that a man must be begotten anew," the Lord explained that "to be begotten" means "to be begotten of water and of the spirit," thus to be regenerated, that is, by means of truths from the Word and a life according to them, for "water" signifies truths, and "spirit" a life according to them. But elsewhere in the Word, where "to travail," "to bring forth," "to produce," and "to beget" are mentioned, there is no explanation, and yet spiritual travail, birth, nativity, and generation are meant, since the Word in the letter is natural, but in its bosom is spiritual. "To bring forth" signifies to bring forth spiritually, because when a man is regenerating he is likewise as it were conceived, carried in the womb, born, and educated, as a man is conceived of his father, carried in the womb and born of his mother, and afterwards educated.

[3] To confirm that births and nativities signify in the Word spiritual births and nativities, some passages shall be cited from it. In Isaiah:

Be ashamed, O Zidon, the sea hath said, the stronghold of the sea, saying, I have not travailed, neither brought forth, I have not trained up young men, I have not brought up virgins; when the report comes from Egypt they shall be seized with pain as at the report respecting Tyre (Isaiah 23:4, 5).

"Zidon" and "Tyre" signify the knowledges of good and truth from the Word; that the church has not acquired through these anything of intelligence and wisdom, and has not done any uses, is signified by "not travailing," "not bringing forth," "not training up young men," "not bringing up virgins," "young men" meaning the truths of the church, and "virgins" its goods. (But this may be seen explained above, n. 275.)

[4] In the same:

Thy chastening is upon them, as a woman with child that draweth near to her delivery; she crieth out in her pangs; so have we done ¹ before Thee, O Jehovah; we have conceived, we have travailed, we have as it were brought forth wind; we have not wrought salvation to the earth, neither have the inhabitants of the world fallen; thy dead shall live (Isaiah 26:16-19).

This is said of the last times of the church, when falsities and evils so far increase that there can be no reformation and regeneration; this state is meant by "the chastening of Jehovah upon them;" that it will then be difficult to perceive and acquire any truth is signified by "as a woman with child that draweth near to her delivery; she crieth out in her pangs;" that in the place of truths they imbibe vanities in which there are no truths is signified by "we have conceived, we have travailed, we have as it were brought forth wind," "wind" signifying such vanities; that from these no uses of life come is signified by "we have not wrought salvation" to Jehovah; ² that still, when the Lord shall come into the world they are to be taught and regenerated by truths from Him is signified by "thy dead shall live," and by the words that follow.

[5] In the same:

Sing aloud O barren, thou that didst not bear, break forth into singing and cry aloud, thou that didst not travail, for more are the sons of the desolate than the sons of the married one (Isaiah 54:1).

This treats of the Lord's coming and of the New Church to be established by Him with the Gentiles; these are signified by "the barren that did not bear," and by "the desolate" who shall have many sons; they are called "barren" because they did not know the Lord, and did not have the Word where truths are, and therefore could not be regenerated, "sons" meaning truths from the Lord through the Word. The church that has the Word, from which the Lord is known, is meant by "the married one" that has no sons; the joy of those who are of the New Church that before had no truths, is signified by "break forth into singing and cry aloud, thou that didst not travail," "to travail" meaning to bear in the womb.

[6] In the first book of Samuel:

They who have been driven away have been girded with strength; they that are sated, have hired themselves for bread, and they that are hungry have ceased, even until the barren hath borne seven, and she that hath many sons languisheth (1 Samuel 2:4, 5).

This is the prophetic song of Hannah, the mother of Samuel. "Those driven away that are to be girded with strength" mean the Gentiles with whom the church is to be, who are called "driven away" from a lack of the knowledges of truth, and who are therefore rejected by those of the church, at that time the Jewish church; "to be girded with strength" signifies that such have truth from good, and thence power; "they that are sated, who have hired themselves for bread;" and "they that are hungry who have ceased," mean those who were of the Jewish Church, who are said to be "sated" because they had truths in abundance, and "to be hired for bread" because they could only be led to learn truths and do them as hirelings; that they did not desire to know them is signified by "they that are hungry have ceased." The same church is also meant by "she that hath many sons languisheth." But the Gentiles that are to acknowledge the Lord and receive the Word, and thus suffer themselves to be regenerated into the church, are meant by "the barren that shall bear seven;" "seven" signifies all and many, and is predicated of the holy things of the church.

[7] In Jeremiah:

She that hath borne seven shall languish, she shall breathe out her soul; her sun shall go down while it is yet day (Jeremiah 15:9).

This signifies that a church that has all truths because it has the Word shall perish, even so that nothing of truth and good will remain; "to bear seven" signifies to be gifted with all truths from the Word; "to languish, and to have the sun go down," signifies to perish successively and at length wholly; "to breathe out the soul" signifies to perish in respect to all truths, and "the sun going down" signifies to perish in respect to all the goods of love; "while it is as yet day" signifies while the Word is still acknowledged.

[8] In Isaiah:

Before she travailed she brought forth; before her pangs came she was delivered of a male child. Who hath heard a thing like this? Who hath seen a thing like this? Hath the earth travailed in one day? Shall a nation be begotten at once? As soon as Zion travailed she brought forth her sons. Shall I break and not bring forth, saith Jehovah, shall I that cause to bring forth restrain? Rejoice with Jerusalem, exult in her, all ye that love her, that ye may suck and be satisfied from the breast of her consolations (Isaiah 66:7-11).

This, too, treats of the Lord's coming and of the establishment of a church with the Gentiles. Their reformation and regeneration are described by "travailing," "bringing forth," "being delivered of a male child," and by "breaking the matrix" and "begetting;" for, as has been said above, a man who is begotten anew is likewise as it were conceived, carried in the womb, born, educated, and grows up, as from a father and mother.

"Zion" and "Jerusalem" mean the church and its doctrine; and "to suck and be satisfied with the breast of her consolations" signifies to be fully instructed in truths from good from the delight of love according to desire; the "one day" in which these things shall take place signifies the Lord's coming.

[9] In David:

From before the Lord thou art in travail, O earth, from before the God of Israel ³ (Psalms 114:7).

"Thou art in travail, O earth," signifies the establishment of the church, or the reformation of those who will be of the church, "to travail" meaning to receive truths and be reformed, and "the earth" meaning the church. It is said "from before the Lord" and "from before the God of Jacob," because reformation in respect to good and truth is meant, for the Lord is called "Lord" from good, and "God" from truth.

[10] In Jeremiah:

Behold, I bring them from the land of the north, and I will gather them together from the sides of the earth; among them the blind and the lame, the woman with child, and she that is bringing forth together, a great assembly shall they return hither (Jeremiah 31:8).

This, again, treats of the restoration of the church with the Gentiles by the Lord. The Gentiles who are in falsities and in the appearances of truth such as the truths of the Word are in the sense of its letter, are meant by "the land of the north" and by "the sides of the earth," the "north" signifying falsities, and "the sides of the earth" such ultimate truths; therefore it is also said, "among them the blind and the lame, the woman with child and she that is bringing forth," the "blind" meaning those who are not in truths, and the "lame" those who are not in goods, "the woman with child" those who receive truths, and "she who is bringing forth" those who do them. That from such the church will be established is signified by "Behold, I bring them, I will gather them together and a great assembly shall they return hither."

[11] In Isaiah:

Look unto the rock out of which ye were hewn, and to the digging out of the pit out of which ye were digged; look unto Abraham, your father, and unto Sarah that bare you; for I called him alone, and I will bless him and will multiply him; for Jehovah will comfort Zion, He will comfort all her waste places, and He will make her wilderness like Eden, and her solitude like the garden of Jehovah (Isaiah 51:1-3).

This, too, is said of the Lord, and of the New Church from Him. The Lord in relation to Divine truth and in relation to the doctrine of truth is meant by "the rock out of which they were hewn and the pit out of which they were digged" (See above, n. 411). But the Lord in relation to the Divine, from which is reformation, is meant by "Abraham" to whom they shall look, and by "Sarah" that bare them; for by "Abraham, Isaac, and Jacob," in the Word, those persons are not meant, but the Lord in relation to the Divine Itself and the Divine Human, as may be seen in the Arcana Coelestia 1893, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 4615, 6098, 6095, 6185, 6276, 6804, 6847); but the heavenly marriage which is that of Divine good and Divine truth, from which is all reformation and thus the church, is signified by "Abraham" and by "Sarah that bare them." Because the Lord is meant by "Abraham" it is said, "I called him alone, and I will bless him and will multiply him," and afterwards that "Jehovah will comfort Zion, He will comfort all her waste places," "Zion" meaning the New Church, "waste places" truths destroyed, and "to comfort" to restore the church. That those who will be of that church will acknowledge the Lord, and will receive love to Him and thence wisdom, is signified by "her wilderness shall be made like Eden, and her solitude like the garden of Jehovah," "Eden" signifying love to the Lord, and "the garden of Jehovah" wisdom therefrom.

[12] In Micah:

O height of the daughter of Zion, unto thee shall come and shall return the kingdom, the kingdom of the daughter of Jerusalem. Now why dost thou shout in shouting? Is there no king in thee; hath thy counselor perished, that pangs take hold of thee as a woman in travail? Be in travail and bring forth, O daughter of Zion, for now thou shalt go out from the city and shalt dwell in the field (Micah 4:8-10).

This treats of the spiritual captivity in which the faithful are when they remain in a church in which there is no more truth and good; their lamentation that they are in that church is signified by "why dost thou shout in shouting?" Also by "that pangs take hold of thee as a woman in travail;" when yet they have truths of doctrine and also the understanding of them, which is signified by "Is there no king in thee; hath thy counselor perished?" "king" signifying the truth of doctrine from the Word, and "counselor" the understanding of it. That with those who are in the good of charity and thence in the truths of doctrine there will be a church is signified by "the daughter of Zion to whom the kingdom shall come," and by "the daughter of Jerusalem," "kingdom" also signifying the church. The establishment of the church and reformation of those who are of the church is meant by "be in travail, bring forth, O daughter of Zion;" "for now thou shalt go out from the city and shalt dwell in the field" signifies that they will withdraw from a doctrine in which there is no longer any truth or good, and will abide where these abound; "city" meaning the doctrine from which they will withdraw; "field" meaning where truths and goods abound, and "to go out" meaning to withdraw, namely, from that doctrine, and to be thus delivered from spiritual captivity.

[13] In David:

Jehovah raiseth the crushed out of the dust, He lifteth up the needy from the dunghill, to place him with princes, with the princes of His people; He maketh the barren to dwell in a house, to be a glad mother of sons (Psalms 113:7-9).

That those who are in falsities from ignorance, and thus are not in goods, are to be instructed by the Lord in truths, is signified by "Jehovah raiseth the crushed out of the dust, He lifteth up the needy from the dunghill," "the crushed" and "the needy" meaning those who are in falsities from ignorance, and thus not in goods. The primary truths of the church in which they must be instructed are signified by "the princes, the princes of the people," with whom they are to be placed. That those who did not before have life from the marriage of truth and good will have it is signified by "making the barren to dwell in a house, to be a glad mother of sons;" "to dwell" signifying to live; "the house of the barren" signifying where there is no marriage of truth and good, and "a glad mother of sons" the church where there are nascent truths from good.

[14] In Hosea:

As to Ephraim, as a bird shall his glory fly away, from the birth and from the belly and from conception (Hosea 9:11).

That this signifies that all understanding of truth from ultimates to firsts will perish, may be seen above n. 710, where it is explained. In Luke:

Woe to them that are with child and to them that give suck in those days; for there shall be great anguish and anger upon this people (Luke 21:23).

And in the same:

Behold the days shall come in which they shall say, Blessed are the barren and the bellies that have not borne, and the breasts that have not given suck (Luke 23:29; also in Matthew 24:19; Mark 13:17).

That this is said of those who live at the end of the church, when there are no genuine truths to be received that are not falsified, may be seen above n. 710.

[15] In Jeremiah:

The partridge gathereth but bringeth not forth; he that maketh riches but not with judgment, in the midst of his days he forsaketh them, and in his latter end he shall become foolish (Jeremiah 17:11).

A "partridge" means such as learn many things from the Word and from the doctrines of the church, but not for the sake of the uses of life, "to bring forth" means to perform uses, that is, to live and thus to be reformed; the "riches" that he maketh not with judgment signify spiritual riches, which are the knowledges of truth and good; to acquire these not for the sake of uses of life is "to make riches not with judgment;" that such knowledges as are not made to be of the life perish is signified by "in the midst of his days he shall forsake them;" that finally they will have no knowledges of truth that are not falsified is signified by "in his latter end he shall become foolish."

[16] Since a "mother" signifies the church, and "sons and daughters" its truths and goods, and in the ancient churches, and afterwards in the Jewish church, all things were representative and thence significative, it was a reproach and disgrace for women to be barren, therefore:

Rachel was angry with Jacob that she bare no children, and when she brought forth Joseph she said, God hath gathered up my reproach (Genesis 30:1, 23).

For the same reason, when Elizabeth had conceived she said:

Thus hath the Lord done unto me, in the days wherein He looked upon me to take away my reproach among men (Luke 1:24, 25).

Thus it is evident that "to travail," "to bring forth," and "to beget," signify the procreation of such things as pertain to the church.

[17] In Isaiah:

Woe to him that saith unto the father, What begettest thou? or to the woman, With what travailest thou? (Isaiah 45:10)

This is said of man's reformation, that it is from the Lord and not from man. In the same:

King Hezekiah said, when he heard the words of Rabshakeh, This day is a day of distress, and of reproving, and of reproach, and the sons are come to the mouth of the matrix and there is not strength to bring forth (Isaiah 37:3).

That truths from the Word will be heard and known, and yet reformation will not be effected by them, is signified by "the sons are come to the matrix and there is not strength to bring forth," "to bring forth" signifying to make truths fruitful by doing them, from which comes reformation. That this was a grief of heart and mind, and a reproach to the church, is signified by "a day of distress, of reproving and of reproach."

[18] In Ezekiel:

I will pour out my wrath upon Sin, the strength of Egypt, and will cut off the multitude of No; I will set a fire in Egypt; Sin shall travail, and there shall not be ⁴ for the breaking through (Ezekiel 30:15, 16).

"Egypt," "Sin," and "No," signify the knowledges and fallacies of the natural man, which hinder the reformation of man by means of truths from the Word; that truths will be known and yet will not be received in the life, and thus there can be no reformation, is signified by "Sin in travailing shall travail, but there shall not be for the breaking through," that is, of the matrix. Since "to travail" signifies to receive the truths of the Word by hearing or reading, and "to bring forth" signifies to make them fruitful and bring them forth in act, which is to live according to them, and thus be reformed, so when these things are done with distress and difficulty because of the falsities and evils that rule in the church, and that hinder and which pervert its truths and goods, then it is said that "they are seized with pangs as of a woman in travail;" and as this takes place at the end of the church, therefore it is said in the Word of those who live at that time, as in this chapter of Revelation:

That a woman being with child, cried out, travailing, and pained to be delivered (verse 2); which signifies that spiritual truths and goods, which are from the Word, can be received only with the greatest difficulty and with distress, because of the opposing evils and falsities that then exist in the church and occupy the minds of those who are devoted to religion.

[19] This is signified by "the pangs as of a woman in travail" in Jeremiah:

I have heard a voice as of one sick, as of one in travail with her first born, the voice of the daughter of Zion; she sigheth, she spreadeth forth her hands. Woe to me now, for my soul is made desolate by the slayers (Jeremiah 4:31).

"The daughter of Zion" means the church that is in the truths of doctrine from the good of love; this is said "to sigh and to spread forth the hands, because her soul is made desolate by the slayers," "slayers" meaning those who destroy man's spiritual life by falsities and evils; and because on this account spiritual truths and goods can be received only with distress and difficulty, there is said to be lamentation "as of one sick and in travail with her firstborn," "firstborn" signifying the first thing of the church, from which the rest flow as from their beginning.

[20] In the same:

We have heard the fame of a people coming from the land of the north, our hands are slackened, distress has taken hold of us, pangs as of one in travail; go not forth into the field, and go not in the way, for there is the sword of the adversary, terror on every side (Jeremiah 6:24, 25).

"A people coming from the land of the north" means those who are in the falsities of evil, and in an abstract sense the falsities of evil that are in the church at that time vastated. That truths will then be received in faith and in love with the greatest difficulty, because of the opposing falsities of evil, and that there will be in consequence torment and pain of mind and heart, is signified by "the hands are slackened, distress has taken hold of them, and pangs as of one in travail;" that at such a time the things of the church and of its doctrine will not be considered, in taking thought for oneself, is signified by "Go not forth into the field, go not in the way," "field" meaning the church, and "way" doctrine; and this for the reason that falsity from hell rushes in, by which truth is falsified and extinguished, which is signified by "the sword of the adversary, terror on every side," "sword" meaning falsity destroying truth, "adversary" hell, and "terror" spiritual death.

[21] From this it is evident what is meant by the Lord's words in Matthew:

Then let him that is on the house not come down to take anything out of the house, and let him that is in the field not return back. Woe to them that bear in the womb and to them that give suck in those days. Then shall be great affliction, such as hath not been from the beginning of the world until now (Matthew 24:17-19, 21).

This, too, is said of the state of the church near its end, when falsities of evil and evils of falsity have rule, and the truths of the Word are not received except when falsified and adulterated; this is meant by "Woe to them that bear in the womb and to them that give suck in those days," and also by "great affliction." (But this with the rest of that chapter may be seen explained consecutively in Arcana Coelestia.)

[22] In Jeremiah:

Ask and see whether a male doth bring forth. Wherefore do I see every man with his hands on his loins as a woman in travail, and all faces are turned into paleness? For that day is great, so that none is like it (Jeremiah 30:6, 7).

This also is said of the last state of the church, when the Last Judgment takes place; "the great day" is the Lord's coming and judgment by Him at that time; "ask and see whether a male doth bring forth" signifies whether the truth of the Word without the good of life can bring forth anything of the church, since everything of the church is brought forth by the marriage of good and truth, "the male" signifying the truth of the church, and "the wife" the good of the church; "wherefore do I see every man with his hands on his loins as a woman in travail?" signifies why is it thought that truth without good will bring forth such things as belong to the church? "Loins" signify marriage, in the spiritual sense the marriage of truth and good, but "the loins of a man as of a woman in travail" signify, as if there could be a marriage of truth alone without good; "all faces are turned into paleness" signifies that there is nothing of good because there is nothing of love and charity; the "face" means the affections that are of the love of good, therefore "paleness" signifies those affections extinguished.

[23] In Isaiah:

My loins are filled with great pain, pains seize upon me as the pains of a woman in travail (Isaiah 21:3).

