山上の説教（その1）

---

1.群衆を見て、主は山に登られた。主がお座りになると、弟子たちが主のもとに来た。

2.そして口を開いて彼らに教えられた、

3.「天の御国は，心の貧しい者たちのものである。

4.その人たちは慰められるからである。

5.彼らは地を受け継ぐからである。

6.正義に飢え渇く者は幸いである。

7.慈悲深い者は幸いである。

8.そのような者たちは，神を見るであろう。

9.彼らは神の子と呼ばれるからである。

10.正義のために迫害される者は幸いである。

11.あなたがたは，わたしのために，あなたがたを非難し，迫害し，あなたがたに不利なあらゆる悪口を言い，嘘を言いふらす。

12.喜び躍りなさい。あなたがたの報いは天に多いからである。」

---

この次のエピソードが始まると、ガリラヤだけでなく、デカポリス、エルサレム、ユダヤ、そしてヨルダンの向こうの地域からも、大勢の群衆がイエスのもとに集まってくる。群衆を見て、イエスは山に登り、口を開き、説教を始められる。イエスの説教は、「心の貧しい人々は幸いである。5:3).

前の章では、イエスは洗礼を受け、その後、荒野で一連の誘惑を受けた。誘惑とは、より高い目標や霊的な目的が脅かされ、妨げられ、挑戦されることである。このような時、私たちは自分の低次の本性の欲望、つまり遺伝的な悪を行ないたいという欲望に気づく。

このような誘惑の状態は、私たちの人生において主がどれほど必要であるか、神なしでは何もできないことを思い起こさせる役割を果たす。この認識は、私たちを霊的な貧しさを認める真の謙遜の状態へと導く。聖典では、この謙遜の状態を "霊的に貧しい "と呼ぶ。イエスが "心の貧しい者は幸いである "という言葉で教えを始められるのはこのためである。

この謙遜な状態こそが、神から流れ込む善と真理を受け取る道を開くのである。イエスが、自分の霊的な貧しさを認める人々について、"彼らのところに天の御国があるからだ "と言われるのはこのためである。

このような謙遜の状態で、私たちは祈りの中で主に向かい、自分の霊的な貧しさを告白し、罪を悔い改めるのです。自分の言動に自責の念を感じ、自分の人生を導き導いてくださる主の資質がどれほど必要かを悟るのである。これが、次の祝福が「悲しむ者は幸いである。5:4).

主が私たちを慰めてくださるとき、私たちの低次の本性の欲望は抑えられ、静まる。過剰な自己愛やこの世のものへの愛への傾きが抑えられます。これには、焦り、嫉妬、防衛心、憤り、怒り、軽蔑、貪欲などが含まれる。私たちの低次の本性にあるこれらの欲望が手なずけられるとき、もはや私たちの日常生活の行動を支配し、支配することはなくなる。イエスが言うように、「柔和な者は幸いである。5:4).

ギリシャ語の原語では、"柔和 "を意味するプロアス [πραグς]は "飼いならす "を意味する。自己と世に対する過剰な愛を静め、鎮め、手なずけた人々は、今、主が彼らの内に、彼らを通して行動される準備ができている。彼らは良い人生を送り、正しいことを行ないたいと願っている。そのため、彼らは今、主のいつくしみに飢え、主の真理に渇いている。だからイエスは言われる、「義に飢え渇く者は幸いである。5:6).

これは次の3つの祝福への移行を意味する。第五、第六、第七の祝福は、義の生活を構成する慈愛の業を要約したものである。すべてのことを神に委ねるとき、私たちは他者に対する慈しみに満たされる。そして、その憐れみを行使する限り、私たちはより憐れみ深くなる。それゆえ、イエスは第五の祝福を与えるにあたって、「あわれみ深い者は幸いである。5:7).

そして、すべての人間関係において憐れみ、赦し、思いやりを実践することで、私たちの心は浄化され、他人の良いところを見ることができるようになる。つまり、神から与えられた資質が見えるようになるのだ。イエスが第六の祝福で言っているように、「心の清い者は幸いである。5:8) ¹

これは第七の祝福につながる。イエスは「平和をつくる者は幸いである。5:9). 主が私たちの内に、そして私たちを通して働いておられるとき、私たちは平安の状態にある。私たちの内なる戦いは終わったのだ。主が御言葉の中で語っておられることと、それに従って生きたいという私たちの願いとの間には、もはや何の葛藤もない。ヘブライ語の聖句にあるように、「エルサレムに慰めを語り、その戦いは終わったと叫びなさい」(イザヤ書40:2).

これら7つの祝福の順序は、私たちの霊的な貧しさを認識することから始まり、主が私たちの内に、また私たちを通して働いてくださる安息日の状態に終わる、再生のプロセスを明らかにする神の系列である。この状態において、主は私たちの天の父であり、私たちは神の子と呼ばれる。

このことは、最終的かつ頂点に達する祝福につながる。イエスは言われる、「彼らがあなたがたをののしり、迫害し、わたしのためにあなたがたに偽りの悪口を言いふらすとき、あなたがたは幸いである」(5:10). この第八の祝福は、霊的生活が継続的なプロセスであることを思い出させてくれる。霊的成長の各状態に関連する祝福を経験するとき、私たちは同時に、より高い、より高次の霊的生活の状態に入る準備をしているのである。しかし、それらのより高い状態に入るためには、より微妙な悪を暴き、闘い、克服しなければならない。

こうして、誘惑の試練が再び始まり、より明白でない悪が神の真理の明るい光によって暴露される。これらのより内面的な悪は、私たちの中で立ち上がり、激しく自己防衛し、命をかけて戦う。しかし、自己中心的な懸念を支える誤った理屈や正当化に屈することを拒み、耐え忍ぶなら、そこには大きな祝福がある。彼らがあなたがたを侮り、迫害し、わたしのために、あなたがたに偽りの悪口を言いふらすとき、あなたがたは幸いである。天にあるあなたがたの報いは大きいからである。5:11-12).

