195. Verse 4. Thou hast a few names even in Sardis that have not defiled their garments, signifies those who live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to the uses of their life. This is evident from the signification of "name," as being the quality of the state of man's life (See above, n. 148); here, therefore, "names" signify men who are such. It is evident also from the signification of "the church in Sardis," as being those who live a moral life but not a spiritual life, because they have little regard for the knowledges of truth and good from the Word (See also above, n. 148, 182); but here those are meant who live a moral life from a spiritual origin, for it is said, "that have not defiled their garments." It is evident also from the signification of "garments," as being knowledges [scientifica] and cognitions in the natural man (of which presently). "Not defiling their garments," therefore, signifies living as a moral man not for the sake of self and the world, which is for the sake of the body and its life only, but for the sake of the Lord and of heaven, which is for the sake of the soul and its life. From this it is clear that "Thou hast a few names even in Sardis that have not defiled their garments," signifies such as live a moral life from a spiritual origin, by applying the knowledges of truth and good from the Word to their life.

[2] But as few know what it is to live a moral life from a spiritual origin, and what it is to apply the knowledges of truth and good from the Word to the uses of their life, it shall be told. Man lives a moral life from a spiritual origin when he lives it from religion; that is, when he thinks, when anything evil, insincere, or unjust presents itself: that this must not be done because it is contrary to the Divine laws. When one abstains from doing such things in deference to Divine laws he acquires for himself spiritual life, and his moral life is then from the spiritual; for by such thoughts and faith man communicates with the angels of heaven, and by communication with heaven his internal spiritual man is opened, the mind of which is a higher mind, such as the angels of heaven have, and he is thereby imbued with heavenly intelligence and wisdom. From this it can be seen that to live a moral life from a spiritual origin is to live from religion, and within the church, to live from the Word; for those who live a moral life from religion and from the Word are elevated above their natural man, thus above what is their own [proprium], and are led by the Lord through heaven; consequently they have faith, the fear of God, and conscience, and also the spiritual affection of truth, which is the affection of the knowledges of truth and good from the Word, for to such men these are Divine laws, according to which they live. Many of the heathen live such a moral life, for they think that evil must not be done because it is contrary to their religion; this is why so many of them are saved.

[3] But on the other hand, to live a moral life not from religion, but only from the fear of the law in the world, and of the loss of fame, honor, and gain, is to live a moral life not from a spiritual but from a natural origin; therefore to such there is no communication with heaven. And as they think insincerely and unjustly regarding the neighbor, although they speak and act otherwise, their internal spiritual man is closed, and the internal natural man only is opened; and when this is open they are in the light of the world, but not in the light of heaven. For this reason such persons have in them little regard for Divine and heavenly things, and some deny them, believing nature and the world to be everything. (From this it can now be seen what it is to live a moral life from a spiritual origin, and what it is to live it from a natural origin; but these things may be seen set forth in clearer light in the work on Heaven and Hell 528-535.) Of those who live a moral life from a natural origin only, it may be said that they "defile their garments," for "garments" mean that which is outside the man himself and which clothes him, thus his natural man with the things that are in it, which are knowledges [scientifica] and cognitions; and when these are from the Word they are defiled by the fact that he learns and holds them only for the sake of reputation, that he may be thought learned or well informed, or that he may thereby acquire honors and gain wealth; and except for such ends he has no regard for them. Thus it is that the knowledges from the Word are polluted and defiled by the loves of self and the world, for these knowledges dwell in the same place with the evils and falsities that gush out from those loves as from their fountains.

[4] It was said above, that man becomes spiritual by means of the knowledges of truth and good from the Word applied to the uses of life. Why men become spiritual by means of knowledges from the Word, and not by means of other knowledges, shall now be told. All things that are in the Word are Divine, and they are Divine for the reason that they have in them a spiritual sense, and by that sense communicate with heaven and with the angels there. When, therefore, man has knowledges from the Word and applies them to life, then through these he has communication with heaven and by that communication becomes spiritual; for man becomes spiritual by his being in like or in corresponding truths with the angels of heaven. It is said in "corresponding" truths, because each and all things in the sense of the letter of the Word are correspondences, for they correspond to the truths that angels have. But the knowledges derived from other books, which set forth and by various means establish the doctrines of the church, do not effect communication with heaven except by the knowledges from the Word they contain; such knowledges do give communication if they are rightly understood and are applied to life, and not to faith alone. Everyone can see that this is so from this, that the Word in itself is Divine, and what is Divine in itself can become Divine with man by his applying it to life. "Becoming Divine with man" means that the Lord can have His abode with man (John 14:23), thus dwelling with him in what is His own (that the Lord dwells in His own with man and angel, and not in what is their own [proprio illorum], see in the work on Heaven and Hell 12). The Lord dwells in His own when He dwells in those things with man that are from the Word, for the Lord is the Word (John 1:1, 2, 14); and the words that He spoke, that is, that are in the Word:

Are spirit and life (John 6:63, 68; 12:50).

[5] That "garments" signify the things that are in the natural man, which are knowledges [scientifica], ¹ true or false, or cognitions, is from the spiritual world; for in the spiritual world all, however many, appear clothed according to their moral life; consequently those who have lived a moral life from a spiritual origin appear clothed in shining white garments, like fine linen; but those who have lived a moral life from a natural origin only, appear according to the nature of that life, those who have polluted their life by evils and falsities appearing in dark garments, mean, torn, and hideous to behold (See the work on Heaven and Hell 177-182). From this now it is that "garments" in the Word signify truths from good, and in the contrary sense falsities from evil, both of them in the natural man; truths and falsities in the natural man are called knowledges [scientifica] and cognitions.

[6] That "garments" in the Word signify truths or falsities can be clearly seen from the following passages. In Isaiah:

Awake, awake, put on thy strength, O Zion, put on the garments of thy splendor, O Jerusalem; for henceforth there shall no more come to thee the uncircumcised and the unclean (Isaiah 52:1).

"Zion" in the Word signifies the Lord's celestial kingdom, thus also the celestial church, and "Jerusalem" the spiritual kingdom and the spiritual church (what the celestial kingdom is, and the spiritual kingdom, see in the work on Heaven and Hell 20-28). The "garments of splendor that Jerusalem must put on" are Divine truths; the "uncircumcised and the unclean that shall not come to them" are those who are in evils and falsities.

[7] In Ezekiel:

Jerusalem, I clothed thee with broidered work, I shod thee with badger's skin, I girded thee about with fine linen. I adorned thee with ornament, and I put bracelets upon thy hands, and a chain on thy throat, and a jewel upon thy nose, and earrings upon thine ears, yea, a crown of ornament upon thy head. Thus wast thou decked with gold and silver, and thy garments were fine linen, silk, and broidered work, whence thou becamest exceeding beautiful, and didst prosper even unto the kingdom. But thou didst take of thy garments, and didst make to thee high places with divers colors, that thou mightest commit whoredom upon them; thou also didst take garments of thy broidered work, and didst cover the images of a male, with which thou didst commit whoredom (Ezekiel 16:10-13, 16-18).

Here what the church was when it was first established by the Lord is described; the "garments" that are mentioned are truths from good; "broidered work" is true knowledge [scientificum]; "fine linen and silk" are truths from a celestial source; the "bracelets," "chain," "jewel," "earrings," and "crown," are decorations signifying things spiritual of various kinds; the "gold and silver" with which she was decked are the good of love and its truth. Then the same church when perverted is described, by this, that "she took of the garments, and did make to herself high places with divers colors," signifying truths falsified; and that "she took the garments of broidered work, and covered the images of a male," signifies that they applied the truths of the sense of the letter of the Word to so confirm falsities even so as to make them appear like truths; "committing whoredom with them" and "under them" signifies making doctrine and worship out of falsities (that this is to "commit whoredom," see above, n. 141, 161).

(That "Jerusalem" is the church where there is true doctrine, see Arcana Coelestia 402, 3654, 9166. That "broidered work" is knowledges [scientificum], n. Arcana Coelestia 9688. That "fine linen" is truth from a celestial origin, n. 5319, 9469. That "bracelets" are truths and goods of the church, n. 3103, 3105. That "a chain [for the neck]" is representative of the conjunction of interior and exterior things, n . 5320; that "jewels [for the nose]" and "earrings" are representatives of perception and obedience, n. Arcana Coelestia 4551. That "a crown" means wisdom, see above, n. 126. That "gold" is the good of love, see Arcana Coelestia 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881; that "silver" is truth from that good, n. 1551, 1552, 2954, 5658. That "high places with divers colors" are truths falsified, n. 796, 4005. That the "male" or "masculine" is truth, n. 749, 2046, 4005, 7838; therefore "images of a male" are appearances of truth.)

[8] In the same:

Fine linen in broidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering. Syria was thy merchant in purple, and broidered work, and fine linen, with chrysoprasus. Dedan was thy merchant with garments of liberty for the chariot; Asshur and Chilmad with bales of blue and of broidered work, and with treasures of precious garments (Ezekiel 27:7, 16, 20, 23-24).

Here Tyre and her wares are treated of, and "Tyre" signifies the knowledges of truth and good, and "trading" and "trafficking," signify acquiring for oneself and communicating such knowledges; "purple and blue" signify the celestial love of good and truth; "Egypt," the knowledge belonging to the natural man; by "broidered work from Egypt" the like; "Syria" the church in respect to the knowledges of truth and good; "Asshur" the rational of that church; "Dedan" those who are in the knowledges of celestial things. From this it can be seen that the "wares of Tyre," treated of in the whole of that chapter, do not mean wares, but each and all these things mean spiritual things, which man ought to acquire, be imbued with, and communicate. (That "Tyre" signifies the knowledges of good and truth, see Arcana Coelestia 1201. That "Egypt" signifies the knowledges [scientificum] belonging to the natural man, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6682, 6683, 6692, 7296, 9340, 9391. That "Syria" is the church in respect to the knowledges of truth and good, n. 1232, 1234, 3664, 3680, 4112. That "Dedan" signifies those who are in the knowledges of celestial things, n. 3240, 3241. That "Asshur" is the rational therefrom, n. 119, 1186. That "purple" is the celestial love of good, n. Arcana Coelestia 9467. That "blue" is the celestial love of truth, n. 9466, 9687, 9833; likewise "chrysoprasus," n. Arcana Coelestia 9868. What "fine linen" and "broidered work" signify, see just above.)

