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:

624. Verse 11. And he said to me, Thou must again prophesy, signifies Divine command to still teach the Word. This is evident from the signification of "saying," when the angel speaks, by whom in this chapter the Lord in relation to the Word is represented, as being command, for what the Lord says is a command; also from the signification of "to prophesy," as being to teach the Word (of which presently). It is said he must still teach the Word, because such understanding of the Word as still remained in the church was explored, and it was found that the Word was delightful in respect to the sense of the letter, for this is signified by "the little book was in the mouth sweet as honey," "the little book" meaning the Word. It was commanded to still teach the Word in the church, because its end was not yet come. The end of the church is described by "the sounding of the seventh angel;" but here the state of the church next before the end is described by "the sounding of the sixth angel;" this state of the church is here treated of. Before the end, the Word when taught is still delightful to some, but not so in the last state of the church or its end, for then the Lord opens the interior things of the Word, which are undelightful, as has been said above in treating of the eating up of the little book and its making the belly bitter.

[2] Why the Word must still be taught although its interior truths are undelightful, and why the Last Judgment does not come until the consummation, that is, when there is no longer any good or truth remaining with the men of the church, is wholly unknown in the world, although known in heaven. The reason is that there are two classes of men upon whom judgment is effected; one class consists of the well-disposed, and the other of those who are not well-disposed. The well-disposed are the angels in the ultimate heaven, most of whom are simple, because they have not cultivated the understanding by interior truths, but only by exterior truths from the sense of the letter of the Word, according to which they have lived; for this reason their spiritual mind, which is the interior mind, was not indeed, closed, but neither has it been opened, as it is with those who have received interior truths in doctrine and in life; this is why they have become simple in respect to spiritual things, and are called well-disposed. But the ill-disposed are those who have lived outwardly as Christians but inwardly have admitted evils of every kind into the thought and into the will, so that while in the external form they appeared to be angels, in internal form they were devils. When such come into the other life they come into association for the most part with the well-disposed, that is, with the simple good who are in the ultimate heaven; for exterior things consociate, and the simple good are such that what appears in external form to be good they believe to be good, their thought not penetrating farther. These ill-disposed must be separated from the well-disposed before the Last Judgment comes, and also afterward and they can only be separated successively. This is why before the time of the Last Judgment the Word must still be taught, although interiorly, that is, in respect to its interiors, it is undelightful; and as these interior things are undelightful they do not receive them, but only such things from the sense of the letter of the Word as favor their loves and the principles derived from them, on account of which the Word in respect to the sense of the letter is delightful to them. It is therefore by means of these interior things that the well-disposed are separated from the ill-disposed.

[3] That for this reason the time is extended after the Last Judgment before the new church is fully established, is an arcanum from heaven which at this day cannot enter the understanding except with a few; yet this is what the Lord teaches in Matthew:

The servants of the householder coming said unto him, Didst thou not sow good seed in thy field? Whence then are these tares? And they said, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares ye root up at the same time the wheat with them. Let both, therefore, grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye first the tares, and bind them in bundles to burn them; but gather the wheat into the barn. He that hath sowed the good seed is the Son of man; the field is the world; the good seed are the sons of the kingdom; the harvest is the consummation of the age. As then the tares are gathered up and burned in the fire, so shall it be in the consummation of this age (Matthew 13:27-30, 37-43).

"The consummation of the age" signifies the last time of the church; that until then the well-disposed are not to be separated from the ill-disposed, because they are consociated by outward things, is signified by "lest while ye gather up the tares ye root up at the same time the wheat with them." (On this see the small work on The Last Judgment 70.)

[4] "To prophesy" signifies to teach the Word, because a "prophet" means in the highest sense the Lord in relation to the Word, and in a relative sense one who teaches the Word, but in an abstract sense the Word itself, and also doctrine from the Word. This a "prophet" signifies, therefore "to prophesy" signifies to teach the Word and doctrine from the Word. That such is the signification of "to prophesy" and "prophet" can be seen from passages in the Word where these are mentioned, understood in the spiritual sense, as in the following.

