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

അടിക്കുറിപ്പുകൾ:

696. And to them that fear Thy name, the small and the great, signifies and to all of whatever religion who worship the Lord. This is evident from the signification of "fearing the name" of the Lord God, as being to worship the Lord (of which presently); also from the signification of "the small and the great," as being of whatever religion; for "the small" mean those who have but little knowledge of the truths and goods of the church, and "the great" those who know much, thus those who worship the Lord little and much; for in the measure that a man knows the truths of faith and lives according to them does he worship the Lord, for worship is not from man but from the truths from good that are with man, since these are from the Lord, and the Lord is in them. "They that fear Thy name, the small and the great," mean all of whatever religion who worship the Lord, because just before "the servants, the prophets and the saints," are mentioned, meaning all within the church who are in the truths of doctrine and in a life according to them; therefore "they that fear Thy name, the small and the great," mean all without the church who worship the Lord according to their religion, for those who are in the worship of the Lord, and live in any faith and charity, according to their religious principle, also fear God's name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good; and the Last Judgment is executed upon all, both those within the church and those outside of it; and then all are saved who fear God and live in mutual love, in uprightness of heart and in sincerity from a religious principle, for all such, by an intuitive faith in God and by a life of charity, are consociated as to their souls with the angels of heaven, and are thus conjoined to the Lord and saved. For after death everyone comes to his own in the spiritual world, with whom he was closely consociated as to his spirit while he was living in the natural world.

[2] "The small and the great" signify less or more, that is, those who worship the Lord less or more, thus who are less or more in truths from good, because the spiritual sense of the Word is abstracted from all regard to persons, contemplating the thing nakedly; and the expression "the small and the great" has regard to person, for it means men who worship God; for this reason instead of these less and more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar with "the servants, the prophets and the saints," just above, by whom in the spiritual sense prophets and saints are not meant, but, apart from persons, the truths of doctrine and a life according to them. But while these are meant, all who are in the truths of doctrine and a life according to them are also included, for such truths and life are in subjects which are angels and men; but in such case to think of angels and men only is natural, while to think of the truths of doctrine and life, which make angels and men, is spiritual. Thence it may be clear how the spiritual sense in which the angels are, differs from the natural sense in which men are, namely, that in every particular that a man thinks there inheres something of person, space, time and matter, while angels think things abstractly from all these. Thence it is that the speech of angels is incomprehensible to man, because it is from the intuition of the thing, and thus from a wisdom abstracted from things that are proper to the natural world, and therefore comparatively undetermined to such things.

[3] "To fear Thy name" signifies to worship the Lord, because "to fear" signifies to worship, and "Thy name" signifies the Lord. In a preceding verse it is said that the twenty-four elders gave thanks to the Lord God, "who is, and who was, and who is to come;" wherefore "to fear Thy name" means to worship the Lord. In the Word both of the Old and New Testaments, "the name of Jehovah," "the name of the Lord," "the name of God," and "the name of Jesus Christ" are mentioned, and "name" here means all things whereby He is worshipped, thus all things of love and faith, and in the highest sense the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of "the name of Jehovah," "the Lord God," and "Jesus Christ," may be seen above (n. 102, 135, 224), and is also evident from these words of the Lord:

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

Here "to agree in the Lord's name" and "to be gathered together in His name" means not in mere name, but in those things that belong to the Lord, which are the truths of faith and the goods of love by which He is worshipped.

[4] "To fear," in reference to the Lord, signifies to worship and reverence, because in worship and in all things of worship there is a holy and reverential fear, which is that the Lord is to be honored and in no way injured; for it is as with children towards parents and parents towards children, with wives towards husbands and husbands towards wives, also as with friends towards friends, in whom there is a fear of injuring and also respect; such a fear with respect is in all love and in all friendship, so that love and friendship without such a fear and respect is like food not salted, which is insipid. This is why "to fear the Lord" means to worship Him from such love.