第八の祝福は、私たちをシリーズの最初に戻し、誘惑が私たちの信仰を確認する機会を与えてくれることをもう一度思い起こさせる。誘惑の中で受ける苦闘は困難なものであるかもしれないが、それは私たちをより内的な天の共同体と接触させ、私たちの意識を拡大させるものであるため、喜んで予期することができる。 ²

その結果、私たちを取り巻く単純な祝福に対する感謝の念が増し、他者のニーズに対する意識が高まり、手を差し伸べて奉仕したいという気持ちが高まる。だから、イエスは言われる。"喜びなさい、大いに喜びなさい。

実践的な適用

第八の祝福は、霊的成長とはスパイラルカリキュラムのようなもので、同じことを何度も繰り返し、より深く学ぶ機会があることを思い出させてくれる。その意味で、私たちは霊的な試練を障害としてではなく、さらなる成長への足がかりとしてとらえるべきである。すべての試練は、自分が信じていることをより深く確認する機会なのだ。実際的な応用として、次にエゴが刺激されたり、焦りが生じたり、恨みが生じそうになったりしたときは、より高い意識から対応する機会だと考えてください。言い換えれば、今こそ聖典の真理に頼るときであり、その真理を通して天使たちがあなたを助け、主があなたに打ち勝つ力を与えてくださることを知っているのだ。最も重要なことは、誘惑に勝ったからといって、プライドを高めたり、自我を膨らませたり、自分に偽りの自信を持たせたりしてはならないということだ。誘惑は自分の弱さと神の力の両方を明らかにするものであることを忘れずに、必ず神に栄光を帰しなさい。すべての力は主のみものであることを悟るまでは、誘惑を繰り返す運命にある。 ³

良い仕事をする

---

13.「あなたがたは地の塩である。そのあとは、捨てられ、人に踏みつけられるだけで、何の役にも立たない。

14.あなたは世の光です。山の上に築かれた町は、隠れることができない。

15.あなたがたは，燭台の上にいて，家の中にいるすべての人のために輝くのである。

16.だから、あなたがたの光を人々の前で輝かせなさい。そうすれば、人々はあなたがたの善行を見、天におられるあなたがたの父をあがめるであろう」

---

。山上の説教は素晴らしい教えを与えている。しかし、その教えの精神に従って善い行いをしようとする気持ちがなければ、単なる教えは役に立たない。それは味を失った塩のようなものであり、籠の下に隠された灯火のようなものである。すべての真理は用いるために与えられる。神が私たちに与えてくださるあらゆる祝福は、私たちが隣人により大きな奉仕をするためになされる。そして、その奉仕の中にこそ真の祝福がある。すべての天の報いは、隣人に対する愛に満ちた奉仕に携わるときに経験する喜びだからだ。 ⁴

そのため、神のシリーズは次のような言葉で続けられている：「あなたがたは地の塩であるが、もし塩がその味を失ったら、どうやって味をつけようか。それでは、人に捨てられ、足で踏みつけられるだけで、何の役にも立たない」(5:13).

塩は調味料として非常に有用である。しかし、風味を失った塩は役に立たない。同様に、善を行おうとしない人間は、味のない塩のようなものだ。真理は活用されなければならない。これがこの説教の主旨である。光は良いものだが、それを用いなければならない：「あなたがたは世の光である。「丘の上にある町は隠れることができない。丘の上にある町は、隠れることができない。また、ランプをともしてかごの下に置くこともなく、ランプ台の上に置いて、その家にいるすべての人に光を与える」(5:14-15).

この箇所で強調されているのは、真理を学ぶことだけではなく、真理を生きることである。それは、人々があなたがたの 良い行いを見て、天におられるあなたがたの父をあがめるためである」(5:16). ⁵

霊的指導には、善い行いをすること以外に目的はない。そして良い行いは、主が私たちを通して働いてくださるときにのみ、真に良いものとなる。だからこそ、この説教では、他人が私たちの善い行いを見るとき、すべての賛美、栄光、誉れは神に向かうべきであるという重要な注意喚起が含まれているのである。イエスが言われるように、あなたの良い行いを人々に見せなさい、しかしそれが "天におられるあなたの父をあがめる "ものであるようにしなさい。それは私たちのことではなく、私たちを通して働かれる神のことなのだ。 ⁶

イエスは聖書の内なる意味を明らかにし始める

---

17.「わたしが来たのは、律法や預言者を取り消すためではない。

18.天地が過ぎ去るまで、一つのヨードも一つの小角も、律法から消えることはない。

19.しかし，それを行なって教える者は，天の御国で大いなる者と呼ばれるであろう。

20.あなたがたの正義が律法学者やパリサイ人の正義を超えない限り，あなたがたは天の御国に入ることはできない。

21.あなたがたは，古代の人たちが，『あなたは人を殺してはならない。

22.また，兄弟に向かって，「ラカ」と言う者は，審きの対象となり，「愚か者め」と言う者は，火のゲヘナの対象となる。

23.それゆえ，あなたが祭壇の上に贈り物をささげて，そこであなたの兄弟があなたに対して何かあることを思い起こすならば，」。

24.まずあなたの兄弟と和解し，それから，あなたの贈り物をささげなさい。

25.あなたがたの兄弟が，その祭壇の前で，あなたがたの贈り物 を置いて，あなたがたの道を行きなさい。

26.わたしはあなたに言う。あなたは最後の銭を払うまで，そこから出てはならない。

27.あなたがたは，姦淫してはならない。

28.アッラーは，あなたがたを御好・になられない。

29.あなたがたの右目が，あなたがたをつまずかせるならば，それを抜いて，あなたがたから捨てなさい。

30.もしあなたの右手が，あなたをつまずかせるなら，それを断ち切って，あなたから捨てなさい。

31.アッラーは，あなたがたを御好・になられない。

32.アッラーの御許に，あなたがたは堕落したのである。

33.またあなたがたは、古代の人々に、「あなたは偽りを誓ってはならない。

34.それは神の御座だからである；

35.それは神の御座であるからである。

36.なぜなら，あなたは一本の毛も白くすることができず，また黒くすることもできないからである。

37.アッラーは，あなたがたを御好・になられない。

38.アッラーは，あなたがたを御好・になられない。

39.あなたがたの右のほお骨を打つ者は，もう一方のほお骨も打ちなさい。

40.わたしたちは，あなたがたの右のほお骨を打つ者には，もう一方のほお骨も打ちなさい。

41.アッラーは凡てのことに全能であられる。

42.アッラーは，あなたがたを御好・になられない。

43.アッラーの御許に，あなたがたは従うのか。

44.あなたの敵を愛し、あなたを呪う者を祝福し、あなたを憎む者によくし、あなたを傷つけ迫害する者のために祈りなさい」

---

。真理が用いられなければならないのは紛れもない事実である。しかし、神の御言葉を最も完全に活用する前に、それを完全に理解しなければならない。だからイエスは今、弟子たちに聖句の読み方について簡単な手ほどきをしているのだ。わたしは滅ぼすために来たのではなく、成就させるために来たのである」(5:17).

イエスが来られたことで、ヘブライ語の聖典の預言が成就されたという点で、イエスは律法を成就された。しかし、イエスはまた、律法をより高い意味で満たすことによって、律法を成就させようとしていた。イエスは、律法が私たちの外面的な行動だけでなく、私たちの内面的な態度、すなわち心の欲望についても語っていることを説明された。霊的に理解されるとき、律法は外面的な行いを規制するためだけでなく、より重要なこととして、内面的な生活を改革するためにも役立つのである。

イエスは戒めから始められた。あなたがたは、昔の人たちに『人を殺してはならない』と言われたことを聞いたことがあるだろう・・・しかし、あなたがたに言っておくが、理由もなく兄弟に腹を立てる者は、裁きの危険にさらされる」(5:21-22). あなたがたは、昔の人に『姦淫してはならない』と言われたことを聞いたでしょう。あなたがたは、昔の人たちに『姦淫してはならない』と言われたことを聞いたことがあるだろう。しかし、あなたがたに言っておくが、欲情して女を見る者は、すでに心の中でその女と姦淫を犯したのである」(5:27-28).

これらは新しい教えだが、聴衆の理解を超えているわけではない。やがて、人間の精神や天国への道についてのより深い教えが生まれるだろうが、人々がこうしたより内面的なメッセージを完全に理解できるようになるまでには時間がかかるだろう。しかし、今のところは、人々の理解を超えた抽象的な真理ではなく、人々が理解できる具体的で文字通りの教えを与えれば十分なのである。

この点で、イエスは誓いを立ててはならないと教えている（参照）。 5:33-37), 報復するのではなく、頬を差し出すのである。 5:39), いがみ合うことなく、要求された以上のものを与えることである。 5:40), 必要以上のことをし、求める者には誰にでも与え、借りたい者には誰にでも貸す（参照 5:42).

これらの教えに従うのは難しいが、理解するのは難しくない。イエスの言葉の中には、私たちの心の奥底にある信念が攻撃を受けているときの私たちの対応についての、より高い真理が含まれている。そのようなとき、もし私たちが真理にとどまるなら、迷うことはない。 ⁷

イエスはこのような内面的な真理を教える代わりに、彼らの心をもっと明白な問題、たとえば復讐したいという欲求を克服する必要性に向けさせた。あなたがたは、『目には目を、歯には歯を』と言われたのを聞いたことがあるだろう。しかし、あなたがたに言っておく。しかし、あなたがたの右の頬をたたく者があれば、もう一方の頬もその人に向けなさい」(5:38).

「頬を向ける」とは、自分の信念が攻撃されたときに、内面的に行うことである。このような攻撃は、他人を通してもたらされることもあるが、神への信仰を破壊し、神の真実の力への信頼を損なわせようとする、目に見えない霊的な力を通してもたらされることもある。それゆえ、私たちは内面的に頬を向けるときはいつでも、自分が真実であると知っていることに揺るがない。

そのようなとき、私たちは、どんな言葉も、ささやかれる言葉も、ほのめかされる言葉も、私たちを傷つけたり、私たちの信仰を破壊したりすることはできないことを知っている。悪に引き込まれない限り、私たちは神の保護下にある。私たちが主のいつくしみと真理のうちにとどまっている限り、悪は私たちに霊的な害を及ぼすことはできない。したがって、悪に抵抗する必要はない。 ⁸

しかし、私たちの自然な生活においては、もっと慎重にならなければならない。私たちは、求める人すべてに与えることはできないし、貸してもいけない。そのような無差別な施しは、私たちが他者に善を行うための資源を失うことになるからだ。同様に、泥棒、詐欺師、詐欺師が私たちを利用するのを許してはならない。罪のない被害者を利用する者は通報され、起訴され、有罪が確定すれば責任を負わなければならない。犯罪行為を無視したり、悪意を支持したりすることは、悪人にとって何の益もなく、社会にとって有害である。 ⁹

要するに、外的な面では残酷さ、詐欺、不正に抵抗しなければならない。しかし、内的な面では、私たちは平静を保ち、平静を装い、平静を装うことができる。私たちの信仰を奪い、幸福を破壊しようとする悪に抵抗するのは神だけだからである。 ¹⁰

これらの教訓は、イエスが後に述べる、より内面的な教訓である。憎しみ、報復、復讐の状態に引き込まれてはならない。その代わりに、イエスは彼らがより高い意識に立ち上がるよう呼びかける。隣人を愛し、敵を憎め。しかし、わたしはあなたがたに言う、敵を愛し、あなたがたを呪う者を祝福し、あなたがたを憎む者に善をなし、あなたがたを憎んで用いる者、迫害する者のために祈りなさい」(5:43-44).

実践的な適用

山上の説教のこの部分でイエスは、「目には目を、歯には歯を」というヘブライの掟に対応する新しい方法を群衆に示した(出エジプト記21:24). イエスは、同じような破壊的な行動、つまり悪に悪を返すような反応を自動的にするのではなく、別の種類の反応によって新しい意識レベルに立ち上がるようにと人々に言われる。右の頬を叩く者は、もう一方の頬も向けなさい。実践的な応用として、あなたのエゴが傷つけられたり、妨げられたり、攻撃されたと感じたり、侮辱には侮辱を、傷には傷を、過ちには過ちを、悪には悪を返したくなるときはいつでも、それに引き込まれないことだ。その代わりに、高次の理解があなたの感情的傷害を支配するようにしなさい。あなたの低次の本性の衝動を、あなたの真実の理解に支配させ、手なずけるようにしなさい。より高次の反応を選びなさい。 ¹¹

"それゆえ、あなたがたは完全であれ"

---

45.「そうすれば，あなたがたは天におられるあなたがたの父の子となるであろう。

46.あなたがたは，自分たちを愛する者を愛するなら，どんな報いがあろうか。公人たちも同じではないか。

47.また，あなたがたが自分の兄弟にだけ挨拶するなら，あなたがたは(他の)人たちを越えて何をするのか。公人たちもそうしないのか。

48.あなたがたは、天におられるあなたがたの父が完全であるように、完全な者となりなさい」

---

。イエスは説教を続けながら、私たちが他人をどのように見なすべきかについて語られる。友であろうと敵であろうと、公平に、公正に扱うべきである。この点を説明するために、イエスは神の公平さについて、「神は、その太陽を善人にも悪人にも輝かせ、その雨を正しい人にも不正な人にも降らせられる」(5:45). これは象徴的に、偏見なくすべての人を照らす神の善と、雨がすべての人に降り注ぐように、すべての人が利用できる神の真理を指している。

同様に、私たちは、偏見のない公平な方法で、すべての人に善意を広げるよう求められている。イエスはこの例話を提供することで、家族や友人、隣人だけでなく、すべての人に対して公正な心を持ち、慈愛に満ちた態度をとるよう、話を聞いている人々に呼びかけているのだ。偏見を捨て、公平に接することを求めているのだ。

太陽や雨のように、彼らの善行はすべての人に及ぶべきである。結局のところ、自分を愛してくれる人を愛するのは簡単なことなのだ。しかし、これからは誰に対しても慈愛を持つべきである。イエスの言葉を借りれば、「自分を愛してくれる人を愛するなら、どんな報いがあろうか。徴税人でさえ、同じことをしているではないか」。(5:46).

自分を愛してくれる人を愛するのは簡単だ。これは自然なことだ。しかし、主からのみ与えられるもう一つの愛がある。それは、敵を含め、私たちを愛していない人々を愛することである。これは容易なことではなく、さらに霊的な洗練が必要であることを認めながら、イエスは言われる、「天におられるあなたがたの父が完全であるように、あなたがたも完全でありなさい」(5:48).

この節は、しばしば命令ではなく約束と訳されていることに注意すべきである。それゆえ、あなたがたは完全でありなさい」ではなく、「あなたがたは完全でなければならない」と訳されている。これはイエスの意味するところではない。イエスにとって重要なのは、完全であろうと努力することであって、完全を達成することではない。天使たちでさえ、最終的に完全な状態に達することはできない。私たちにもできない。しかし、私たちは忍耐することができる。努力することができる。"天におられる私たちの父が完全であるように "完全であろうと努力することができる。 ¹²

確かに、聖書の時代の人々だけでなく、現代の私たちにとっても、完璧を目指すことは難しいことだ。私利私欲に打ち勝ち、恨みを捨て、寛大さを貪欲さに勝たせ、赦しを復讐に代え、愛を憎しみに勝たせなければならない。神がいなければ、誰もこのようなことを成し遂げることはできず、完璧は達成不可能な目標となる。

このレベルの精神的完全性に近づく唯一の方法は、自分の不完全さを認識し、認めることである。そうして初めて、神の助けを借りて、悪を捨て、魂を磨く努力を始めることができる。その出発点は、悪を神に対する罪として避け、神の真理を求めて祈り、それを受け取り、最後にそれに従って生きるという意志である。

天のあなたがたの父が完全であるように、あなたがたも完全でありなさい」。このようにして、主の導きをますます信頼するようになり、主があらゆる愛に満ちた感情、あらゆる崇高な思い、そしてあらゆる模範的な行動の源であることを認めるようになれば、私たちは現世でも来世でも、絶えず、ますます完全になっていくのである。 ¹³

അടിക്കുറിപ്പുകൾ:

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

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

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

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

734. Verse 7. And there was war in heaven, signifies the combat of falsity against truth and of truth against falsity. This is evident from the signification [of "war," as being spiritual war, that is, ¹ ] of falsity against truth and of truth against falsity (of which presently). The falsity here meant is falsity from evil, and the truth truth from good; for there exist many kinds of falsities, but those falsities only that are from evil fight against truths from good, since evil is opposed to good, and all truth is of good. All those are in the falsities of evil who in their life have given no thought to heaven and the Lord, but have thought only of self and the world. To think of heaven and the Lord in the life is to think that this or that must be done because the Word so teaches and commands; those who do this, since they live from the Word, live from the Lord and heaven. But to think only of self and the world is to think that this or that must be done because of the laws of the country, and for the sake of reputation, honor and gain; such do not live for the Lord and heaven, but for self and the world. These in respect to life are in evil, and from evil in falsities; and those who are in falsities from this origin fight against truths. But these do not fight against the Word, for they call it holy and Divine, but they fight against the genuine truths of the Word, for they confirm their falsities from the Word, but only from the sense of its letter, which in some passages is such that it may be drawn to confirm the most heretical principles, for the reason that the Word in that sense is adapted to the apprehension of children and the simple, who for the most part are sensual, and they receive only such things as are apparent to the eyes; and as the Word is such in the letter, therefore those who are in falsities from evil of life confirm their falsities from the Word, and thus falsify the Word. Yea, they who separate faith from charity so falsify the Word that wherever mention is made of doing or of deeds and works, such passages, of which there are thousands, are explained as if nothing of doing or of deeds or works were meant, but only believing and faith; and so in other cases. This has been said to make known who are meant by those who are in falsities from evil, who "made war with Michael and his angels," as described in the following article.

[2] That "war" signifies in the Word spiritual war, which is the war of falsity from evil against truth from good, and of truth from good against falsity from evil, or what is the same, which is carried on by those who are in falsities from evil against those who are in truths from good, is evident from many passages in the Word, of which the following only need be cited. In Isaiah:

Many peoples shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob, and He will teach us of His ways that we may go in His paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem; that He may judge between the nations, and reprove peoples; and they shall beat their swords into hoes, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. O house of Jacob, come ye, and we will go in the light of Jehovah (Isaiah 2:3-5; Micah 4:2-3).

This treats of the Lord's coming, and that those who will be of His New Church are to be instructed in truths, by which they will be led to heaven. "The mountain of Jehovah" and "the house of Jacob" signify the church in which is love to the Lord and worship from that love; a summoning to that church, and thus to the Lord, is signified by "Many peoples shall go and say, Come ye, and let us go up to that mountain;" that they will be instructed in truths by which they will be led is signified by "He will teach us of His ways that we may go in His paths," "ways" meaning truths and "paths" the precepts of life; that they will be led by the doctrine of the good of love and by the doctrine of truth from that good, which are for the church out of heaven from the Lord, is signified by "out of Zion shall go forth the law, and the Word from Jerusalem," "the law" meaning the doctrine of the good of love, and "the Word" truth from that good; that evils of life and falsities of doctrine will then be dissipated is signified by "He will judge between the nations and reprove the peoples," "nations" signifying those who are in evils, and "peoples" those who are in falsities, thus in an abstract sense evils of life and falsities of doctrine.

[3] That by the consent of all, combats will then cease is signified by "they shall beat their swords into hoes and their spears into pruning hooks," "sword" and "spear" meaning falsities from evil fighting against truths from good, and truths from good against falsities from evil; "hoes" meaning the goods of the church which are cultivated by truths, for "a field that is tilled by the hoe" means the church in respect to the good of life; and "pruning hooks" mean truths of doctrine, because trees in gardens signify the perceptions and knowledges of truths. Like things are signified by "nation shall not lift up sword against nation, neither shall they learn war anymore," "war" signifying combats in the whole complex. That they will live a life of wisdom is signified by "Come ye, and we will go in the light of Jehovah," "the light of Jehovah" meaning Divine truth, and "to go in it" meaning to live according to it, thus in a life of wisdom. That "war" here signifies spiritual war, which is that of falsities against truths and goods, and conversely, and that "swords and spears," which are arms of war, signify such things as are used in spiritual combats, is clearly evident, for the Lord and the church to be established by Him and doctrine for that church are here treated of, and it is said, "He will teach us of His ways that we may go in His paths;" also "Come ye, and we will go in the light of Jehovah."

[4] In Hosea:

In that day I will make a covenant for them with the wild beast of the field, and with the bird of the heavens, and with the creeping thing of the earth; and I will break the bow, and the sword, and the war, from the earth; and I will make them to lie down securely (Hosea 2:18).

The signification of "the wild beast of the field, the bird of the heavens, and the creeping thing of the earth," with which Jehovah in that day will make a covenant, may be seen above (n. 388, 701), also that "breaking the bow, the sword, and the war," signifies to cease from all combat between falsity and truth; therefore it is added, "and I will make them to lie down securely," which means security from the infestations from evils and falsities that are from hell.

[5] In Zechariah:

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the bow of war shall be cut off; but he shall speak peace to the nations (Zechariah 9:10).

This, too, may be seen explained above (n. 355, 357), from which it is evident that "the bow of war" signifies the doctrine of truth fighting against falsities, for this is said of the Lord. In David:

Jehovah who setteth waste places in the earth, who maketh wars to cease even to the end of the earth; He breaketh the bow and cutteth the spear asunder, He burneth up the chariots with fire (Psalms 46:8, 9).

Here also "Jehovah maketh wars to cease even to the end of the earth" signifies that He makes combats, understood in the spiritual sense, to cease, which are the combats of falsities against the truths and goods of the church (See above, n. 357).

[6] In the same:

God breaketh the flashes of the bow, the shield, and the sword, and the war (Psalms 76:3).

This has a like signification, see above, n. 357, 365).

In Isaiah:

Before the swords shall they wander, before the drawn sword and before the bended bow, because of the grievousness of the war (Isaiah 21:15).

What this signifies may be seen above (n. 131, 357), also that the "grievousness of war" signifies because of the strong assault of falsities against the knowledges of good, which are here signified by "Arabia" or "Kedar."

In David:

Jehovah who teacheth my hands war, that a bow of brass may be let down upon his arms ² (Psalms 18:34).

"To teach the hands war" does not mean war against enemies in this world, but against enemies in hell, which is carried on by the combats of truth against falsities and against evils. The appearance is that such a war is there meant as David waged against his enemies, and thus that Jehovah taught him such war, and how to let down a bow of brass upon the arms; nevertheless spiritual war is meant, also a spiritual bow, which is the doctrine of truth, and "the bow of brass" means the doctrine of the good of life, and this because the Word regarded in its essence is spiritual. But on these words also see above n. 357.

[7] In the same:

Strive, O Jehovah, with them that strive with me, fight against them that fight against me, take hold of shield and buckler and rise up for mine help, draw out the spear, and stop the way against my pursuers; say unto my soul, I am thy salvation (Psalms 35:1-3).

Here "to fight," "to take hold of shield and buckler," and "to draw out the spear," does not mean to grasp these arms of war, since this is said of Jehovah, but it is so said because all arms of war signify such things as pertain to spiritual war. A "shield," because it protects the head, signifies protection against the falsities that destroy the understanding of truth; a "buckler," because it protects the breast, signifies protection against the falsities that destroy charity, which is the will of good; and a "spear," because it protects all parts of the body, signifies protection in general. Because such things are signified it is added, "say unto my soul, I am thy salvation. "

[8] Because Jehovah, that is, the Lord, protects man from the hells, that is, from the evils and falsities that continually rise up out of the hells, therefore He is called "Jehovah Zebaoth," that is, Jehovah of Hosts, and "hosts" signify the truths and goods of heaven, and thus of the church in the whole complex, by which the Lord removes the hells in general, and with each one individually; this is why it is attributed to Jehovah that He fights and wages war as a hero and man of war in battles, as can be seen from the following passages. In Isaiah:

Jehovah of Hosts shall come down to fight upon Mount Zion, and upon the hill thereof (Isaiah 31:4).

