Chapter 5.

On the Mountaintop

1. And seeing the crowds, He went up into the mountain; and when He had sat down, His disciples came to Him.

2. And opening His mouth He taught them, saying,

3. “Happy [are] the poor in spirit, for theirs is the kingdom of the heavens.

4. Happy [are] they that mourn, for they shall be comforted.

5. Happy [are] the meek, for they shall inherit the earth.

6. Happy [are] they that hunger and thirst after justice, for they shall be satisfied.

7. Happy [are] the merciful, for they shall have mercy.

8. Happy [are] the clean in heart, for they shall see God.

9. Happy [are] the peacemakers, for they shall be called the sons of God.

10. Happy [are] they that are persecuted for the sake of justice, for theirs is the kingdom of the heavens.

11. Happy are you when they shall reproach you, and persecute [you], and say every wicked saying against you, telling lies, on account of Me.

12. Leap for joy and rejoice, for your reward [is] much in the heavens; for so they persecuted the prophets that were before you.”

As the crowds begin to gather, and as great multitudes come to Him, not only from Galilee, but also from Decapolis, Jerusalem, Judea, and from areas beyond the Jordan, Jesus decides to go up onto a mountain and preach. His instruction begins with this essential teaching: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:1).

One purpose served by temptation is to make us aware of our spiritual poverty, so that we might choose to acknowledge in heart that everything we have is from God. This is one of the great purposes of temptation — to remind us that without God we are utterly helpless. This is the part of us that follows Jesus up the mountain in order to receive the opening words of His most famous speech, referred to as the “Sermon on the Mount.”

Jesus begins with the words, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3). This is the main idea which reigns throughout the sermon. To the degree that we acknowledge that all love and all wisdom is from God alone, and nothing from ourselves, we can receive the love and wisdom that constantly flows in from God. It is this acknowledgment — the acknowledgment of our spiritual poverty — which receives the kingdom of heaven.

But there are times when we forget this essential truth. And when we forget that everything good and true is from the Lord alone, sorrow and suffering are inevitable. That’s why the second blessing speaks about how God offers comfort during times of mourning: “Blessed are those who mourn, for they shall be comforted.” As we turn to the Lord in prayer and call upon His name, the Comforter comes to us, restoring lost truths, teaching us new ones, and filling us with hope and consolation. When these lost truths are brought again to our remembrance, we remember that without God we are indeed “poor in spirit.” Relieved of the arrogance that believes we are the source of truth and goodness, we experience humility. We find that we are agreeable, good-natured, and willing to admit our faults. No longer eager to win an argument, or defend ourselves, our unruly lower nature (“the earth”) is tamed, quieted, and subdued. The third blessing describes this gentler disposition: “Blessed are the meek, for they shall inherit the earth” (5:4). ¹

These first three blessings speak about the qualities of people who acknowledge God as the giver of all things (“poor in spirit”), people who long for the comfort of truth (“they who mourn”), and people who are gentle and temperate in disposition (“the meek”). People who are of this nature are open to the blessings that flow in from God, beginning with the desire to serve the neighbor. Consequently, the fourth blessing speaks not only of humility, meekness and the desire to receive truth, but also of the desire to bring those truths forth in their lives. Such people desire to live a righteous life. Therefore we read, “Blessed are those who hunger and thirst after righteousness, for they shall be filled” (5:6).

This marks the transition to the next three blessings. The fifth, sixth and seventh blessings summarize the works of charity that constitute a life of righteousness. As we turn to God for all things, we are filled with mercy towards others. And insofar as we exercise that mercy, we become more merciful. “Blessed are the merciful, for they shall obtain mercy” (5:7). As we practice mercy in all our relationships, our hearts become purified enabling us to see the good in others — their God-given qualities: “Blessed are the pure in heart, for they shall see God” (5:8)

This leads to the seventh and culminating blessing: “Blessed are the peacemakers, for they shall be called the sons of God” (5:9). This is not just a state of being (humble, meek), it is also a state of doing: blessed are the peacemakers. But the kind of “doing” that takes place in this state is not human doing; it is what God does through each of us. That is why those who obtain this blessing are called “the sons of God.”

The seven blessings in their order are a divine series which reveal the process of spiritual development, beginning with the recognition of our spiritual poverty, and ending in a state in which we become instruments through which God operates to bring peace into the world.

But there is also an eighth blessing: “Blessed are you when they revile you and persecute you, and say all kinds of evil against you falsely for My sake” (5:10). This eighth blessing reminds us that spiritual life is a cyclical pattern. As we achieve the blessings associated with one state of spiritual development, we are simultaneously being prepared for entrance into higher and even more elevated states of spiritual life. But in order to enter those higher states, subtler evils will have to be exposed, combated, and overcome.

Thus, the trials of temptation will begin again, as less obvious evils are exposed by the brighter light of divine truth. These evils will rise up within us, fiercely defending themselves, as they fight for their life. But if we persevere, refusing to succumb to the rationalizations and justifications that support our selfish concerns, there will be a great blessing: “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven” (5:11-12).

The seven blessings, which are given in a divinely ordered series, perfectly describe the spiritual evolution of every person. These blessings begin with the acknowledgment that we cannot do good from ourselves, and they steadily progress to the highest blessing that God can confer upon us: we become sons of God, people through whom God works to bring peace on earth. “Blessed are the peacemakers, for they shall be called sons of God.” The eighth blessing returns us to the beginning of the series, and reminds us once again that temptation provides us with the opportunity to follow God. This is not something to be dreaded; rather it is to be anticipated with joy. “Rejoice,” says Jesus, “and be exceedingly glad, for great is your reward in heaven.”

Doing Good Works

13. “You are the salt of the earth; but if the salt become saltless, with what shall it be salted? After that it is of no use, except to be cast out, and to be trampled by men.

14. You are the light of the world. A city that is laid out on a mountain cannot be hidden.

15. Neither do they light a lamp, and put it under the bushel, but on the lampstand, and it shines for all that [are] in the house.

16. So let your light shine in front of men, so that they may see your good works, and glorify your Father that [is] in the heavens.”

The Sermon on the Mount provides wonderful instruction. Yet mere instruction, without a desire to do good works in the spirit of that instruction, is useless. It is like salt which has lost its flavor, like a light hidden under a basket. All truth is given for the sake of use. Every blessing God bestows upon us is done so that we may be of greater service to the neighbor. And in that service is true blessing, for all heavenly reward is the delight that we experience when we are involved in some loving service towards the neighbor. ²

It is for this reason that the divine series continues with these words: “You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men” (5:13).

Salt is highly useful as a seasoning. But salt that has lost its flavor is useless. Similarly, a human being who has no desire to do good is like salt with no flavor. That person is useless. ³ Truth must be put to use. This is the thrust of this section of the sermon. Light is good, but it must be put to use: “You are the light of the world,” says Jesus. “A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house” (5:14-15).

The emphasis is not just on learning truth, but on living it. Jesus therefore says to His disciples, “Let your light so shine before men, that they may see your good works and glorify your Father in heaven” (5:16).

Spiritual instruction has no other end but the doing of good works. And good works are truly good, only when they are done by the Father through us. That’s why this section of the sermon includes the all-important reminder that when others see our good works, all praise, glory, and honor should go to God. As Jesus puts it, let them see your good works, but be sure that they glorify your Father in heaven. It’s not about us; it’s about God working through us. ⁴

Jesus Begins to Reveal the Inner Meaning of Scripture

17. “Do not suppose that I have come to undo the Law or the Prophets; I have not come to undo but to fulfill.

18. For amen I say to you, Till heaven and earth pass away, one yodh or one little horn shall not pass away from the Law, till all things come to pass.

19. Therefore whoever shall loosen one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whoever shall do and teach [them], he shall be called great in the kingdom of the heavens.

20. For I say to you that unless your justice shall exceed [that] of the scribes and Pharisees, you shall not enter into the kingdom of the heavens.

21. You have heard that it was declared by the ancients, Thou shalt not murder; and whoever shall murder shall be subject to the judgment.

22. But I say to you that everyone who is angry with his brother rashly shall be subject to the judgment; and whoever shall say to his brother, Raca, shall be subject to the council; and whoever shall say, Thou fool, shall be subject to the gehenna of fire.

23. If therefore thou offer thy gift on the altar, and there rememberest that thy brother has anything against thee,”

24. Leave there thy gift in front of the altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift.

25. Be of good will with thine adversary quickly, while thou art in the way with him, lest the adversary deliver thee up to the judge, and the judge deliver thee up to the attendant, and thou be cast into prison.

26. Amen I say unto thee, Thou shalt not come out from there until thou hast paid the last farthing.

27. You have heard that it was declared to the ancients, Thou shalt not commit adultery.

28. But I say to you that everyone who looks at [another] woman to lust after her has already committed adultery with her in his heart.

29. And if thy right eye cause thee to stumble, pluck it out, and cast it from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.

30. And if thy right hand cause thee to stumble, cut it off, and cast [it] from thee; for it is expedient for thee that one of thy members should perish, and not [that] thy whole body be cast into gehenna.

31. And it has been declared that whoever shall send away his wife, let him give her a divorce.

32. But I say to you, whoever shall send away his wife, outside of the reason of scortation, makes her commit adultery; and whoever shall wed her that is sent away commits adultery.

33. Again, you have heard that it has been declared to the ancients, Thou shalt not swear falsely, but shalt render to the Lord thine oaths.

34. But I say to you, Swear not at all; neither by the heaven, for it is the throne of God;

35. Nor by the earth, for it is the footstool of His feet; neither by Jerusalem, for it is the city of the great King.

36. Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

37. But let your word be, yes, yes; no, no; and whatever [is] beyond these is from evil.

38. You have heard that it has been declared, An eye for an eye, and a tooth for a tooth.

39. But I say to you, Do not stand against the wicked; but whoever shall hit thee on thy right cheekbone, turn to him the other also.

40. And [if anyone] wills to have thee judged and take thy tunic, let him have the cloak also.

41. And whoever shall compel thee [to go] one mile, go with him two.

42. Give to him that asks thee; and turn not away him that wills to borrow from thee.

43. You have heard that it has been declared, Thou shalt love thy neighbor, and shalt hate thine enemy.

44. But I say to you, Love your enemies, bless those that curse you, do well to those that hate you, and pray for those that injure you and persecute you,”

It’s undeniably true that truth must be put to use. But before the Word of God can most fully be put to use, it must be fully understood. That’s why Jesus now gives His disciples a brief tutorial on how to read scripture, beginning with this disclaimer, “Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill” (5:17).

On one level, Jesus did fulfill the Law in that His coming fulfilled the prophecies of the Hebrew scriptures. But He was also about to fulfill the Law by infilling it with higher meaning. He would explain how the Law speaks not only about our outward behavior, but, also about our inner attitudes; He would explain how the Law speaks not only about our bodily actions, but also about the desires of our spirit. In this way, Jesus would fill the Law full of a spiritual meaning. It would be of use not only for regulating one’s external conduct, but, more importantly, for reforming one’s inner life.

Jesus begins with the commandments: “You have heard that it was said to those of old, ‘You shall not murder’ … But I say unto you that whoever is angry with his brother without a cause shall be in danger of the judgment.” (5:21-22). Similarly, He reveals the spiritual meaning of the law against adultery: “You have heard that it was said to those of old, ‘You shall not commit adultery.’ But I say unto you that whoever looks upon a woman to lust after her has already committed adultery with her in his heart” (5:27-28).

These are new teachings, but not totally beyond the grasp of His audience. There would be more to come, more interior teachings about the human spirit and the path to heaven, and it would take time before people could completely grasp these higher messages. For now, however, it would be enough to give people concrete, literal examples that they can understand — not abstract truths that are beyond their comprehension. In this regard, Jesus teaches them to forgo oath-making (5:33-37), to turn the cheek when struck (5:39), to give more than what is demanded (5:40), to go further than what is required (5:42), to give to everyone who asks, and to lend to anyone who wants to borrow (5:42).

These teachings would be hard to follow, but not difficult to understand. Within them are higher truths about our response when our inmost beliefs are under assault — not just in the public arena, but more specifically, when we are being persecuted by hellish spirits. At such times, we must not worry, for if we abide in the truth we will remain in God’s protection. ⁵ The only thing that can avert this divine protection is our free decision to identify with and succumb to the promptings of our lower nature (arrogance and conceit, resentment and anger, anxiety and fear, misery and despair and etc.) — promptings which flow in from hell. ⁶

Instead of teaching these interior truths, Jesus keeps their minds on more obvious issues — like the need to overcome their desire to take revenge: “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also.”

This would, of course, have seemed impossible and illogical. Questions would inevitably arise: “Why should anyone turn the cheek to an attacker?” “What about self-defense?” “What about protecting our loved ones and our country?” “What good can come from turning the cheek, especially if it leads to evil people taking greater and greater advantage of good people?” These are legitimate questions, and Jesus would have answers for each of them — at a later time. ⁷

The people to whom Jesus is speaking are not yet able to understand the more interior truths contained within these teachings. They are not ready to understand that “turning the cheek” is something we do internally when our beliefs are being attacked. These attacks do not necessarily come through other people, but rather through unseen spiritual forces that endeavor to destroy our faith in God and our trust in the power of His truth. Therefore, whenever we turn the cheek internally, we practice interior forgiveness. We know that no words spoken, whispered or insinuated can possibly bring us down or hurt our faith. This is what enables us to pray for our enemies, to forgive them, and even to love them. Because we are under God’s protection, we know that evil can do us no spiritual harm. Therefore we need not resist it.

On the physical plane, however, we must be more cautious. People can cause a great deal of physical harm. Therefore, we cannot and should not give to everyone who asks, nor lend to everyone who wishes to borrow. Such indiscriminate charity would leave us penniless and without resources to do good to others. Similarly, we should not allow thieves, cheats, and scam artists to take advantage of us. If we allowed ourselves to be abused in this way, society would be destroyed. Therefore, people who prey on innocent victims must be reported, prosecuted, and if found guilty, appropriately punished. It does evildoers no good, society no good, and us no good to ignore criminal behavior or support malicious intentions. We must defend ourselves and our loved ones.

In brief, self-defense is not contrary to divine law; nor is it wrong to defend one’s family and country when under enemy assault. God never asks us to be doormats. On the external plane we must resist evil. But on the internal plane, there is no resistance. Instead, there is love, mercy, understanding, compassion and forgiveness. It is these God-given states of consciousness that make us impervious to spiritual danger. In such states we need not resist interior evil — for God alone resists those evils that would take away our faith and destroy our happiness. ⁸

These are the more interior lessons that Jesus will offer at a later time. For now, it is Jesus’ task to keep their minds on a simple, clear lesson: the need to learn forgiveness: “You have heard it said that you shall love your neighbor and hate your enemy. But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you” (5:43-44). These literal teachings would be troubling, difficult, seemingly impossible to keep. But the struggle to do so would be important. It would teach them the most important lesson of all: they could never do so without God.

“Be ye therefore perfect”

45. “So that you may be sons of your Father that [is] in the heavens; for He makes His sun to rise on the wicked and the good, and sends rain on the just and the unjust.

46. For if you love those who love you, what reward do you have? Do not even the publicans do the same?

47. And if you greet your brothers only, what do you do beyond [others]? Do not even the publicans do so?

48. Be ye therefore perfect, just as your Father that [is] in the heavens is perfect.”

Because the people are not yet ready to understand, Jesus cannot yet reveal that these teachings have a higher, more interior spiritual meaning — a meaning that will be revealed to them at a later time. ⁹ Eventually (and in a different gospel), He will tell His disciples, “I have yet many things to say to you, but you cannot bear them now” (John 16:12). For now, however, these initial teachings will become vital steps along the pathway to human perfection. All they have to do is live according to these introductory teachings.

Therefore, Jesus’ focus, at this point, is to instruct them in the fundamentals of charitable service — to help them become perfect in the art of charitable giving. This will involve doing good works that are purified from selfish motives, seeking nothing in return. Moreover, these charitable works should not be limited to friends and neighbors. From now on their good works are to be extended even to enemies. After all, it’s easy to love one’s friends and do good things for them. That’s natural — not spiritual. But to be “perfect” they will have to love their enemies: “Love your enemies,” says Jesus “For if you love those who love you, what reward have you?”

Jesus is here speaking about heavenly rewards, the spiritual delights that flow in when we truly love others — including our enemies. “Be ye, therefore, perfect, as your Father who is in the heavens is perfect” (5:45-48).

It should be noted that this verse is often translated as a promise rather than a command. Instead of “Be ye, therefore, perfect,” it has been translated as “You shall be perfect” — not exactly what Jesus is getting at. It is the striving to be perfect, not the attainment of perfection that matters. As Swedenborg teaches, even the angels never reach a state of final perfection; neither can we. But we can persevere; we can strive; we can endeavor to be perfect “even as our Father in the heavens is perfect.” ¹⁰

Admittedly, striving for perfection can be difficult — not just for the people of biblical times, but even for us today. Self-interest must be overcome; resentments must be put aside; generosity must prevail over greed; forgiveness must displace revenge, and love must triumph over hate. Without God, no one can accomplish any of this — and “perfection” becomes an unachievable goal. The only way to get there is through recognizing and acknowledging one’s imperfection. Only then, with God’s help, can we begin to strive towards states of greater perfection. From this point onward the only thing required is a willingness to receive divine truths and live according to them.

If we do so, it will inevitably lead to combats of temptation in which interior evils rise up to revile and persecute whatever flows in from God. These evils strive to take away our affection for learning truth and for doing good. A blow to the left cheek represents an attempt to take away our desire to learn truth, and a blow to the right cheek represents an attempt to take away our desire to do good. ¹¹ But, once again, we should not worry, nor even resist, for evil can do no harm to those who are under God’s protection.

All this is contained in Jesus’ command, “Be ye, therefore, perfect, even as your Father in the heavens is perfect.” In this way, as we come to trust more and more in the Lord’s leading — acknowledging that He is the source of every loving feeling, every noble thought, and every chartable action — we will be continually perfected. ¹²

Poznámky pod čarou:

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

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

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

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

In the same:

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

And in Revelation:

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

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

[4] Likewise in Isaiah:

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

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

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

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

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

[6] In Luke:

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

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

[7] In the same:

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

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

[8] In Matthew:

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

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

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

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

[11] In Mark:

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

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

[12] In Zechariah:

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

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

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

[14] In John:

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

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

[15] In Jeremiah:

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

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

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

[17] In Isaiah:

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

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

[18] In David:

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

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

[19] In the Gospels:

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

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

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

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

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

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

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

In Malachi:

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

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

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

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

And in Jeremiah:

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

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

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

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

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

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

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

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

[24] In Micah:

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

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

[25] In Ezekiel:

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

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

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

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