[5] It is said that "to fear Thy name" signifies to worship the Lord, and yet "those who fear Him" mean here all those who are outside of the church, to whom the Lord is unknown, because they do not have the Word; nevertheless, all such as in respect to God have an idea of the Human are still accepted by the Lord, for God under the Human form is the Lord; but all, whether within or without the church, who do not think of God as Man, when they come into their own spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea of God, but only an indeterminate idea, which is no idea at all, or if it be any is nevertheless dissipated. This is why all who come from the earths into the spiritual world are first explored, as to what idea of God they have had and have brought with them. If they have no idea of Him as Man they are sent to places of instruction, where they are taught that the Lord is the God of heaven and earth, and that when they think of God they must think of the Lord, and that otherwise there can be no conjunction with God, and thus no consociation with angels. Then all who have lived a life of charity receive instruction and worship the Lord. But all those who say that they have had faith, but have not been in the life of faith, which is charity, do not accept instruction; consequently they are separated and sent away into places below the heavens, some into the hells, some into the earth that is called in the Word "the lower earth," where they suffer hard things. Still the Gentiles who have made the laws of religion laws of life receive the doctrine respecting the Lord more readily than Christians, and this especially because they had no other idea of God than that of the Divine Man. This has been said that it may be known why it is that "to fear Thy name" means to worship the Lord.

[6] In many passages in the Word the expression "to fear Jehovah God" is used, and this means to worship Him; therefore it shall be told in a few words what worship in particular is meant by "fearing God." All worship of Jehovah God must be from the good of love by means of truths. Worship that is from the good of love alone is not worship, neither is worship that is from truths alone, without the good of love, worship; there must be both, since the good of love is the essential of worship, but good has its existence and form by means of truths, therefore all worship must be from good by means of truths. For this reason, in many passages in the Word where the expression "to fear Jehovah God" is used it is added, "to keep and to do His words and commandments;" consequently in these places "to fear" signifies worship by means of truths, and "to keep and do" signifies worship from the good of love, for doing is of the will, thus of the love and of good, but "fearing" is of the understanding, thus of faith and of truth, since every truth that is of faith belongs properly to the understanding, and every good that is of love belongs properly to the will. From this it can be seen that "the fear of Jehovah God" is predicated of worship by means of the truths of doctrine, which are also called truths of faith. Such worship is meant by "the fear of Jehovah God," because Divine truth causes fear in that it condemns the evil to hell; but Divine good does not, since so far as it is received through truths by man and angel it takes away condemnation. Thence it may be seen that so far as man is in the good of love there is fear of God; also that dread and terror disappear and become a holy fear attended with reverence so far as man is in the good of love and in truths therefrom, that is, so far as there is good in his truths. From this it follows that fear in worship varies with each one according to the state of his life; and also that the sanctity attended with reverence that there is in fear with those that are in good, varies also according to the reception of good in the will and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul.

[7] But what has now been said can be seen more clearly from the following passages in the Word. In Moses:

What doth Jehovah thy God ask of thee but to fear Jehovah thy God, to walk in all His ways and to love Him, and to serve Jehovah thy God with thy whole heart and with thy whole soul? (Deuteronomy 10:12, 20)

The expressions "to fear Jehovah God," "to walk in His ways," "to love Him," and "to serve Him," are here used, and by all these worship by truths from good is described; worship by truths is meant by "fearing Jehovah God" and by "serving Him," and worship from good by "walking in His ways" and by "loving Him;" therefore it is also said "with the whole heart and with the whole soul," "heart" signifying the good of love and charity that belongs to the will, and "soul" the truth of doctrine and faith that belongs to the understanding; for "heart" corresponds to the good of love, and in man to his will, and "soul" corresponds to the truth of faith, and in man to his understanding, for soul [anima] means the breathing or respiration of man, which is also called his spirit. (That "soul" signifies in the Word the life of faith, and "heart" the life of love, may be seen in Arcana Coelestia 2930, 9050, 9281.)

[8] In the same:

Ye shall go after Jehovah your God and ye shall fear Him, that ye may keep His commandments and hear His voice and serve Him and cleave unto Him (Deuteronomy 13:4).

"To go after Jehovah God, to keep His commandments, and to cleave unto Him," signifies the good of life, thus the good of love from which is worship; and "to fear Jehovah God, to hear His voice, and to serve Him," signifies the truths of doctrine, thus the truths of faith by means of which is worship. As all worship of the Lord must be by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore in every particular of the Word there is a marriage of good and truth, as in the passages already cited, and also in the following. (On the marriage of good and truth, in the particulars of the Word, see above, n. 238 at the end, 288, 660.)