In Matthew:

Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name cast out demons, and in Thy name done many mighty works? But then will I profess unto them, I know you not; depart from Me, ye that work iniquity (Matthew 7:22, 23).

This treats of salvation, that one is saved not by knowing the Word and teaching it, but by doing it; for just before, it is said that those only will enter the kingdom of the heavens who do the will of God (verse Matthew 7:21); and just after, that he who hears the Lord's words and does them is a prudent man, but he who hears and does not is a foolish man (verses Matthew 7:24-27). This makes clear what these words mean, namely, that worship of the Lord by prayers and by words of the mouth only is meant by "Many will say to Me in that day, Lord, Lord;" and to teach the Word and doctrinals from the Word is meant by "have we not prophesied by Thy name?;" "name" signifying according to doctrine from the Word, and "to prophesy" to teach; "to cast out demons" signifies to deliver from falsities of religion, "demons" meaning the falsities of religion; "to do many mighty works" signifies to convert many. But because these works were done not for the Lord's sake, nor for the sake of truth and good and the salvation of souls, but for the sake of self and the world, thus only that they might appear in outward form, so in reference to themselves it was not good but evil that was done; this is meant by the Lord's saying "I know you not, ye that work iniquity." Doing such things does not appear to be working iniquity, and yet everything that a man does for the sake of self and of the world is iniquity, since there is in it no love of the Lord and of the neighbor, but only the love of self and the world; and his own love awaits everyone after death.

[5] In the same:

In the consummation of the age many false prophets shall arise and shall lead many astray. There shall arise false Christs and false prophets, and shall show great signs and wonders, so as to lead astray, if possible, even the elect (Matthew 24:11, 24; Mark 13:22).

"False prophets" and "false Christs and false prophets" do not mean prophets in the common acceptation of the word, but mean all those who pervert the Word and teach falsities; such are also "false Christs," since "Christ" signifies the Lord in respect to Divine truths, so "false Christs" signify Divine truths falsified. "To show great signs and wonders" signifies the efficacy and power of falsities through confirmations from the sense of the letter of the Word, and it is by this that signs and wonders are produced in the spiritual world; for the sense of the letter of the Word, however falsified, has power; respecting which wonderful things might be related. "The elect" signify those who are in spiritual good, that is, who are in the good of charity.

[6] In the same:

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. Yea, 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 not lose his reward (Matthew 10:41, 42).

This no one can understand unless he knows what is signified by "prophet," "righteous man," "disciple," and "little ones," also by "receiving them in their name." "Prophet" in an abstract sense signifies the truth of doctrine, "disciple" the good of doctrine, "a righteous man" the good of life, and "to receive them in their name" signifies to receive these things from the love of them; thus, "to receive a prophet in the name of a prophet" signifies to love the truth of doctrine because it is truth, or to receive truth for its own sake; "to receive a righteous man in the name of a righteous man" signifies to love good and to do it because it is good, thus to receive it from the Lord from love or the affection of the heart; for he who loves truth and good for their own sakes loves them from themselves, thus from the Lord from whom they proceed, and as he does not love them for the sake of self and the world, he loves them spiritually, and all spiritual love continues with man after death and gives eternal life. "To receive a reward" signifies to carry with oneself that love, and thus to receive the blessedness of heaven; "to give to drink to one of the little ones a cup of cold water only in the name of a disciple" signifies to love innocence from innocence, and from it to love good and truth from the Word and to teach them; "to give to drink a cup of cold water," signifies to love and teach from a little innocence, "little ones" signifying the innocent, and in an abstract sense innocence itself; "to give to drink a cup of cold water" signifies to teach from a little innocence, and "a disciple" the good of doctrine from the Lord; "to give water to little ones to drink" signifies to teach truth from spiritual innocence, and also to teach truths to the innocent. This is the spiritual interpretation of these words, and unless this is known who can know what is meant by "receiving a prophet and a righteous man in the name of a prophet and righteous man" and that "they shall receive the reward of a prophet and a righteous man"? "Reward" signifies love with its delights enduring to eternity.

[7] In the same:

Many prophets and righteous men have desired to see the things which ye see but have not seen them, and to hear the things which ye hear but have not heard them (Matthew 13:17).

"Prophets and righteous men" mean in the spiritual sense all who are in the truths of doctrine and in the good of life according to truths; and "to see and hear" signifies to understand and perceive, here interior truths proceeding from the Lord, for when man understands and perceives these and also does them, he is reformed. Interior truths proceeding from the Lord are meant, because the Lord, when He was in the world, disclosed such truths. In the sense of the letter this means to see and hear the Lord, but as the Lord is the Divine truth itself in heaven and in the church, and as in consequence all Divine truths are from the Lord, and the Lord Himself taught them, and continually teaches them by means of the Word, so "to see and hear the Lord" signifies to understand and perceive these.

[8] In Joel:

I will pour out My spirit upon all flesh; that your sons and your daughters may prophesy, your old men dream dreams, and your young men see visions (Joel 2:28).

This is said of the Lord's coming, and of the perception of Divine truth by those who receive the Lord and believe in Him; the "spirit" that will be poured out upon all flesh signifies the Divine truth proceeding from the Lord, for this is meant in the Word by the Holy Spirit; "to prophesy" signifies to understand and teach the truths of doctrine; "to dream dreams" signifies to receive revelation; and "to see visions" signifies to perceive revelation; "sons and daughters" signify those who are in the spiritual affection of truth and good; "old men" signify those who are in wisdom, and "young men," those who are in intelligence.

[9] In Amos:

The Lord Jehovih doeth not a word without revealing His secret unto His servants the prophets. The lion roareth, who will not fear? The Lord Jehovih hath spoken, who will not prophesy? (Amos 3:7, 8).

Here also "to prophesy" signifies to receive Divine truth and to teach it (but this may be seen explained above, n. 601.

"To prophesy" and "prophets" have a similar signification in the following passages in Revelation:

I will give unto My two prophets to prophesy a thousand two hundred and sixty days, clothed in sackcloth (Revelation 11:3).

Again:

The time of judging the dead, and of giving the reward to His ¹ servants the prophets (Revelation 11:18).

Again:

The testimony of Jesus is the spirit of prophecy (Revelation 19:10).

Again:

Be glad, O heaven, ye holy apostles and prophets, for God hath judged your judgment (Revelation 18:20).

That here "prophets" mean those who are in the truths of doctrine, and in an abstract sense the truths of doctrine, and "to prophesy" means to receive and teach these, especially to teach about the Lord Himself, will be seen hereafter.

[10] In Amos:

Amos said to Amaziah, Jehovah took me from following the flock and said, Go, prophesy against My people Israel: and thou sayest, Prophesy not against Israel, and drop not against the house of Isaac. Thy wife shall be a harlot in the city, thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line (Amos 7:14-17).

"To prophesy against Israel, and to drop against the house of Isaac," signifies to refute those of the church who are in the falsities of evil, "to prophesy" signifying to teach and refute, and "Israel" and "the house of Isaac" signifying the church. Because the falsities of evil are what must be refuted, this is said to Amaziah, who represented the perverted church; "his wife shall be a harlot" signifies the falsification and adulteration of the Word; "his sons and daughters shall fall by the sword" signifies that the truths and goods of the church will be destroyed by the falsities of evil; and "the land shall be divided by line" signifies that the church and everything belonging to it will be scattered.

[11] In Hosea:

By a prophet Jehovah caused Israel to come up out of Egypt, and by a prophet was he guarded. Ephraim hath provoked to anger with bitterness; therefore he shall leave his bloods upon him (Hosea 12:13, 14).

By the "prophet" here in the nearest sense Moses is meant, by whom Israel was led out of Egypt and afterwards guarded; but in the spiritual sense "prophet" means the Lord in relation to the Word, and "Israel" all those of the church who are in truths from good, and "Egypt" the natural man, which separated from the spiritual man is damned. Therefore "By a prophet Jehovah caused Israel to come up out of Egypt" signifies that the Lord leads out of damnation those who are in truths from good by means of the Divine truth, which is the Word, and guards them by means of it. "Ephraim hath provoked to anger with bitterness" signifies that they perverted the Word as to the understanding of it, "Ephraim" signifying the understanding of the Word, and "bitterness" perversions and falsities therefrom, from which is what is undelightful; "therefore he shall leave his bloods upon him" signifies damnation on account of the adulteration of the truth that is in the Word.

[12] In the same:

The days of visitation are come, the days of retribution are come; Israel, the foolish prophet, and the man insane of spirit, shall know it; this because of the multitude of iniquity and great hatred. Ephraim is a watchman with my God; but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God (Hosea 9:7, 8).

The "days of visitation and retribution" signify the days of the Last Judgment, when the evil suffer punishment, and this is retribution, which is always preceded by visitation; "Israel," "prophet," and "the man of spirit," do not mean Israel, prophet, and the man of spirit, but all those of the church who are in the falsities of evil and in the evils of falsity, and who teach these and confirm them by the sense of the letter of the Word. The falsities of evil are signified by "the multitude of iniquity," and the evils of falsity by "great hatred;" "Ephraim who is a watchman with God" signifies the understanding of the Word, and this is why he is called "a watchman with God;" but as those who are in the falsities of evil and in the evils of falsity pervert the understanding of the Word, and thus craftily lead astray, it is said "the prophet is the snare of a fowler, and hatred in the house of God."

[13] In Ezekiel:

Prophesy against the prophets of Israel that prophesy, and say thou to the prophets out of their own heart, Hear ye the word of Jehovah; Thus saith the Lord Jehovih, Woe unto the foolish prophets that go away after their own spirit, and after that which they have not seen! And My hand shall be against the prophets that behold vanity, and that divine falsehood (Ezekiel 13:2, 3, 9).

By "prophets" here and elsewhere in the Word are meant in the nearest sense such prophets as those were in the Old Testament through whom the Lord spoke; but in the spiritual sense those prophets are not meant, but all whom the Lord leads; with these also the Lord flows in and reveals to them the secrets of the Word, whether they teach or not; such, therefore, are signified by "prophets" in the spiritual sense. But "the prophets that prophesy out of their own heart, and go away after their own spirit, and who behold vanity and divine falsehood," mean all who are not taught and led by the Lord but by themselves, consequently they have insanity in place of intelligence, and folly in place of wisdom, for they have the love of self in place of the love to God, and the love of the world in place of the love to the neighbor, and from these loves falsities continually pour forth. From this it can be seen what these words signify in series.

[14] In Micah:

It shall be night unto you for vision, and darkness shall arise to you for divination; and the sun shall go down over the prophets, and the day shall grow black over them (Micah 3:6).

"It shall be night unto you for vision" signifies that there shall be the understanding of falsity instead of the understanding of truth; "darkness for divination" signifies falsities instead of revealed truths; "the sun shall go down over the prophets, and the day grow black over them," signifies that light shall no more flow in from the Lord out of heaven and enlighten, but thick darkness from the hells which shall darken the understanding.

[15] In many passages "prophets" are mentioned, and no one has had any other idea respecting them than that the prophets of the Old Testament, through whom the Lord spoke unto the people, and through whom He dictated the Word, are meant; but as the Word has a spiritual sense in each and every particular of it, therefore in that sense "prophets" mean all whom the Lord teaches, thus all who are in the spiritual affection of truth, that is, who love truth, because it is truth, for the Lord teaches these, and flows into their understanding and enlightens; and this is more true of these than of the prophets of the Old Testament, for they did not have their understanding enlightened, but the words they were to say or write they received merely by hearing, and did not even understand their interior sense, still less their spiritual sense. From this it can be seen that "prophets" mean in the spiritual sense all who are wise from the Lord; and this whether they teach or do not teach. And as every truly spiritual meaning is abstracted from the idea of persons, places, and times, so the "prophet" also signifies in the highest sense the Lord in relation to the Word, and as to doctrine from the Word, and likewise the Word and doctrine; and in the contrary sense "prophets" signify the perversions and falsifications of the Word and the falsities of doctrine. As this is what "prophets" signify in both senses, I will cite a few passages only in which prophets are mentioned, and in which they mean all who receive and teach the Word and doctrine, and in a sense separate from persons the Word and doctrine, and in the contrary sense those who pervert the Word and teach falsities of doctrine, and in an abstract sense the perversion of the Word and falsities of doctrine.

[16] In Isaiah:

Jehovah will cut off from Israel head and tail; the old man and the honored of face he is the head; but the prophet, the teacher of a lie, he is the tail (Isaiah 9:14, 15).

In the same:

Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; your prophets and your heads, the seers, hath He covered (Isaiah 29:10).

In Jeremiah:

They have denied Jehovah when they said, It is not He, neither shall evil come upon us, neither shall we see sword and famine. But the prophets shall become wind, and the word is not in them (Jeremiah 5:12, 13).

In the same:

I have sent unto them all My servants the prophets, daily rising up early and sending them (Jeremiah 7:25).

Thus said Jehovah of Hosts against the prophets, Behold I will feed them with wormwood, and make them drink waters of gall; for from the prophets of Jerusalem is hypocrisy gone forth into all the land. Hearken not unto the words of the prophets that prophesy unto you; they make you vain; they speak the vision of their own heart, and not out of the mouth of Jehovah (Jeremiah 23:15, 16).

In the same:

The prophets that have been before me and before thee of an age prophesied over many lands and over great kingdoms, of war, and of evil, and of pestilence. The prophet who prophesieth of peace, when the word of the prophet shall come to pass that prophet shall be known that God sent him (Jeremiah 28:8, 9).

In Matthew:

Woe unto you, hypocrites and Pharisees, because ye build the sepulchers of the prophets, and adorn the tombs of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye witness against yourselves that ye are the sons of them that slew the prophets. I send unto you prophets and wise men and scribes; and some of them shall ye kill and crucify; that upon you may come all the righteous blood shed upon the earth, from the blood of Abel the righteous even to the blood of Zachariah, son of Barachiah, whom ye slew between the temple and the altar. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee (Matthew 23:29-37; Luke 11:47-51).

In these passages it seems as if "prophets" mean merely the prophets through whom Jehovah, that is, the Lord, spoke, consequently that by "slaying the prophets" the Lord simply meant their slaughter. But the Lord meant at the same time the slaughter and extinction of Divine truth that comes from the falsification and adulteration of the Word; for by a person and his function the thing itself which the person did and said is meant in the spiritual sense; thus a "prophet" means Divine truth or the Word and doctrine therefrom; therefore as the function of a person and the person are in effect one, so the thing itself that the prophet teaches is meant by "prophet." "To shed blood" also means to adulterate the truths of the Word; and as the Jewish nation was such it is said, "O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee," these words meaning in the spiritual sense that such extinguish all Divine truth which they have from the Word.

[17] Because a "prophet" means Divine truth, which is the Word, and which is in the church from the Word, and this cannot be extinguished except by those who have the Divine truth of the Word, therefore the Lord said:

That it was not fitting for a prophet to perish out of Jerusalem (Luke 13:33).

"Jerusalem" meaning the church in respect to the doctrine of truth.

In the Word "priest and prophet" are also often mentioned, and "priest" means there one who leads men to live according to Divine truth, and "prophet" one who teaches it. In this sense "priest and prophet" are mentioned in the following passages. In Jeremiah:

The law shall not perish from the priest, nor counsel from the wise, nor the Word from the prophet (Deuteronomy 18:18).

In that day the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall be amazed (Jeremiah 4:9).

In Ezekiel:

They shall seek a vision from the prophet; but the law hath perished from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with astonishment (Ezekiel 7:26, 27).

"Vision from the prophet" means the understanding of the Word; "law from the priest" the precepts of life; "counsel from the elders" wisdom therefrom. "King" and "princes" mean intelligence through truths from good; such is the spiritual meaning of these words.

[18] In Isaiah:

The priest and the prophet err through strong drink, they are swallowed up of wine, they are gone astray through strong drink; they err among the seeing, they stumble in judgment (Isaiah 28:7).

In Jeremiah:

An astonishing and horrible thing has come to pass in the land; the prophets have prophesied a lie, and the priests bear rule by their hands; and my people love to have it so (Jeremiah 5:30, 31).

From the prophet even unto the priest everyone doeth a lie (Jeremiah 8:10).

When a prophet or a priest shall ask thee, saying, What is the prophetic saying of Jehovah? say unto them, I have abandoned you, and the prophet, and the priest (Jeremiah 23:33, 34).

In Zephaniah:

Her prophets are very light, men of treacheries; their priests profane what is holy; they violently wrest the law (Zephaniah 3:4).

In Jeremiah:

The priests said not, Where is Jehovah? and they that handle the law have not acknowledged Me, and the prophets have prophesied by Baal, and have walked after those that do not profit. The houses of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jeremiah 2:8, 26);

not to mention many other passages where "prophets and priests" are mentioned together, and thereby "priests" are meant those who teach life, and lead to good, and by "prophets" those who teach truths which lead; but in an abstract sense "priests" and "the priesthood" mean the good of love, consequently the good of life, and "prophets" the truth of doctrine, consequently the truth that leads to the good of life; in a word, "prophets" must teach, and "priests" lead.

[19] In Zechariah:

In that day I will cut off the names of the idols out of the land, that they may no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land; and it shall come to pass that when any man shall prophesy anymore, his father and his mother that begat him shall say unto him, Thou shalt not live; and his father and his mother that begat him shall thrust him through. It shall come to pass in that day that the prophets shall be ashamed every man of his vision when they have prophesied, neither shall they wear a tunic of hair to dissemble; and he shall say, I am no prophet, I am a man that tilleth the ground, for a man sold me from boyhood (Zechariah 13:2-5).

This is said of the Lord's coming into the world, and of the abolition of representative worship and of the falsities with which the doctrine of the church then abounded; for the Jewish nation, with which the church was, placed all worship in externals, and nothing in internals, that is, nothing in charity and faith, which are internal, but in sacrifices, and in such things as are external, consequently their worship and doctrine consisted of mere falsities, and the nation itself, viewed in itself, was idolatrous. The abolition of such things by the Lord is described by these words of the prophet; therefore "I will cut off the names of the idols out of the land, that they may no more be remembered," signifies the abolition of idolatrous worship, that is, of worship merely external without any internal; "I will cause the prophets and the unclean spirit to pass out of the land" signifies the abolition of the falsities of doctrine; "when they have prophesied anymore, his father and his mother that begat him shall say unto him, Thou shalt not live," signifies that the church to be instituted by the Lord, which shall be an internal church, shall completely extinguish the falsities of doctrine, if anyone shall teach them; "to prophesy" signifying to teach the falsities of doctrine, "father and mother," the church in respect to good and in respect to truth, "father," the church in respect to good, and "mother," the church in respect to truth, and "thou shalt not live" signifying to extinguish. The same is meant by "his father and his mother that begat him shall thrust him through." The abolition of the falsities of doctrine is meant also by "the prophets shall be ashamed, every man of his vision, neither shall they wear a tunic of hair to dissemble," "prophets" and "their vision" here also meaning the falsities of doctrine, and "to wear a tunic of hair to dissemble" signifying to pervert the external things of the Word such as are in the sense of its letter, for "tunic of hair" with the prophets represented the ultimate sense of the Word, the same as "the raiment of camel's hair" of John the Baptist. His saying "I am a man that tilleth the ground, for a man sold me from boyhood," signifies that this is the case with those of the Jewish Church, which was merely external, not internal, because of their being born in it, and consequently devoted to it.

[20] In Daniel:

Seventy weeks are determined upon thy people and upon thy city of holiness, to finish the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of the ages, and to seal up the vision and the prophet, and to anoint the holy of holies (Daniel 9:24).

This is said of the Lord's coming, when iniquity is consummated, or when there shall be no longer any good or truth remaining in the church. "Upon the people and upon the city of holiness" signifies upon the church and its doctrine, which are then wholly vastated and extinguished. "To finish the transgression and to seal up sins" signifies when all in the church are in the falsities of doctrine and in evils in respect to life, for, as has been shown at the beginning of this article, the Lord's coming and the Last Judgment therewith do not take place until there is no longer any truth of doctrine or good of life remaining in the church, and this for the reason there mentioned, that the well-disposed may be separated from the ill-disposed. "To bring in the righteousness of the ages" signifies the Last Judgment, when everyone will be rewarded according to his deeds; "to seal up the vision and the prophet" signifies the end of the former church and the beginning of the new, or the end of the external church, which was representative of things spiritual, and the beginning of the internal, which is a spiritual church, "vision and the prophet" meaning the falsities of doctrine; and these same words signify also that the Lord will fulfill all things that are predicted of Him in the Word; "to anoint the holy of holies" signifies the glorification of the Lord's Human by union with the Divine Itself; it signifies also that all worship afterwards must be from love to Him.

[21] In Moses:

Jehovah said unto Moses, I have set thee a god to Pharaoh; and Aaron thy brother shall be thy prophet (Exodus 7:1).

The Lord said to Moses, "I have set thee a god to Pharaoh," because Moses represented the Law, by which is meant the Divine truth, and this too is signified by "God" in the spiritual sense; for Moses received from the Lord's mouth the words that he was to say to Pharaoh, and he who receives these is called a "god;" this is why angels are called "gods," and thence also signify Divine truths. That Aaron was "his prophet" signifies that he taught the truth received by Moses and declared it to Pharaoh, for a "prophet," as has been said above, signifies one that teaches truth, and in an abstract sense the doctrine of truth. (But this may be seen more fully explained in Arcana Coelestia 7268, 7269.)

[22] This is why the prophets of the Old Testament represented the Lord in relation to the doctrine of Divine truth, and the chief of them represented the Lord in relation to the Word itself, from which comes the doctrine of Divine truth, as Moses, Elijah, Elisha, and John the Baptist; and as the Lord is the Word, that is Divine truth, He Himself in the highest sense is called a "Prophet." As Moses, Elijah, and John the Baptist represented the Lord as to the Word:

Moses and Elijah appeared speaking with the Lord when He was transfigured (Matthew 17:3, 4; Mark 9:4, 5; Luke 9:30).

There "Moses and Elijah" mean the Word both historical and prophetical, "Moses" the historical Word, and "Elijah" the prophetical, and for the reason that when the Lord was transfigured He presented Himself in the form in which the Divine truth is in heaven. That Elijah represented the Lord as to the Word is evident from the miracles done by Him, all of which signified such things as belong to Divine truth or the Word; and as John the Baptist in like manner represented the Lord as to the Word he was called "Elijah," as can be seen in Malachi:

Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah cometh; and He shall turn the heart of the fathers to the sons, and the heart of the sons to the fathers, lest I come and smite the earth with a curse (Malachi 4:5, 6).

And it is openly declared:

That John was Elijah (Matthew 11:14; 17:10-12; Mark 9:11-13);

not that he was Elijah, but he represented something similar to that which Elijah represented, that is, the Word; and as the Word teaches that the Lord was to come into the world, and because, moreover, in each and all particulars in the inmost sense the Word treats of Him, therefore:

John was sent before Him to teach them that the Lord was to come (as m ay be seen Matthew 11:9, 10; Luke 1:76; 7:26).

[23] From this it can now be seen why the Lord is called a "Prophet," namely, because He was the Word, that is, Divine truth itself (as is evident from John 1:1, 2, 14). That the Lord is called a "Prophet" because He was the Word can be seen also in Moses:

Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. I will put My words in his mouth, that he may speak unto you all that I shall command him. The man who will not hearken unto My words which he shall speak in My name, of him I will require it (Deuteronomy 18:15-19).

It is said that "Jehovah was to raise up a prophet like Moses," because Moses represented the Lord in relation to the Law, that is, the Word, as has been said above; therefore it is also said of Moses:

That Jehovah spake with him mouth to mouth, and not as with other prophets, by visions, dreams, and dark sayings (Numbers 12:1-8).

By this also the representation of the Lord by Moses is described; for the Lord from Jehovah, that is, from the very Divine that was in Him from conception, spoke with Himself; this is meant by "I will put My words in his mouth, that he may speak unto you all that I shall command him;" and this, too, was represented with Moses by "Jehovah spake with him mouth to mouth, and not as with other prophets." Again this is why:

The Lord is called a Prophet (Matthew 21:11; Luke 7:16; John 7:40, 41; 9:17).

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