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:

695. And to give reward to His ¹ servants, the prophets and the saints, signifies heaven to those who are in the truths of doctrine and in a life according to them. This is evident from the signification of "giving reward," as being salvation, and thus heaven; also from the signification of "His servants the prophets," as being those who are in the truths of doctrine, for those are called "servants of the Lord" who are in truths, because truths are serviceable for bringing forth, confirming, and preserving good, and whatever serves good serves the Lord, since every good is from the Lord. Those are called "prophets" who teach doctrine, thus in an abstract sense they signify doctrine. (That those are called "servants of God" who are in truths see above, n. 6, 409; and "prophets" who teach doctrine, and in an abstract sense doctrines, n. 624.) The above is evident also from the signification of "saints" as being those who are in the truths of doctrine from the Word and in a life according to them (See above, n. 204). From this it is clear that "to give reward to His servants, the prophets and saints," signifies heaven to those who are in the truths of doctrine and in a life according to them.

[2] That "reward" signifies salvation, and thus heaven, can be seen without amplification and explanation; but as few know what is properly meant by "reward" it shall be told. "Reward" means properly that delight, blessedness, and happiness that is in the love or affection of good and truth. This love or affection has in itself all joy of heart, which is called heavenly joy, and also heaven; and for the reason that the Lord is in that love or affection, and with the Lord is heaven; consequently such joy, or such delight, blessedness, and happiness, is what is properly meant by the "reward" that those will receive who do good and speak truth from the love or affection of good and truth, thus from the Lord, and in no wise from themselves; and as they do this from the Lord and not from themselves it is not a reward of merit but a reward of grace. This shows that whoever knows what heavenly joy is also knows what reward is. (What heavenly joy is in its essence can be seen in the work on Heaven and Hell 395-414.) This, therefore, is what is meant by the "reward" that those have who are in truths from good. But the "reward" that those have who are in falsities from evil is joy or delight, good fortune, and happiness in the world, but hell after their departure out of the world.

[3] From these few words the signification of "reward" in the following passages can be seen. In Isaiah:

Behold the Lord Jehovih cometh in strength; behold His reward is with Him, and the wages of His work are with ² Him (Isaiah 40:10).

In the same:

Say to the daughter of Zion, Behold thy salvation cometh, and the wages of His work are with ³ Him (Isaiah 62:11).

And in Revelation:

Behold I come quickly, and My reward is with Me to give to each one as his work shall be (Revelation 22:12).

"Behold the Lord Jehovih cometh in strength," and "Behold thy salvation cometh," and "Behold He cometh quickly," signify the first and second coming of the Lord. "His reward is with Him" signifies heaven and all things belonging to it, as above, since where the Lord is, there heaven is, for heaven is not heaven from the angels there, but from the Lord with the angels. That heaven will be received in the measure of the love and affection of good and truth from the Lord is meant by "the wages of His work are before Him," and by "He will give to each one as his work shall be." No other work is meant by the "work" for which heaven is given as a reward than work from the love or affection of good and truth, for from that must be every work with man from which is heaven. For a work derives its all from love or affection, just as the effect derives its all from the effecting cause, therefore such as the love or affection is, such is the work. Thence it may be clear what is meant by "the work according to which it shall be given to everyone," and what is meant by "the wages of work."

[4] Likewise in Isaiah:

I Jehovah love judgment, I will give the reward of their work in truth, and will make with them a covenant of eternity (Isaiah 61:8).

The "judgment that Jehovah loves" signifies truth in faith, in affection, and in act, for man has judgment from truth, both when he thinks and desires truth, and when he speaks truth and acts according to it; and as this is what is signified by "judgment," therefore it is said "I will give the reward of their work in truth," that is, heaven according to the faith of truth and the affection of it in act; and as from this is conjunction with the Lord, from whom reward comes, therefore it is added, "I will make with them a covenant of eternity," "covenant" signifying in the Word conjunction by love, and "a covenant of eternity" conjunction by the love of good and truth, for that love conjoins, since it is of the Lord Himself and proceeds from Him.

[5] That loving good and truth for the sake of good and truth is reward, for the reason that the Lord and heaven are in that love, can also be seen from the following passages. In Matthew:

Do not ye your alms before men; to be seen by them, for otherwise ye have no reward with your Father who is in the heavens. When thou doest alms sound not a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory from men; verily I say to you they have their reward. But thou, when thou doest alms, let not thy left hand know what thy right hand doeth, that thine alms may be in secret; then thy Father who seeth in secret will reward thee openly. 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, that they may be seen of men; verily I say unto you, they have their reward; but when thou prayest enter into thy chamber, and shutting thy door pray to thy Father who is in secret; then thy Father who seeth in secret shall reward thee openly (Matthew 6:1-6).