[9] In the same:

Thou shalt fear Jehovah thy God, Him shalt thou serve, and to Him shalt thou cleave, and in His name shalt thou swear (Deuteronomy 10:20).

Here also "to fear Jehovah God and to serve Him," has reference to the truths of worship, and "to cleave unto Jehovah God and to swear in His name" has reference to the good of worship; for "to cleave to" is a word of the good of love, since one who loves cleaves to; "to swear in the name of Jehovah" in like manner, since the doing of something is confirmed by it. "To serve" has reference to the truths of worship, because in the Word "servants" mean those who are in truths, and for the reason that truths serve good (See above, n. 6, 409).

[10] In the same:

That thou mayest fear Jehovah thy God, to keep all his statutes and His commandments. Thou shalt fear Jehovah thy God and Him shalt thou serve, and shalt swear in His name. Ye shall not go after other gods. Jehovah hath commanded us to do all these statutes to fear Jehovah our God (Deuteronomy 6:2, 13, 14, 24).

Here, too, in like manner worship by means of truths from good, or by means of faith from love is described; "to fear Jehovah God and to serve Him" means worship by means of the truths of faith; and "to keep and do His statutes and commandments, and to swear in the name of Jehovah," means worship from the good of love; for to keep and do statutes and commandments is the good of life, which is the same as the good of love, since he lives that loves; "to swear in the name of Jehovah" has a like meaning, for "to swear" means to confirm by life. It has already been said above that "to fear Jehovah and to serve Him" means worship according to the truths of doctrine. For there are two things that constitute worship, namely, doctrine and life; doctrine without life does not constitute it, neither does life without doctrine.

[11] The like is taught in the following passages. In Deuteronomy:

Assemble the people that they may hear, and that they may learn and fear Jehovah your God, and may observe to do all the words of the law (Deuteronomy 31:12).

In the same:

If thou wilt not observe to do all the precepts of this law, to fear this glorious and venerable name, Jehovah thy God (Deuteronomy 28:58).

In the same:

The king shall write for himself a copy of the law, and he shall read in it all the days of his life, whereby he may learn to fear Jehovah his God, to keep all the words of the law, and the statutes to do them (Deuteronomy 17:18, 19).

Thou shalt keep the commandments of Jehovah thy God, to walk in His ways and to fear Him (Deuteronomy 8:6).

In the same:

Who will give that they may have a heart to fear Me, and to keep all My commandments all the days (Deuteronomy 5:29).

In these passages where is mentioned "fearing Jehovah God" there is adjoined "keeping and doing the commandments of the law," also "walking in His ways," for the reason, as has been said, that all internal spiritual worship of God, which consists in the good of life, must be according to the truths of doctrine, because these must teach. Worship according to the truths of doctrine is signified by "fearing Jehovah," and worship from the good of life by "keeping His commandments and walking in his ways," "to walk in the ways of Jehovah" meaning to live according to the truths of doctrine; and as worship according to the truths of doctrine is meant by "fearing Jehovah," therefore it is said that the fear of Jehovah must be learned from the law. But let it be known that "the fear of Jehovah" means the internal spiritual worship that must be in external natural worship, for internal spiritual worship is thinking and understanding truths, thus thinking in a reverent and holy way about God, which is "fearing Him," and external natural worship is doing truths, that is, keeping the commandments and words of the law.

[12] In David:

Teach me Thy way, O Jehovah, teach it ¹ in truth, unite my heart to the fear of Thy name (Psalms 86:11).

"To teach the way" signifies to teach the truth according to which man must live; therefore it is said "teach it in truth." That the good of love must be conjoined with the truths of faith is signified by "unite my heart to the fear of Thy name," "heart" signifying the love, "fear" the holiness of faith, and these must be "united," that is, be together in worship.

[13] In the same:

Blessed is everyone that feareth Jehovah, that walketh in His ways (Psalms 128:1).

Here again, "to fear Jehovah" means to think in a reverent and holy way about God, and "to walk in His ways" means to live according to the Divine truths; it is by means of these two that there is worship. But in external worship, which is living according to Divine truths, there must be internal worship, which is fearing Jehovah; and this is why it is said that "he that feareth Jehovah walketh in His ways." In the same:

Blessed is the man that feareth Jehovah, that delighteth exceedingly in His commandments (Psalms 112:1).

The signification of this is similar as above; for "to delight exceedingly in Jehovah's commandments" is to love them, thus to will and to do them.

[14] In Jeremiah:

They feared not, neither did they go in My law and in My statutes (Jeremiah 44:10).

"Not fearing" stands for not thinking about God from the truths of the Word, thus not thinking in a holy and reverent way; "not to go in God's law and in His statutes," stands for not living according to them, "commandments" meaning the laws of internal worship, and "statutes" the laws of external worship.

[15] In Malachi:

If I be a Father, where is My honor? If I be a Lord, where is the fear of Me? (Malachi 1:6)

The terms "honor" and "fear" are used because "honor" is predicated of the worship from good, and "fear" of the worship by means of truths (that "honor" is predicated of good may be seen above, n. 288, 345; therefore "honor" is also predicated of Father, and "fear" of Lord, for Jehovah is called "Father" from Divine good, and "Lord" here from Divine truth.

[16] In the same:

My covenant was with Levi of life and of peace, which I gave him with fear, and he feared Me (Malachi 2:5).

"Levi" means here the Lord in relation to the Divine Human, and "the covenant of life and peace" signifies the union of His Divine with Himself, and "fear" and "to fear" signify holy truth, with which there is union.

[17] In Isaiah:

The spirit of Jehovah resteth upon Him, the spirit of wisdom and intelligence, the spirit of counsel and of might, the spirit of knowledge and of the fear of Jehovah, whence his offering of incense shall be in the fear of Jehovah (Isaiah 11:2, 3).

This, too, is said of the Lord, and these words describe Divine truth, in which and from which is all wisdom and all intelligence. The Divine truth that was in the Lord when He was in the world, and that since the glorification of His Human proceeds from Him, is meant by "the spirit of Jehovah that rested upon Him;" that thence He has Divine wisdom and Divine power from that source is meant by "the spirit of wisdom and intelligence; and the spirit of council and of might;" that He has omniscience and essential holiness in worship from that source is meant by "the spirit of knowledge and of the fear of Jehovah;" and as "fear" signifies the holiness of worship from Divine truth it is added "whence His offering of incense shall be in the fear of Jehovah," "to offer incense" signifying worship from the Divine spiritual, which is Divine truth. (That this is what "offering incense" signifies see above, n. 324, 491, 492, 494, 567.) It is said "the spirit of wisdom, intelligence, knowledge, and fear," for "spirit" means the Divine proceeding, "the spirit of wisdom" the celestial Divine, which is the Divine proceeding as received by the angels of the kingdom of the inmost or third heaven, "the spirit of intelligence" the spiritual Divine which is the Divine proceeding as received by the angels of the middle or second heaven, "the spirit of knowledge" the natural Divine, which is the Divine proceeding as received by the angels of the lowest or first heaven, and "the spirit of the fear of Jehovah" all holiness of worship from the celestial, spiritual, and natural Divine.

[18] In Jeremiah:

I will give them one heart and one way, to fear Me all the days for good to them; and I will make with them the covenant of an age; and My fear will I give into their heart that they may not depart from with Me (Jeremiah 32:39, 40).

"I will give them one heart and one way to fear Me" signifies one will and one understanding to worship the Lord, "heart" signifying the good of the will, "way" the truth of the understanding which leads, and "fear" holy worship therefrom. "I will make with them the covenant of an age, and My fear will I give into their heart," signifies conjunction through the good of love and through the truth of that good in worship, "covenant" meaning conjunction, and "fear in the heart" the holiness of worship from truth in the good of love; "that they may not depart from with Me" signifies for the sake of conjunction. Because conjunction with the Lord is effected by means of truths from good, and not by means of truth without good, nor by means of good without truths, both are here mentioned.

[19] In David:

O house of Aaron trust ye in Jehovah, ye that fear Jehovah trust in Jehovah (Psalms 115:10, 11).

"House of Aaron" signifies all who are in the good of love, and "those that fear Jehovah" signify all who are in truth from that good. In Revelation:

The angel who had the eternal Gospel said, Fear ye God and give Him glory, worship Him (Revelation 14:7).

