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

Footnotes:

624. Verse 11. And he said to me, Thou must again prophesy, signifies Divine command to still teach the Word. This is evident from the signification of "saying," when the angel speaks, by whom in this chapter the Lord in relation to the Word is represented, as being command, for what the Lord says is a command; also from the signification of "to prophesy," as being to teach the Word (of which presently). It is said he must still teach the Word, because such understanding of the Word as still remained in the church was explored, and it was found that the Word was delightful in respect to the sense of the letter, for this is signified by "the little book was in the mouth sweet as honey," "the little book" meaning the Word. It was commanded to still teach the Word in the church, because its end was not yet come. The end of the church is described by "the sounding of the seventh angel;" but here the state of the church next before the end is described by "the sounding of the sixth angel;" this state of the church is here treated of. Before the end, the Word when taught is still delightful to some, but not so in the last state of the church or its end, for then the Lord opens the interior things of the Word, which are undelightful, as has been said above in treating of the eating up of the little book and its making the belly bitter.

[2] Why the Word must still be taught although its interior truths are undelightful, and why the Last Judgment does not come until the consummation, that is, when there is no longer any good or truth remaining with the men of the church, is wholly unknown in the world, although known in heaven. The reason is that there are two classes of men upon whom judgment is effected; one class consists of the well-disposed, and the other of those who are not well-disposed. The well-disposed are the angels in the ultimate heaven, most of whom are simple, because they have not cultivated the understanding by interior truths, but only by exterior truths from the sense of the letter of the Word, according to which they have lived; for this reason their spiritual mind, which is the interior mind, was not indeed, closed, but neither has it been opened, as it is with those who have received interior truths in doctrine and in life; this is why they have become simple in respect to spiritual things, and are called well-disposed. But the ill-disposed are those who have lived outwardly as Christians but inwardly have admitted evils of every kind into the thought and into the will, so that while in the external form they appeared to be angels, in internal form they were devils. When such come into the other life they come into association for the most part with the well-disposed, that is, with the simple good who are in the ultimate heaven; for exterior things consociate, and the simple good are such that what appears in external form to be good they believe to be good, their thought not penetrating farther. These ill-disposed must be separated from the well-disposed before the Last Judgment comes, and also afterward and they can only be separated successively. This is why before the time of the Last Judgment the Word must still be taught, although interiorly, that is, in respect to its interiors, it is undelightful; and as these interior things are undelightful they do not receive them, but only such things from the sense of the letter of the Word as favor their loves and the principles derived from them, on account of which the Word in respect to the sense of the letter is delightful to them. It is therefore by means of these interior things that the well-disposed are separated from the ill-disposed.

[3] That for this reason the time is extended after the Last Judgment before the new church is fully established, is an arcanum from heaven which at this day cannot enter the understanding except with a few; yet this is what the Lord teaches in Matthew:

The servants of the householder coming said unto him, Didst thou not sow good seed in thy field? Whence then are these tares? And they said, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares ye root up at the same time the wheat with them. Let both, therefore, grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye first the tares, and bind them in bundles to burn them; but gather the wheat into the barn. He that hath sowed the good seed is the Son of man; the field is the world; the good seed are the sons of the kingdom; the harvest is the consummation of the age. As then the tares are gathered up and burned in the fire, so shall it be in the consummation of this age (Matthew 13:27-30, 37-43).

"The consummation of the age" signifies the last time of the church; that until then the well-disposed are not to be separated from the ill-disposed, because they are consociated by outward things, is signified by "lest while ye gather up the tares ye root up at the same time the wheat with them." (On this see the small work on The Last Judgment 70.)

[4] "To prophesy" signifies to teach the Word, because a "prophet" means in the highest sense the Lord in relation to the Word, and in a relative sense one who teaches the Word, but in an abstract sense the Word itself, and also doctrine from the Word. This a "prophet" signifies, therefore "to prophesy" signifies to teach the Word and doctrine from the Word. That such is the signification of "to prophesy" and "prophet" can be seen from passages in the Word where these are mentioned, understood in the spiritual sense, as in the following.

In Matthew:

Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name cast out demons, and in Thy name done many mighty works? But then will I profess unto them, I know you not; depart from Me, ye that work iniquity (Matthew 7:22, 23).

This treats of salvation, that one is saved not by knowing the Word and teaching it, but by doing it; for just before, it is said that those only will enter the kingdom of the heavens who do the will of God (verse Matthew 7:21); and just after, that he who hears the Lord's words and does them is a prudent man, but he who hears and does not is a foolish man (verses Matthew 7:24-27). This makes clear what these words mean, namely, that worship of the Lord by prayers and by words of the mouth only is meant by "Many will say to Me in that day, Lord, Lord;" and to teach the Word and doctrinals from the Word is meant by "have we not prophesied by Thy name?;" "name" signifying according to doctrine from the Word, and "to prophesy" to teach; "to cast out demons" signifies to deliver from falsities of religion, "demons" meaning the falsities of religion; "to do many mighty works" signifies to convert many. But because these works were done not for the Lord's sake, nor for the sake of truth and good and the salvation of souls, but for the sake of self and the world, thus only that they might appear in outward form, so in reference to themselves it was not good but evil that was done; this is meant by the Lord's saying "I know you not, ye that work iniquity." Doing such things does not appear to be working iniquity, and yet everything that a man does for the sake of self and of the world is iniquity, since there is in it no love of the Lord and of the neighbor, but only the love of self and the world; and his own love awaits everyone after death.

[5] In the same:

In the consummation of the age many false prophets shall arise and shall lead many astray. There shall arise false Christs and false prophets, and shall show great signs and wonders, so as to lead astray, if possible, even the elect (Matthew 24:11, 24; Mark 13:22).

"False prophets" and "false Christs and false prophets" do not mean prophets in the common acceptation of the word, but mean all those who pervert the Word and teach falsities; such are also "false Christs," since "Christ" signifies the Lord in respect to Divine truths, so "false Christs" signify Divine truths falsified. "To show great signs and wonders" signifies the efficacy and power of falsities through confirmations from the sense of the letter of the Word, and it is by this that signs and wonders are produced in the spiritual world; for the sense of the letter of the Word, however falsified, has power; respecting which wonderful things might be related. "The elect" signify those who are in spiritual good, that is, who are in the good of charity.

[6] In the same:

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

This no one can understand unless he knows what is signified by "prophet," "righteous man," "disciple," and "little ones," also by "receiving them in their name." "Prophet" in an abstract sense signifies the truth of doctrine, "disciple" the good of doctrine, "a righteous man" the good of life, and "to receive them in their name" signifies to receive these things from the love of them; thus, "to receive a prophet in the name of a prophet" signifies to love the truth of doctrine because it is truth, or to receive truth for its own sake; "to receive a righteous man in the name of a righteous man" signifies to love good and to do it because it is good, thus to receive it from the Lord from love or the affection of the heart; for he who loves truth and good for their own sakes loves them from themselves, thus from the Lord from whom they proceed, and as he does not love them for the sake of self and the world, he loves them spiritually, and all spiritual love continues with man after death and gives eternal life. "To receive a reward" signifies to carry with oneself that love, and thus to receive the blessedness of heaven; "to give to drink to one of the little ones a cup of cold water only in the name of a disciple" signifies to love innocence from innocence, and from it to love good and truth from the Word and to teach them; "to give to drink a cup of cold water," signifies to love and teach from a little innocence, "little ones" signifying the innocent, and in an abstract sense innocence itself; "to give to drink a cup of cold water" signifies to teach from a little innocence, and "a disciple" the good of doctrine from the Lord; "to give water to little ones to drink" signifies to teach truth from spiritual innocence, and also to teach truths to the innocent. This is the spiritual interpretation of these words, and unless this is known who can know what is meant by "receiving a prophet and a righteous man in the name of a prophet and righteous man" and that "they shall receive the reward of a prophet and a righteous man"? "Reward" signifies love with its delights enduring to eternity.

[7] In the same:

Many prophets and righteous men have desired to see the things which ye see but have not seen them, and to hear the things which ye hear but have not heard them (Matthew 13:17).

"Prophets and righteous men" mean in the spiritual sense all who are in the truths of doctrine and in the good of life according to truths; and "to see and hear" signifies to understand and perceive, here interior truths proceeding from the Lord, for when man understands and perceives these and also does them, he is reformed. Interior truths proceeding from the Lord are meant, because the Lord, when He was in the world, disclosed such truths. In the sense of the letter this means to see and hear the Lord, but as the Lord is the Divine truth itself in heaven and in the church, and as in consequence all Divine truths are from the Lord, and the Lord Himself taught them, and continually teaches them by means of the Word, so "to see and hear the Lord" signifies to understand and perceive these.

[8] In Joel:

I will pour out My spirit upon all flesh; that your sons and your daughters may prophesy, your old men dream dreams, and your young men see visions (Joel 2:28).

This is said of the Lord's coming, and of the perception of Divine truth by those who receive the Lord and believe in Him; the "spirit" that will be poured out upon all flesh signifies the Divine truth proceeding from the Lord, for this is meant in the Word by the Holy Spirit; "to prophesy" signifies to understand and teach the truths of doctrine; "to dream dreams" signifies to receive revelation; and "to see visions" signifies to perceive revelation; "sons and daughters" signify those who are in the spiritual affection of truth and good; "old men" signify those who are in wisdom, and "young men," those who are in intelligence.

[9] In Amos:

The Lord Jehovih doeth not a word without revealing His secret unto His servants the prophets. The lion roareth, who will not fear? The Lord Jehovih hath spoken, who will not prophesy? (Amos 3:7, 8).

Here also "to prophesy" signifies to receive Divine truth and to teach it (but this may be seen explained above, n. 601.

"To prophesy" and "prophets" have a similar signification in the following passages in Revelation:

I will give unto My two prophets to prophesy a thousand two hundred and sixty days, clothed in sackcloth (Revelation 11:3).

Again:

The time of judging the dead, and of giving the reward to His ¹ servants the prophets (Revelation 11:18).

Again:

The testimony of Jesus is the spirit of prophecy (Revelation 19:10).

Again:

Be glad, O heaven, ye holy apostles and prophets, for God hath judged your judgment (Revelation 18:20).

That here "prophets" mean those who are in the truths of doctrine, and in an abstract sense the truths of doctrine, and "to prophesy" means to receive and teach these, especially to teach about the Lord Himself, will be seen hereafter.

[10] In Amos:

Amos said to Amaziah, Jehovah took me from following the flock and said, Go, prophesy against My people Israel: and thou sayest, Prophesy not against Israel, and drop not against the house of Isaac. Thy wife shall be a harlot in the city, thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line (Amos 7:14-17).

"To prophesy against Israel, and to drop against the house of Isaac," signifies to refute those of the church who are in the falsities of evil, "to prophesy" signifying to teach and refute, and "Israel" and "the house of Isaac" signifying the church. Because the falsities of evil are what must be refuted, this is said to Amaziah, who represented the perverted church; "his wife shall be a harlot" signifies the falsification and adulteration of the Word; "his sons and daughters shall fall by the sword" signifies that the truths and goods of the church will be destroyed by the falsities of evil; and "the land shall be divided by line" signifies that the church and everything belonging to it will be scattered.

[11] In Hosea:

By a prophet Jehovah caused Israel to come up out of Egypt, and by a prophet was he guarded. Ephraim hath provoked to anger with bitterness; therefore he shall leave his bloods upon him (Hosea 12:13, 14).

By the "prophet" here in the nearest sense Moses is meant, by whom Israel was led out of Egypt and afterwards guarded; but in the spiritual sense "prophet" means the Lord in relation to the Word, and "Israel" all those of the church who are in truths from good, and "Egypt" the natural man, which separated from the spiritual man is damned. Therefore "By a prophet Jehovah caused Israel to come up out of Egypt" signifies that the Lord leads out of damnation those who are in truths from good by means of the Divine truth, which is the Word, and guards them by means of it. "Ephraim hath provoked to anger with bitterness" signifies that they perverted the Word as to the understanding of it, "Ephraim" signifying the understanding of the Word, and "bitterness" perversions and falsities therefrom, from which is what is undelightful; "therefore he shall leave his bloods upon him" signifies damnation on account of the adulteration of the truth that is in the Word.

[12] In the same:

The days of visitation are come, the days of retribution are come; Israel, the foolish prophet, and the man insane of spirit, shall know it; this because of the multitude of iniquity and great hatred. Ephraim is a watchman with my God; but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God (Hosea 9:7, 8).

The "days of visitation and retribution" signify the days of the Last Judgment, when the evil suffer punishment, and this is retribution, which is always preceded by visitation; "Israel," "prophet," and "the man of spirit," do not mean Israel, prophet, and the man of spirit, but all those of the church who are in the falsities of evil and in the evils of falsity, and who teach these and confirm them by the sense of the letter of the Word. The falsities of evil are signified by "the multitude of iniquity," and the evils of falsity by "great hatred;" "Ephraim who is a watchman with God" signifies the understanding of the Word, and this is why he is called "a watchman with God;" but as those who are in the falsities of evil and in the evils of falsity pervert the understanding of the Word, and thus craftily lead astray, it is said "the prophet is the snare of a fowler, and hatred in the house of God."

[13] In Ezekiel:

Prophesy against the prophets of Israel that prophesy, and say thou to the prophets out of their own heart, Hear ye the word of Jehovah; Thus saith the Lord Jehovih, Woe unto the foolish prophets that go away after their own spirit, and after that which they have not seen! And My hand shall be against the prophets that behold vanity, and that divine falsehood (Ezekiel 13:2, 3, 9).

By "prophets" here and elsewhere in the Word are meant in the nearest sense such prophets as those were in the Old Testament through whom the Lord spoke; but in the spiritual sense those prophets are not meant, but all whom the Lord leads; with these also the Lord flows in and reveals to them the secrets of the Word, whether they teach or not; such, therefore, are signified by "prophets" in the spiritual sense. But "the prophets that prophesy out of their own heart, and go away after their own spirit, and who behold vanity and divine falsehood," mean all who are not taught and led by the Lord but by themselves, consequently they have insanity in place of intelligence, and folly in place of wisdom, for they have the love of self in place of the love to God, and the love of the world in place of the love to the neighbor, and from these loves falsities continually pour forth. From this it can be seen what these words signify in series.

[14] In Micah:

It shall be night unto you for vision, and darkness shall arise to you for divination; and the sun shall go down over the prophets, and the day shall grow black over them (Micah 3:6).

"It shall be night unto you for vision" signifies that there shall be the understanding of falsity instead of the understanding of truth; "darkness for divination" signifies falsities instead of revealed truths; "the sun shall go down over the prophets, and the day grow black over them," signifies that light shall no more flow in from the Lord out of heaven and enlighten, but thick darkness from the hells which shall darken the understanding.

[15] In many passages "prophets" are mentioned, and no one has had any other idea respecting them than that the prophets of the Old Testament, through whom the Lord spoke unto the people, and through whom He dictated the Word, are meant; but as the Word has a spiritual sense in each and every particular of it, therefore in that sense "prophets" mean all whom the Lord teaches, thus all who are in the spiritual affection of truth, that is, who love truth, because it is truth, for the Lord teaches these, and flows into their understanding and enlightens; and this is more true of these than of the prophets of the Old Testament, for they did not have their understanding enlightened, but the words they were to say or write they received merely by hearing, and did not even understand their interior sense, still less their spiritual sense. From this it can be seen that "prophets" mean in the spiritual sense all who are wise from the Lord; and this whether they teach or do not teach. And as every truly spiritual meaning is abstracted from the idea of persons, places, and times, so the "prophet" also signifies in the highest sense the Lord in relation to the Word, and as to doctrine from the Word, and likewise the Word and doctrine; and in the contrary sense "prophets" signify the perversions and falsifications of the Word and the falsities of doctrine. As this is what "prophets" signify in both senses, I will cite a few passages only in which prophets are mentioned, and in which they mean all who receive and teach the Word and doctrine, and in a sense separate from persons the Word and doctrine, and in the contrary sense those who pervert the Word and teach falsities of doctrine, and in an abstract sense the perversion of the Word and falsities of doctrine.

[16] In Isaiah:

Jehovah will cut off from Israel head and tail; the old man and the honored of face he is the head; but the prophet, the teacher of a lie, he is the tail (Isaiah 9:14, 15).

In the same:

Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; your prophets and your heads, the seers, hath He covered (Isaiah 29:10).

In Jeremiah:

They have denied Jehovah when they said, It is not He, neither shall evil come upon us, neither shall we see sword and famine. But the prophets shall become wind, and the word is not in them (Jeremiah 5:12, 13).

In the same:

I have sent unto them all My servants the prophets, daily rising up early and sending them (Jeremiah 7:25).

Thus said Jehovah of Hosts against the prophets, Behold I will feed them with wormwood, and make them drink waters of gall; for from the prophets of Jerusalem is hypocrisy gone forth into all the land. Hearken not unto the words of the prophets that prophesy unto you; they make you vain; they speak the vision of their own heart, and not out of the mouth of Jehovah (Jeremiah 23:15, 16).

In the same:

The prophets that have been before me and before thee of an age prophesied over many lands and over great kingdoms, of war, and of evil, and of pestilence. The prophet who prophesieth of peace, when the word of the prophet shall come to pass that prophet shall be known that God sent him (Jeremiah 28:8, 9).

In Matthew:

Woe unto you, hypocrites and Pharisees, because ye build the sepulchers of the prophets, and adorn the tombs of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye witness against yourselves that ye are the sons of them that slew the prophets. I send unto you prophets and wise men and scribes; and some of them shall ye kill and crucify; that upon you may come all the righteous blood shed upon the earth, from the blood of Abel the righteous even to the blood of Zachariah, son of Barachiah, whom ye slew between the temple and the altar. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee (Matthew 23:29-37; Luke 11:47-51).

In these passages it seems as if "prophets" mean merely the prophets through whom Jehovah, that is, the Lord, spoke, consequently that by "slaying the prophets" the Lord simply meant their slaughter. But the Lord meant at the same time the slaughter and extinction of Divine truth that comes from the falsification and adulteration of the Word; for by a person and his function the thing itself which the person did and said is meant in the spiritual sense; thus a "prophet" means Divine truth or the Word and doctrine therefrom; therefore as the function of a person and the person are in effect one, so the thing itself that the prophet teaches is meant by "prophet." "To shed blood" also means to adulterate the truths of the Word; and as the Jewish nation was such it is said, "O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee," these words meaning in the spiritual sense that such extinguish all Divine truth which they have from the Word.

[17] Because a "prophet" means Divine truth, which is the Word, and which is in the church from the Word, and this cannot be extinguished except by those who have the Divine truth of the Word, therefore the Lord said:

That it was not fitting for a prophet to perish out of Jerusalem (Luke 13:33).

"Jerusalem" meaning the church in respect to the doctrine of truth.

In the Word "priest and prophet" are also often mentioned, and "priest" means there one who leads men to live according to Divine truth, and "prophet" one who teaches it. In this sense "priest and prophet" are mentioned in the following passages. In Jeremiah:

The law shall not perish from the priest, nor counsel from the wise, nor the Word from the prophet (Deuteronomy 18:18).

In that day the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall be amazed (Jeremiah 4:9).

In Ezekiel:

They shall seek a vision from the prophet; but the law hath perished from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with astonishment (Ezekiel 7:26, 27).

"Vision from the prophet" means the understanding of the Word; "law from the priest" the precepts of life; "counsel from the elders" wisdom therefrom. "King" and "princes" mean intelligence through truths from good; such is the spiritual meaning of these words.

[18] In Isaiah:

The priest and the prophet err through strong drink, they are swallowed up of wine, they are gone astray through strong drink; they err among the seeing, they stumble in judgment (Isaiah 28:7).

In Jeremiah:

An astonishing and horrible thing has come to pass in the land; the prophets have prophesied a lie, and the priests bear rule by their hands; and my people love to have it so (Jeremiah 5:30, 31).

From the prophet even unto the priest everyone doeth a lie (Jeremiah 8:10).

When a prophet or a priest shall ask thee, saying, What is the prophetic saying of Jehovah? say unto them, I have abandoned you, and the prophet, and the priest (Jeremiah 23:33, 34).

In Zephaniah:

Her prophets are very light, men of treacheries; their priests profane what is holy; they violently wrest the law (Zephaniah 3:4).

In Jeremiah:

The priests said not, Where is Jehovah? and they that handle the law have not acknowledged Me, and the prophets have prophesied by Baal, and have walked after those that do not profit. The houses of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jeremiah 2:8, 26);

not to mention many other passages where "prophets and priests" are mentioned together, and thereby "priests" are meant those who teach life, and lead to good, and by "prophets" those who teach truths which lead; but in an abstract sense "priests" and "the priesthood" mean the good of love, consequently the good of life, and "prophets" the truth of doctrine, consequently the truth that leads to the good of life; in a word, "prophets" must teach, and "priests" lead.

[19] In Zechariah:

In that day I will cut off the names of the idols out of the land, that they may no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land; and it shall come to pass that when any man shall prophesy anymore, his father and his mother that begat him shall say unto him, Thou shalt not live; and his father and his mother that begat him shall thrust him through. It shall come to pass in that day that the prophets shall be ashamed every man of his vision when they have prophesied, neither shall they wear a tunic of hair to dissemble; and he shall say, I am no prophet, I am a man that tilleth the ground, for a man sold me from boyhood (Zechariah 13:2-5).

This is said of the Lord's coming into the world, and of the abolition of representative worship and of the falsities with which the doctrine of the church then abounded; for the Jewish nation, with which the church was, placed all worship in externals, and nothing in internals, that is, nothing in charity and faith, which are internal, but in sacrifices, and in such things as are external, consequently their worship and doctrine consisted of mere falsities, and the nation itself, viewed in itself, was idolatrous. The abolition of such things by the Lord is described by these words of the prophet; therefore "I will cut off the names of the idols out of the land, that they may no more be remembered," signifies the abolition of idolatrous worship, that is, of worship merely external without any internal; "I will cause the prophets and the unclean spirit to pass out of the land" signifies the abolition of the falsities of doctrine; "when they have prophesied anymore, his father and his mother that begat him shall say unto him, Thou shalt not live," signifies that the church to be instituted by the Lord, which shall be an internal church, shall completely extinguish the falsities of doctrine, if anyone shall teach them; "to prophesy" signifying to teach the falsities of doctrine, "father and mother," the church in respect to good and in respect to truth, "father," the church in respect to good, and "mother," the church in respect to truth, and "thou shalt not live" signifying to extinguish. The same is meant by "his father and his mother that begat him shall thrust him through." The abolition of the falsities of doctrine is meant also by "the prophets shall be ashamed, every man of his vision, neither shall they wear a tunic of hair to dissemble," "prophets" and "their vision" here also meaning the falsities of doctrine, and "to wear a tunic of hair to dissemble" signifying to pervert the external things of the Word such as are in the sense of its letter, for "tunic of hair" with the prophets represented the ultimate sense of the Word, the same as "the raiment of camel's hair" of John the Baptist. His saying "I am a man that tilleth the ground, for a man sold me from boyhood," signifies that this is the case with those of the Jewish Church, which was merely external, not internal, because of their being born in it, and consequently devoted to it.

[20] In Daniel:

Seventy weeks are determined upon thy people and upon thy city of holiness, to finish the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of the ages, and to seal up the vision and the prophet, and to anoint the holy of holies (Daniel 9:24).

This is said of the Lord's coming, when iniquity is consummated, or when there shall be no longer any good or truth remaining in the church. "Upon the people and upon the city of holiness" signifies upon the church and its doctrine, which are then wholly vastated and extinguished. "To finish the transgression and to seal up sins" signifies when all in the church are in the falsities of doctrine and in evils in respect to life, for, as has been shown at the beginning of this article, the Lord's coming and the Last Judgment therewith do not take place until there is no longer any truth of doctrine or good of life remaining in the church, and this for the reason there mentioned, that the well-disposed may be separated from the ill-disposed. "To bring in the righteousness of the ages" signifies the Last Judgment, when everyone will be rewarded according to his deeds; "to seal up the vision and the prophet" signifies the end of the former church and the beginning of the new, or the end of the external church, which was representative of things spiritual, and the beginning of the internal, which is a spiritual church, "vision and the prophet" meaning the falsities of doctrine; and these same words signify also that the Lord will fulfill all things that are predicted of Him in the Word; "to anoint the holy of holies" signifies the glorification of the Lord's Human by union with the Divine Itself; it signifies also that all worship afterwards must be from love to Him.

[21] In Moses:

Jehovah said unto Moses, I have set thee a god to Pharaoh; and Aaron thy brother shall be thy prophet (Exodus 7:1).

The Lord said to Moses, "I have set thee a god to Pharaoh," because Moses represented the Law, by which is meant the Divine truth, and this too is signified by "God" in the spiritual sense; for Moses received from the Lord's mouth the words that he was to say to Pharaoh, and he who receives these is called a "god;" this is why angels are called "gods," and thence also signify Divine truths. That Aaron was "his prophet" signifies that he taught the truth received by Moses and declared it to Pharaoh, for a "prophet," as has been said above, signifies one that teaches truth, and in an abstract sense the doctrine of truth. (But this may be seen more fully explained in Arcana Coelestia 7268, 7269.)

[22] This is why the prophets of the Old Testament represented the Lord in relation to the doctrine of Divine truth, and the chief of them represented the Lord in relation to the Word itself, from which comes the doctrine of Divine truth, as Moses, Elijah, Elisha, and John the Baptist; and as the Lord is the Word, that is Divine truth, He Himself in the highest sense is called a "Prophet." As Moses, Elijah, and John the Baptist represented the Lord as to the Word:

Moses and Elijah appeared speaking with the Lord when He was transfigured (Matthew 17:3, 4; Mark 9:4, 5; Luke 9:30).

There "Moses and Elijah" mean the Word both historical and prophetical, "Moses" the historical Word, and "Elijah" the prophetical, and for the reason that when the Lord was transfigured He presented Himself in the form in which the Divine truth is in heaven. That Elijah represented the Lord as to the Word is evident from the miracles done by Him, all of which signified such things as belong to Divine truth or the Word; and as John the Baptist in like manner represented the Lord as to the Word he was called "Elijah," as can be seen in Malachi:

Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah cometh; and He shall turn the heart of the fathers to the sons, and the heart of the sons to the fathers, lest I come and smite the earth with a curse (Malachi 4:5, 6).

And it is openly declared:

That John was Elijah (Matthew 11:14; 17:10-12; Mark 9:11-13);

not that he was Elijah, but he represented something similar to that which Elijah represented, that is, the Word; and as the Word teaches that the Lord was to come into the world, and because, moreover, in each and all particulars in the inmost sense the Word treats of Him, therefore:

John was sent before Him to teach them that the Lord was to come (as m ay be seen Matthew 11:9, 10; Luke 1:76; 7:26).

[23] From this it can now be seen why the Lord is called a "Prophet," namely, because He was the Word, that is, Divine truth itself (as is evident from John 1:1, 2, 14). That the Lord is called a "Prophet" because He was the Word can be seen also in Moses:

Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. I will put My words in his mouth, that he may speak unto you all that I shall command him. The man who will not hearken unto My words which he shall speak in My name, of him I will require it (Deuteronomy 18:15-19).

It is said that "Jehovah was to raise up a prophet like Moses," because Moses represented the Lord in relation to the Law, that is, the Word, as has been said above; therefore it is also said of Moses:

That Jehovah spake with him mouth to mouth, and not as with other prophets, by visions, dreams, and dark sayings (Numbers 12:1-8).

By this also the representation of the Lord by Moses is described; for the Lord from Jehovah, that is, from the very Divine that was in Him from conception, spoke with Himself; this is meant by "I will put My words in his mouth, that he may speak unto you all that I shall command him;" and this, too, was represented with Moses by "Jehovah spake with him mouth to mouth, and not as with other prophets." Again this is why:

The Lord is called a Prophet (Matthew 21:11; Luke 7:16; John 7:40, 41; 9:17).

Footnotes:

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).

Footnotes: