10331. 'In wisdom, and in intelligence, and in knowledge, and in all [manner of] work' means in respect of those things which compose the will and those which constitute the understanding within the internal man and within the external man. This is clear from the meaning of 'wisdom' as those things which compose the will within the internal man; from the meaning of 'intelligence' as those things which constitute the understanding, also within the internal man; from the meaning of 'knowledge' as those things which constitute the understanding and consequent speech within the external man; and from the meaning of 'work' as those things which compose the will and consequent practice within the external man. So the words used here mean everything - everything interior and everything exterior residing with a person in whom the good of celestial love exists - that receives the influx of Divine Truth from the Lord and is consequently seen in light. This influx and enlightenment are dealt with immediately above.

[2] But a brief statement needs to be made showing what wisdom, intelligence, knowledge, and work are. People who do not know what the internal man is and what the external man is, nor what understanding and will are, cannot see in what ways wisdom, intelligence, knowledge, and work are distinct and separate each from the others. They cannot do so because they cannot form any clear idea of one or of another. The people therefore who do not know those things call someone wise when he is merely intelligent or has only knowledge. But someone wise is a person who is moved by love to put truths into practice; someone intelligent is a person who is moved by faith to put them into practice; someone with knowledge is a person who applies his knowledge to doing so; and 'work' is that which is actually done by them. Thus 'work' means those three talents when put to use, within which they all combine.

[3] Nobody therefore can be said to have wisdom, intelligence, or knowledge in the true sense of these words if they are not put to use by him; for wisdom, intelligence, and knowledge have to do with the life a person should lead, and not with doctrine without reference to that life. Life is the end for the sake of which they exist. What the end is like therefore determines what kind of wisdom, intelligence, and knowledge they are. If real good, which is the good of love to the Lord and of charity towards the neighbour, constitutes the end, then they are wisdom, intelligence, and knowledge in the proper sense of these three words; for then these three as they exist with a person have their origin in the Lord. But if acting for the sake of some good desired by self-love and love of the world constitutes the end, they are not wisdom, intelligence, and knowledge, because then those three as they exist in a person have their origin in self. For any good which self-love and love of the world have as their end in view is evil, and when evil is the end in view nothing of wisdom and intelligence, nor even of knowledge, can be attributed in any way at all. For what use is knowledge if it does not hold an intelligent understanding of truth and a wise discernment of good within it? Knowledge devoid of these leads a person to think that evil is good and falsity is truth.

[4] In the case of those in whom the good of love to the Lord is present wisdom, intelligence, knowledge, and work follow in order from inmost to last and lowest. Wisdom there is inmost, since it consists in a will, inspired by love, that desires what is right. Intelligence is second, since it consists in an understanding, governed by a will desiring what is right, that perceives what is right. These two belong to the internal man. Knowledge consists in knowing what is right, and work in doing what is right, each governed by the will desiring what is right. These two belong to the external man. From this it is evident that wisdom must exist within intelligence, this within knowledge, and this within work. The work accordingly contains and embraces all the inner virtues, since it is last and lowest and that in which they terminate.

[5] From all this it becomes clear what should be understood by 'works' and 'deeds', mentioned so many times in the Word, as in the following places: In Matthew,

The Son of Man will repay everyone according to his deeds. Matthew 16:27.

In Jeremiah,

I will requite them according to their work and according to the deed of their hands. Jeremiah 25:14.

In the same prophet,

... O Jehovah, whose eyes have been opened upon all the ways of man, giving to everyone according to his ways and according to the fruit of his works. Jeremiah 32:19.

In the same prophet,

Turn back each of you from his evil way, and cause your works to be good. Jeremiah 35:15.

In Hosea,

I will punish his ways ¹ , and requite him for his works. Hosea 4:9.

In Zechariah,

Jehovah deals with us according to our ways and according to our works. Zechariah 1:6.

In John,

I will give to you each according to his works. Revelation 2:23.

In the same book,

They were judged every one according to their works. Revelation 20:13, 15.

In the same book,

Behold, I am coming, and My reward with Me, to give to everyone according to his works. Revelation 22:12.

By 'works' in these places all that exists within a person should be understood, because all that constitutes what a person wills and understands is present in his works; for the things in his will and understanding are what causes him to do them. From what is within them the works derive their life; for without it works are like a shell without the nut or a body without the soul. What proceeds from a person does so from the things within him; therefore works are manifestations of those inner things, and they are effects through which those inner things reveal themselves.

[6] It is a general rule that as is a person's character, so is every work he performs. For this reason 'the works' according to which there will be reward or retribution must be taken to mean a person's character so far as his love and faith are concerned. For works are the product of the love and faith residing in a person. Nothing other than his love and his faith constitute the person, or what amounts to the same thing, his good and his truth, see 10076, 10177, 10264, 10284, 10298.