"To fear God and to give Him glory" signifies to worship the Lord from holy truths; and "to worship Him" signifies from the good of love. In David:

Let all the earth fear Jehovah; let all the inhabitants of the world stand in awe of Him. Behold, the eye of Jehovah is upon them that fear Him, that wait for His mercy (Psalms 33:8, 18).

The good pleasure of Jehovah is in them that fear Him, in them that wait for His mercy (Psalms 147:11).

Because "the fear of Jehovah" signifies the reception of Divine truth, and "mercy" the reception of Divine good, it is said that "the eye" and "the good pleasure of Jehovah are upon them that fear Him, that wait for His mercy."

[20] In Isaiah:

The strong people shall honor Thee, the city of the terrible nations shall fear Thee (Isaiah 25:3).

Here again, worship from good is signified by "to honor," for "honor" is predicated of the good of love; and worship from truths is signified by "fearing the Lord," as has been said above. "The strong people" signifies men of the church who are in truths from good, wherefrom is all power; "the city of the terrible nations" signifies those who are in truths of doctrine, and through these in the good of love; and as all spiritual power is therefrom they are called "terrible nations." These words, too, show clearly that there is a marriage of good and truth in every particular of the Word; for "to honor" is predicated of good, "to fear" of truth, both in worship; the term "people" is used of those who are in truths, and through these in good, but the term "nations" of those who are in good, and from good in truths; and as all power in the spiritual world is from the conjunction of good and truth, the people are called "strong," and the nations are called "terrible."

[21] "The fear of Jehovah" signifies worship in which there is holiness through truths, in the following passages also. In Isaiah:

The heart of the people hath departed far from Me, and their fear toward Me hath become a commandment taught of men (Isaiah 29:13).

In the same

Who among you feareth Jehovah, heareth the voice of His servant? He that walketh in darkness, and hath no brightness, that trusteth In the name of Jehovah, and leaneth upon his God (Isaiah 50:10).

In Jeremiah:

They shall hear every good that I do unto them, that they may dread and tremble for all the good and for all the peace that I am about to do unto them (Jeremiah 33:9).

In David:

The angel of Jehovah encampeth about them that fear Him to deliver them. Fear Jehovah, ye His saints, for there is no want to them that fear Him (Psalms 34:7, 9).

In the same:

Who have no changes, neither fear they God (Psalms 55:19).

In the same:

The fear of Jehovah is the beginning of wisdom; a good understanding have all they that do them [Hi s commandments] (Psalms 111:10).

Because "fear" has respect to Divine truth, from which is holiness in worship and wisdom and intelligence, therefore it is said, "the fear of Jehovah is the beginning of wisdom, a good understanding, that is intelligence, have all they that do them [His commandments]." In the same:

They that fear Jehovah shall praise Him, all the seed of Jacob shall honor Him, and all the seed of Israel shall fear Him (Psalms 22:23).

In Luke:

The mercy of God is unto generation of generations to them that fear Him (Luke 1:50).

[22] That "to fear Jehovah God" involves and thence signifies to have a sense of holiness and reverence and accordingly to worship with holiness and reverence, can be seen from these passages. In Moses:

Ye shall keep My Sabbaths, and My sanctuary ye shall fear; ye shall reverence (Leviticus 19:30;26:2).

In the same:

A work of Jehovah, how is that to be feared [reverenced] which I will do (Exodus 34:10).

In the same:

And Jacob feared and said, How to be feared [reverenced] is this place; this is none other than the house of God, and the gate of heaven (Genesis 28:17).

That in reference to the Divine and the holiness of heaven and the church, "to fear" signifies to revere and to hold in reverence, is evident from these passages, also from this, that the same word in the Hebrew that means "to fear" means also to revere and to venerate. This is evident, too, from those words in Luke:

There was a judge in a certain city who feared not God and reverenced not man. And he said within himself, Although I fear not God and reverence not man. .. (Luke 18:2, 4).

It is said "to fear God" and "to reverence man" because fearing means reverencing in a higher degree.

[23] In Matthew:

Jesus said, Fear not them who are able to kill the body but are not able to kill the soul; rather fear Him who is able to destroy both body and soul in Gehenna (Matthew 10:28; Luke 12:4, 5, 7).

Here, however, "to fear" signifies to have a fear of dying spiritually, thence a natural fear, which is fearfulness and dread; but spiritual fear is a holy fear that abides within every spiritual love variously according to the quality and quantity of the love. In such a fear is the spiritual man, and he knows that the Lord does not do evil to anyone, much less does He destroy anyone as to body and soul in Gehenna, but that He does good to all and desires to raise up everyone as to body and soul into heaven to Himself. This is why the fear of the spiritual man is a holy fear lest by the evil of life and the falsity of doctrine man should turn away, and thus do harm to that Divine love in himself. But natural fear is a fearfulness, dread, and terror of dangers and punishments, and thus of hell; this fear abides within every corporeal love, also variously according to the quality and quantity of the love. The natural man who has such fear does not know otherwise than that the Lord does evil to the evil, condemns them, casts them into hell, and punishes them, and on this account such persons are in fear and dread of the Lord. In this fear were most of the Jewish and Israelitish nation, because they were natural men; and this is why they are so often said in the Word "to be afraid of" and "to tremble before Jehovah," and also "to be in fear and trembling;" and for the same reason it is said of the sons of Israel that they were "sore afraid" when the Divine law or Divine truth was promulgated from Mount Sinai (Exodus 20:18-20; Deuteronomy 5:23-25).

[24] This fear is what is meant in part by:

The dread of Isaac by which Jacob sware to Laban (Genesis 31:42, 53);

for "Abraham, Isaac, and Jacob," mean in the Word the Lord, "Abraham," the Lord in respect to the celestial Divine, "Isaac," in respect to the spiritual Divine, and "Jacob," in respect to the natural Divine; the spiritual Divine which "Isaac" signifies is the Divine truth, which terrifies the natural man, and as "Laban" was a natural man, so Jacob sware to him "by the dread or terror of Isaac." Nearly the same fear is meant in Isaiah:

Ye shall sanctify Jehovah of Hosts, for He is your fear and your dread (Isaiah 8:13).

Here the term "fear" has reference to the spiritual man, and "dread" to the natural man. That the spiritual man may not be in such fear as the natural man is in, it is said "Fear not." In Isaiah:

Jacob and Israel, Fear not, for I have redeemed thee, calling thee by thy name, thou art Mine (Isaiah 43:1).

In Luke:

Fear not, little flock; for it hath pleased your Father to give you the kingdom (Luke 12:32).

And in Jeremiah:

Fear not, O Jacob, My servant, and be not dismayed, O Israel, for I will save thee from afar; Jacob shall be tranquil and quiet, none shall make him afraid (Jeremiah 30:9, 10).

And in many other passages. Moreover, that "fear," "terror," "consternation," and the like, signify various commotions of the disposition and changes of state of the mind, may be seen above (n. 667, 677).

അടിക്കുറിപ്പുകൾ:

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

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

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

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

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

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

[4] In Isaiah:

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

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

[5] In Nahum:

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

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

[6] In the book of Judges:

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

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

[7] In Isaiah:

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

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

[8] In Jeremiah:

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

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

[9] In Ezekiel:

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

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

[10] In Lamentations:

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

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

[11] In Zephaniah:

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

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

[12] In Zechariah:

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

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

[13] In Jeremiah:

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

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

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

[14] In the same:

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

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

[15] In the same:

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

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

[16] In Ezekiel:

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

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

[17] In the same:

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

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

[18] In Amos:

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

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

[19] In David:

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

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

[20] In Job:

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

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

[21] In Isaiah:

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

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

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

The signification here is similar, as above.

[22] In Daniel:

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

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

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

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

And afterwards:

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

But these passages will be explained hereafter.

[24] In Isaiah:

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

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

[25] In Lamentations:

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

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

[26] In Nahum:

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

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

[27] In Jeremiah:

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

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

[28] In the same:

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

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

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

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

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

In Micah:

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

In David:

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

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

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

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

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

In Matthew:

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

And in Luke:

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

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

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

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

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

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

And for the same reason it was commanded that:

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

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

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

[34] This is evident in Jeremiah:

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

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

അടിക്കുറിപ്പുകൾ: