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

അടിക്കുറിപ്പുകൾ:

684. It is said the "kingdoms of the world are become our Lord's and His Christ's," and this signifies that Divine good and Divine truth are received when the evil are separated from the good and are cast into hell; for then both the higher and the lower heavens can be in enlightenment and thus in the perception of good and truth; and this could not be effected so long as the evil were conjoined with the good, because the interiors of the angels, who are in the lower heavens, could not then be opened, but only the exteriors, and the Lord does not reign in spirits and men in externals separate from internals, but in internals, and from internals in externals; for this reason, until the interiors of the angels of the lowest heaven, which are spiritual and celestial, were opened, that heaven did not become the kingdom of the Lord as it did after the separation of the evil from them.

[2] It is said that "the kingdoms of the world are become our Lord's and His Christ's," and "Lord" here has the same meaning as "Jehovah" in the Old Testament, and "Father" in the New, namely, the Lord in respect to the Divine Itself and in respect to Divine good; while "Christ" has the same meaning as "God" in the Old Testament, and "the Son of God" in the New, namely the Lord in respect to the Divine Human and also in respect to Divine truth, for "Christ" has a like meaning as "Anointed," "Messiah," and "King;" and "Anointed," "Messiah," and "King" mean the Lord in respect to Divine truth, and also in respect to the Divine Human when He was in the world, for the Lord in respect to His Human was then Divine truth. So "the Anointed of Jehovah" has a similar meaning, for the Divine Itself which is called "Jehovah" and "Father," and in its essence was the Divine good of Divine love, anointed the Divine Human, which is called "the Son of God," and which in its essence while it was in the world was Divine truth; for "anointing" signified that the Lord's Divine Human proceeded from His Divine Itself, and consequently the Divine truth from His Divine good.

[3] From this it is clear that the Lord alone in relation to the Divine Human was essentially "the Anointed of Jehovah," while kings and priests were called "the anointed of Jehovah" representatively; for the "oil" with which the anointing was performed signified the Divine good of the Divine love. Now as it was Divine truth with the Lord that was anointed by the Divine good, so "Christ," and likewise "the Messiah" and "Anointed," and also "King," signifies Divine truth proceeding from the Divine good of the Lord's Divine love. That this is so can be seen from passages in the Word where "Christ," "Messiah," and "Anointed" are mentioned.

[4] That "Christ" is the Messiah, or Anointed, is evident in John:

Andrew findeth his brother Simon and said to him, We have found the Messiah, which is, when interpreted, Christ (John 1:41).

And in the same:

The woman of Samaria said, I know that Messiah cometh, who is called Christ (John 4:25).

This shows that the Lord is called "Christ" because He was the Messiah whose coming was foretold in the Word of the Old Testament; for the word for Anointed is "Christ" in the Greek, and "Messiah" in the Hebrew, and a king is one anointed. This is why the Lord is called "King of Israel," and "King of the Jews," which also He acknowledged before Pilate, wherefore it was inscribed upon the cross:

The king of the Jews (Matthew 27:11, 29, 37, 41; Luke 23:1-4, 35-40).

Also in John:

Nathaniel said, Thou art the Son of God, the King of Israel (John 1:48).

[5] As "Anointed," "Christ," "Messiah," and "King," are synonymous terms, so also "Son of God;" and each one of these names signifies in the spiritual sense Divine truth (that this is the signification of "king" may be seen above, n. 31, 553, 625); and "Son of God" also has the same meaning, because in the Word "sons" signify truths, and thus "the Son of God" signifies Divine truth. That "sons" signify truths may be seen above (n. 166). "Christ" and "Messiah" have a like signification.

[6] That "Christ" signifies Divine truth is evident in Matthew:

Be not ye called Rabbi, one is your teacher, Christ (Matthew 23:8).

"Rabbi" and "teacher" signify one that teaches truth, thus in an abstract sense the doctrine of truth, and in the highest sense Divine truth, which is Christ. That the Lord alone is Divine truth is meant by "Be not ye called Rabbi, one is your teacher, Christ."

[7] In the same:

See that no one lead you astray; for many shall come in My name, saying, I am the Christ, and shall lead many astray. If anyone shall say to you, Lo, here is the Christ, or there, believe it not; for there shall arise false Christs and false prophets (Matthew 24:4-5, 23-24; Mark 13:21-23).

This must not be understood as meaning that there will arise those who will call themselves the Christ or Christs, but those who will falsify the Word, and declare that this or that is Divine truth when it is not; those who confirm falsities by the Word are meant by "false Christs," and those who hatch out falsities of doctrine by "false prophets." For these two chapters treat of the successive vastation of the church, thus of the falsification of the Word, and lastly of the profanation of truth thence. (But this may be seen further explained in the Arcana Coelestia 3353-3356, and n. 3897-3901.)

[8] And as "Son of God" also signifies Divine truth, as has just been said, He is sometimes called:

The Christ, the Son of God (as in Matthew 26:63; Mark 14:61; Luke 4:41, 22:66-71 to the end; John 6:69, 11:26-27, 20:31).

In a word, when the Lord was in the world He was called "Christ," "Messiah," "Anointed," and "King," because in Him alone was the Divine good of Divine love, from which Divine truth proceeds, and this was represented by "anointing;" for the "oil" with which anointing was performed signified the Divine good of Divine love, and the "king," who was anointed, represented Divine truth. This is why kings, when they had been anointed, represented the Lord, and were called "the anointed of Jehovah;" yet it was the Lord alone in relation to His Divine Human that was "the Anointed of Jehovah," since the Divine good of Divine love was in Him, and this was Jehovah and the Father from whom the Lord had the being [esse] of life. For it is well known that He was conceived of Jehovah, thus it was from the Divine good of Divine love, which was in Him from conception, that the Lord in relation to His Human was Divine truth so long as He was in the world. This shows that the Lord alone was "the Anointed of Jehovah" essentially, and that kings were called "the anointed of Jehovah" representatively. Thence now it is that the Lord in relation to His Divine Human was called "Messiah" and "Christ," that is, "Anointed."

[9] This can also be seen from the following passages. In Isaiah:

The spirit of the Lord Jehovih is upon Me, therefore Jehovah hath anointed Me to proclaim good tidings unto the poor, He hath sent Me to bind up the broken in heart, to preach liberty to the captives, to the bound, to the blind, to proclaim the year of Jehovah's good pleasure, and the day of vengeance for our God, to comfort all that mourn (Isaiah 61:1, 2).

This is plainly said of the Lord. The meaning is that the Lord Jehovih anointed His Divine Human "to proclaim good tidings unto the poor, and sent it to bind up the broken in heart," and so on, for all this the Lord accomplished from His Human (but the particulars may be seen explained above, n. 183, 375, 612).

[10] In David:

Why have the nations become tumultuous, and why have the peoples meditated vanity? The kings of the earth set themselves and the rulers took counsel together against Jehovah and against His Anointed. I have anointed My king upon Zion, the mountain of My holiness. I will declare the statute, Jehovah said unto me, Thou art My Son, this day have I begotten Thee; ask of Me and I will give the nations for Thine inheritance, and the uttermost parts of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth; blessed are all they that put their trust in Him (Psalms 2:1-2, 6-8, 12).

Evidently "the Anointed of Jehovah" means here the Lord in relation to the Divine Human, for it is said, "Jehovah said unto Me, Thou art My Son, this day have I begotten Thee; kiss the Son lest ye perish; blessed are all they that put their trust in Him." In the sense of the letter this indeed is said of David, but in the Word "David" means the Lord in relation to Divine truth, or as a King (See above, n. 205). It is evident also that the Lord's coming and finally the Last Judgment by Him, and afterwards His sovereignty over all things of the world, are here treated of.

[11] The spiritual things that lie hidden and are signified in the particulars of this passage are as follows: "The nations have become tumultuous and the peoples have meditated vanity," signifies the state of the church and of the former heaven that was to pass away, "nations" meaning those who are in evils, and "peoples" those who are in falsities (See above n. 175, 331, 625); "the kings of the earth set themselves, and the rulers took counsel together, against Jehovah and against His Anointed," signifies the falsities of the church and its evils, as being utterly opposed to the Divine good and the Divine truth, and thus to the Lord, "the kings of the earth" meaning the falsities of the church, and the "rulers" its evils, "Jehovah" meaning the Lord in relation to the Divine itself, thus in relation to Divine good, and the "Anointed" the Lord in relation to the Divine Human, thus as to Divine truth.

[12] "I have anointed My king upon Zion, the mountain of My holiness," signifies the Lord's Human in relation to Divine truth proceeding from the Divine good of His Divine love, and thus His sovereignty over all things of heaven and the church, "Zion" and "the mountain of holiness" meaning heaven and the church; and thus all things of heaven and the church; "I will declare the statute" signifies an arcanum of the Divine providence and will; "Jehovah said unto Me, Thou art My Son, this day have I begotten Thee," signifies the Lord as the Anointed, Messiah, Christ, and King, thus in relation to His Human conceived and afterwards born of the Divine Itself, that is, Jehovah; "this day" signifies what is decreed from eternity and looks therefrom to the conjunction and union accomplished in time.

[13] "Ask of Me, and I will give the nations for thine inheritance, and the uttermost parts of the earth for Thy possession," signifies His kingdom and dominion over all things of heaven and the church, which shall be His; "kiss the Son" signifies conjunction with the Lord by love, "to kiss" signifying conjunction by love; "lest He be angry, and ye perish in the way," signifies lest evils assault you and you be condemned, for "to be angry" when predicated of the Lord, signifies the turning away of men from Him, thus their anger and not the Lord's; and evils are what turn away, and then are angry; "for His anger will shortly burn forth" signifies the Last Judgment, and the casting down of the evil into hell; "blessed are all they that trust in Him" signifies salvation by love to the Lord and faith in Him.

[14] In the same:

Thou art fairer than the sons of men, grace is poured upon thy lips. Gird about thy sword upon the thigh, O Mighty One, in thy majesty and thy honor; and in thy honor mount, ride upon the word of truth and of meekness of righteousness, and thy right hand shall teach thee in wonderful things; thine arrows are sharp, the peoples shall fall under thee, enemies of the king from the heart. Thy throne, O God, is for an age and for eternity; a scepter of uprightness is the scepter of Thy kingdom; thou hast loved righteousness and hated evil; therefore God, thy God, hath anointed thee with the oil of joy above thy fellows, with myrrh, aloes, and cassia, all thy garments. Kings' daughters are among thy precious ones; on thy right hand standeth the queen in the best gold of Ophir (Psalms 45:2-9).

It is clear from all the particulars in this psalm that this is said of the Lord, and consequently that He it is of whom it is said "God, thy God, hath anointed thee with the oil of joy, with myrrh, aloes, and cassia, and all thy garments." What this signifies can be seen from the series as follows, namely, that He has Divine wisdom and that from Him is the doctrine of Divine truth, is signified by "thou art fairer than the sons of men, grace is poured upon thy lips," "fair" signifies wisdom, "the sons of men" signify those who are intelligent in Divine truths, and "lips" signify doctrinals.

[15] The Lord's omnipotence from Divine truth proceeding from Divine good, and the consequent destruction of falsities and evils and the subjugation of the hells, is signified by "gird about the sword upon the thigh, O Mighty One, in majesty and in honor, and in thy honor mount, ride upon the word of truth; thy right hand shall teach thee in wonderful things, thine arrows are sharp, the peoples shall fall under thee, enemies of the king from the heart;" "sword" signifies truth combating against falsity and destroying it; "chariot," like as "the word of truth," signifies the doctrine of truth; "to ride" signifies to instruct and combat; "right hand" signifies omnipotence; "arrows" signify truths combating; "peoples" those who are in the falsities of evil; and "enemies of the king" those who are opposed to truths, thus the hells.

[16] That the kingdom and dominion would thus be His to eternity is signified by "Thy throne, O God, is for an age and for eternity; a scepter of uprightness is the scepter of Thy kingdom," "scepter of uprightness" meaning Divine truth which has power and sovereignty. That as He delivered the good from damnation by destroying the evil, therefore the Divine itself united itself to His Human, is signified by "thou hast loved righteousness and hated evil, therefore God, thy God, hath anointed thee with the oil of joy above thy fellows," "to love righteousness and to hate evil" signifying to deliver the good from damnation by destroying the evil, "to anoint with the oil of joy" signifying to unite Himself by victories in temptations, "God, thy God," signifying the reciprocal uniting of the Human with the Divine, and of the Divine with the Human.

[17] Divine truths united to Divine goods are signified by "He hath anointed with myrrh, and aloes, and cassia all thy garments," "myrrh" signifying good of the lowest degree, "aloes" good of the second degree, and "cassia" good of the third degree, like as these three spices when mixed with olive oil, out of which the "oil of holiness" for anointing was made (Exodus 30:23-24); and that "oil" signified the Divine good of the Divine love, and the "garments" that were anointed signified Divine truths.

[18] That those who are of His kingdom have the spiritual affection of truth is signified by "kings' daughters are among thy precious ones," "kings' daughters" meaning the spiritual affections of truth, which are called "precious" when truths are genuine. That heaven and the church are under His protection and are conjoined to Him, because they are in love to Him from Him, is signified by "on thy right hand standeth the queen in the best gold of Ophir," "queen" signifying heaven and the church, "at the right hand" signifying under the Lord's protection from conjunction with Him, and "the best gold of Ophir" the good of love to the Lord.

[19] In the same:

I have made a covenant with My chosen, I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation. Thou hast spoken in vision to thy holy one, and hast said, I have laid help upon one that is mighty, I have exalted one chosen out of the people; I have found David My servant, with the oil of My holiness have I anointed him, with whom My hand shall be established; Mine arm also shall strengthen him. I will beat in pieces his adversaries before him, and will strike down them that hate him. I will set his hand in the sea, and his right hand in the rivers; he shall call me, Thou art my Father, my God, and the Rock of my salvation; I will also make him the firstborn, high above the kings of the earth; and My covenant shall be steadfast for him; and I will set his seed forever, and his throne as the days of the heavens. Once have I sworn by My holiness, I will not deal falsely with David, his seed shall be to eternity, and his throne as the sun before Me, it shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:3-4, 19-21, 23, 25-29, 35-37).

That by "David" here David is not meant, but the Lord as to His kingship, which is the Divine spiritual, and is called the Divine truth, is very evident from what is here said of David, namely, that "his seed and throne shall be as the days of the heavens, and as the sun and the moon to eternity," that "he shall set the hand in the sea, and his right hand in the rivers," and that "he shall call Jehovah his Father, and shall be the firstborn, high above the kings of the earth," with other things that could not be said of David, his sons and his throne. That "David" in the Word means the Lord may be seen above n. 205.

[20] But to proceed to particulars. "I have made a covenant with My chosen, I have sworn to David My servant," signifies the union of the Lord's Divine with the Human, "to make a covenant" signifying to be united, and "to swear" to confirm the union; "chosen" is predicated of good, and "servant" of truth. "Even to eternity will I establish thy seed, and will build up thy throne to generation and generation," signifies Divine truth, and heaven and the church from Him, "seed" meaning Divine truth and those who receive it, and "throne" heaven and the church.

[21] "Thou hast spoken in vision to thy holy one" signifies a prophetic arcanum respecting the Lord; "I have laid help upon one that is mighty, I have exalted one chosen out of the people," signifies Divine truth whereby Divine good operates all things, which is called "help upon one that is mighty," and elsewhere "the right hand of Jehovah;" Divine majesty and consequent power is signified by "the exalting of one chosen out of the people;" "I have found David My servant, with the oil of holiness have I anointed him," signifies the Lord in relation to the Divine Human and union with the Divine Itself, which union is called in the Word of the New Testament glorification, and is meant by "being anointed with the oil of holiness," for "the oil of holiness" signifies the Divine good of Divine love, and "to be anointed" signifies to be united to Divine truth, which was of the Lord's Human in the world.

[22] "With whom My hand shall be established, Mine arm also shall strengthen him," signifies omnipotence therefrom, "hand" signifying the omnipotence of truth from good, and "arm" the omnipotence of good by means of truth; "I will beat in pieces his adversaries before him, and will strike down them that hate him," signifies combat with victory against falsities and evils, thus against the hells; "I will set His hand in the sea, and His right hand in the rivers," signifies the extension of His dominion and sovereignty over all things of heaven and the church, for "seas and rivers" mean the ultimates of heaven, and ultimates signify all things.

[23] "He shall call Me, Thou art my Father, my God, and the Rock of my Salvation," signifies the Divine Human which is the Son of God, who was conceived from Him, and afterwards born; and as the Lord's Human had therefrom Divine truth and Divine power He is also called "God" and "Rock of Salvation;" "I will also make him the firstborn, high above the kings of the earth," signifies that He is above every good and truth of heaven and the church, because goods and truths therein are from Him; "and My covenant shall be steadfast for him" signifies eternal union; "I will set his seed forever, and his throne as the days of the heavens," has the same signification here as above, "days of the heavens" meaning the states of the entire heaven, which are from His Divine.

[24] "Once have I sworn by My holiness, I will not deal falsely with David," signifies eternal confirmation, because from the Divine, respecting the Lord and the union of His Human with the Divine Itself; "His seed shall be to eternity, and his throne as the sun before Me, it shall be established as the moon to eternity," has a like signification as above, where "seed" and "throne" are mentioned; it is said "as the sun and moon," because eternity in respect to Divine good is predicated of the "sun," and in respect to Divine truth of the "moon," for these are signified by "sun and moon;" "a faithful witness in the clouds" signifies the acknowledgment and confession from the Word of the Divine in the Lord's Human; that this is "a witness in the clouds" may be seen above (n. 10, 27, 228, 392, 649).

[25] In the same:

O Jehovah, remember David, all his labor; who sware unto Jehovah, and vowed unto the Mighty One of Jacob, Surely I will not enter within the tent of my house, nor go up upon the couch of my bed, until I find out a place for Jehovah, habitations for the Mighty One of Jacob. Lo, we have heard of Him in Ephrathah, we have found Him in the fields of the forest. We will go into His habitations, we will bow ourselves down at His footstool. Arise, O Jehovah, to Thy rest, Thou and the ark of Thy strength. Let Thy priests be clothed with righteousness, and let Thy saints shout for joy; for Thy servant David's sake turn not back the face of Thine anointed. In Zion will I make the horn of David to bud; I will set in order a lamp for Mine anointed; his adversaries will I clothe with shame, but upon himself shall his crown flourish (Psalms 132:1-3, 5-10, 17-18).

Here, too, "David" and "Anointed or Christ" do not mean David, but the Lord in relation to the Divine Human, for it is said that "His habitations," that is, of the Mighty One of Jacob, "are found in Ephrathah," which is Bethlehem, and that they "would bow themselves down at His footstool;" but that this is so will be more evident in the explanation of the particulars in their order.

[26] "Who sware unto Jehovah, and vowed unto the Mighty One of Jacob," signifies irrevocable affirmation before the Lord, who is called "Jehovah" from the Divine in things first, and "Mighty One of Jacob" from the Divine in ultimates, in which is Divine power in its fullness; "surely I will not enter within the tent of my house, nor go upon the couch of my bed," signifies not to enter into and know the things that are of the church and its doctrine, "tent of the house" signifying the holy things of the church, and "the couch of a bed" its doctrine; "until I find out a place for Jehovah, habitations for the Mighty One of Jacob," signifies until I shall know about the Lord's coming, and the arcana of the union of His Human with the Divine; these in the highest sense are "a place for Jehovah" and "habitations" of the Lord's Divine Human.

[27] "Lo, we have heard of Him at Ephrathah, we have found Him in the fields of the forest," signifies both in the spiritual sense of the Word and in the natural, for "Ephrathah" and "Bethlehem" signify the spiritual-natural of the Word, and "fields of the forest" the natural of the Word, for there the Lord is found; "we will go into His habitations, we will bow ourselves down at His footstool," signifies that there He is found, for He is the Word; "His habitations" here mean the things of the spiritual sense of the Word, and thus the heavens, for these are in the spiritual sense of the Word, and "His footstool" means the things of the natural sense of the Word, and therefore the church, since in the church are Divine truths in their ultimates, which serve as a footstool for the spiritual things of the Word and of the heavens, thus for the Lord Himself who dwells therein.

[28] "Arise, O Jehovah, to Thy rest, Thou and the ark of Thy strength," signifies the union of the Divine itself with the Human in the Lord, and consequent peace to all in heaven and in the church, "Jehovah's rest" meaning that union, and "the ark of His strength" heaven and the church; "let Thy priests be clothed with righteousness, and let Thy saints shout for joy," signifies worship from love for those who are in celestial good, and worship from charity for those who are in spiritual good, "priests" meaning those who are in the Lord's celestial kingdom, while those who are in His spiritual kingdom are called "saints."

[29] "For Thy servant David's sake turn not away the face of Thine anointed" signifies that they may be enkindled by love and enlightened by the light of truth, when Divine truth has been united with Divine good in the Lord, thus the Divine Itself with the Human and the Human with the Divine, for "David" as a "servant" signifies the Lord's Human in relation to Divine truth, and "the anointed" signifies the same united to Divine good, and "his face" signifies Divine love and enlightenment therefrom; "in Zion will I make the horn of David to bud" signifies the power of Divine truth from Him in heaven and in the church; "I will set in order a lamp for Mine anointed" signifies enlightenment of Divine truth from the union of the Divine and Human in the Lord, "lamp" meaning Divine truth in respect to enlightenment. "His adversaries will I clothe with shame" signifies the subjugation of the hells and the dispersion of the evils thence; "but upon himself shall his crown flourish" signifies perpetual and eternal victory over them.

[30] From the passages here cited from the Word it can be seen that the Lord is called "the Anointed," that is, the Messiah or the Christ, from the union of Divine good with Divine truth in His Human, for the Lord's Human from that union is meant by "the Anointed of Jehovah."

[31] Likewise in the first book of Samuel:

Jehovah will judge the ends of the earth, and will give strength unto His King and exalt the horn of His Anointed (1 Samuel 2:10).

This is a part of the prophetic song of Hannah, the mother of Samuel, before there was any king or anointed over Israel, therefore "King" and "Anointed" here mean the Lord, to whom "is given strength" and whose "horn is exalted" when the Divine is united to the Human, "strength" signifying the power of good over evil, and "horn" the power of truth over falsity, and truth is said "to be exalted" when it becomes interior, and in the same degree becomes more powerful.

[32] "The anointed" has a similar meaning in Lamentations:

The breath of our nostrils, the anointed of Jehovah, was taken in their pits, of whom we had said, Under his shadow we shall live among the nations (Lamentations 4:20).

"The anointed of Jehovah" here means in the sense of the letter a king who was made captive, but in the spiritual sense it means the Lord, therefore it is said, "the breath of our nostrils," that is, the life of the perception of good and truth; "taken in the pits" signifies rejected by those who are in the falsities of evil, "pits" meaning the falsities of doctrine; "to live under his shadow" signifies to be under the Lord's protection against the falsities of evil, which are meant by "nations."

[33] Since "the Anointed," "Messiah," or "Christ" signifies the Lord in relation to the Divine Human, thus in relation to Divine good united to Divine truth, so "anointing" signifies that union, respecting which the Lord says:

I am in the Father and the Father In Me; believe Me that I am in the Father and the Father in Me (John 14:7-11);

and elsewhere:

The Father and I are one; know ye and believe that I am in the Father and the Father in Me (John 10:30, 38).

And because this was represented by the anointing of Aaron and his sons, therefore:

The holy things of the sons of Israel which belonged to Jehovah Himself were given to Aaron and His sons for the anointing (Numbers 18:8).

These holy things belonging to Jehovah which were given to Aaron and his sons are enumerated from verses 9 to 19 of that chapter. But see what has been said before, n. 375, respecting "anointings," namely, that the Lord alone, in relation to the Divine Human, was "the Anointed of Jehovah" because in Him was the Divine good of the Divine love, which was signified by "oil," and that all others anointed with oil were only representatives of Him. This has been said of "the Anointed of Jehovah," since "the Anointed of Jehovah" is the Christ, that it may be known that by "the Lord and His Christ" in this passage of Revelation two are not meant but one, that is, that they are one, as are "the Anointed of Jehovah" and "the Lord's Christ" in Luke 2:26.

[34] Since the Lord is here treated of, to show why He was called "the Christ," that is, Messiah or Anointed, it is important to explain what is said of the Messiah in Daniel:

Seventy weeks are decreed upon thy people and upon thy city of holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of the ages, and to seal up vision and prophecy, and to anoint the Holy of Holies. Know, therefore, and perceive that from the going forth of the Word even to the restoration and building of Jerusalem, even to Messiah the prince, shall be seven weeks. After sixty and two weeks it shall be restored and built with street and moat, but in straitness of times. But after sixty and two weeks the Messiah shall be cut off, yet not for Himself. Then the people of the prince that shall come shall destroy the city and the sanctuary, so that its end shall be with an inundation, and even unto the end of the war desolations are determined. Yet He shall confirm a covenant with many for one week; but in the midst of the week He shall cause the sacrifice and meal-offering to cease. At last upon the bird of abominations shall be desolation, and even to the consummation and decision it shall drop upon the devastation (Daniel 9:24-27).

The meaning of these words has been investigated and explained by many of the learned, but in the literal sense only, and not as yet in the spiritual sense, for that sense has been hitherto unknown in the Christian world. In that sense these words have the following signification: "Seventy weeks are decreed upon thy people" signifies the time and state of the church that then existed with the Jews, even to its end, "seven" and "seventy" signifying fullness from beginning to end, and "people" those who were then of the church; "and upon thy city of holiness" signifies the time and state of the end of the church in respect to the doctrine of truth from the Word, "city" signifying the doctrine of truth, and "the city of holiness" Divine truth, which is the Word.

[35] "To consummate the transgression and to seal up the sins and to expiate iniquity" signifies when there are nothing but falsities and evils in the church, thus when iniquity is fulfilled and consummated; for until this is done the end does not come, for reasons given in the small work on The Last Judgment; for if the end should come before, the simple good, who are conjoined as to externals with those who imitate and hypocritically make a show of truths and goods in externals, would be destroyed; therefore it is added "to bring in the righteousness of the ages," which signifies to save those who are in the good of faith and charity; "and to seal up vision and prophecy" signifies to fulfill all things contained in the Word; "to anoint the Holy of Holies" signifies to unite the Divine itself with the Human in the Lord, for this is "the Holy of Holies."

[36] "Know, therefore, and perceive from the going forth of the Word," signifies from the end of the Word of the Old Testament, since that was fulfilled in the Lord, for all things of the Word of the Old Testament treat in the highest sense of the Lord and of the glorification of His Human, and thus of His dominion over all things of heaven and the world; "even to the restoration and building of Jerusalem" signifies when a New Church was to be established, "Jerusalem" signifying that church, and "to build" to establish anew; "even to Messiah the Prince" signifies even to the Lord and Divine truth in Him and from Him, for the Lord is called "Messiah" from the Divine Human, and "Prince" from Divine truth; "seven weeks" signify a full time and state.

[37] "After sixty and two weeks it shall be restored and built with street and moat" signifies the full time and state after His coming until the church with its truths and doctrine is established, "sixty" signifying a full time and state as to the implantation of truth, like as the number "three" or "six," and "two" signifying the same for the implantation of good, thus the "sixty and two" together signify the marriage of truth with a little good; "street" signifies the truth of doctrine, and "moat" doctrine. (What "street" signifies see above, n. 652; and "moat" or "pit," n. 537.) "But in straitness of times" signifies hardly and with difficulty, because with the Gentiles that have little perception of spiritual truth.

[38] "But after the sixty and two weeks" signifies after a full time and state of the church now established in respect to truth and to good; "the Messiah shall be cut off" signifies that they fall away from the Lord, which took place chiefly with the Babylonians, by their transferring the Lord's Divine power to the popes, and thus by not acknowledging the Divine in His Human; "yet not for Himself" signifies that yet the power is His and the Divine is His.

[39] "Then the people of the prince that shall come shall destroy the city and the sanctuary" signifies that thus doctrine and the church will be destroyed by falsities, "city" signifying doctrine, "sanctuary" the church, and "the prince that shall come" the reigning falsity; "so that its end shall be with an inundation, and even unto the end of the war desolations are determined," signifies the falsification of truth, even until there is no combat between truth and falsity; "an inundation" signifying the falsification of truth, "war" the combat between truth and falsity, and "desolation" the last state of the church, when there is no longer any truth, but mere falsity.

[40] "Yet He shall confirm a covenant for one week" signifies the time of the Reformation when the Word is again read and the Lord acknowledged, that is, the Divine in His Human; this acknowledgment, and conjunction therefrom with the Lord by means of the Word, is signified by "covenant," and the time of the Reformation by "one week;" "but in the midst of the week he shall cause the sacrifice and the meal offering to cease" signifies that still interiorly with the Reformed there will be no truth and good in worship; "sacrifice" signifying worship from truths, and "meal offering" worship from goods, "the midst of the week" signifying not the midst of that time but the inmost of the state of the Reformed, for "midst" signifies inmost, and "week" a state of the church; there was no truth and good interiorly in worship after the Reformation, because they adopted faith as the essential of the church, and separated it from charity, and when faith is separated from charity then there is no truth or good in the inmost of worship, for the inmost of worship is the good of charity, and from that the truth of faith proceeds.

[41] "At last upon the bird of abominations shall be desolation" signifies the extinction of all truth by the separation of faith from charity, "the bird of abominations" signifying faith alone, thus faith separated from charity, for "a bird" signifies thought respecting the truths of the Word and the understanding of them, and this becomes "a bird of abominations" when there is no spiritual affection of truth, which enlightens truth and teaches it, but only a natural affection, which is for the sake of reputation, glory, honor, and gain, and as this affection is infernal it is abominable, since from it there are mere falsities; "and even to the consummation and decision it shall drop upon the devastation" signifies its last state, when there is no longer anything of truth or of faith, and when the Last Judgment takes place.

[42] That these last things in Daniel were predictions respecting the end of the Christian church is evident from the Lord's words in Matthew:

When ye shall see the abomination of desolation foretold by Daniel the prophet standing in the holy place, let him who readeth understand (Matthew 24:15).

For that chapter treats of the consummation of the age, thus of the successive vastation of the Christian church, therefore the devastation of that church is meant by these words in Daniel. (But what they signify in the spiritual sense has been explained in Arcana Coelestia 3652.) From this it can now be seen what is signified by "the kingdoms of the world are become the Lord's and His Christ's," also what is signified by "the Lord's Christ" (or the Christ of the Lord), in Luke:

A promise was made to Simeon by the Holy Spirit, that he should not see death before he had seen the Christ of the Lord (Luke 2:26).

74. I had various talks with angels about the future state of the church. They said that they did not know what would happen, because the Lord alone knows the future. What they did know was that the servitude and captivity, in which people in the church have up to now been held, had been taken away, so that now through the restoration of freedom they could better perceive interior truths, if they wished to do so, and thus, if they wished, become interior people. But they said that they still had only faint hopes of the people in the Christian church, though much better hopes of a people far removed from the Christian world and sheltered from its attackers, since it was of a nature able to receive spiritual light and become celestial-spiritual people. They said that at the present time interior truths are being revealed among that people, and they are being received with spiritual faith, that is, in the way they live and in their hearts; and they worship the Lord.