[7] Furthermore the actual desires in a person's will are what constitute a work; for what a person desires in his will he also does, provided that nothing insurmountable stands in the way. Consequently being judged according to one's deeds means being judged according to the desires of one's will. In the Word those who do good because it is their will to do it are called 'the righteous', as is evident in Matthew 25:37, 46. Of them it is said that they will shine forth like the sun in heaven, Matthew 13:43; and in Daniel,

Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars. Daniel 12:3.

'Those who have intelligence' are those who are moved by their intelligence to do what is true; and 'those who turn many to righteousness' are those who are stirred by the desires in their will to do what is good.

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"They fought from heaven; the stars in their courses fought against Sisera." Judges 5:20

Additional readings: Judges 5:1-20, Matthew 16:13-28

We recall the story. It was in the period of the Judges. Joshua had conquered the land and divided it among the twelve tribes. But there were still enemies in the land, and sometimes they prevailed over Israel. Jabin, king of Hazor, had assembled his army of Canaanites, with nine hundred chariots of iron. He had been oppressing Israel for twenty years, and the people were disheartened. Deborah, a prophetess, was called to be Judge, and under assurance from the Lord she called Barak to be captain of Israel's armies. Barak was given the victory, and the verse of our text is part of the song of Deborah and Barak after the battle was won.

The general lesson of the text is that the powers of the heavens are on the side of right. The Psalmist expresses the same thought in these words, "He hath delivered my soul in peace from the battle that was against me: for there were many with me" (Psalm 55:18).

Often we get discouraged. We are aware of our weakness, but we take little account of the Lord and His power which is working for us. We are prone to trust in ourselves. We know about this world and the forces that are against us, but we forget the spiritual forces which are available to us. So we become depressed, like men who can see great difficulties ahead of them and forget that they have allies.

The text teaches us that we should not allow ourselves to come into such a state. We all know from experience that the majority of our troubles are imaginary, and we should also know that we are, in unseen ways, guided and protected by an infinite and all-wise Providence which has our eternal welfare at heart. And we should know that about each one of us there are heavenly forces sufficient, if we will avail ourselves of them, to give us power over every trial through which we may have to pass. "For He shall give His angels charge over thee, to keep thee in all thy ways" (Psalm 91:11).

"In all thy ways." This is true on every plane of life. Even on the natural plane the Lord desires to make us happy, and to protect us from every danger. If He does not do it, it is not because He has forgotten us or lacks the desire or the power, but because we will not look to Him in such a way as to make His help available.

On the spiritual plane He has done all that is necessary for our salvation. If we look to ourselves and seek to set up our own ideals and ambitions, we are inevitably led away from security and peace. If we would forsake our own natural desires and seek to be led by the Lord, to learn and do His will, none of the evil forces could do us any harm, for we should be continually surrounded and guarded by the heavenly forces. So it is written that if we look to the Lord, no evil will befall us. We need not be afraid "for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday" (Psalm 91:6).

We may not be exempt from pain, from sickness, from poverty and calamity, trial and temptation. But none of these things will harm us. If evil tidings come, we shall not be afraid. If we fall, we shall not be utterly cast down. All things will work together for good, and even in defeat we shall not suffer the enemy to triumph over us, because we shall recognize the Divine Providence in the outcome.

When we recognize that the earth is the Lord's, that it is under His control, and that nothing can take place without His knowledge and permission, our souls can be at peace. "Why art thou cast down, O my soul, and why art thou disquieted within me?" (Psalm 42:5, 11, Psalm 43:5).

Sometimes things seem to go very strangely in this world. Sometimes it seems that everything is in confusion. We see much that offends and distresses us. Yet however confused the affairs of men may be, there is a Divine order which is leading man, as quickly as he will let himself be led, out of confusion and distress toward the establishment of the Lord's kingdom. And whatever the way we must go, we can know that all the paths of the Lord are mercy and truth.

The truth is that we are not only overshadowed and surrounded by spiritual forces, but we are sustained and upheld by them. Even in the natural world the real and dominating forces are spiritual forces.

Our text gives a very vivid picture of things as they are. Everything that exists in this world exists because it corresponds to something in the world of spirit. And we are told that when we come into the world of spirit, things will appear much as they do here, only in far greater beauty. We are further told that—speaking after the manner of man—the heavens of every earth are near that on earth itself, and that the inhabitants of every earth are in association with those heavens. The stars of our text correspond to the spiritual truths which are given for our guidance, and they are also symbols of the heavenly societies which surround and protect us. For we are indeed surrounded by hosts of heavenly beings, beyond whose presence and supervision we cannot wander; and we are constantly under the Divine care and protection, whether we know it or not.

This truth is taught also in another Bible story. The king of Syria was making war against Israel in the days of Elisha the prophet. Through his gift of seership Elisha anticipated the movements of the king of Syria and warned the king of Israel of his danger. At last the Syrian king, learning the real cause of his continual discomfiture, turned his forces against Elisha instead of against the king, and surrounded the prophet in Dothan. In the morning, Elisha's servant discovered the danger in which they were, and was afraid. Then Elisha prayed that the young man's eyes might be opened, and the Lord granted his prayer, so that Elisha's servant saw into the world of spirit, "and behold, the mountain was full of horses and chariots of fire round about Elisha" (2 Kings 6:17).

Again, at the time of the Lord's birth at Bethlehem, an angel appeared to the shepherds, and "suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth, peace, good will toward men" (Luke 2:14).

In none of these instances were the subjects of the vision transported to some distant place, but standing just where they were they were permitted to see their angelic associates, by the opening of their spiritual sight. If our spiritual eyes could be opened, we should behold spiritual beings surrounding us. We are wont to think of joining those who have gone on before, when we pass into the spiritual world at death. But every moment of our natural lives we ale associated with spiritual beings, either good or evil according to our internal states at the time, and if our spiritual sight were opened, we should see the character of our associates.

There are many instances of help which has come to people through agents in the spiritual world. We read of how people have been warned before making a journey, or warned of some impending disaster. Literature abounds in such incidents. And as we look back on our own lives, though we may not be able to point to any visions or warning or instructive dreams, we should all be able to see at least one instance where Providence has clearly been over us. Spiritual forces are very real, and we should know that we are continually under their care.

We are taught that "the angel of the Lord encampeth round about them that fear Him, and delivereth them" (Psalm 34:7). Nothing can happen in the universe without the Lord's provision or permission. We should know this, and that the moment we question it, we question His power, and when we question His power, we deny Him.

This is taught directly in the Word, where it is said that not a sparrow falls to the ground without our Father, and that the hairs of our heads are all numbered; which means that not only the most outward events in our lives, which correspond to the hairs of the head, but also the most trivial thoughts which pass through our minds are under the Divine Providence.

This is further taught, so far as our thoughts are concerned, in the Psalms: "He telleth the number of the stars; he calleth them all by their names" (Psalm 147:4).

The Divine helpfulness through the agency of the heavenly hosts is illustrated in the history of the children of Israel by the pillar of cloud by day and the pillar of fire by night, and by the many times angels were sent to instruct and guide them in the way. It is pictured by the noise of horses and chariots and of a great host which the Syrians heard but did not see at the siege of Samaria. These instances and many others illustrate the presence and power of the Lord for the guidance and salvation of man. These miraculous instances are recorded in the Word to teach us spiritual lessons regarding the operation of spiritual forces. For these forces are just as real today as they ever were, though they may not come to our conscious knowledge or perception.

But the truth taught in our text is not merely that of the existence of these spiritual forces, but that of the superiority of good over evil. "The Lord taketh our part with them that help us; therefore we shall see our desire on them that hate us" (Psalm 118:7). Angels have all power, for they act from the Lord who is power itself; but evil spirits have no power except such as we give them by our love of evil. We need have no fear. "The Lord of Hosts is with us, the God of Jacob is our refuge" (Psalm 46:7, 11). We may have temporal misfortunes, but no harm will come to our eternal condition. And indeed, if we trust in the Lord, we shall be saved from many of our earthly trials; and those seeming misfortunes which sometimes come upon us we shall accept as a means to spiritual progress.

"Delight thyself in the Lord, and He will give thee the desires of thy heart" (Psalm 37:4).

Good influences are stronger than evil, as heaven is superior to hell. And the Lord's thoughts are always for us, that we may be made happy forever. In His love and wisdom God is guiding us, if only we will be led, to the attainment of this purpose. He is concerned with our spiritual and eternal life, and with the bodily and temporal only as they can be made to contribute to this. For "what is a man profited if he gain the whole world, and lose his own soul?" (Matthew 16:26, Mark 8:36).

If this were not so, there would be no real purpose or intelligence in our Creator, and there would be no way of attaining happier times for mankind upon the earth. Life is not only a struggle against our own personal weaknesses, follies, and sins; it is also a battle for the right, and for peace and joy for mankind here, now, and in the ages yet to come.

And in the battle of life, we are not alone or unaided. The God of Battles is fighting with us. The victory is assured if we are faithful to the end. With the help of a God who we can understand, trust, and love, there should be no doubt as to the outcome.

"For I know the thoughts that I think toward you, saith the Lord, thoughts of peace and not of evil, and to give you an expected end....And I will be fond of you, and I will gather you from all nations, and from all places whither I have driven you, saith the Lord, and I will bring you again unto the place whence I have caused you to be carried away captive" (Jeremiah 29:11-14).