In Zechariah:

Jehovah shall go forth and fight against the nations, as on the day of His fighting in the day of battle (Zechariah 14:3).

In Isaiah:

Jehovah shall go forth as a hero, He shall stir up zeal like a man of wars, He shall prevail over his enemies (Isaiah 42:13).

In Moses:

Jehovah hath war against Amalek from generation to generation (Exodus 17:16).

This is said because "Amalek" signifies those falsities of evil that continually infest the truths and goods of the church.

[9] Moreover, the wars that are described in the historicals of the Word, both in the books of Moses and in the books of Joshua, Judges, Samuel, and Kings, signify spiritual wars; as the wars against the Assyrians, Syrians, Egyptians, Philistines, and, in the beginning, against the idolatrous nations in the land of Canaan beyond and on this side Jordan. What these wars signify becomes evident when it is known what and of what kind are the evil and falsity signified by "the Assyrians," "the Babylonians and the Chaldeans," also by "the Egyptians," "the Syrians," "the Philistines," and the rest; for all nations and peoples that waged war with the sons of Israel represented the hells, which were desirous of doing violence to the church represented by the sons of Israel. Nevertheless, the wars actually took place as they are described, yet they represented and thence signified spiritual wars, since nothing is said in the Word that is not inwardly spiritual, for the Word is Divine, and what proceeds from the Divine is spiritual, and is terminated in what is natural.

[10] That the ancient people also had a Word, both prophetical and historical, that is now lost, is evident from Moses (Numbers 21), where its prophecies are referred to, and are there called "Enunciations;" also the historical books, which are called "The Wars of Jehovah" (Numbers 21:14 and 27). Those historical books are called "The Wars of Jehovah" because they signify the wars of the Lord with the hells, as also do the wars in the historical books of our Word. This, then, is why "adversaries," "enemies," "assailants," "pursuers," "those that rise up," as also all the arms of war, as the spear, the buckler, the shield, the sword, the bow, arrows, the chariot, signify in the Word such things as pertain to combats with the hells and protection against them.

[11] In Moses:

When thou goest forth to war against thine enemies and seest the horse and the chariot, a people more than thou, thou shalt not be afraid of them, for Jehovah thy God is with thee. The priest shall say to them when they draw near to battle, Ye draw nigh this day unto battle against your enemies; let not your heart soften, neither fear ye, nor tremble, nor be terrified before them, for Jehovah your God goeth with you to fight for you against your enemies, to save you (Deuteronomy 20:1-4).

He who does not know that there is a spiritual sense in every particular of the Word might believe that nothing more interior is here meant than what is meant in the letter; and yet "war" here as elsewhere signifies spiritual war, and therefore "horse," "chariot," and "much people" signify the falsities of religion in which they trust, and from which they fight against the truths of the church, "horse" meaning the falsities of the understanding and reasonings therefrom, "chariot" falsities of doctrine, and "much people" falsities in general. Whether you say falsities or those who are in falsities it amounts to the same. They were not to be afraid of these nor tremble because they were in the truths of the church from the Lord and because the Lord is in these truths with man, and thus from them fights for man against the hells, which are the enemies in the spiritual sense; therefore it is said, "for Jehovah God is with you, and goeth with you to fight for you against your enemies, to save you." These two senses, the natural and the spiritual, make one by the correspondences that exist between all things of the world and all things of heaven; consequently there is a conjunction of heaven with man by means of the Word. But the spiritual sense that lies hidden in the historical books of the Word is less easily seen than that in the prophetical things, because the historical facts keep the mind fixed in themselves, and thus prevent its thinking anything except what appears in the letter; and still all the historical facts of the Word are representative of heavenly things, and the words are significative.

[12] That all those who were in the truths of doctrine, and thus had become men of the church, and not those that had not yet so become, were to fight, is signified by the following words in the same chapter:

Afterwards the officers shall speak unto the people, saying, What man is there that hath built a new house and hath not dedicated it, let him go and return unto his house, lest he die in the war and another man dedicate it. Or what man is there that hath planted a vineyard and hath not completed and gathered the fruits of it, let him go and return unto his house, lest he die in the war and another man complete and gather the fruits of it. Or what man is there that hath betrothed a wife and hath not taken her, let him go and return unto his house, lest he die in the war and another man take her. What man is fearful and soft in heart, let him go and return unto his house, lest the heart of his brethren melt as his heart (Deuteronomy 20:5-8).

That "those that had built new houses and had not yet dedicated them," and "those that had planted vineyards and had not yet gathered the fruits of them," and "those that had betrothed wives and had not yet taken them," should remain at home, lest they should die in the war and other men should dedicate their houses, gather the fruits of their vineyards, and take their wives, was commanded and sanctioned from causes in the spiritual world, which no one can see unless he knows what is signified by "building a house," "planting a vineyard," and "taking a wife," also by "dying in war." "To build a house" signifies to establish the church; the like is meant by "planting a vineyard," but a "house" signifies the church in respect to good, and a "vineyard" the church in respect to truth, for both good and truth must be implanted in man, that the church may be in him. The conjunction of these two, namely, of good and truth, is signified by "betrothing and taking a wife;" and "war" signifies spiritual war, which is combat against evils and falsities from hell; and "to die in the war" signifies to succumb before the church is implanted by these means; this is done also by means of temptations, which are also signified by "wars" in the Word.

[13] From this it can be concluded what these statutes signify in the spiritual sense, namely, that the men of the church, that is, the men in whom the church is, who are signified by "the sons of Israel going out to the war," are the ones to fight against enemies, which are the hells, and not those who have not yet become men of the church or men in whom the church is; therefore it is said that those "that have built houses and have not yet dedicated them," also those "that have planted vineyards and have not yet gathered the fruits of them," also those "that have betrothed wives and have not yet taken them," shall not go out to the war, for all these signify those in whom the church has not yet been implanted, thus who have not yet become men of the church; and it is said that such "should go and return to their house, lest they should die in the war," which means that such will not prevail over their enemies, but their enemies over them, since those only prevail over spiritual enemies who are in truths from good, or in whom truth is conjoined to good. It is also said, "lest another man dedicate the house," "gather the fruit of the vineyard," and "take the wife," which signifies lest falsities and evils conjoin themselves with good, or truth of another kind with the affection of good; for "another man" signifies falsity, and also other truth, thus truth that is not concordant. That "the fearful and soft of heart" should also return home signified such as were not yet in the truths and goods of the church and thereby in confidence in the Lord, for such fear the evil, and also cause others to fear them, which is signified by "lest they cause the heart of their brethren to melt." These then are the interior reasons, or reasons from the spiritual world, why these things were commanded.

[14] That "war" signifies spiritual war, which is against things infernal, is clearly evident from this, that the offices and ministries of the Levites about the Tent of meeting were called "military service," as is evident from these words of Moses:

It was commanded Moses that the Levites should be numbered from a son of thirty years to a son of fifty years, to do military service, to do the work in the Tent of meeting (Numbers 4:23, 35, 39, 43, 47).

And elsewhere:

This is the office of the Levites; from a son of twenty-five years and upward he shall come to do military service in the ministry of the Tent of meeting, but from a son of fifty years he shall cease from the military service of the ministry and shall minister no more (Numbers 8:24, 25).

The works and ministries of the Levites about the Tent of meeting are called "military service" because the Levites represented the truths of the church, and Aaron, to whom the Levites were given and assigned for service, represented the Lord in relation to the good of love and in reference to the work of salvation, and as the Lord from the good of love by means of truths from the Word regenerates and saves men, and also removes the evils and falsities that are from hell, against which He continually fights, therefore the functions and ministries of the Levites were called "military service." The same is evident from this also, that their ministries were called "military service" although the Levites did not war against the enemies of the land. This shows that the priesthood is a military service, but against falsities and evils. For the same reason the church at this day is called the church militant.

[15] In Isaiah:

The voice of a multitude in the mountains, like as of a great people, the voice of a tumult of the kingdoms of the nations gathered together; Jehovah of Hosts numbereth the host of war (Isaiah 13:4).

This may be seen explained above n. 453; also that "to number the host of war" signifies to arrange the truths from good against the falsities from evil, which are signified by "the kingdoms of the nations gathered together." In the same:

In that day Jehovah shall be for a spirit of judgment to him that sitteth on judgment; and for might to those who turn back the war from the gate (Isaiah 28:5, 6).

This is said in reference to those who are in the pride of self-intelligence, who are meant in verse 1 by "the crown of pride, the drunkards of Ephraim." Of those who are not in that pride this is said; that they shall have intelligence from the Lord is signified by "Jehovah shall be for a spirit of judgment to him that sitteth on judgment;" "judgment" signifying the understanding of truth, thus intelligence; "Jehovah shall be for might to those who turn back the war from the gate" signifies that the Lord gives power to those who defend the Word and doctrine from the Word, and who prevent violence being done to them; a "city" meaning doctrine, and "gate" which gives entrance to it meaning natural truths. This was why the elders sat for judging in the gates of the city.

[16] In Jeremiah:

Sanctify ye the war against the daughter of Zion; arise and let us go up at noon, arise and let us go up in the night and let us destroy her palaces. Cast up a mound against Jerusalem. Behold a people cometh from the land of the north, cruel and they have no pity; their voice resoundeth like the sea; they ride upon horses prepared as a man for war, against thee, O daughter of Zion (Jeremiah 6:3-6, 22, 23).

This treats of the falsification of the Word by those who are in self-intelligence; such are meant by "a people coming from the land of the north," for such in the spiritual world dwell in the north, because they are in falsifications from which truths are not seen; but the church that is in genuine truths is meant by "the daughter of Zion." The assault upon truth and the destruction of the church by such is signified by "Sanctify ye the war against the daughter of Zion, and cast up a mound against Jerusalem;" "Jerusalem" meaning the church in respect to doctrine, and thence the doctrine of the church. The effort to destroy truths openly is signified by "arise, let us go up at noon;" and the effort to destroy them secretly is signified by "arise, let us go up in the night;" the effort to destroy the understanding of truth is signified by "let us destroy her palaces;" that they are not at all in the love of truth, but in the love of falsity, is signified by "a cruel people, and they have no pity;" that they reason from knowledges [scientiae] and from self-intelligence is signified by "their voice resoundeth like the sea, they ride upon horses;" that they assault the truth is signified by "they are prepared as a man for war."

[17] In David:

Free me from the evil man, and preserve me from the man of violences, who think evils in the heart; all the day they gather together for war; they have sharpened their tongue like serpents (Psalms 140:1-3).

"Evil man" and "man of violences" signify those who pervert the truths of the Word; he is called "a man of violences" who from a depraved intention offers violence to the truths of the Word by perverting them. The depraved intention is further described by "thinking evils in the heart;" and perverting the truths of the Word is meant by "gathering themselves together all the day for war;" the reasonings by which they prevail are signified by "wars," and therefore it is added, "they have sharpened their tongue like serpents."

[18] In Zechariah:

They shall be as the mighty ones treading down the mire of the streets in the war, and they shall fight because Jehovah is with them, and they that ride upon horses shall be ashamed (Zechariah 10:5).

This treats of the Lord's coming and of those who are in truths from good from Him; of these it is said that "they shall be as the mighty ones treading down the mire of the streets in the war," which signifies that they will dissipate and wholly destroy the falsities of doctrine; "the mire of the streets" signifying that falsity, because a "city" signifies doctrine, "the streets of a city" its truths, and the "mire" in them falsity from truth falsified; "and they shall fight because Jehovah is with them" signifies that from the Lord they will attack and overcome those falsities; "and they that ride upon horses shall be ashamed" signifies that everything of self-intelligence will succumb; "to be ashamed" means to succumb because it is said of those who are overcome, and "to ride upon horses" signifies to trust in self-intelligence.

[19] In Hosea:

I will have pity on the house of Judah, and will save them by Jehovah their God; and I will not save them by bow, nor by sword, nor by war, nor by horses, nor by horsemen (Hosea 1:7).

"The house of Judah" signifies the celestial church; "to have pity and to save them by Jehovah their God" signifies salvation from the Lord; "I will not save them by the bow, the sword, war, horses, and horsemen," signifies not by such things as are of self-intelligence; what "bow," "sword," "horses" and "horsemen" signify has been shown above in various places; "war" signifies combat from such things.

[20] In Ezekiel:

Ye have not gone up into the breaches, neither fenced with a fence for the house of Israel, that ye might stand in the war in the day of Jehovah (Ezekiel 13:5).

This was said of "the foolish prophets," that signify the falsities of doctrine from the Word falsified; that they were not able to correct the backslidings of the church, or amend anything of it, is signified by "Ye have not gone up into the breaches, neither fenced with a fence for the house of Israel;" "the breaches of the house of Israel" meaning the backslidings of the church, and its "fence" what wards off the invasion of falsity, and thus amends; "not to stand in the war in the day of Jehovah" signifies not to fight against the falsities of evil, which are from hell, in the day of the Last Judgment.

[21] In Jeremiah:

How is the city of glory not forsaken, the city of my joy? Therefore her young men shall fall in her streets, and all the men of war shall be cut off in that day (Jeremiah 49:25, 26; 50:30).

The doctrine of truth from the Word is meant by "the city of glory," and by "the city of the joy of Jehovah;" that this is turned into the doctrine of falsity by falsifications of truth is signified by "being forsaken or deserted;" that all understanding of truth and thus all intelligence would perish is signified by "therefore her young men shall fall in her streets;" "young men" meaning the understanding of truth, and the "streets of that city" the falsities of doctrine. That there will no longer remain any truths combating against falsities is signified by "all the men of war shall be cut off;" "the men of war" meaning those who are in truths and who fight from them against falsities, and in an abstract sense truths fighting against falsities.

[22] In Isaiah:

Thy slain are not slain with the sword, neither are they killed in the war (Isaiah 22:2).

This is said of "the valley of vision," which signifies the sensual man that sees all things from the fallacies of the senses of the body; because it does not understand truths, and therefore seizes upon falsities instead, it is said "thy slain are not slain with the sword, neither are they killed in the war," which signifies that the truths have not been destroyed by reasonings from falsities, neither by any combats of falsity against truths, but from themselves, because from fallacies from which truths are not seen.

[23] In the same:

I will commingle Egypt against Egypt, that a man may fight against his brother, and a man against his companion, city against city, kingdom against kingdom (Isaiah 19:2).

This is said of the natural man separated from the spiritual; this is signified by "Egypt;" the crowd of falsities in the natural man reasoning and fighting against the truths and goods of the spiritual man is signified by "I will commingle Egypt against Egypt, that a man may fight against his brother and a man against his companion;" "man and brother" signifying truth and good, and in the contrary sense falsity and evil; and "man and companion" signifying truths among themselves, and in the contrary sense falsities among themselves; this division and combat take place when falsities prevail, since falsities continually contend with falsities, but truths do not contend with truths; that there will be like contentions of doctrines among themselves, that is, of the churches among themselves, is signified by "city shall fight against city, and kingdom against kingdom;" "city" meaning doctrine, and "kingdom" the church therefrom.

[24] From this the signification of the Lord's words in the Gospels can be seen:

Many shall come in My name, saying, I am Christ, and shall lead many astray. But ye shall hear of wars and rumors of wars; see that ye be not troubled; for nation shall be stirred up against nation and kingdom against kingdom, and there shall be famines and pestilences and earthquakes (Matthew 24:5-7; Mark 13:6-8; Luke 21:8-11).

This was said by the Lord to the disciples respecting the consummation of the age, which signifies the state of the church at its end, which is described in these chapters; so, too, it means the successive perversion and falsification of the truth and good of the Word until there is nothing but falsity and the evil thence. Those who "shall come in His name and shall call themselves Christ, and shall lead many astray," signify those who will come and say that this is divine truth, when yet it is truth falsified, which in itself is falsity; "Christ" meaning the Lord in relation to Divine truth, but here in the contrary sense Divine truth falsified. "They shall hear of wars and rumors of wars" signifies that there shall be disputes and contentions about truths, and consequent falsifications; "nation shall be stirred up against nation, and kingdom against kingdom," signifies that evil will fight with evil and falsity with falsity, for evils never agree among themselves nor falsities among themselves; this is why churches are divided, and so many heresies have arisen; "nation" signifies those who are in evils, and "kingdom" those who are in falsities, of whom the church consists. "There shall be famines and pestilences and earthquakes" signifies that there will no longer be any knowledges of truth and good, and that the state of the church will be changed on account of the falsities that will corrupt it; "famine" meaning a deprivation of the knowledges of truth and good; "pestilences" corruptions by falsities, and "earthquakes" the changes of the church.

[25] Since "wars" signify in the Word spiritual wars, which are the combats of falsity against truth and of truth against falsity, therefore these combats are described by "the war between the king of the north against the king of the south," and by "the battle of the he-goat against the ram," in Daniel; the war between the king of the north and the king of the south in chapter eleven, and the battle of the he-goat against the ram in chapter eight; and there "the king of the north" means those who are in falsities, and "the king of the south" those who are in truths; the "he-goat" signifies those who are in the falsities of doctrine because they are in the evil of life, and the "ram" those who are in the truths of doctrine because they are in the good of life.

[26] From this it is clear what is signified by "war" in other passages of Revelation, as in the following:

When the witnesses shall have finished their testimony the beast that cometh up out of the abyss shall make war with them, and overcome them and kill them (Revelation 11:7).

Again:

The spirits of demons doing signs to go forth unto the kings of the earth and of all the countries of the world, to gather them together unto the war of that great day of God Almighty (Revelation 16:14).

And elsewhere:

Satan shall go forth to lead astray the nations, Gog and Magog, to gather them together to war (Revelation 20:8).

In these passages also "war" signifies spiritual war, which is a war of falsity against truth and of truth against falsity. It is called a war of falsity against truth and of truth against falsity, but it is to be known that those who are in falsities fight against truths, but not so those who are in truths against falsities, for it is always those who are in falsities who attack, while those who are in truths only defend; but in reference to the Lord, He never even resists, but merely protects truths. But more elsewhere respecting this.

അടിക്കുറിപ്പുകൾ: