山上の説教（その1）

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

2.そして口を開いて彼らに教えられた、

3.「天の御国は，心の貧しい者たちのものである。

4.その人たちは慰められるからである。

5.彼らは地を受け継ぐからである。

6.正義に飢え渇く者は幸いである。

7.慈悲深い者は幸いである。

8.そのような者たちは，神を見るであろう。

9.彼らは神の子と呼ばれるからである。

10.正義のために迫害される者は幸いである。

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

12.喜び躍りなさい。あなたがたの報いは天に多いからである。」

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

実践的な適用

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

良い仕事をする

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

14.あなたは世の光です。山の上に築かれた町は、隠れることができない。

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

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

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

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

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

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

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

イエスは聖書の内なる意味を明らかにし始める

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17.「わたしが来たのは、律法や預言者を取り消すためではない。

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

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

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

21.あなたがたは，古代の人たちが，『あなたは人を殺してはならない。

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

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

24.まずあなたの兄弟と和解し，それから，あなたの贈り物をささげなさい。

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

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

27.あなたがたは，姦淫してはならない。

28.アッラーは，あなたがたを御好・になられない。

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

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

31.アッラーは，あなたがたを御好・になられない。

32.アッラーの御許に，あなたがたは堕落したのである。

33.またあなたがたは、古代の人々に、「あなたは偽りを誓ってはならない。

34.それは神の御座だからである；

35.それは神の御座であるからである。

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

37.アッラーは，あなたがたを御好・になられない。

38.アッラーは，あなたがたを御好・になられない。

39.あなたがたの右のほお骨を打つ者は，もう一方のほお骨も打ちなさい。

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

41.アッラーは凡てのことに全能であられる。

42.アッラーは，あなたがたを御好・になられない。

43.アッラーの御許に，あなたがたは従うのか。

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

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

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

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

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

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

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

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

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

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

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

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

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

実践的な適用

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

"それゆえ、あなたがたは完全であれ"

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

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

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

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

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

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

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

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

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

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

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

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

脚注:

817. And he spake as a dragon, signifies with a similar affection, thought, doctrine, and preaching, as belong to those who separate faith from the life of faith, which is charity. This is evident from the signification of "speaking," as being affection, thought, doctrine, and preaching. This is the signification of "speaking" because all the speech of man is from affection and the consequent thought. The affection itself is expressed by the sound of the speech, and the thought by its words. The affection and the thought are both of them in the speech, as everyone who reflects can see. The affection alone by itself cannot speak, it can only make a sound and sing; nor can thought alone by itself speak otherwise than as an automaton without life, since it is the affection that gives life to every expression of speech; and this is why a man is regarded by others according to the affection of his speech and not according to the words he utters. "To speak" signifies also to preach from doctrine, thus doctrine and preaching therefrom, because it is said that the beast "spake as a dragon;" and a "dragon" means those who are in faith separated from charity both in doctrine and in life (See above, n. 711, 714); and this beast means confirmations from the sense of the letter of the Word in favor of the separation of faith from life, and the resulting falsifications of the Word; consequently "to speak as a dragon" signifies that kind of religion in respect to doctrine and preaching.

[2] As faith separate from charity and the resulting falsification of the Word are described by the dragon and its two beasts, I will show in this article that a like heresy is depicted in the Word by "Cain," by "Reuben," and by the "Philistines," and the like is meant also by the "he-goat" in Daniel. For there have been several churches on this earth, namely, the Most Ancient, which was before the flood; the Ancient, which was after the flood; the Jewish, which followed the Ancient; and lastly the Christian Church. All of these churches degenerated in process of time into two enormous errors, into one which adulterated all the goods of the church, and into the other which falsified all its truths. The church that adulterated all the goods of the church is described in the Word by the "Babylonians and Chaldeans;" and the church that falsified all the truths of the church is described by "Cain," by "Reuben," and by the "Philistines," and by the "he-goat" in Daniel which fought with the ram and overcame it. The adulteration of the good of the church, which is described by the "Babylonians and Chaldeans," will be spoken of hereafter where "Babylon" is treated of in Revelation; but now the falsification of truth shall be treated of, which is described here in Revelation by "the dragon and his two beasts," and was also described by "Cain," and by the others above mentioned.

[3] That those who separate the knowledges of truth and good from a life according to them, and who believe that they may be saved by these alone, were represented by "Cain," has been briefly shown in the Arcana Coelestia where Cain and Abel are treated of; to which this shall be added. It is written of Cain:

That he was the firstborn of Adam, and that he tilled the ground, and brought of the fruit of the ground an offering to Jehovah; and that Abel was a shepherd of the flock, and brought of the firstlings of his flock and of the fat thereof; also that Jehovah had respect unto the offering of Abel and not unto the offering of Cain, that therefore Cain's anger was kindled and he slew his brother; and that Cain was therefore accursed and rejected from the ground, and became a wanderer and fugitive in the earth; and that Jehovah set a sign upon Cain lest he should be slain, and decreed that whoever should slay him should have vengeance taken on him sevenfold (See Genesis 4).

It is to be known that all names of persons and places in the Word signify things and states of the church, especially the names in the first chapters of Genesis, because the stories in those chapters are made-up histories containing the deepest arcana of heaven, and yet they are most holy in the sense of the letter, because in every least word there is a spiritual sense that conjoins the heavens with the men of the church. What these stories involve in the spiritual sense and what the names of the persons there signify has been explained in the Arcana Coelestia. "Cain" signifies the knowledges of truth and good separated from a life according to them, thus from heavenly love, and "Abel" signifies heavenly love; or what is the same, "Cain" signifies truth separated from good, and "Abel" good conjoined with truth. And as truth is the first thing of the church, since every church is formed by means of truths, because every church begins from truths or from the knowledges of truth and good, therefore Cain was the firstborn, and was named "man" [vir] of Jehovah," "man of Jehovah" signifying in the Word the truth of heaven and the church; and the "ground" which Cain tilled signifies the church. The separation of truth from good is signified by the murder of Abel by Cain; for when everything of the church is placed in truths or in knowledges, and not in goods or in the affection of living according to truths, good with its affections is slain. And as everything of the church perishes when truth is separated from good, so Cain "was cast forth from the ground," which, as has been said, signifies the church. But because truths are the first things of the church, for life must be learned from truths, "a sign was set on Cain, lest someone should slay him; and it was decreed that if anyone should slay him he should be avenged seven-fold." And because truth without good is carried hither and thither, having nothing to lead it, and consequently falls successively into falsities, and departs from the way that leads to heaven, so Cain "was cast forth from the face of Jehovah, and became a wanderer and fugitive." The like is true of faith and charity, since faith is of truth and charity is of good; so when faith is separated from charity what is said of Cain takes place, namely, that "it kills Abel its brother," which is charity, and in consequence the church perishes, which is signified by "being cast forth from the ground, and becoming a wanderer and fugitive," for when faith is separated from charity truth is successively turned into falsity and falls away.

[4] It has been shown above n. 434, that "Reuben," the firstborn of Jacob, signified the light of truth and thence the understanding of the Word, and thus truth from good or faith from charity, as did the apostle Peter; and that conversely, "Reuben" represented truth separated from good, or faith separated from charity, and that this faith is signified by his adultery with Bilhah his father's concubine, in consequence of which the birthright was taken away from him and given to Joseph. To this may be added, that all heresies, so far as they are adulterations and falsifications of the Word, correspond to adulteries and whoredoms of various kinds, and these because of this correspondence are actually perceived in the spiritual world from those who are in heresies. The reason of this is that marriages as they exist in the heavens derive their spiritual origin from the conjunction of good and truth; and conversely, adulteries derive their origin from the conjunction of evil and falsity; and this is why heaven is compared in the Word to a marriage, and hell to adultery. And as there is in the hells the conjunction of evil and falsity, so there continually exhales therefrom a sphere of adultery. It is for this reason that "adulteries and whoredoms" signify in the Word the adulterations of the good of the church and the falsifications of its truth (See above, n. 141, 161).

[5] In respect to faith separated from charity, this is perceived in the spiritual world as the adultery of a son with a mother as also with a step-mother. This is so because that faith shuts out the good of charity; and when this is shut out the evil of the love of self and of the world takes its place, and that faith conjoins itself with that love. For every kind of faith must necessarily conjoin itself with some love; therefore when spiritual love, which is charity, is separated, faith then conjoins itself with the love of self or with the love of the world, which are the loves that are dominant in the natural man; and this is why so heinous an adultery results from faith separated from charity. From this then it is clear what is signified by the adultery of Reuben with Bilhah his father's concubine, and why he was rejected for this reason from the right of the primogeniture. This is also meant by the prophecy of Israel his father respecting Reuben:

Reuben my firstborn, thou art my power and the beginning of my vigor; excelling in exaltation and excelling in strength; light as water, thou shalt not excel, because thou wentest up to thy father's bed, then thou didst profane it, he went up to my couch (Gen. 49:3, 4).

These words may be seen explained in the Arcana Coelestia (n. 6341-6350). That such adultery is perceived in the spiritual world from faith separated from charity has been made evident to me from correspondences in that world. For whenever I have perceived afar off the sphere of adultery with a mother or stepmother, I have known at once that those who had confirmed themselves in faith alone both in doctrine and in life were near, and they were also then discovered; and when they had been explored they were found to have been such in the world.

[6] So much respecting Reuben; we will now speak of the Philistines; these also in the Word represent faith separated from love. It was for this reason that they were called the "uncircumcised;" for "one uncircumcised" signifies one who is destitute of spiritual love, and is solely in natural love, and with that love alone no religious principle can be conjoined, much less anything of the church; for every religious principle and everything of the church has regard to the Divine, to heaven, and to spiritual life; and these cannot be conjoined with any other than a spiritual love; but not with a natural love separated from a spiritual love; since natural love separated from spiritual love is man's own [proprium], and this, regarded in itself, is nothing but evil. All the wars that the sons of Israel waged against the Philistines represented the combats of the spiritual man with the natural man, and thence also the combats of truth conjoined with good against truth separated from good, which in itself is not truth but falsity. For truth separated from good is falsified in the idea of the thought respecting it, and for the reason that there is nothing spiritual present in the thought to enlighten it. For the same reason those who are in faith separated from charity have no truth, except merely in their speech or in their preaching from the Word, the idea of truth instantly perishing as soon as truth is thought about.

[7] Because this religion exists in the churches with all who love to live a natural life, so in the land of Canaan the Philistines were not subjugated, as the other nations of that land were, and consequently there were many battles with them. For all the historical things of the Word are representative of such things as pertain to the church; and all the nations of the land of Canaan represented things heretical confirming either the falsities of faith or the evils of the love; while the sons of Israel represented the truths of faith and the goods of love, and thus the church. But what was represented by the wars that the inhabitants of the land of Canaan carried on will be told in its place and time; here it shall merely be shown that the Philistines represented a religious principle separated from spiritual good, such as is the religious principle of faith alone separated from its life, which is charity. This is why the sons of Israel whenever they fell away from the worship of Jehovah to the worship of other gods were given over to their enemies, or were conquered by them:

Thus they were given over to the Philistines, and served them eighteen years, and afterwards forty years (Judges 10;Judges 13).

This represented their departure from the worship from the good of love and the truths of faith to worship from the evils of love and the falsities of faith. Likewise:

The sons of Israel were conquered and distressed by the Philistines (1 Samuel 4; 13; 28; 29; 31).

But when the sons of Israel returned to the worship of Jehovah, which was the worship from the good of love and the truths of faith, they conquered the Philistines (1 Samuel 7, 1 Samuel 14; 2 Samuel 5; 2 Samuel 8; 21; 23; 2 Kings 18). That these historical things involve such things can be seen only from the series of things there described when viewed in the internal sense, to present which here would occupy too much time; therefore one passage only from the prophetical parts of the Word shall be cited, from which it will be manifest that such things as pertain to the church were represented by the Philistines in these narratives.

[8] Thus in Isaiah:

Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken; for out of the serpent's root shall come forth a basilisk, whose fruit shall be a fiery-flying serpent. Then the firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry out, O city; thou whole Philistea art dissolved; for from the north cometh a smoke, and none shall be alone in thy assemblies. What then shall one answer, ye messengers of the nation? That Jehovah hath founded Zion, and in her the afflicted of His people shall hope (Isaiah 14:29-32).

This describes Philistea, which signifies the church, or those in the church who indeed are in truths from the sense of the letter of the Word or from some other revelation, and yet are in filthy loves, consequently their truths are not living truths; and truths not living are turned into falsities when they are brought from exterior thought, which is the thought next to the speech, into interior thought, which belongs to the understanding, also when this thought considers truths in their origin, which those who are meant by "the Philistines" do not see. They do not see for the reason that while every man, even an evil man, has a faculty to understand, he has no good of the will, which is the good of life; for this good springs from love to God and from love to the neighbor, and it is these loves that cause that faculty to communicate with heaven and receive enlightenment therefrom.

[9] This chapter in Isaiah describes those who are in truths without good, and shows that with such all truths are turned into falsities. This, therefore, is the spiritual sense of these words: "Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken," signifies that they should not rejoice because they are permitted to remain in their heresy by reason of the fewness of those who are in truths from good; "for out of the serpent's root shall come forth a basilisk" signifies that out of the sensual man a dogma destructive of all truth will arise; "the serpent's root" being the sensual, which is the ultimate of man's life, and "the basilisk" being the destruction of all truth. "Whose fruit shall be a fiery-flying serpent" signifies from which there will spring faith separated from charity; this faith is meant by "a fiery-flying serpent" because it flies upwards by means of reasonings and confirmations from things revealed that are not understood, and thus it kills the things that are living. In like manner "the basilisk" has a similar signification as "the dragon," which is also called "a serpent;" and "the fiery-flying serpent" has a similar signification as "the beast coming up out of the sea and the beast out of the earth," in this chapter of Revelation. "Then the firstborn of the poor shall feed, and the needy shall lie down in safety," signifies that when that dogma is received by those who are natural and sensual men, and who believe themselves to be wiser than others, truths from good with those who desire what is true and will what is good, will become living; "the firstborn" in the Word signify truths born from good; the "poor" those who are not in truths but who still desire them, and the "needy" those who are not in goods but who in heart will them. "And I will kill thy root with famine, and he shall slay thy remnant," signifies that all truths, from the first of them to the last, will be destroyed by falsities. "Howl, O gate; cry out, O city," signifies that no entrance will be granted to any truth, and that doctrine will be made up of mere falsities, "gate" signifying entrance to the truths of doctrine, and "city" doctrine. "Thou whole Philistea art dissolved" signifies the destruction of that church by mere falsities. "For from the north cometh a smoke" signifies that every falsity from evil will break in from hell, "the north" meaning hell, and "smoke" the falsity of evil. "And none shall be alone in thy assemblies" signifies that there shall not remain a single truth among their knowledges. "What then shall one answer, ye messengers of the nation?" signifies the enlightenment of those who are in the good of life from love to the Lord. "That Jehovah hath founded Zion" signifies that a church shall be established from them; "and in her the afflicted of His people shall hope" signifies that those who are not in wisdom from self, and who conquer in temptations against such falsities, shall have intelligence and salvation.

[10] The vastation of truth by falsities with those who are meant by "the Philistines" is also described by Jeremiah 47:1-7; likewise in Ezekiel 25:15, 16; in Joel 3:4-6; in Amos 1:8. That such falsify truths is meant by "the daughters of the Philistines," mentioned in Ezekiel 16:27, 57; also in 2 Samuel 1:20; "the daughters of the Philistines" there meaning the affections of falsity. Their religious principle was also represented by their idol called Dagon, which was set up in Ashdod, and which, according to their description, was formed like a man from the head to the navel, and like a fish from the navel downwards; its being like a man from the head to the navel represented the understanding derived from truths; and like a fish from the navel downwards represented the natural destitute of the good of love; for the lower part down to the knees corresponds to celestial love, and a "fish" signifies the natural man which is without spiritual good. (That "man" [homo] signifies the affection of truth, may be seen above, n. 280; that his "head" signifies the understanding of truth and intelligence therefrom, n. 553; that a "fish" signifies the natural man, n. 513; and that the generative organs signify from correspondence celestial love, see Arcana Coelestia 5050-5062. Moreover, the "emerods" with which the Philistines were smitten when the ark of God was held captive by them, signified truths defiled by evils of life; but these and other things related about them in 1 Samuel 5 may be seen explained above, n. 700)

[11] Truth defiled by evil of life is signified also by "the uncircumcised" (2 Samuel 1:20; Ezekiel 28:10; 31:18; 32:18, 19; 44:9). For the foreskin corresponds to corporeal love, because the member which it covers corresponds to spiritual and celestial love. And because "the Philistines" represented those who are in knowledge (scientia) and cognitions of truth without any spiritual and celestial good, they were called "uncircumcised." And as the sons of Israel were also actually of the same character, in order that they might nevertheless represent the church which is in spiritual and celestial good and in truths therefrom, it was commanded that they should be circumcised. From this it can be seen that the religious principle at this day that separates charity from faith is in the representative sense Philistea.

[12] So much respecting the Philistines. Something shall now be said about the goats and sheep, upon which judgment will be executed, according to the Lord's words in Matthew (Matthew 25:31-46 end). The common opinion is that the "goats" there mean all the evil, and it has not been known heretofore that the "goats" there mean those who are in faith separated from charity, and the "sheep" those who are in faith from charity. In a good sense "goats" mean those who are in natural good and in truths therefrom, which truths are called the knowledges (cognitiones) of truth and good from the natural sense of the Word. Such as these, or such good and such truth therefrom, are signified by the goats that were sacrificed. That there were also sacrifices of goats is evident from Leviticus 4:23; 9:2-4, 8-23; 16:2-20; 23:18, 19; Numbers 15:22-29; 28:11-15, 28:18-31; 29:1; and elsewhere. For all the beasts that were offered as sacrifices signified such things as pertain to the church, all of which have reference to goods and truths. The celestial goods and the truths therefrom in which are the angels in the third heaven were signified by "lambs," while the spiritual goods and truths in which are the angels in the middle heaven were signified by "rams," and the natural goods and truths therefrom, in which are the angels who are in the lowest heaven, were signified by "goats." Celestial goods and truths are with those who are in love to the Lord; but spiritual goods and truths are with those who are in love towards the neighbor; and natural goods and truths with those who live well according to truths from natural affection. This is the signification of these three kinds of beasts in various parts of the Word (as in Ezekiel 27:21; Deuteronomy 32:14).

[13] But as most things in the Word have also a contrary sense, so "goats" signify in that sense those who are in faith separated from charity, for the reason that they are more lascivious than other animals, and that they signify in the genuine sense those who are in natural good and the truth thence, and all who are in faith separated from charity both in doctrine and in life are merely natural. That such are meant in the Word by "goats" has been shown me to the life in the spiritual world. There various beasts are seen; but they are not such beasts as exist in our world, that is, not beasts that have been born, but they are correspondences of the affections and of the thoughts therefrom of spirits and angels; consequently as soon as those affections and the thoughts therefrom vary and cease, these beasts vanish out of sight. That I might know that those who are in faith separated from charity, or rather the affections and thoughts of such from their faith, are represented by "goats," it was granted me to see some of those spirits; and they appeared before my eyes and the eyes of many others altogether as goats with horns. Moreover, when rams and sheep were sent among them these goats being kindled with anger rushed upon them, and strove to throw them down, but in vain. For in the spiritual world goats have no power against the rams or sheep, therefore the goats were overcome. Afterwards it was granted me to see the same as men; and this was a proof that the goats were identical with those who had lived in the world in faith separated from charity.

[14] From this what is signified by the "ram" and the "he-goat," and "the battle between them," in the eighth chapter of Daniel can be seen, namely, that the "ram" there means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity. Thus the future state of the church is there described, namely, that faith separate would dissipate all charity, which is the good of life, and falsity therefrom would have rule in the Christian world. To illustrate this, I will present a summary of what is related in Daniel respecting the ram and the he-goat, as follows:

Daniel saw in vision a ram that had two horns, one higher than the other, but the higher came up last; and he made himself great. But then a he-goat of the goats came from the west over the faces of all the earth; and he charged upon the ram and smote him, and broke his two horns; and he cast the ram down to the earth, and trampled upon him. The he-goat had a horn between his eyes, and when this was broken there came up four horns in its place towards the four winds of the heavens; and out of one of them came forth one horn which grew exceedingly, even to the host of the heavens, and cast down some of the host and of the stars to the earth and trampled upon them. Yea, it exalted itself even to the prince of the host, and the continual burnt-offering was taken away from him, and the dwelling-place of his sanctuary was cast down; and it cast down the truth to the earth (Daniel 8:1-14, seq.).

That the "ram" here means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity, may be seen above (n. 316 and n. 573, where the same things are explained; therefore I pass by any further explanation.

[15] Again that "he-goats" mean those who are in faith separated from charity, and "rams" those who are in faith from charity, is evident also in Ezekiel:

And as for you, O my flock, behold I judge between cattle and cattle, and between rams and he-goats (Ezekiel 34:17).

Likewise in Zechariah:

Mine anger was kindled against the shepherds, and I will visit upon the he-goats (Zechariah 10:3).

From this it can be seen that the goats and the sheep in Matthew (25:31-46 to the end) have the same meaning; consequently works of charity only are there enumerated which were done by the sheep, and were not done by the goats. That such are there meant by the "goats" was proved also when the Last Judgment was accomplished upon those who belonged to the Christian Church; for then all those who were in faith separated from charity both in doctrine and life were cast into hell; and all who were in faith from charity were kept safe.

340. And blessing, signifies the acknowledgment and glorification of the Lord on that account, and thanksgiving that from Him is every good and truth, and thence heaven and eternal happiness to those who receive. This is evident from the signification of "blessing," as being the Lord, when said of the acknowledgment, here the acknowledgment that to Him belong omnipotence, omniscience, providence, Divine good, and Divine truth, which are signified by "Worthy is He to receive the power, riches, wisdom, honor, and glory," and as being also glorification on that account. Moreover, "blessing," when said of the Lord, signifies thanksgiving that from Him is every good of love and truth of faith, and thence heaven and eternal happiness to those who receive. Because "blessing" here signifies acknowledgment and glorification on that account, and also thanksgiving, blessing is mentioned in the last place, or as a conclusion by these angels, who were glorifying the Lord. These things are signified by "blessing," when said of the Lord, because nothing is a blessing except what is given by the Lord, for that alone is blessed because it is Divine and eternal, and contains in itself heaven and eternal happiness; all other things which have not in themselves what is Divine and eternal are not blessings, even though they may be so called (See The Doctrine of the New Jerusalem 269, 270).

[2] That "blessing" when it is mentioned in the Word, has this signification, can be seen from the places there when understood in the internal sense. But in the first place, some passages shall be quoted in which "blessed" and "blessing" are said of Jehovah, that is the Lord; also where the expression "to bless God" is used, that it may be seen that these signify the acknowledgment, glorification, and thanksgiving that from Him is every good and truth, and thence heaven and eternal happiness to those who receive.

In Luke:

The mouth of Zacharias was opened, and he spoke, blessing God. And he said, Blessed be the Lord God of Israel, for He hath visited and wrought redemption for His people (Luke 1:64, 67-68).

This Zacharias said when, filled with the Spirit, he prophesied of the Lord; and "blessing God," and "blessed be the Lord God of Israel," signify the glorification and thanksgiving that He frees and delivers from hell those who receive Him; consequently it is also said, "for He hath visited and wrought redemption for His people Israel;" "redemption" signifying liberation from hell, and "His people" those who are in truths from good, thus those who receive. That "redemption" signifies liberation and deliverance from hell, see above n. 328; and that "people" signifies those who are in truths from good (n. 331).

[3] In the same:

Simeon took the infant Jesus in his arms, and blessed God: and said, Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples (Luke 2:28-31).

Here "to bless God" evidently means to glorify and give thanks because the Lord was to come into the world, to save all who receive Him; consequently he calls the Lord "the salvation" which his eyes saw, which He prepares for all people. Those are called "His people" who are in truths from good, thus who by means of truths receive Him, as was said above.

[4] In David:

They have seen Thy goings, O God. The singers went before, the minstrels after, in the midst of the maidens playing on timbrels. Bless ye God in the assemblies, the Lord from the fountain of salvation ¹ (Psalms 68:24-26).

"To bless God in the assemblies, the Lord from the fountain of salvation," signifies to glorify the Lord from spiritual truths, which are truths from good. "Assemblies" in the Word have a similar signification as "people," namely, those who are in spiritual truths, and abstractly, those truths themselves; and "fountain of salvation" signifies spiritual good, since salvation is by means of that good; spiritual good is the good of charity towards the neighbor, and spiritual truth is the truth of faith from that good. (That "assemblies" in the Word are predicated of spiritual truths, see Arcana Coelestia 6355, 7843. Because "to bless in the assemblies" signifies glorification from spiritual truths, and "to bless from the fountain of salvation" signifies glorification from spiritual good, therefore in the first case the name "God" is used, and in the latter "Lord;" for the name "God" is used in the Word where truths are treated of, and "Jehovah" and "Lord" where good is treated of. It is clear that glorification is what is meant by "to bless," from its immediately following after these words, "the singers went before, the minstrels after, in the midst of the maidens playing on timbrels," which signifies glorification from spiritual truths and goods, as may be seen above (n. 323, 326).

[5] In the same:

O sing unto Jehovah a new song; sing unto Jehovah, all the earth. Bless His name; proclaim His salvation from day to day. Tell ye His glory among the nations (Psalms 96:1-3).

"To bless Jehovah" here evidently is to glorify Him and give thanks unto Him; and because all glorification of Him is from spiritual truths and from spiritual good, it is said, "Bless His name, proclaim His salvation from day to day;" "name" having reference to truths, and "salvation" to good. "To sing a song" signifies to glorify from such truths and from such goods (See above, n. 323, 326).

[6] In Moses:

Jehovah chose the sons of Levi to minister unto Him, and to bless in the name of Jehovah (Deuteronomy 10:8; 21:5).

Because the sons of Levi were appointed for Divine worship, and because all Divine worship is effected from spiritual good and the truths therefrom, it is said that "Jehovah chose them to minister unto Him, and to bless in His name;" "to minister" signifying worship from spiritual good, and "to bless" signifying worship from spiritual truths. That to "minister" has reference to worship from good, see above n. 155.

[7] In David:

O Jehovah, Thou hast prevented the King with the blessings of goodness. Thou hast set a crown of fine gold on his head. Glory and honor dost Thou lay upon him. For Thou settest him blessings forever (Psalms 21:3, 5-6).

"The King" here does not mean David, but the Lord, who is called "King" from the spiritual Divine that proceeds from His Divine Human; and because "blessing" signifies the acknowledgment, glorification, and thanksgiving because every good and truth, and thence heaven and eternal happiness, are from Him, it is evident what is signified by "Thou hast prevented the King with the blessings of goodness," and by "Thou settest him blessings for ever." "Blessings of goodness" signify truths from good; "a crown of fine gold" signifies the good from which truths are; "honor and glory" signify Divine good and Divine truth. (That "David" in the Word means the Lord, see above, n. 205; likewise "king" in the Psalms, n. 31; that the "crown of kings" signifies Divine good, n. 272; likewise "gold," n. 242 and that "honor and glory signify Divine good and Divine truth, n. 288)

[8] From this it can be seen what "blessed" signifies when said of the Lord, as in the following passages:

The disciples cried with a great voice, Blessed is the King that cometh in the name of the Lord (Luke 19:37-38).

The throng cried, Hosanna to the Son of David; Blessed is He that cometh in the name of the Lord (Matthew 21:9; Mark 11:9, 10; John 12:12-13).

Jesus said, Ye shall not see Me henceforth, until ye shall say, Blessed is He that cometh in the name of the Lord (Matthew 23:39; Luke 13:35).

The High Priest asked Jesus, Art Thou then the Christ, the Son of the blessed (Mark 14:61).

"Blessed is He that cometh in the name of the Lord" signifies to be glorified because all Divine truth and Divine good are from Him. The Lord's "name" signifies everything by which He is worshiped; and as all this has reference to the good of love and the truth of faith, therefore these are signified by the Lord's "name." (That the Lord's "name" signifies everything by which He is worshiped, see above, n. 102, 135, 148, 224; and that the Lord is called "Lord" from Divine good, see Arcana Coelestia 4973, 9167, 9194)

[9] In Moses:

Melchizedek blessed Abram, and said, Blessed be Abram to God Most High, the possessor of heaven and earth; and blessed be God Most High, who hath delivered thine enemies into thy hand (Genesis 14:18-20).

Here it is said, "Blessed be God Most High, who hath delivered thine enemies into thy hand," signifying that to Him belong glorification and thanksgiving on that account. Those therefore who receive Divine good and Divine truth from the Lord, are called:

Blessed (Psalms 37:22; 115:15; Matthew 25:34).

[10] That "blessing" has no other meaning, when said of man, than the reception of Divine truth and Divine good, because in them are heaven and eternal happiness, can be seen from the following passages.

In David:

The clean in hands and the pure in heart shall receive a blessing from before Jehovah, and righteousness from the God of our salvation (Psalms 24:4-5).

"The clean in hands" signify those that are in truths from faith, and "the pure in heart" those that are in good from love; of such it is said that they "shall receive a blessing from before Jehovah, and righteousness from the God of salvation," and "receiving a blessing" signifies the reception of Divine truth, and "receiving righteousness" the reception of Divine good. (That "righteousness" is predicated of good, see above, n. 204; and Arcana Coelestia 2235, 9857)

[11] In Moses:

Thus shall ye bless the sons of Israel, Jehovah bless thee and keep thee; Jehovah make His faces to shine upon thee, and be gracious unto thee; Jehovah lift up His faces upon thee, and give thee peace. Thus shall they put My name upon the sons of Israel; and I will bless them (Numbers 6:23-27).

From this, unfolded by means of the internal sense, it is evident what "blessing" as a whole involves-namely, that Jehovah, that is, the Lord, from Divine love flows in with Divine truth and with Divine good with those who receive; the Divine love, from which the Lord flows in, being meant by "the faces of Jehovah;" the Divine truth, with which the Lord flows in, by "Jehovah make His faces to shine upon thee;" and the Divine good, with which He flows in, by "Jehovah lift up His faces upon thee;" the protection from evils and falsities, which would otherwise take away the influx, by "keep thee" and "be gracious unto thee;" heaven and eternal happiness, which the Lord gives by means of His Divine truth and His Divine good, by "give thee peace"; communication and conjunction with those who receive, by "thus shall they put My name upon the sons of Israel," "the name of Jehovah" signifying the Divine proceeding, which is called in general Divine truth and Divine good, and "the sons of Israel" signifying those who are of the church, thus who receive, of whom it is therefore said, "and I will bless them." This is the internal or spiritual sense of these words, as can be seen from this, that "the faces of Jehovah" signify the Divine love; "to make them to shine" signifies the influx of Divine truth, and "to lift them up" signifies the influx of Divine good.

That these things may be better understood, the ground of these significations shall be told. The Lord appears to the angels in heaven as a sun; for it is His Divine love that so appears; this, therefore, is what is meant by the "face" of Jehovah; the light that proceeds therefrom is Divine truth; this, therefore, is what is meant by "making His faces to shine;" the heat that also proceeds therefrom is Divine good; this, therefore, is what is meant by "lifting up His faces," for "to lift up" signifies to reveal Himself, which is effected from Divine good by means of Divine truth. (That the Lord appears to the angels in heaven as a sun, and that it is His Divine love that so appears, see in the work on Heaven and Hell 116-125; and that the light therefrom is Divine truth, and the heat therefrom Divine good, n. 126-140. That "peace" signifies the heavenly delight that inmostly affects with blissfulness every good, and that it therefore signifies heaven and eternal happiness, see in the same, n. 284-290; and that "the sons of Israel" signify those who are of the church, consequently the church, (Arcana Coelestia 6426, 8805, 9340).

[12] In Ezekiel:

I will give them the circuits of My hill as a blessing, and I will send down the rain in its time; there shall be rains of blessing. Then the tree shall yield its fruit, the land shall yield its produce (Ezekiel 34:26-27).

He who sees the Word merely in its natural sense believes no other than that "blessing" means such things as are mentioned in that sense, namely, that rain should be given to make fruitful the gardens and fields, and thus the tree should yield its fruit and the land its produce; but it is a spiritual blessing that is meant, for "rain" signifies everything Divine that flows into man from the Lord out of heaven. That truths will produce good, and that good will produce truths, is signified by "the tree shall yield its fruit, and the land its produce," "land" and also the "garden," in which there are trees, meaning the church; these and "the circuits of My hill which are to be given as a blessing," signify the internal and external with the men of the church, "circuit" signifying what is outside or below, and "hill" what is within or above, especially where charity is, for that is within. (That "hill" signifies where there is charity, see Arcana Coelestia 6435, 10438)

[13] In David:

Blessed is everyone that feareth Jehovah, that walketh in His ways. Thou shalt eat the labor of thine hands; blessed art thou, and it is good with thee. Thy wife shall be as a fruitful vine by the sides of thine house; thy sons like olive plants around thy tables. Behold, thus shall the man be blessed that feareth Jehovah. Jehovah shall bless thee out of Zion; that thou mayest see the good of Jerusalem all the days of thy life; peace upon Israel (Psalms 128:1-6).

Here also "to be blessed" does not mean to be blessed naturally, as that one is to eat the labor of his hands, that his wife is to be fruitful, that many sons are to be about his tables, and that this is to be in Zion and in Jerusalem, but it means to be blessed spiritually; for "those that fear Jehovah" mean those who love to do His commandments; it is therefore said, "Blessed is he that feareth Jehovah, that walketh in His ways," "to walk in His ways" signifying to do His commandments; "the labor of his hands which he shall eat," signifies the pursuit of the life according to those commandments; "the wife by the sides of the house" signifies the affection of spiritual truth in all things that he thinks and does; therefore it is added, "as a fruitful vine," for "vine" signifies the spiritual church from the affection of truth; "sons around the tables" signify the truths of good therefrom, "tables" meaning instructions; therefore it is also said, "as olive-plants," "plants" signifying truths, and "olives" goods; "Zion" signifies heaven whence these things are; and "Jerusalem" doctrine. From this it is clear what is signified by "Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life;" "peace upon Israel" signifies all spiritual good in general and in particular, "Israel" meaning the church.

[14] In the same:

Like the dew of Hermon, that cometh down upon the mountains of Zion; for there hath Jehovah commanded the blessing, life even forever (Psalms 133:3).

This treats of the marriage of good and truth and their fructification and multiplication; both are meant by "the dew of Hermon, that cometh down upon the mountains of Zion," "the mountains of Zion" signifying where the goods of celestial love are; therefore it is added, "there hath Jehovah commanded the blessing, life even forever."

[15] In Moses:

If ye harken to these judgments, to keep and do them, Jehovah thy God will keep unto thee the covenant and mercy; and He will love thee and bless thee. And He will bless the fruit of thy belly, and the fruit of thy ground, thy corn, and thy new wine, and thine oil, the young of thy kine and of the rams of thy flock. Thou shalt be blessed above all peoples; there shall not be male or female barren among you or among your cattle. And Jehovah will take away from thee every disease, and all the evil sicknesses of Egypt which thou knowest He will not lay upon thee, but will put them upon all that hate thee. And thou shalt consume all the peoples that Jehovah thy God shall deliver to thee; thine eye shall not spare them (Deuteronomy 7:12-16).

Things spiritual, thus spiritual blessings, are meant by all this; these things are what are involved in and signified by the sense of the letter, which is natural, and is for those who are in the natural world, and therefore in natural ideas; consequently from the spiritual sense of the Word what is meant in general and in particular by "being blessed" can be seen. The "fruit of the belly, and the fruit of the ground, the corn, the new wine, and oil, the young of the kine and of the rams of the flock," mean the multiplications of truth and the fructifications of good, thus spiritual blessings. (What is signified specifically by each can be seen in various places in Arcana Coelestia, and in the explanation of this prophetic book.) "There shall not be male or female barren among you or among your cattle" signifies the multiplication of truth and the fructification of good in the internal and the external man; "and Jehovah will take away every disease, and all the evil sicknesses of Egypt," signifies the removal of all evils and falsities, "the evil sicknesses of Egypt" meaning falsities arising from evils in the natural man. "Those that hate thee upon whom Jehovah will put these," are those who are against the truths and goods of the church. The dispersion of the evils and falsities that are against the truths and goods of the church, is signified by "thou shalt consume all the peoples that Jehovah thy God shall deliver to thee;" and continual shunning of them is meant by "thine eye shall not spare them." That through these things those who do the Lord's commandments are blessed, is meant by "if ye hearken to these judgments, to keep and do them, Jehovah thy God will keep unto thee the covenant and mercy; He will love thee and bless thee;" "covenant and mercy" is conjunction from love by means of these commandments; conjunction by good is meant by "covenant," and "He will love thee;" and conjunction by truth therefrom is meant by "mercy" and "He will bless thee."

[16] In the same:

He shall bless thee with the blessings of heaven from above, with the blessings of the deep that coucheth below, with the blessings of the breasts and of the womb (Genesis 49:25).

These things are said of Joseph, who here signifies the Lord's spiritual kingdom; and "the blessings of heaven from above" mean the multiplications of truth from good in the internal or spiritual man; "the blessings of the deep that coucheth below" mean the multiplications of truth from good in the external or natural man; and "the blessings of the breasts and of the womb" signify spiritual and celestial goods.

[17] In Joel:

Who knoweth? Let him return, and Jehovah God will repent, and He will leave behind Him a blessing, a meal-offering and a drink-offering to Jehovah our God (Joel 2:14).

Because "blessing" signifies spiritual blessing, which in general has reference to good and truth proceeding from the Lord and given to man, therefore it is said, "He will leave behind Him a blessing, a meal-offering and a drink-offering to our God," "the meal-offering," which was bread, signifying good, and "the drink-offering," which was wine, signifying truth, both from the Lord, for it is said, "from our God."

[18] In Isaiah:

In that day shall there be a highway out of Egypt into Assyria, that Assyria may come into Egypt and Egypt into Assyria, that the Egyptians may serve with Assyria. In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:23-25).

"Israel, Assyria, and Egypt," signify the three faculties belonging to the men of the church, namely, the spiritual, the rational, and the knowing; "Israel" the spiritual, "Assyria" the rational, and "Egypt" the knowing. Because all man's rational is formed by means of knowledges [scientifica], and both the rational and knowing faculties are from the spiritual, which is from the Lord out of heaven (for from that source is all understanding of truth and all application of knowledges [scientiarum] to truths), it is said, "there shall be a highway out of Egypt into Assyria, that Assyria may come into Egypt and Egypt into Assyria, and that the Egyptians may serve with Assyria;" and again, "Israel shall be a third to Egypt and to Assyria, a blessing in the midst of the land." The "midst" signifies the inmost from which is the rest, that is, from which is the whole (See above, n. 313); and the "land" is the church where these things are. And as it is the spiritual by which the rational and knowing faculties are applied to genuine truths, Israel is called the "inheritance," that is, the heir of the house who possesses all things; and Assyria is called "the work of My hands," because the rational is formed from the spiritual; and Egypt is called "a blessed people," because in the knowing faculty, as in their ultimate, all things are together. From this also it is clear that "blessing" in the Word means spiritual blessing.

[19] In Zechariah:

As ye were a curse among the nations, O house of Judah and house of Israel, so will I save you that you may be a blessing (Zechariah 8:13).

These things are said of the devastated church, and of the church to be established by the Lord; "the house of Judah" and "the house of Israel" signifying the church, here in both senses; the church devastated is called "a curse," because therein are evil and falsity; but the church to be established is called "a blessing" because therein are good and truth.

[20] In David:

Salvation unto Jehovah, thy blessing upon thy people (Psalms 3:8).

"The blessing of Jehovah upon His people" signifies influx and the reception of good and truth; those are called "the people of Jehovah" who are in spiritual good (See above, n. 331).

[21] In Moses:

I will make thee into a great nation, and I will bless thee, that thou mayest become a blessing. And I will bless them that bless thee and curse them that curse thee; and in thee shall all the families of the earth be blessed (Genesis 12:2-3).

In the same:

In him there shall be a blessing for all nations of the earth (Genesis 18:18).

These things are said of Abraham, and "Abraham" means in the highest sense the Lord, and in a relative sense the Lord's celestial kingdom and the celestial church. From this it is clear what is signified by "I will make thee into a great nation, and I will bless thee, that thou mayest become a blessing," namely, that therein shall be Divine good and Divine truth; "great nation" being predicated of Divine good (See above, n. 331), and "blessing" of Divine truth; "I will bless them that bless thee [and curse them that curse thee]" signifies that those who receive will have Divine truth, and those who do not receive will have the falsity of evil; "in Thee shall all the families of the earth be blessed," and "in Him there shall be a blessing for all the nations of the earth" signifies that from the reception of Divine truth and Divine good they will have heaven and eternal happiness; "the families of the earth" signify those who are in truths from good, "families" meaning truths, and "nations" goods; "blessing" signifying that from these they will have heaven and eternal happiness.

[22] There is a like signification in the blessing of Israel and Jacob:

Blessed be everyone that blesseth thee, and cursed be everyone that curseth thee (Numbers 24:9).

Thy seed shall be as the dust of the earth, and shall break forth towards the west, and towards the east, and towards the north, and towards the south; and in thee shall all the families of the earth be blessed, and in thy seed (Genesis 28:14).

"Israel" and "Jacob" also mean in the highest sense the Lord, and in a relative sense the Lord's spiritual kingdom and the spiritual church; "Israel" that church internal, "Jacob" that church external. The "seed that shall be as the dust of the earth, and that shall break forth towards the west, the east, the north, and the south" signifies Divine truth proceeding from the Lord and received by those who are of that church; the consequent fructification of good is signified by "it shall break forth towards the west and the east," and the consequent multiplication of truth is signified by "it shall break forth towards the north and the south." (That these quarters have such significations, see Heaven and Hell 141-153.)

[23] That the Lord blessed the bread, wine, and fishes that He gave to the disciples and to the people (Matthew 14:15, 19, 21, 22; 15:32, 36; 26:26, 27; Mark 6:41; 8:6, 7; 14:22, 23; Luke 9:16; 22:19; 24:30), signified communication of His Divine, and thus conjunction with them by means of the goods and truths, which are signified by the "bread and wine," and also by "the fishes;" "bread and wine" signifying goods and truths in the spiritual man, and "fishes" goods and truths in the natural.

[24] In Isaiah:

He shall call His servants by another name; he that blesseth himself in the earth shall bless himself by the God of truth; and he that sweareth by the earth shall swear by the God of truth; because the former distresses shall be forgotten (Isaiah 65:15-16).

"To bless oneself" signifies to instruct oneself in Divine truths, and to apply them to life, and "to swear" signifies to instruct oneself in Divine goods and to apply them to life. "To swear" has this signification, because an oath in the internal sense signifies confirmation in oneself and conviction that a thing is so, and this is effected from good by means of truths; from no other ground than good are truths with man confirmed and proved. Here a new church is treated of; and "to call by another name" signifies its quality in respect to truth and good.

[25] In Jeremiah:

Swear by the living Jehovah, in truth, in judgment, and in righteousness; the nations shall bless themselves in Him, and in Him shall they glory (Jeremiah 4:2).

Here "to swear" and "to bless themselves" have a like signification as above, the "nations" that shall bless themselves in Jehovah signifying those who are in good.

[26] "To bless," in the contrary sense, signifies to love what is evil and false: and to be imbued with it as in Isaiah:

He that slaughters an ox smiteth a man; he that offereth frankincense, blesseth vanity; they have chosen these things also in their ways (Isaiah 66:3).

"To slaughter (or sacrifice) an ox," and "to smite a man," signify to worship God in externals, and yet to reject all truth. "To sacrifice an ox" signifies worship from those things that represented natural good, for an "ox" means natural good; "and to smite a man" signifies to reject and deny the truth, "man" in the Word meaning truth; "to offer frankincense" and "to bless vanity" signifies to worship God from such things as represented spiritual good, and yet to love evil and falsity and to be imbued with them, an "offering of frankincense" meaning the worship from spiritual good, and "vanity" the evil and falsity of evil.

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