[9] In David:

The king's daughter is all glorious within, her clothing is inwrought with gold. She shall be brought unto the king in broidered work (Psalms 45:13-14).

The "king's daughter" signifies the spiritual affection of truth, and therefore the church consisting of those who are in that affection; "king" signifies the Lord in respect to Divine truth; "clothing inwrought with gold," intelligence and wisdom from that truth; the "broidered work" in which she should "be brought to the king" signifies the knowledges of truth. (That "daughter" signifies the affection of truth, and the church therefrom, see Arcana Coelestia 2362, 2623, 3373, 3963, 4257, 6729, 6775, 6779, 8649, 9055, 9807. That "king" signifies the Lord in respect to Divine truth, see above, n. 31.)

[10] In the second book of Samuel:

Daughters of Israel, weep over Saul, who clothed you in scarlet with dainty things, and who put an ornament of gold upon your apparel (2 Samuel 1:24).

This is in the lamentation of David over Saul, which he wrote:

To teach the sons of Judah the bow (2 Samuel 1:18);

by "bow" is signified truth combating against falsities (See Arcana Coelestia 2686[1-8] Arcana Coelestia 2686[1-8], 2709); "Saul" here, as a king, signifies such truth; the "sons of Judah" signify those who are in truths from good; "to clothe the daughters of Israel in scarlet," and "to put ornaments of gold upon the apparel," is to impart intelligence and wisdom to those who are in the spiritual affection of truth.

[11] In Matthew:

When the king came in to behold those reclining to eat, he saw there a man that had not on a wedding garment; and he said unto him, Friend, how camest thou in hither not having a wedding garment? He was speechless. Then said the king, Bind him hand and foot, and cast him out into outer darkness (Matthew 22:11-13).

A "wedding garment" signifies the intelligence of the spiritual man, which is from the knowledges of truth and good; but "he that had not on a wedding garment" signifies a hypocrite, who by a moral life counterfeits the spiritual life when yet he is merely natural; "to bind him hand and foot" signifies the deprivation of the knowledges from the Word, by which he has put on the likeness of a spiritual man; "to be cast out into outer darkness" signifies among those who are in falsities from evil (for "outer darkness" signifies falsities from evil).

[12] In Zephaniah :

I will visit upon the princes, and upon the king's sons, and upon all that are clothed with the garments of the alien (Zephaniah 1:8). "Princes" and "king's sons" signify those who are in truths, and in a contrary sense, as here, those who are in falsities; these are said to be "clothed with the garment of the alien," because "garment" signifies falsity, and "alien" those who are out of the church and do not acknowledge the truths of the church.

[13] In Matthew:

Beware of false prophets, who come to you in sheep's clothing; inwardly they are ravening wolves (Mat. Matthew 7:15).

"False prophets in sheep's clothing, who inwardly are ravening wolves," are those who teach falsities as if they were truths, and who in appearance live a moral life, but who by themselves, when they think from their spirit, think of nothing but themselves and the world, and are eager to deprive all others of truths.

[14] In John:

Jesus said to Peter, When thou wast younger thou girdedst thyself and walkedst whither thou wouldest; but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee, and lead thee whither thou wouldest not (John 21:18).

What these words signify in the spiritual sense may be seen above n. 9; namely, that by "Peter" is meant the faith of the church; when he "was younger and girded himself and walked whither he would" means the faith of the church at the beginning, when men are in the good of charity, that they then think about the truths of the church from the spiritual man, which is to think from their spirit, thus from the spiritual affection of truth, that is, from freedom. But by "Peter when old, that he should stretch forth his hands and another should gird him," is meant the faith of the church at its end, when faith would be without charity, that they then would think nothing about the truths of the church from themselves, but from others, thus from doctrine only and not from the Word, which is relatively a servile state. For to believe what another says is servile, but to believe what one himself thinks from the Word is freedom; according to the Lord's words in John:

If ye abide in My Word, ye are truly My disciples; and ye shall know the truth, and the truth shall make you free (John 8:31-32).

[15] In Luke:

No man putteth a piece of a new garment on an old garment; else the new will rend the old, and the piece from the new agreeth not with the old. And no man putteth new wine into old bottles; else the new wine will burst the bottles, and itself be spilt, and the bottles be destroyed (Luke 5:36-37; Matthew 9:16-17; Mark 2:21-22).

Because a "garment" signifies truth, the Lord compared the truths of the former church, which was a church representative of spiritual things, to a piece of an old garment, and the truths of the new church, which were spiritual truths themselves, to a piece of a new garment; He compared them likewise to bottles of wine, because "wine" in like manner signifies truth, and "bottles" mean the knowledges that contain truth. (That "wine" in the Word signifies truth, see The Doctrine of the New Jerusalem 219.)

[16] From this it can now be seen what is signified in the Word elsewhere by "garments," which are often mentioned there, as in the following passages. In Revelation:

And upon the thrones four and twenty elders sitting, arrayed in white garments (Revelation 4:4).

Again:

The armies of the One sitting upon the white horse followed Him, clothed in fine linen, white and clean (Revelation 19:14).

And:

They who stood before the throne in sight of the Lamb, were clothed in white robes (Revelation 7:9).

Again:

The seven angels from the temple were clothed in linen, clean and shining (Revelation 15:6).

Again:

White robes were given to everyone of those under the altar (Revelation 6:11).

Again:

Buy gold and white garments (Revelation 3:18).

In Ezekiel:

If he giveth his bread to the hungry, and covereth the naked with a garment (Ezekiel 18:16).

"To give bread to the hungry" signifies in the spiritual sense to instruct from the good of charity those who long for truths; "to cover the naked with a garment" signifies to instruct, in like manner, those who are not in truths.

[17] In the same:

The enemies shall strip thee of thy garments, and shall take away the jewels of thine adorning (Ezekiel 23:26).

In Zechariah:

Joshua was clothed with filthy garments, and thus stood before the angel. And he said to those that stood before him, Take away the filthy garments from off him. And he said, I have made thine iniquity to pass from off thee, in clothing thee with changed garments (Zechariah 3:3-5).

In Lamentations :

They have wandered blind in the streets, they have been polluted with blood; what they cannot pollute they touch with their clothes (Lamentations 4:14).

From the signification of "garments" it can be known what is meant by many statutes with the sons of Israel:

That they should not put on mixed garments (Leviticus 19:19; Deuteronomy 22:11);

That a woman should not wear the vessels of a man, nor a man be clothed with the garments of a woman (Deuteronomy 22:5);

That they should wash their garments that they might be purified, and thus sanctified (Exodus 19:14; Leviticus 11:25, 11:28, 11:40; 14:8; (Leviticus 14:8); Numbers 19:11-22);

and elsewhere:

That in mourning for transgression against Divine truths they should put off their garments and put on sackcloth (Isaiah 15:3; 22:12; 37:1-2; Jeremiah 4:8; 6:26; 48:37; 49:3; Lamentations 2:10; Ezekiel 27:31; Amos 8:10; Jonah 3:5-6, 3:8);

And that they should rend their garments (Isaiah 37:1 and elsewhere).

Also what this signifies:

That the disciples laid their garments upon the ass and the colt when the Lord was going to Jerusalem, and that the people then strewed their garments in the way (Matthew 21:7-9; Mark 11:7-8; Luke 19:35-36);

can be seen above n. 31.

[18] That "garments" signify truths has its origin in this, that the light of heaven is Divine truth proceeding from the Lord as a sun there, and all things that have existence in the heavens have existence from the light there, and this is true in like manner of the garments in which the angels appear clothed. It is from this:

That the angels who sat at the Lord's sepulchre had raiment white as snow (Matthew 28:3);

And that their garments were shining (Luke 24:4).

(That the garments in which the angels appear clothed correspond to their intelligence, and that they have intelligence according to their reception of Divine truth from the Lord, see in the work on Heaven and Hell 177-182;and that Divine truth proceeding from the Lord is light in heaven, n. 126-135.) From this it can be seen what "garments" signify in reference to the Lord, namely, Divine truth proceeding from Him; and as Divine truth is signified, the Word also is signified, for the Word is Divine truth from the Lord on earth and in the heavens. This was represented by the Lord's "garments" when He was transfigured before Peter, James, and John, which are thus described in the Evangelists:

When Jesus was transfigured, His face did shine as the sun, and His garments became white as the light (Matthew 17:2);

And white, dazzling (Luke 9:29);

And glistering white as snow, so as no fuller on earth can whiten them (Mark 9:3).

The like is said of the Ancient of Days in Daniel:

The Ancient of Days did sit, and His garment was like white snow (Daniel 7:9).

"The Ancient of Days" is the Lord from eternity. As "light" is Divine truth, and this in reference to the Lord is signified by "garments," therefore it is said in David:

Jehovah covereth Himself with light as with a garment (Psalms 104:2).

[19] From this it can be seen what the Lord's garments mentioned elsewhere in the Word signify. As in David:

He hath anointed all Thy garments with myrrh and aloes and cassia (Psalms 45:7-8);

where the Lord is treated of. In Moses:

He will wash His vesture in wine, and His covering in the blood of grapes (Genesis 49:11).

This is also said of the Lord. "Wine" and "the blood of grapes" signify Divine truth. Because the Lord's garments signified Divine truth, therefore also:

Those who touched the border of His garment were healed (Matthew 9:20-21; Mark 5:27-28, 30; 6:56; Luke 8:44).

In Isaiah:

Who is this that cometh from Edom, His garments bespattered from Bozrah; this that is honorable in His apparel? Wherefore art Thou red in Thine apparel, and Thy garments as of one treading in the wine-press? Their victory is sprinkled upon My garments, and I have stained all Mine apparel (Isaiah 63:1-3).

This also is said of the Lord; "garments" here signify the Word, which, as has been said, is Divine truth from the Lord on earth and in the heavens; the violence offered to Divine truth or to the Word by those who were then of the church, is described by this, that "He was red in apparel as one treading in the wine-press," and that "victory was sprinkled upon His garments," and that "He had stained all his raiment."

[20] In Revelation:

He that sat on the white horse was arrayed with a garment dipped in blood; and His name is called the Word of God (Revelation 19:13).

Here it is plainly declared that He who sat on the white horse was called "the Word of God;" and it is clear that this is the Lord, for it is immediately said of Him:

He hath on His garment and on His thigh a name written, King of kings and Lord of lords (Revelation 19:16).

It is therefore the Word in the letter that is signified by the "garment dipped in blood," since violence was done to it, but not to the Word in the spiritual sense; violence could not be done to this, because they knew nothing about it.

[21] That violence was done to the Word in the sense of the letter, but not to the Word in the spiritual sense, is signified also by the soldiers dividing the Lord's garments, but not His tunic, of which it is said in John:

The soldiers took His garments, and made four parts, to every soldier a part, also the tunic. Now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not divide it, but let us cast lots for it, whose it shall be. These things therefore the soldiers did (John 19:23-24).

And in David:

They parted My garments, and cast the lot upon My vesture (Psalms 22:18).

"The garments of the Lord which they parted" signify the Word in the letter; His "tunic" the Word in the spiritual sense; "soldiers" signify those of the church who should fight in behalf of Divine truth; therefore it is said, "These things therefore the soldiers did." (That "tunic" signifies Divine truth, or the Word in the spiritual sense, see Arcan (Arcana Coelestia 9826, 9942) a Coelestia, n. 9826, 9942; that "soldiers" signify those who are of the church, and who should fight in behalf of Divine truth, see above, n. 64, at the end, where these things are more fully explained.) It should be known that each particular related in the Evangelists respecting the Lord's passion, involves and signifies how the church at that time, which was among the Jews, had treated Divine truth, thus the Word, for this was Divine truth with them; the Lord also was the Word, because He was Divine truth (John 1:1, 2, 14). But what each particular involves and signifies cannot be known except from the internal sense. Here it will be told only what "the Lord's garments" signified, because the meaning of "garments" is here treated of, namely, that they signify truths, and in reference to the Lord, Divine truths.

[22] "The garments of Aaron and of his sons" have a like signification, because Aaron with his sons represented the Lord in respect to Divine good, and their garments the Lord in respect to Divine truth. (But these things may be seen explained and shown in the Arcana Coelestia; as that Aaron represented the Lord in respect to Divine good, n.9806, 9946, 10017; also what each of their garments signified, the breastplate, the ephod, the cloak, the tunic wrought with checker work, the miter, and the belt, n. 9814, 9823-9828)

Poznámky pod čarou:

10227. 'The rich shall not give more, and the poor shall not give less than half a shekel when they give [the offering] of Jehovah' means that all equally, however much ability they possess, should attribute to the Lord all forms of truth springing from good. This is clear from the meaning of 'the rich' as one who is affluent in truths and forms of good, and in cognitions or knowledge of them, dealt with below; from the meaning of 'the poor' as one who is not affluent in them, also dealt with below; from the meaning of 'not giving more and not giving less' as all equally; from the meaning of 'half a shekel' as all forms of truth springing from good, dealt with in 10221; and from the meaning of 'giving to Jehovah' as attributing to the Lord, for 'Jehovah' in the Word means the Lord, see the places referred to in 9373. From these meanings it is evident that 'the rich shall not give more, and the poor shall not give less than half a shekel when they give [the offering] of Jehovah' means that all equally, however much ability they possess, should attribute to the Lord all forms of truth springing from good.

[2] The implications of all this are that everyone possesses the ability to understand and be wise; but the reason why one person may be wiser than another is that they are not alike in attributing to the Lord all that constitutes understanding and wisdom, that is, all forms of truth and good. Those who attribute them all to the Lord are wiser than any others, because all forms of truth and good constituting wisdom flow in from heaven, that is, from the Lord there. The attribution of them all to the Lord opens the inner levels of a person's mind towards heaven. For that attribution involves the acknowledgement that no truth or good at all come from self; and in the measure that this is acknowledged self-love departs, and along with it the thick darkness resulting from falsities and evils. In the same measure also the person attains innocence, love to the Lord, and faith in Him. As a result of this the person is linked to the Divine, who then flows in, bringing enlightenment. All this shows why it is that one person may have more wisdom, another less, and also why 'the rich shall not give more, and the poor shall not give less', meaning that all equally possess the ability to be wise. The ability to be wise, it is true, does not exist with all in equal measure; nevertheless all equally possess the ability, for each is able to be wise.

[3] The ability to be wise should not be taken to mean an ability to use knowledge to engage in reasoning about truths and forms of good, and so an ability to prove anything you like. Rather, it is an ability to observe what is true and good, to choose what is appropriate, and to apply this to functions performed in life. Those who attribute everything to the Lord are able to do these things, whereas those who do not attribute everything to Him but to themselves only know how to reason about truths and forms of good. Nor do they see anything apart from what they derive from others; and this they see not with the power of reason, only with the workings of the memory. Since they are incapable of looking around inside actual truths they stand out of doors, affirming whatever they receive, whether true or false. The more expertly people can use their knowledge to do this, the wiser than others the world believes them to be. But the more they attribute all things to themselves, thus the more they love the things they think as a result of their own efforts, the more insane they are; for they affirm falsities more than truths and evils more than forms of good. They receive light from no other source than the illusions and appearances which exist in the world, and therefore from their own inferior light, called natural illumination, separated from the light of heaven. And when that illumination has been separated, then so far as the truths and forms of good which belong to heaven are concerned there is thick and total darkness.

[4] The fact that riches and wealth mean matters of understanding (or intelligence) and wisdom, and therefore cognitions or knowledge of truth and good as well, which also are called spiritual wealth and riches, is clear from places in the Word where they are mentioned, as in Isaiah,

I will visit upon ¹ the fruit of the pride of the king of Asshur, for the reason that he has said, By the power of my hand I have done it, and by my wisdom, for I have understanding. Therefore I will remove the boundaries of the peoples, and will plunder their treasures. My hand will find, like a nest, the wealth of the peoples. Isaiah 10:12-14.

This refers in the internal sense to those who trust in their own intelligence and believe that true wisdom comes not from heaven but from themselves. 'The king of Asshur' means reasoning, at this point as a result of self-intelligence, 1186; and 'plundering the treasures and the wealth of the peoples as a consequence' means destroying those things that constitute the truths of intelligence and wisdom.

[5] In the same prophet,

A prophecy regarding the beasts of the south. They carry their wealth on the shoulders of asses, and their treasures on the backs of camels, to Egypt. Isaiah 30:6-7.

'The beasts of the south' are those who, though they are within the Church and so dwell in the light of truth from the Word, read the Word solely for the sake of possessing knowledge and not for the sake of rendering useful services in life. For 'the south' means where the light of truth is, thus where the Word exists, 3195, 3708, 5672, 9642; 'an ass' means knowledge, as does 'a camel', and 'Egypt' too. For this meaning of 'an ass', see 5492, 5741, 7024; 'a camel', 3048, 3071, 3143, 3145, 4156; and 'Egypt', the places referred to in 9391. The fact that these prophetic words must be understood in a spiritual sense becomes clear from the consideration that no one without that sense knows what is meant by 'the beasts of the south', by 'carrying their wealth on the shoulders of asses, and their treasures on the backs of camels', or by carrying them 'to Egypt'.

[6] In the same prophet,

I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah. Isaiah 45:3.

'The treasures of darkness, and the secret wealth of concealed places' are such things as belong to heavenly intelligence and wisdom, which are hidden from the natural man.

[7] In Jeremiah,

The sin of Judah has been written with a pen of iron. O My mountain in the field, I will give for spoil your resources and all your treasures. Jeremiah 17:1, 3.

Judah is called 'a mountain in the field' because that which was representative of the celestial Church existed there, 'mountain' being the love which the celestial Church possesses, 6435, and 'the field' the Church itself, 2971, 3766, 7502, 9139, 9295. 'The resources' and 'the treasures' which would be given for spoil are all of the Church's truths and forms of good that would be reduced to nothing.

[8] In the same prophet,

On account of your trust in your works and in your treasures, you also will be taken. Jeremiah 48:7.

'Treasures' here also stands for the matters of doctrine and the cognitions or knowledge that the Church possesses.

[9] In the same prophet,

O sword against its horses and against its chariots, and against the mixed crowd who are in its midst! O sword against its treasures, in order that they may be looted! A drought on its waters, in order that they may dry up! Jeremiah 50:36-38.

These words are directed against the Chaldeans, by whom one should understand people whose worship is external devoid of internal, thus people who claim with their lips to believe the truths of the Word but in their heart reject them. By 'sword' falsity engaged in conflict against truths is meant, 2799, 4499, 6353, 7102, 8294; by 'horses' the power of understanding, 2760-2762, 3217, 5321; and by 'chariots' matters of doctrine, 5321, 8215. By 'treasures' which would be looted are meant the Church's truths and forms of good, which would be perverted and ruined through the application of them to the evils of self-love and love of the world; and by 'a drought on the waters, in order that they may dry up!' deprivation and destruction of the truths of faith, 'water' meaning the truth of faith, see 2702, 3058, 3424, 4976, 8568, 9323.

[10] Who can fail to see that the literal meaning is not the real meaning that these words possess? For is there anything holy, anything of the Church, anything of heaven, or any sense in the idea of a sword against horses, against chariots, against a mixed crowd, against treasures, or in the idea of a drought over waters, in order that they may dry up? From all this and from all else in the Word it may be seen plainly that a spiritual sense, different from the natural, lies within every detail and that without this sense the Word cannot be called holy, and that in very many places is not even intelligible.

[11] In the same prophet,

O Babel, you who dwell on many waters, great in treasures, ... Jeremiah 51:13.

'Babel' means those who possess the Word and consequently all the Church's truths and its forms of good, but who apply them to self-love and in so doing profane them, 1326. The same thing was also represented by the action of the king of Babel, who took all the vessels of the temple, which were made of gold and silver, drank from them, and at the same time praised the gods of gold and silver, Daniel 5:2-4ff. This explains why Babel is spoken of as 'dwelling on many waters, great in treasures', 'waters' meaning truths and in the contrary sense falsities, 2702, 3058, 4976, 8568, 9323. A further description occurs in the Book of Revelation, in which the riches of Babylon are listed in Chapter 18, where they are called its 'merchandise'.

[12] In Ezekiel,

I will bring against Tyre Nebuchadnezzar. By means of the hoofs of his horses he will trample all your streets. They will seize your wealth and despoil your merchandise. Ezekiel 26:7, 11-12.

'Tyre' is used to mean the Church in respect of cognitions or knowledge of goodness and truth, 1201, 'Nebuchadnezzar' the king of Babel to mean that which is profane and lays waste, 1327(end), which happens when the truths and forms of good which the Word contains serve, through wrong application, as means to lend support to the evils of self-love and love of the world. For in these circumstances the evils of those loves exist inwardly, in the heart, while the holy things of the Church are on the lips. 'The hoofs of his horses' are the outermost levels of the natural, that is, levels of knowledge consisting solely of sensory impressions, 7729; 'streets' are the truths of faith, 2336; and 'wealth' and 'merchandise' are cognitions of goodness and truth.

[13] Since cognitions of goodness and truth are meant by 'Tyre', 1201, wherever Tyre is referred to in the Word various kinds of merchandise and riches are also referred to, as in the same prophet,

Tarshish was your trader through the vastness of all your wealth - in silver, iron, tin, and lead. Damascus was your trader because of the vastness of all your wealth. Through the vastness of your wealth and your trading you have enriched all the kings of the earth. Ezekiel 27:1-end.

In the same prophet,

By your wisdom and by your intelligence you have gained wealth for yourself; [you have gained] gold and silver in your treasuries. By the vastness of your wisdom you have increased your wealth. Ezekiel 28:4-5.

This too refers to Tyre, from which it is plainly evident that 'wealth and riches' in the Word is used to mean spiritual wealth and riches, which are cognitions of goodness and truth, thus which are the means to wisdom.

[14] Also in Zechariah,

Tyre gathers silver like the dust, and gold like the mud of the streets. Behold, the Lord will make it poor and hurl ² its wealth into the sea. Zechariah 9:3-4.

And in David,

The daughter of Tyre will offer you a gift, daughter of the king; the rich of the people will entreat your face. Psalms 45:12.

The Church in respect of the affection for truth is described here; and it is called 'the daughter of the king', for 'the daughter' means the Church in respect of affection, 2362, 3963, 6729, 9055(end), and 'the king' means truth, 1672, 2015, 2069, 3670, 4575, 4581, 4966, 6148. This is why it says that the daughter of Tyre will offer her a gift, and that the rich of the people will entreat her face, 'the rich of the people' meaning those who are affluent in truths and forms of good.

[15] In Hosea,

Ephraim said, Surely I have become rich, I have found wealth for myself. Hosea 12:8.

Nor are 'I have become rich' and 'I have found wealth for myself' used to mean an enrichment with worldly riches and wealth, but with heavenly ones; for 'Ephraim' is used to mean the Church's power of understanding, which receives light when the Word is read, 5354, 6222, 6238, 6267.

[16] In John,

To the angel of the Church of the Laodiceans [write], Because you say, I am rich, and have become enriched, and have no need - when you do not know that you are wretched, and miserable, and needy, and blind, and naked - I counsel you to buy from Me gold purified in fire that you may be enriched, and white garments that you may put on. Revelation 3:14, 17-18.

This refers to the Church which supposes that everything composing the Church consists in bare knowledge alone and which consequently considers itself superior to others, when in fact knowledge is no more than the means with which to correct and improve one's life. Anyone therefore who possesses knowledge without a life led in accord with it is wretched, miserable, needy, blind, and naked. 'Buying gold purified in fire' means acquiring real good for oneself from the Lord, and buying 'white garments' means acquiring real truths springing from that good for oneself from the Lord.

'Gold' means the good of love, see the places referred to in 9874.

'Garments' means the truths of faith, 4545, 5248, 5319, 5954, 9212, 9216, 9814, 9952.

[17] In Jeremiah,

I Jehovah give to each according to his ways, according to the fruits of his works. As a partridge collects but does not lay, [so is he who] acquires riches but not by means that are just ³ . In the midst of his days he will leave them behind; at the end of his days he will become a fool. Jeremiah 17:10-11.

This refers to those who acquire knowledge for themselves without any use for it in view other than to make themselves rich, that is, possessors of knowledge, when in fact life is what it is intended to serve. All this is meant by 'gathering as a partridge and yet not laying' and by 'acquiring riches but not by means that are just'.

[18] In Luke,

Any one of you who does not renounce all his possessions cannot be My disciple. Luke 14:33.

Anyone who does not know that 'possessions' in the internal sense are spiritual riches and wealth, which consist of cognitions or knowledge derived from the Word, cannot possibly have any other idea than that if he is to be saved he will have to strip himself of all his wealth. But that is not the meaning of those words; 'possessions' there is used to mean everything that is the product of self-intelligence. For no one can be wise by virtue of what is his own, only by virtue of what is the Lord's. Therefore 'renouncing all one's possessions' means attributing no intelligence or wisdom at all to oneself; and whoever fails to do this cannot be taught by the Lord, that is, be His disciple.

[19] Since possessions, riches, wealth, silver, and gold mean the things that constitute intelligence and wisdom, the Lord also compares the kingdom of heaven to treasure hidden in a field, Matthew 13:44; and He says that people should provide themselves treasure that does not fail in heaven; for where the treasure is, there the heart is, Matthew 6:19-21; Luke 12:33-34.

[20] Those who do not know that by 'the rich' they should understand people who possess cognitions or knowledge of truth and good, thus people who have the Word, and that by 'the poor' they should understand people who do not possess them but nevertheless desire them, cannot have any other idea than that in Luke 16 one who was rich and another who was poor in the ordinary sense of those words are meant by the rich man who was clothed in purple and fine linen and the poor one who was laid at his porch. But in that parable 'the rich man' is used to mean the Jewish nation, who had the Word, the 'purple' in which he was clothed meaning real good, 9467, and 'fine linen' real truth, 5319, 9469, 9596, 9744. And 'the poor man' laid at the porch is used to mean those who are outside the Church and do not have the Word but who nevertheless desire the truths and the good things of heaven and the Church.

[21] From all this too it is evident that those who have the Word, consequently Divine Truths, should be understood by 'the rich', as also in Mary's ⁴ prophecy in Luke,

God has filled the hungry with good things, and the rich He has sent away empty. Luke 1:53.

'The hungry' are those who elsewhere are called 'the poor', thus those who have no bread and water and so are wanting food and drink, that is, those who have no knowledge of goodness and truth and yet desire them. By 'bread and water' in the Word goodness and truth are meant, 9323; and by 'hungering and thirsting', thus by 'wanting food and drink', the desire for them is meant.

[22] Such people are also meant elsewhere by 'the poor', as in Luke,

Blessed are the poor, for theirs is the kingdom of heaven ⁵ . Blessed are you who are hungry, for you will be satisfied. Luke 6:20-21.

In the same gospel,

The householder told his servant to go out into the streets and lanes of the city and bring in the poor, the maimed, the lame, and the blind. Luke 14:21.

In the same gospel,

To the poor the gospel will be preached. Luke 7:22.

In Matthew,

The poor hear the gospel. Matthew 11:5.

In Isaiah,

Then the firstborn of the poor will feed, and the needy will lie down with confidence. Isaiah 14:30.

In the same prophet,

The needy of men (homo) will exult in the Holy One of Israel. Isaiah 29:19.

In Zephaniah,

I will leave in your midst a wretched and poor people, who will hope in the name of Jehovah. They will feed and rest, with none making them afraid. Zephaniah 3:12-13.

And in Isaiah,

The poor and the needy are seeking water, but there is none; their tongue is parched with thirst. I, Jehovah, will hearken to them. I will open streams on the sloping heights, and I will place springs in the midst of valleys. Isaiah 41:17-18.

[23] 'The poor and the needy seeking water' are those who desire cognitions or knowledge of goodness and truth, 'water' meaning truth. This desire is described by the statement that their tongue is parched with thirst, and the abundance which they are going to have by the promise that streams will be opened on sloping heights, and springs in the midst of valleys. From all this it is again evident that heavenly realities, which belong to the truth of faith and the good of love, are meant by earthly objects, that is, by the waters, streams on sloping heights, and springs in valleys; that these objects compose the literal sense of the Word, whereas those realities compose the spiritual sense; and that the Word is Divine by virtue of the spiritual sense, and not so without it.

[24] Another reason why wealth and riches mean such things as constitute intelligence (or understanding) and wisdom lies in correspondence. Among angels in heaven everything looks as though it is gleaming with gold, silver, and precious stones; and this is owing to the intelligent understanding of truth and wise discernment of good they possess. For the inner abilities which angels possess present themselves in this visual manner through objects that correspond to these abilities. Among spirits too who are below the heavens riches make their appearance in accordance with the state of reception of truth and good from the Lord.

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