This, too, is said of the last state of the church, when its truths and goods can be received only with the most painful effort, because of the evils and falsities that then oppose; "the loins that are said to be filled with pain," signify the marriage of good and truth from which is heaven and the church, and these are said to be "filled with pain" when truth cannot be conjoined with good; therefore this is the signification of "the pains as of a woman in travail," that seize.

[24] "Pain as of a woman in travail" is also said of those who are unable anymore to receive truths because of the falsities conjoined with evils of life, and yet they wish to receive them when destruction threatens, especially in the spiritual world, when the Last Judgment is at hand, but with a fruitless endeavor and effort; this is signified by "the pains of a woman in travail" in the following passages. In Isaiah:

Howl ye, for the day of Jehovah is nigh. Therefore all hands are slackened, and every heart of man doth melt, and they are dismayed; throes and pangs seize upon them, they are in travail like a woman bringing forth, a man is amazed at his companion, their faces are faces of flames (Isaiah 13:6-8).

"The day of Jehovah" that is near signifies the Last Judgment which the Lord accomplished when He was in the world; their terror at that time on account of threatening destruction is signified by "all hands are slackened, and every heart of man doth melt, and they are about to perish;" ⁵ that their ability to receive the truths and goods of heaven and the church is then in vain because of the falsities of evil in which they have been and then are in, is signified by "throes and pangs seize upon them, they are in travail like a woman bringing forth;" that they are in the evils of hatred and anger is signified by "their faces are faces of flames."

[25] In Jeremiah:

She that dwelleth in Lebanon, having her nest in the cedars, what grace wilt thou find when pangs come upon thee, pain as of a woman in travail? I will give thee into the hand of them that seek thy soul (Jeremiah 22:23, 25).

This treats of those that have the Word, and thus truths and the understanding of them, who are said "to dwell in Lebanon and to have a nest in the cedars;" their destruction at the Last Judgment, and their effort then to receive truths, but in vain, because of the opposing falsities of evil, is signified by "what grace wilt thou find when pangs come upon thee, pain as of a woman in travail;" that they will then be carried away by the falsities of evil from hell is signified by "I will give thee into the hand of them that seek thy soul."

[26] In the same:

Damascus is become feeble, she hath turned herself to flee, and horror hath taken hold of her, distress and pangs have seized her as of a woman in travail (Jeremiah 49:24).

The king of Babylon heard the fame of the people coming from the north; thence his hands are relaxed, distress hath taken hold of him, pain as of a woman in travail (Jeremiah 50:43).

In Moses:

The peoples heard, the pain of a travailing woman hath seized upon the inhabitants of Philistia (Exodus 15:14).

"The pains of a woman in travail" have a similar signification as in the passages above. In Hosea:

The pangs of a woman in travail shall come upon Ephraim, he is a son not wise, for he doth not stay his time in the womb of sons (Hosea 13:13).

This may be seen explained above n. 710. In Moses:

Jehovah God said to the woman, In multiplying I will multiply thy pain and thy conception; in pain shalt thou bring forth sons; and thy obedience shall be to thy man, and he shall rule over thee (Genesis 3:16).

This does not mean that women are to bring forth sons in pain, but "the woman" means the church that from celestial has become natural; "eating of the tree of knowledge" signifies this. That the man of the church cannot easily be regenerated by means of truths and a life according to them, and that he must endure temptations that truths may be implanted and conjoined to good, is signified by "pain and conception shall be multiplied," and by "she shall bring forth sons in pain," "conception" signifying the reception of truth that is from good, and "to bring forth sons" signifying to bring forth truths from the marriage of truth and good. Because the natural man is full of lusts from the love of self and of the world, and these can be removed only by means of truths, therefore it is said "thy obedience shall be to thy man, and he shall rule over thee," "man" signifying here as elsewhere in the Word the truth of the church. That man is reformed and regenerated by means of truths and a life according to them has been shown above. From this it can now be seen that conceptions, births, nativities, and generations signify in the Word spiritual conceptions, births, nativities, and generations.

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