"Alms" in the most general sense signifies every good that man wills and does, and "to pray" signifies in the same sense every truth that man thinks and speaks. Those who do these two things "to be seen," that is, that they may be manifest, do good and speak truth for the sake of self and the world, that is, for the sake of glory, which is the delight of self-love that the world affords. Because delight in glory is the reward of such it is said "they have their reward;" but this delight in glory, which in the world seems to them like heaven, is changed after death into hell. But those who do good and speak truth, not for the sake of self and the world but for the sake of good itself and truth itself, are meant by those who "do alms in secret," and who "pray in secret," for they act and pray from love or affection, thus from the Lord; this, therefore, is loving good and truth for the sake of good and truth; and of such it is said that "the Father in the heavens will reward them openly." Thus "reward" is to be in goods and truths from love or affection, which is the same as being in them from the Lord, since in these is heaven and every blessedness and happiness of heaven.

[6] In Luke:

When thou makest a dinner or a supper call not the rich, lest haply they should call thee in turn; and a recompense be made to thee; but call the poor; then shalt thou be blessed, for they have not wherewith to recompense thee; for it shall be recompensed thee in the resurrection of the dead (Luke 14:12-14).

"To make a dinner and a supper and to call to them" has a similar signification as giving to eat and drink, or bread and wine, namely, doing good to the neighbor, and teaching truth, and being thus consociated in love; so those who do this for the purpose of being recompensed do it not for the sake of good and truth, thus not from the Lord, but for the sake of self and the world, thus from hell; while those who do this not for the purpose of being recompensed, do it for its own sake, that is, for the sake of good and truth, and those who do it for the sake of good and truth do it from good and truth, thus from the Lord, from whom are good and truth with man. The heavenly blessedness that is in such deeds and thence from them is "reward" and is meant by "it shall be recompensed thee in the resurrection of the dead."

[7] In the same:

Rather love your enemies, and do good and lend, hoping for nothing again; then shall your reward be much, and ye shall be sons of the Most High (Luke 6:35).

This has a similar signification as the previous passage, namely, that good is not to be done for the sake of recompense, that is, for the sake of self and the world, thus not for the sake of reputation, glory, honor, and gain, but for the Lord's sake, that is, for the sake of good itself and truth itself which are with such from the Lord, thus in which the Lord is. "To love enemies and do good to them" means here, in the nearest sense, to love the Gentiles and do good to them, which is to be done by teaching them truth and leading them by it to good; for the Jewish nation called their own people brethren and friends, but the Gentiles they called adversaries and enemies. "To lend" signifies to communicate goods and truths of doctrine from the Word; "to hope for nothing again" signifies, not for the sake of anything of self and of the world, but for the sake of good and truth; "then shall your reward be much" signifies that then they shall have heaven with its blessedness and delights; "and ye shall be sons of the Most High" signifies because they do these things not from self but from the Lord; for he who does good and teaches truth from the Lord is the Lord's son, but not he who does good from self, which is what everyone does who looks to honor and gain as his end.

[8] In Matthew:

He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. Whosoever shall give to drink unto one of these little ones a cup of cold [water] only in the name of a disciple, he shall not lose his reward (Matthew 10:41, 42).

How these words of the Lord are to be understood no one can see except from their internal or spiritual sense; for who can know what is meant by "receiving a prophet's reward" and "a righteous man's reward," and by "receiving a prophet and a righteous man in the name of a prophet and a righteous man;" also what is meant by the "reward" that he will receive who "shall give to drink unto one of the little ones a cup of cold [water] only, in the name of a disciple"? Without the internal spiritual sense, who can see that these words mean that everyone shall receive heaven and its joy in the measure of his affection of truth and good, and in the measure of his obedience?

[9] This meaning becomes evident when it is seen that "prophet" means the truth of doctrine, "righteous man" the good of love, and "disciple" the truth and good of the Word and of the church, and that "in their name" means for the sake of these, and according to their quality with those who do and teach them; also that "reward" means heaven, as has been said above, namely, that everyone has heaven in the measure of his affection of truth and good, and according to its quality and quantity; for on these affections all things of heaven are inscribed, since no one can have these affections except from the Lord, for it is the Divine proceeding from the Lord in which and from which is heaven.

[10] "To give to drink unto one of these little ones a cup of cold [water] only in the name of a disciple" means to do good and teach truth from obedience, for "water" signifies the truth in affection, and "cold [water]" truth in obedience, for obedience alone is a natural, not a spiritual, affection, and is therefore comparatively cold; and a "disciple" in whose name or for whose sake it is "given to drink" signifies the truth and good of the Word and of the church. (That "a prophet" signifies the truth of doctrine can be seen above, n. 624); that "a righteous man" signifies the good of love, n. 204; that a "disciple" signifies the truth and good of the Word and of the church, n. 100, 122; and that "name" signifies the quality of a thing and ⁴ state, n. 102, 135, 148, 676.)

[11] In Mark:

Whosoever shall give you a cup of water to drink in My name, because ye are Christ's, verily I say unto you he shall not lose his reward (Mark 9:41).

This also means that those shall receive the delight of heaven who from affection hear, receive, and teach the truth because truth and the affection of it are from the Lord, thus for the Lord's sake, and accordingly for the truth's sake, since "because ye are Christ's" signifies for the sake of Divine truth proceeding from the Lord. (That "Christ" means the Lord in regard to Divine truth, and thus Divine truth proceeding from the Lord, may be seen above, n. 684, 685.)

[12] In Zechariah:

The foundation of the house of Jehovah of Hosts hath been laid, the temple, that it may be built; for before these days there was no reward of man, nor reward of beast, and to him that went out and to him that came in there was no peace from the adversary. Now the seed of peace, the vine shall give its fruit, and the land shall give its produce, and the heavens shall give their dew (Zechariah 8:9, 10, 12).

This was said of the New Church to be established by the Lord when the old had been laid waste; the New Church that is to be established is signified by "the house of Jehovah of Hosts" whose foundations have been laid, and by "the temple" that was to be built, "the house of Jehovah" signifying the church in respect to good, and "the temple" the church in respect to truth (See above, n. 220). That before this, no one had any spiritual affection of truth and good or any natural affection of truth and good is signified by "before these days there was no reward of man, nor reward of beast;" "man" signifying the spiritual affection of truth, and "beast" the natural affection of good, and "reward" heaven, which those have who are in the affections of truth and good. (That "man" signifies the spiritual affection of truth, and consequent intelligence, may be seen above, n. 280, 546, 547; and that "beast" signifies the natural affection, n. 650.)

[13] "To him that went out and to him that came in there was no peace from the adversary" signifies that heretofore they had been infested by hell in every state of life; "to go out and come in" signifying the state of life from beginning to end, "there was no peace" signifying infestation by evils and falsities therefrom, and "adversary" signifying hell, the source of evils and falsities. "The seed of peace" signifies the truth of heaven and the church, which is from the Lord; this is called "the seed of peace" because it defends from the hells and gives security. "The vine shall give fruit and the land produce" signifies that the spiritual affection of truth shall bring forth the good of charity, and the natural affection of good and truth shall bring forth the works of charity; "vine" signifying the church in respect to the spiritual affection of truth, "land" the church in respect to the natural affection of truth, "fruit" the good of charity, and "produce" the works of that good. "The heavens shall give dew" signifies that these things are from influx through heaven from the Lord.

[14] In John:

Lift up your eyes and behold the fields, that they are white already for harvest; and he that reapeth receiveth reward and gathereth fruit unto life eternal, that he that soweth and he that reapeth may rejoice together (John 4:35, 36).

This, too, is said of a New Church from the Lord. That it is at hand is signified by "the fields that are white already for harvest;" those of that church who are in the spiritual affection of truth, and thence in heaven, are meant by "he that reapeth receiveth reward and gathereth fruit unto life eternal;" and the Lord Himself, from whom is that affection of truth, and heaven, is meant by "he that soweth may rejoice together with him that reapeth."

[15] In Jeremiah:

Rachel weeping for her sons, she refuseth to be comforted for her sons because they are not. But refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labor, for they shall return from the land of the enemy; and there is hope for thy latter end, for thy sons shall return to their own border (Jeremiah 31:15-17; Matthew 2:18).

This refers to the infant boys put to death in Bethlehem by command of Herod, as is evident from the passage cited in Matthew; but what this signifies has not heretofore been known. The signification is that when the Lord came into the world there was no spiritual truth remaining; for "Rachel" represented the internal spiritual church, and "Leah" the external natural church, "Bethlehem" the spiritual, and "the boys put to death" truth from that origin. That there was no spiritual truth any longer remaining is signified by "Rachel weeping for her sons, she refuseth to be comforted for her sons, because they are not."

[16] That henceforth there will be no grief on that account, because the Lord has been born, from whom there will be a New Church that will be in truths from spiritual affection, is signified by "refrain thy voice from weeping and thine eyes from tears, for there is reward for thy labor," "His reward" signifying heaven for those who will be of that church from the spiritual affection of truth, and "labor" signifying the Lord's combats against the hells and the subjugation of the hells that a New Church may be established. That the New Church will be established in the place of the one that perished is signified by "they shall return from the land of the enemy, and there is hope for the latter end," also by "thy sons shall return to their own border;" "to return from the land of the enemy" signifying to be brought out of hell; "hope for the latter end" signifying the end of the former church and the beginning of the new, and "the sons shall return to their own border" signifying that spiritual truths will exist with those who will be of that New Church.

[17] In Isaiah:

I said, I have labored in vain, I have consumed my strength in emptiness and vanity; yet surely my judgment is with Jehovah, and the reward of my work with my God (Isaiah 49:4).

This, again, is said of the establishment of the New Church by the Lord. That it could not be established with the Jewish nation, because truths could not be received by that nation with any spiritual affection, is meant by "I said, I have labored in vain, I have consumed my strength in emptiness and vanity;" that still a spiritual church is being provided by the Lord, namely, among the Gentiles, is signified by "my judgment is with Jehovah, and the reward of my work is with my God;" "reward" here signifying the church that is in the spiritual affection of truth; and "labor and work" signifying the Lord's combat against the hells and their subjugation, by which the Lord restored the equilibrium between heaven and hell, in which man is able to receive truth and to become spiritual. (On this equilibrium see in the work Heaven and Hell 589-603, and in the small work Last Judgment 33, 34, 73, 74.)

[18] In David:

Behold, sons are a heritage of Jehovah, the fruit of the womb is a reward; as darts in the hand of the mighty so are the sons of youth; happy is the man that hath his quiver full of them, they shall not be ashamed when they shall speak with enemies in the gate (Psalms 127:3-5).

What is here signified by "sons," "fruit of the womb," "darts," "quiver," and "enemies in the gate," may be seen above n. 357; and that "reward" here also signifies the happiness that those have who are in heaven.

[19] In the Gospels:

Blessed are ye when men shall revile you and persecute you, and say every evil word against you falsely for Christ's sake, rejoice and exult, for much is your reward in the heavens; for so persecuted they the prophets who were before you (Matthew 5:11, 12; Luke 6:22, 23).

This is said of those who fight and conquer in temptations induced by evils, that is, by hell; temptations are signified by "reviling," "persecuting," and "saying an evil word falsely for Christ's sake," for temptations are assaults and infestations of truth and good by falsities and evils; "Christ" means Divine truth from the Lord which is assaulted and on account of which they are infested. "Rejoice and exult, for much is your reward in the heavens," signifies heaven with its joy which those have who are in the spiritual affection of truth, for such only fight and conquer, since the Lord resists and conquers for the man in the combats of temptations, and He is in that affection; "for so persecuted they the prophets who were before you" signifies that previously the truths of doctrine with those who were in the spiritual affection of truth had in like manner been assaulted, for "prophets" in a sense abstracted from persons signify truths from the Word or from the Lord. From what has thus far been cited from the Word it can be seen that "reward" signifies heaven in respect to its blessedness, happiness, and delight, which those have who are in the spiritual affection of truth and good, and that the reward is that affection itself; for it is the same whether you say heaven or that affection, for heaven is in that affection and from it.

[20] But those who speak truth and do good not from spiritual affection but from merely natural affection, and who think continually of heaven as a reward, were represented in the Israelitish church by "hired servants," respecting whom there were in that church many statutes, as:

That hired servants should not eat of the Passover (Exodus 12:43, 45);

That they should not eat of the holy things (Leviticus 22:10);

That the wages of a hired servant should not abide with anyone during the night until the morning (Leviticus 19:13);

That they should not oppress a hired servant that is poor and needy, either of thy brethren or of the sojourner that is in thy land and in thy gates; in his day thou shalt give him his hire, so that the sun may not go down upon it, lest he cry against thee unto Jehovah, and it be in thee a sin (Deuteronomy 24:14, 15).

In Malachi:

I will be against the oppressors of the hired servant in his wages, of the widow, and of the fatherless, and against them that turn aside the sojourner and fear not Me (Malachi 3:5);

and elsewhere. Hired servants were forbidden to eat of the Passover and of things sanctified because they represented those that are natural and not spiritual, and the spiritual are of the church, but not so the natural. To look to heaven as a reward on account of the good that is done is natural, for the natural considers good to be from itself, thus heaven to be a reward; and this makes good meritorious. But it is otherwise with the spiritual, which acknowledges good as being not from itself but from the Lord, and thus heaven to be not from any merit but from mercy. Nevertheless, as those signified by "hired servants" still do good, although not from a spiritual affection but from a natural affection, which is obedience, and then think of heaven as a reward, they are mentioned with the "poor," the "needy," the "sojourners," the "fatherless," and the "widows," because they are in spiritual poverty; for genuine truths are obscure to them, because light from heaven does not flow in through their spiritual man into the natural; this is why they are classed with those mentioned above, and it is commanded that "their reward shall be given them before the going down of the sun." Moreover, such are in the lowest regions of the heavens, where they are servants, and are rewarded according to their works (See many things further in the New Jerusalem and its Heavenly Doctrine, n. 150-158).

[21] But hired servants who do not think of reward in heaven but of reward in the world, thus who do good for the sake of gain, whether it be honors or wealth, thus who do good from the love of honor or wealth, thus, for the sake of self and the world, are infernal-natural. Such "hired servants" are meant in John:

I am the good shepherd; the good shepherd layeth down his soul for the sheep. But a hired servant seeth the wolf and leaveth the sheep, and fleeth, because he is a hired servant (John 10:11-13).

And in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north; her hired servants are like fattened calves, for they also are turned, they flee together, they stood not, for the day of their calamity is come upon them (Jeremiah 46:20, 21);

and elsewhere (Isaiah 16:14; 21:16).

[22] Because in the Word "reward" signifies heaven, which those have who are in the spiritual love of truth and good, so in the contrary sense "reward" signifies hell, which those have who are in the love of falsity and evil. Such is the signification of "reward" in David:

He shall clothe himself with cursing as with his garment and it entereth into the midst of him as waters, and as oil among his bones. This is the reward of mine adversaries from Jehovah, and of them that speak evil against my soul (Psalms 109:18, 20).

By this in the spiritual sense the Lord is meant, for where David speaks of himself in the Psalms, in that sense the Lord is meant, David as a king representing the Lord, and thus signifying Him in relation to the Divine-spiritual, which is the Lord's royalty. "The reward of the Lord's adversaries, and of them that speak evil against His soul," is described as a hell from the love of falsity and evil, by this, that "he shall clothe himself with cursing as with his garment" and "it hath entered into the midst of him as waters, and as oil among his bones," these two expressions describing hell as received in externals and in internals, "to clothe himself with cursing as with a garment" describing the hell that is received in externals, and "cursing entering into the midst of him as waters, and as oil among his bones," describing the hell that is received in internals. It is said "as waters," and "as oil," because "waters" signify the falsities of faith, and "oil" the evils of the love, so the two expressions mean the love or affection of falsity and evil, which is hell, as can be seen also from this, that love imbibes all things that are in harmony with it, just as a sponge imbibes water and oil; for the love of evil is nourished by falsities, and the love of falsity is nourished by evils, and love being such, it is said that "cursing enters into the midst of him as waters, and as oil among his bones."

[23] Since in the contrary sense "reward" signifies hell in respect to the affection of falsity from evil, therefore the falsification of truth is here and there called in the Word "the reward of whoredom." As in Hosea:

Be not glad, O Israel, unto exultation like the nations, ⁵ for thou hast committed whoredom from under thy God; thou hast loved the reward of whoredom upon all corn-floors; the floor and the wine-vat shall not feed them ⁶ (Hosea 9:1, 2).

"To commit whoredom from under God" signifies to falsify the truths of the Word, and to apply the holy things of the church to idolatries; "to love the reward of whoredom" signifies the delight of falsifying and of falsity and of idolatry from infernal love; "upon all corn-floors" signifies all things of the Word and of doctrine from the Word, for "corn," of which bread is made, signifies all things that nourish spiritually, and "floor" signifies where these are gathered together, that is, the Word; "the floor and the wine-vat shall not feed them" signifies not to draw from the Word the good things of charity and love, that is, the things that will nourish the soul, for the "floor" here means the Word in respect to the goods of charity and the "wine-vat" the Word in respect to goods of love, the "vat" here meaning oil, for which as well as for wine there were vats; "and the new wine shall dissemble unto her" signifies that neither shall there be any truth of good; for "new wine," the same as "wine," signifies truth from the good of charity and love.

[24] In Micah:

All the graven images of Samaria shall be beaten in pieces, and all the rewards of her whoredom shall be burned up with fire, and all their idols will I lay waste; for she hath brought them together from the reward of whoredom, therefore to the reward of whoredom shall they return; for this I will lament and howl, I will go stripped and naked (Micah 1:7, 8).

"Samaria" means the spiritual church in respect to the truths of doctrine, here in respect to the falsities of doctrine; for their "graven images" signify things falsified, which are from self-intelligence; "the rewards of her whoredom that shall be burned up with fire" signify the falsifications of truth from a love of falsity from evil and the consequent infernal delight; and as that love is from hell it is said that "they shall be burned up with fire," "fire" signifying love in both senses; "and all their idols will I lay waste" signifies the falsities that must be destroyed; "for she hath brought them together from the reward of whoredom" signifies from the love of falsity that is from evil and from the consequent infernal delight; "therefore to the reward of whoredom shall they return" signifies that all things of that church will be truths falsified, because they are thence; "for this I will lament and howl" signifies the grief of the angels of heaven and of the men of the church in whom the church is, and thus with them with whom the Lord is; "I will go stripped and naked" signifies mourning because of the vastation of all truth and good. That "graven images" and "idols" signify doctrinals from self-intelligence favoring the loves of self and of the world and the principles derived therefrom, thus the falsities of doctrine, of religion, and of worship, may be seen above (n. 587, 654).

[25] In Ezekiel:

Thou hast built thy eminent place at the head of every way, and thy exalted place in every street; and hast not been as a harlot to glory in reward; the adulterous woman received strangers instead of her husband; they give reward to all harlots, but thou hast given thy rewards to all thy lovers, and hast given them presents that they might come unto thee from every side in thy whoredoms. Thus the contrary is in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward has been given to thee, therefore thou hast been contrary (Ezekiel 16:31-34).

This chapter treats of the abominations of Jerusalem, that is, of the abominable things of the Jewish Church, in that it not only perverted and adulterated the goods of the Word, but also received falsities of religion and of worship from the idolatrous nations, and thereby adulterated the truths and goods of the Word, and confirmed these adulterations. What "building an eminent place at the head of every way, and making an exalted place in every street" signifies may be seen above n. 652. That "adulteries and whoredoms" signify in the Word the adulterations and falsifications of the truth and good of the church may be seen above (n. 141, 511); therefore "not to have been as a harlot to glory in reward" signifies not to have so falsified the truths of the Word from the delight of affection; "the adulterous woman received strangers instead of her husband" signifies the truths and goods of the Word perverted by the falsities of other nations; "they give reward to all harlots, but thou hast given thy rewards to all thy lovers and hast given them presents," signifies that they loved the falsities of religion and of the worship of other nations; a "reward or gift of whoredom" meaning the love of falsifying by means of the falsities of others; "that they might come unto thee from every side in thy whoredoms" signifies that falsities were searched for from every direction, whereby truth was falsified; "thus the contrary is in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward has been given to thee, therefore thou hast been contrary," signifies the delight of the love and affection of falsifying the truths of their church by the falsities of other religions, and of confirming such falsities, "the reward or gift of whoredoms" meaning the delight of the love and affection towards the falsities of other religions.

[26] From that which has been stated, what is meant spiritually by "reward" in both senses can now be seen; for that which affects with delight and joy is spiritual reward. For example, there are riches, possessions, honors, and gifts, by which a man is rewarded for well-doing; these are not "reward," spiritually understood, but the delights and joys which spring from these; much more is this true of the heavenly reward that the man of the church who lives well will have, which is the spiritual affection of truth, and intelligence and wisdom therefrom, which is the source of blessedness and happiness. Moreover, in heaven there is opulence and magnificence which results from the heavenly love as its correspondent, but yet in heaven it is not opulence and magnificence that are regarded as reward, but the spiritual from which they are. This, too, is what is meant by "the price of a work," and by "reward," which is in the Lord and from the Lord (Isaiah 40:10; 61:8; 62:11; Luke 6:35; 14:12-14; and elsewhere).

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