Apocalypse Explained # 102
102. And for my name's sake hast laboured. That this signifies acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, is evident from the signification of the name of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (concerning which see Arcana Coelestia 2628, 6887), and in the relative sense, all things of love and of faith by which the Lord is worshipped, because these are Divine things which proceed from His Divine Human (Arcana Coelestia 2724, 3006, 6674, 9310). This is evident also from the signification of labouring as being earnest application of the mind, and study in order that those things may be known and acknowledged; for this is signified by labouring, when it is said of those who study the knowledges (cognitiones) of truth and good. From these considerations it follows, that by "and for my name's sake hast laboured," is signified acknowledgment of the Lord, and of the knowledges (cognitiones) which have regard to Him. The knowledges (cognitiones) which have regard to the Lord, are all those things which belong to love and faith.
In many passages of the Word, it is said, "for the sake of the name of Jehovah," "for the sake of the name of the Lord," "for the sake of the name of Jesus Christ," and that the name of God should be hallowed, and similar expressions. Those who do not think beyond the sense of the letter are of opinion, that in these passages name alone is understood: but this is not so, but everything by which the Lord is worshipped, everything which has relation to love and faith. Hence by the name of the Lord in the Word, are meant all things of love and of faith by which He is worshipped, but, in this case, the acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, because this is said to those only who study those knowledges (cognitiones).
[2] The reason why by the name of Jehovah, or of the Lord, is not meant the name itself, but everything of love and faith, is found in the spiritual world. In that world, the names used on earth are not enunciated, but the names of the persons spoken of are formed from the idea of all those things that are known about them, which things are summed up in one expression. Such is the enunciation of names in the spiritual world; this is why names in that world, as well as all other things, are spiritual. Nor are the names of the Lord and of Jesus Christ uttered there as on earth, but, instead of them, a name is formed from the idea of all those things that are known and believed concerning Him, which idea is derived from everything of love and of faith in Him. The reason is, that these things in the aggregate are the Lord with them; for the Lord is present with every one in the goods of love and of faith that are from Him. This being the case, the character of every one as to his love and faith in the Lord is there immediately known, merely from his enouncing in a spiritual expression, or a spiritual name, "the Lord" or "Jesus Christ." This is why those who have no love or faith towards Him, cannot utter His name, that is, they cannot form any spiritual name of Him. From these considerations it is now clear why it is that by the name of Jehovah, of the Lord, or of Jesus Christ, in the Word, is not meant the name, but the all of love and of faith by which He is worshipped.
[3] Lest, therefore, the opinion entertained by many should prevail, that the name alone of Jesus Christ, without love and faith in Him, thus without the knowledges (cognitiones) by which love and faith exist, contributes something to salvation, I adduce herewith a few passages from the Word in which the above-mentioned expressions are found, from which those who think more deeply may see that name alone is not meant. Thus in the following:
"Jesus said, Ye shall be hated of all men for my name's sake" (Matthew 10:22:24:9, 10.)
"Where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18:20).
"As many as received him, to them gave he power to become the sons of God, even to them that believe in his name" (John 1:12).
"When Jesus was in Jerusalem, many believed in his name" (John 2:23).
"He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God" (John 3:18).
"These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name" (John 20:31).
"Blessed is he that cometh in the name of the Lord (Matthew 21:9; 23:39; Luke 13:35; 19:38).
"And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundred fold, and shall inherit life everlasting" (Matthew 19:29).
(What is here signified by houses, brethren, sisters, father, mother, wife, children, and lands, which are to be left for the sake of the name of the Lord, may be seen in Arcana Coelestia 10490.)
"Jesus said, Whatsoever ye shall ask in my name, I will do it" (John 14:13, 14);
here "to ask in my name," is to ask from love and faith.
"Many shall come in my name, saying, I am: go ye not therefore after them" (Luke 21:8; Mark 13:6);
by these "coming in the name of the Lord" and saying "I am" denotes to preach false doctrines and declare that they are true, and thus lead astray. The same is signified by these words in Matthew:
"Many shall come in my name, saying, I am Christ, and shall deceive many" (24:5, 11, 23-27);
for by Jesus is meant the Lord as to Divine good, and by Christ, the Lord as to Divine truth (Arcana Coelestia 3004, 3005, 3009, 5502), and by not being Christ, is signified, not Divine truth, but falsity.
[4] In the Old Testament, the name of Jehovah has a signification similar to that of the name of the Lord, because Jehovah, in the Old Testament, is the Lord. Thus it is said in Isaiah:
"And in that day shall ye say, Confess ye to Jehovah, call upon his name" (12:4).
Again:
"O Jehovah, we have waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. By thee only will we make mention of thy name" (26:8, 13).
Again:
"From the rising of the sun shall my name be called upon" (41:25).
And in Malachi:
"From the rising of the sun even unto the going down of the same, my name shall be great among the nations: and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the nations" (1:11).
And in Isaiah:
"Every one that is called by my name, I have created him for my glory; I have formed him; yea, I have made him " (43:7). And in Micah:
"All people walk in the name of their God, and we will walk in the name of Jehovah our God" (4:5).
And in Moses:
"Thou shalt not take the name of thy God in vain for the Lord will not hold him guiltless that taketh his name in vain" (Deuteronomy 5:11).
Again:
"Jehovah separated the Levites, that they should minister and bless in the name of Jehovah" (Deuteronomy 10:8).
Again:
"They shall worship Jehovah in one place, where he shall place his name" (Deuteronomy 12:5, 11, 13, 14, 18, 26; 16:2, 6, 11, 15, 16).
"Where he shall place his name," denotes where there shall be worship from the good of love and the truths of faith. This was done at Jerusalem, and therefore by Jerusalem is signified the church as to doctrine and worship (as may be seen in the small work, The New Jerusalem and its Doctrine, n, 6).
[5] Because by the name of Jehovah, or of the Lord, in the spiritual sense, is signified all worship from the good of love and the truths of faith, therefore, in the highest sense, by the name of Jehovah is meant the Lord as to the Divine Human, because from His Divine Human proceeds the all of love and of faith. That the Lord, in the highest sense, is meant by the name of Jehovah, is clear in John:
"Jesus said, Father, glorify thy name. A voice came from heaven, saying, I have both glorified it, and will glorify it again" (12:28).
And in Isaiah:
"I will give thee for a covenant to the people, for a light of the Gentiles. I am Jehovah, that is my name, and my glory will I not give to another" (42:6, 8).
The coming of the Lord is here treated of. In Jeremiah:
"Behold the days come, saith Jehovah, that I will raise unto David a righteous branch, and a king shall reign, and this is his name whereby he shall be called, Jehovah, our righteousness" (23:5, 6).
Hence it is clear that in the Lord's Prayer the words "hallowed be thy name" (Matthew 6:9) mean, that the Divine Human of the Lord is to be regarded as holy, and to be worshipped.
[6] Because the name of the Lord signifies such things, it is evident what is meant by the following passages.
In John:
"The shepherd of the sheep calleth his own sheep by name" (10:3).
In Luke:
"Rejoice because your names are written in heaven (10:20).
And in the Apocalypse:
"Thou hast a few names in Sardis" (3:4).
He who does not know what name signifies in the Word cannot possibly know how these words are to be understood in Matthew:
"He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward; and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward" (10:41, 42).
To receive a prophet in the name of a prophet, a righteous man in the name of a righteous man, and to give drink in the name of a disciple, signifies to love truth for the sake of truth, good for the sake of good, and to exercise charity from the faith of truth. For by a prophet is signified truth, by a righteous man is signified good, and by a disciple is signified good from truth; and to give to drink of cold water is to exercise charity from obedience; in their name denotes for the sake of their quality, thus for the sake of those things. Who could ever understand these things, unless it were known what name signifies? To love and to do truth for the sake of truth, and good for the sake of good, is to be affected with truth and good for their own sake, and not for the sake of one's own fame, honour, and gain. The former affection of truth and good is an affection truly spiritual; but the affection of truth and good for the sake of one's own fame, honour, and gain, is an affection merely natural. And because those who love truth and good for their own sake, or because they are truth and good, are in the spiritual affection of truth and good, it is therefore said, that they shall receive the reward of a prophet and of a righteous man; by which is meant, that they are in the spiritual affection of truth and good, this affection having its reward in itself, because it has heaven in itself. (That the happiness of heaven is in the affection of loving and doing truth and good without regarding reward as an end, thus for the sake of truth and good, may be seen in Arcana Coelestia 6388, 6478, 9174, 9984. That a prophet signifies one who teaches truth, thus also, abstractedly, the truth which is taught, see n. 2534, 7269. That a righteous man signifies the good of love to the Arcana Coelestia 2235, 9857. That a disciple signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That to give to drink is to instruct in the goods and truths of faith, and thus to exercise charity, n. 3069, 3772, 4017, 4018, 8562, 9412; and that name signifies the quality of a thing, n. 144, 145, 1754, 1896, 2009, 3237; hence the name of Jehovah, or of the Lord, signifies all the quality by which He is worshipped, n. 2724, 3006, 6674, 9310.)
Joshua 13
1
Now Joshua was old and well advanced in years. Yahweh said to him, "You are old and advanced in years, and there remains yet very much land to be possessed.
2
"This is the land that still remains: all the regions of the Philistines, and all the Geshurites;
3
from the Shihor, which is before Egypt, even to the border of Ekron northward, which is counted as Canaanite; the five lords of the Philistines; the Gazites, and the Ashdodites, the Ashkelonites, the Gittites, and the Ekronites; also the Avvim,
4
on the south; all the land of the Canaanites, and Mearah that belongs to the Sidonians, to Aphek, to the border of the Amorites;
5
and the land of the Gebalites, and all Lebanon, toward the sunrise, from Baal Gad under Mount Hermon to the entrance of Hamath;
6
all the inhabitants of the hill country from Lebanon to Misrephoth Maim, even all the Sidonians; them will I drive out from before the children of Israel: only allocate it to Israel for an inheritance, as I have commanded you.
7
Now therefore divide this land for an inheritance to the nine tribes and the half-tribe of Manasseh."
8
With him the Reubenites and the Gadites received their inheritance, which Moses gave them, beyond the Jordan eastward, even as Moses the servant of Yahweh gave them:
9
from Aroer, that is on the edge of the valley of the Arnon, and the city that is in the middle of the valley, and all the plain of Medeba to Dibon;
10
and all the cities of Sihon king of the Amorites, who reigned in Heshbon, to the border of the children of Ammon;
11
and Gilead, and the border of the Geshurites and Maacathites, and all Mount Hermon, and all Bashan to Salecah;
12
all the kingdom of Og in Bashan, who reigned in Ashtaroth and in Edrei (the same was left of the remnant of the Rephaim); for Moses attacked these, and drove them out.
13
Nevertheless the children of Israel didn't drive out the Geshurites, nor the Maacathites: but Geshur and Maacath dwell in the midst of Israel to this day.
14
Only he gave no inheritance to the tribe of Levi. The offerings of Yahweh, the God of Israel, made by fire are his inheritance, as he spoke to him.
15
Moses gave to the tribe of the children of Reuben according to their families.
16
Their border was from Aroer, that is on the edge of the valley of the Arnon, and the city that is in the middle of the valley, and all the plain by Medeba;
17
Heshbon, and all its cities that are in the plain; Dibon, Bamoth Baal, Beth Baal Meon,
19
Kiriathaim, Sibmah, Zereth Shahar in the mount of the valley,
20
Beth Peor, the slopes of Pisgah, Beth Jeshimoth,
21
all the cities of the plain, and all the kingdom of Sihon king of the Amorites, who reigned in Heshbon, whom Moses struck with the chiefs of Midian, Evi, Rekem, Zur, Hur, and Reba, the princes of Sihon, who lived in the land.
22
The children of Israel alse killed Balaam also the son of Beor, the soothsayer, with the sword, among the rest of their slain.
23
The border of the children of Reuben was the bank of the Jordan. This was the inheritance of the children of Reuben according to their families, the cities and its villages.
24
Moses gave to the tribe of Gad, to the children of Gad, according to their families.
25
Their border was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, to Aroer that is before Rabbah;
26
and from Heshbon to Ramath Mizpeh, and Betonim; and from Mahanaim to the border of Debir;
27
and in the valley, Beth Haram, Beth Nimrah, Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, the Jordan's bank, to the uttermost part of the sea of Chinnereth beyond the Jordan eastward.
28
This is the inheritance of the children of Gad according to their families, the cities and its villages.
29
Moses gave an inheritance to the half-tribe of Manasseh. It was for the half-tribe of the children of Manasseh according to their families.
30
Their border was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, sixty cities.
31
Half Gilead, Ashtaroth, and Edrei, the cities of the kingdom of Og in Bashan, were for the children of Machir the son of Manasseh, even for the half of the children of Machir according to their families.
32
These are the inheritances which Moses distributed in the plains of Moab, beyond the Jordan at Jericho, eastward.
33
But to the tribe of Levi Moses gave no inheritance. Yahweh, the God of Israel, is their inheritance, as he spoke to them.
