Capítulo 10.

Envío de los apóstoles

1. Y llamando a sus doce discípulos, les dio autoridad sobre los espíritus inmundos, para expulsarlos, y para curar toda enfermedad y toda dolencia.

2. Y los nombres de los doce apóstoles son éstos: primero, Simón, llamado Pedro, y Andrés su hermano; Santiago el [hijo] de Zebedeo, y Juan su hermano;

3. 3. Felipe y Bartolomé; Tomás y Mateo, el publicano; Santiago, [hijo] de Alfeo, y Lebeo, [también] llamado Tadeo;

4. 4. Simón el cananeo y Judas Iscariote, que también le entregó.

5. A estos doce envió Jesús, mandándoles, diciendo: "Por camino de gentes no vayáis, y en ciudad de samaritanos no entréis.

6. 6. Id más bien a las ovejas perdidas de la casa de Israel.

7. Y mientras vais, predicad, diciendo que el reino de los cielos está cerca.

8. Curad enfermos, limpiad leprosos, resucitad muertos, expulsad demonios; de gracia recibisteis, dad de gracia.

9. No poseáis oro, ni plata, ni bronce para vuestros cinturones,

10. Ni alforja para el viaje, ni dos túnicas, ni calzado, ni bastón; porque el trabajador es digno de su alimento."

En el capítulo anterior Jesús dijo que "las multitudes estaban cansadas y dispersas, como ovejas sin pastor." Estas "multitudes" representan nuestros inocentes afectos y tiernos pensamientos, especialmente nuestros fervientes deseos de llevar una vida profundamente espiritual. Pero estos pensamientos y afectos están desorganizados. Podemos tener fragmentos de verdad en nuestra mente que recogemos de vez en cuando, pero no están en un marco coherente. Podemos intentar la meditación, o la oración, o las lecturas diarias de vez en cuando, pero no tenemos un objetivo o plan fijo.

Llega un momento, sin embargo, en el curso de nuestro desarrollo espiritual, en que estos pensamientos y afectos dispersos deben ser reunidos, organizados y dispuestos en el orden adecuado para que puedan ser convocados rápidamente y utilizados cuando sea necesario. Ya no basta con una espiritualidad desordenada, aleatoria, que se deja llevar por el azar.

En este punto de la narración evangélica nos encontramos precisamente.

Los líderes religiosos han empezado a acusar abiertamente a Jesús de blasfemia y de estar asociado con el diablo. Cada vez está más claro que la vida de Jesús corre peligro. Del mismo modo, llega el momento en que nuestra vida espiritual está en peligro; es el momento en que debemos reunir y organizar todo lo bueno y verdadero que hay en nosotros, y prepararnos para la acción. Es el momento de organizar a los doce discípulos y enviarlos como apóstoles. ¹

Cada uno de los doce apóstoles representa un principio espiritual esencial. Pedro, por ejemplo, representa la fe, y Juan la caridad (amor). ² Aunque este no es el lugar para entrar en la representación espiritual de cada apóstol, cabe señalar que al convocarlos y luego enviarlos de dos en dos, Jesús comienza la labor inicial de organizarlos. Las "ovejas dispersas" están a punto de convertirse en apóstoles - aquellos que, habiendo sido instruidos, llevan el mensaje a otros. Pero primero, estos individuos deben ser organizados.

Después de organizar a los discípulos por parejas, Jesús los envía, ordenándoles: "No vayáis por camino de gentiles, ni entréis en ciudad de samaritanos. Id más bien a las ovejas perdidas de la casa de Israel" (10:5). En otras palabras, no deben dejarse desviar por emociones engañosas y falsas creencias (representadas por los gentiles y los samaritanos). ³ Por el contrario, deben reunir en primer lugar a las ovejas perdidas de Israel -los afectos tiernos y los pensamientos inocentes- y luego subordinarlas a los principios espirituales más amplios representados por cada discípulo. De este modo estarán protegidos de los ataques venideros.

Mientras van, deben predicar diciendo: "El reino de los cielos está cerca" (10:7). Jesús les está dando instrucciones esenciales en el arte de la buena predicación. Deben comenzar con una noticia emocionante: ¡el reino de los cielos se acerca rápidamente y podría estar a la vuelta de la esquina! Una vez anunciada la meta (recibir el cielo), Jesús explica los medios para alcanzarla: "Curad a los enfermos", dice, "limpiad a los leprosos, resucitad a los muertos y expulsad a los demonios". Esto es lo que primero tiene que suceder antes de que se pueda recibir el reino de los cielos. La curación de toda enfermedad y la expulsión de todo demonio representa el reconocimiento de nuestros pecados, y el trabajo de eliminarlos. En otras palabras, se trata del arrepentimiento. Por eso tanto Juan el Bautista como Jesús dijeron: "Arrepentíos, porque el reino de los cielos se ha acercado" (3:1 y 4:17).

Lo principal que hay que recordar, cuando los apóstoles comienzan su ministerio, es que el poder de curar y el poder de ser curado viene del Señor: "Gratis lo habéis recibido", dice Jesús. Y por eso deben "dar gratuitamente" (10:8). Es vital, por tanto, que en este trabajo no incluyan nada de sí mismos. Su trabajo es para Dios, y su poder proviene de Dios. Deben confiar completamente en Su poder y Su providencia. "No os proveáis de oro, ni de plata, ni de cobre en vuestras alforjas, ni de bolsas para el camino, ni de dos túnicas, ni de sandalias, ni de bastones" (10:10). Dios se encargará de satisfacer todas sus necesidades: "Porque el trabajador es digno de su alimento" (10:10). Mientras estén haciendo la obra del Señor, el Señor los instruirá continuamente, y toda necesidad espiritual será satisfecha. ⁴

Sabios como serpientes, inofensivos como palomas

11. "Y en cualquier ciudad o aldea en que entréis, buscad [a] quien en ella sea digno, y quedaos allí hasta que salgáis.

12. Y cuando entres en la casa, salúdala.

13. Y si la casa es digna, que vuestra paz venga sobre ella; pero si no es digna, que vuestra paz vuelva a vosotros.

14. 14. Y si alguno no os recibiere, ni oyere vuestras palabras, cuando salgáis de aquella casa o ciudad, sacudid el polvo de vuestros pies.

15. En verdad os digo que será más tolerable para la tierra de Sodoma y Gomorra en el día del juicio, que para esa ciudad.

16. He aquí, yo os envío como ovejas en medio de lobos; sed, pues, prudentes como serpientes y sencillos como palomas."

El envío de los doce apóstoles representa el modo en que Dios reúne en nosotros los principios más generales de la verdad espiritual, para que podamos organizar mejor los detalles de nuestra vida cotidiana. Algunos de estos principios más generales podrían incluir enseñanzas como la realidad siempre presente del mundo espiritual, la importancia de guardar los Diez Mandamientos, el reconocimiento de que sin Dios no podemos hacer nada, la alegría del servicio útil, la necesidad de la tentación como parte de la regeneración y la creencia de que Dios puede sacar el bien de todo lo que surge, por difícil que parezca en ese momento. Éstas son algunas de las verdades fundamentales que se convertirán en principios organizadores de todo lo demás que aprendamos y hagamos. ⁵

Espiritualmente hablando, este tipo de orden y arreglo de la mente se llama "poner nuestra casa en orden". Esto se debe a que en las Sagradas Escrituras una "casa" representa la mente humana - el lugar donde se "alojan" nuestros pensamientos y sentimientos. Por eso se nos dice que edifiquemos nuestra "casa" (nuestra mente) sobre una roca (los mandamientos de Dios), y por eso nuestro estado mental (en lo que pensamos o "moramos") puede llamarse nuestra "morada" espiritual. Idealmente, nuestra mente debería ser como la mente de Dios, provista de las emociones más amorosas y los pensamientos más nobles. Este es el significado espiritual de las palabras de David: "Y habitaré en la casa del Señor para siempre" (Salmos 23:6). ⁶

Teniendo en mente el significado espiritual de la palabra "casa", podemos ver un mayor significado en el siguiente mandato de Jesús a los apóstoles. "Si la casa es digna, que vuestra paz venga sobre ella". Esto significa que si surge un pensamiento o una emoción digna, se nos anima a entrar en ella, a morar en ella y dejar que se convierta en parte de nuestra paz. Pero Jesús también añade: "Si no es digno, que vuestra paz vuelva a vosotros" (10:13). En otras palabras, si surge un pensamiento o una emoción que no merece la pena, no debemos entrar en ellos ni detenernos en ellos. En su lugar, debemos volver a nuestro estado de paz.

Desde el punto de vista espiritual, los doce apóstoles representan los principios más generales de la vida espiritual. Son los principios que nos ayudarán a determinar en qué pensamientos y sentimientos debe entrar nuestra mente, y qué pensamientos y sentimientos debemos evitar. Si algo no concuerda con un principio espiritual, no debemos habitarlo, ni siquiera visitarlo. Y si encontramos que algo dentro de nosotros surge para estar en desacuerdo con un principio dado por Dios, algo que se niega a aceptar una enseñanza clara de la Palabra de Dios - debemos retirarnos de ese estado mental y "sacudirlo" como el polvo de nuestros pies. Como dice Jesús: "Cualquiera que no os reciba ni oiga vuestras palabras, cuando salgáis de aquella casa o ciudad, sacudid el polvo de vuestros pies" (10:12-14).

Esto significa que podemos vivir nuestras vidas con tranquila seguridad, confiando en el poder y la permanencia de la verdad para guiarnos y protegernos. Habrá momentos, sin embargo, en que surgirán objeciones, dudas sobre las verdades más fundamentales que conocemos. Pero no debemos preocuparnos. Si no hay bondad ni verdad en esas objeciones, no tienen poder sobre nosotros. Son como polvo en nuestros zapatos, que podemos quitar fácilmente mientras continuamos nuestro camino. Puede que otros no estén de acuerdo con nosotros; puede que surjan dudas y reservas en nuestra mente. Pero no nos juzgan a nosotros. Más bien, el juicio recae sobre esas dudas y reservas. Jesús lo expresa así: "En verdad os digo. Será más tolerable para la tierra de Sodoma y Gomorra en el día del juicio, que para esa ciudad" (10:15).

Sin embargo, la tarea del discernimiento espiritual no es fácil. "Os envío como ovejas en medio de lobos", dice Jesús (10:16). Los "lobos" son los malos deseos y las falsas creencias que consumirán nuestros buenos impulsos y nuestros nobles ideales. Por lo tanto, debemos ser "mansos como palomas" - no violentos en nuestro comportamiento, pero "prudentes como serpientes" - muy cuidadosos con los sentimientos y pensamientos que permitimos que entren en nuestra mente. ⁷ Como una serpiente con ojos a ambos lados de la cabeza, debemos tener una visión espiritual de 360 grados; debemos permanecer vigilantes, atentos a los malos deseos y a los falsos pensamientos, depredadores que podrían intentar introducirse silenciosamente en nuestra mente sin que nos demos cuenta. Y cuando los lobos vienen a husmear, debemos ser como palomas, capaces de alzar suavemente el vuelo y elevarnos por encima de ellos.

Advertencias sobre las próximas persecuciones

17. "Y guardaos de los hombres, porque os entregarán a los concilios y os azotarán en sus sinagogas.

18. Y seréis llevados ante gobernadores y también ante reyes por causa mía, para testimonio a ellos y a las naciones.

19. Pero cuando os entreguen, no os preocupéis [por] cómo o qué habéis de hablar, porque se os dará en aquella hora lo que habéis de hablar.

20. Porque no sois vosotros los que habláis, sino el espíritu de vuestro Padre [es] el que habla en vosotros.

21. Y el hermano entregará a la muerte al hermano, y el padre al hijo; y los hijos se levantarán contra los padres y los matarán.

22. Y seréis aborrecidos de todos por causa de mi nombre; pero el que persevere hasta el fin, ése será salvo.

23. Y cuando os persigan en esta ciudad, huid a la otra; porque de cierto os digo que no acabaréis con las ciudades de Israel hasta que venga el Hijo del hombre.

24. El discípulo no está por encima del maestro, ni el siervo por encima de su señor.

25. Al discípulo le basta ser como su maestro, y al siervo como su señor. Si han llamado Belcebú al padre de familia, ¿cuánto más a los de su casa?

26. 26. No les temáis, pues, porque nada hay encubierto que no haya de ser descubierto, ni secreto que no haya de saberse.

27. 27. Lo que os digo en tinieblas, decidlo a la luz; y lo que oís al oído, predicadlo en las azoteas.

28. Y no temáis a los que matan el cuerpo, pero no pueden matar el alma; temed más bien a Aquel que puede destruir el alma y el cuerpo en el infierno.

29. 29. ¿No se venden dos pajarillos por una moneda? Y ni uno de ellos caerá en tierra sin vuestro Padre.

30. Y de vosotros, hasta los cabellos de la cabeza están todos contados.

31. No temáis, pues; valéis más que muchos pajarillos.

32. 32. Por tanto, a cualquiera que me confiese delante de los hombres, yo también le confesaré delante de mi Padre que está en los cielos.

33. 33. Pero a cualquiera que me niegue delante de los hombres, yo también le negaré delante de mi Padre que está en los cielos.

34. 34. No penséis que he venido a poner paz en la tierra; no he venido a poner paz, sino espada.

35. 35. Porque he venido para poner en conflicto al hombre con su padre, a la hija con su madre y a la nuera con su suegra.

36. Y los enemigos del hombre [serán] los de su propia casa.

37. El que ama al padre o a la madre por encima de Mí, no es digno de Mí; y el que ama al hijo o a la hija por encima de Mí, no es digno de Mí.

38. Y el que no toma su cruz y sigue en pos de Mí, no es digno de Mí.

39. El que encuentre su alma, la perderá; y el que pierda su alma por causa de Mí, la encontrará.

40. El que os recibe a vosotros, me recibe a Mí, y el que me recibe a Mí, recibe al que me envió.

41. El que acepta a un profeta en nombre de un profeta, recibirá la recompensa de un profeta; y el que acepta a [alguien] justo en nombre de [alguien] justo, recibirá la recompensa de [alguien] justo.

42. Y el que dé a beber un vaso de [agua] fría a uno de estos pequeños en nombre de un discípulo, amén os digo que no perderá su recompensa."

Mientras los apóstoles se preparan para su misión, Jesús les dice que desconfíen del razonamiento humano. Esta es la tendencia a torcer y pervertir las verdades espirituales para subordinarlas a la propia voluntad: "Guardaos de los hombres, porque os entregarán a los concilios y os azotarán en sus sinagogas" (10:17). Los deseos malignos y las ideas falsas invadirán nuestras mentes atacando las emociones buenas y los pensamientos verdaderos que proceden de Dios tan despiadadamente como los líderes religiosos de la época de Jesús lo atacaron y persiguieron. En otras palabras, Jesús les advierte de antemano que todo lo que es bueno y verdadero en ellos será puesto a prueba. De hecho, serán entregados a los concilios y azotados.

Las noticias no son agradables. Será duro. Sin embargo, Jesús ofrece a sus discípulos el mayor estímulo: "Cuando os entreguen, no os preocupéis por cómo o qué debéis hablar. Porque en aquella hora se os dará lo que debéis decir, pues no sois vosotros los que habláis, sino el Espíritu de vuestro Padre que habla en vosotros" (10:19-20).

En cuanto al sentido interno continuo de este evangelio, es importante recordar el milagro final del episodio anterior: un hombre mudo recibió el don del habla. También a nosotros se nos dará el don del habla; hablaremos por amor, pues eso es lo que significan las palabras: es "el Espíritu de vuestro Padre el que habla en vosotros". ⁸

Jesús sigue equilibrando las malas noticias con las buenas: "Y seréis odiados por todos a causa de mi nombre. Pero el que persevere hasta el fin se salvará" (10:22). Estas palabras deben leerse simultáneamente en dos niveles diferentes. Por un lado, Jesús está advirtiendo a sus discípulos de las persecuciones a las que se enfrentarán cuando vayan a proclamar y vivir su mensaje. En un nivel más interior, estos apóstoles representan principios espirituales en nosotros mismos que encontrarán una forma u otra de oposición. Sin embargo, no debemos preocuparnos por estos ataques inevitables, pues pase lo que pase, estos principios -que son el alma misma de nuestra vida- no pueden ser dañados. "Y no temáis a los que matan el cuerpo, pero no pueden matar el alma" (10:28).

En verdad, la vida espiritual -la vida que perdura para siempre- es la única vida real; es la única vida que realmente importa. ¿Qué es la pérdida de unos pocos años terrenales comparada con la ganancia de la vida eterna? Al renunciar a las preocupaciones del ego, que parecen ser nuestra vida misma, Dios fluye con bendiciones espirituales incontables. Si renunciamos voluntariamente a la vieja vida y a sus formas egoístas, ganamos una vida completamente nueva. Por eso, Jesús dice: "El que pierda su vida por mi causa, la encontrará" (10:39).

Al pedir a sus apóstoles que renuncien a todo, incluso a sus propias vidas, para seguirle fielmente, Jesús da un paso más en la revelación de su identidad divina. Es aquí donde Jesús confiesa que ha sido enviado por el Padre: "El que os recibe a vosotros, a Mí me recibe", dice. "Y el que me recibe a Mí, recibe al que me ha enviado" (10:40). La promesa de Jesús es inequívoca y profunda. Sus palabras se resumen en esto Quien me recibe a Mí, recibe a Dios. Sin duda, Jesús está manifestando gradualmente su divinidad.

Este capítulo se cierra con una última palabra de aliento a los discípulos: "El que dé a uno de estos pequeños un vaso de agua fría en nombre de un discípulo, os aseguro que no perderá su recompensa" (10:42). Aquí Jesús asegura a sus discípulos que incluso el menor esfuerzo por compartir la verdad ("vaso de agua fría") con los demás o por realizar un acto de bondad será recompensado, siempre que se haga "en nombre de un discípulo". Es decir, mientras se reconozca a Dios como fuente de toda bondad y verdad, no importa lo poco o mucho que realicemos. Incluso "un vaso de agua fría", dado con el espíritu correcto, será suficiente.

Es una lección poderosa, que se da para inspirar y animar a los discípulos que están a punto de enfrentarse a la persecución. En pocas palabras, Jesús les está asegurando que cualquier cosa que digan o hagan, por pequeña o grande que sea, si se hace con el espíritu correcto, tendrá las bendiciones del cielo en su interior: paz interior y alegría sin límites. A esto se refiere Jesús cuando dice: "El que dé a uno de estos pequeños un vaso de agua fría en nombre de un discípulo, no perderá su recompensa" (10:42).

Poznámky pod čarou:

242. To buy of Me gold tried by fire, that thou mayest be enriched, signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith. This is evident from the signification of "buying," as being to acquire and appropriate to oneself (See Arcana Coelestia 4397, 5374, 5397, 5406, 5410, 5426); also from the signification of "gold tried by fire," as being genuine good, thus good from the Lord (of which presently); also from the signification of "that thou mayest be enriched," as being to be enabled to receive the truths of faith. This is the signification of being "enriched," because "riches" and "wealth" signify the knowledges of truth and good, and "the rich" are those who are in intelligence by means of knowledges, here, those who are in faith by means of them, since those who are in the doctrine of faith alone are here treated of. From this it is clear that "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they must acquire for themselves genuine good from the Lord so that they may receive the truths of faith.

[2] It shall first be told how this is to be understood. It has often been said before, that there is no truth which is truth in itself unless it be from good, thus no faith that is faith in itself unless it be from charity: for there is no truth that is truth in itself unless there is spiritual life within it, and spiritual life is within it when it is formed out of the good of charity; for truth is the form of good, and good is the esse of truth, thus also its life; and good is from no other source than from the Lord. When there is good from the Lord, the truth that is from the good looks primarily to the Lord and also to the neighbor and his good, for the Lord flows in with good and by it forms truth, which is the truth of faith, and causes man's spiritual sight to look to him and to the neighbor. (That this is so, may be seen in the work on Heaven and Hell 145, 251, namely, that the Lord looks at angels and men in the forehead, and these look to the Lord through the eyes; for the reason that the forehead corresponds to the good of love, and the eyes to the understanding illustrated thereby, consequently to the truths of faith. Also in the same work, n. Heaven and Hell 17, 123, 124, 142-144, 510, it is shown that in the spiritual world all are turned to their own loves, and those who have acknowledged the Lord and believed in Him are turned to Him, and thereby have good, and through good, illustration in respect to truths.) From this it can be seen what the genuine good is that is signified by "gold tried by fire," namely, that it is good from the Lord alone.

[3] As what is written to the angel of this church treats of those who live according to the doctrine of faith alone, and as those who had confirmed themselves in that doctrine, and were on that account called learned in the world, were able to join falsities with truths and make the doctrine appear as if it were true, therefore, it was granted me to talk with some of them in the other life; and as the things that were then said on either side may serve for illustration I will present them. These learned ones, from their belief while in the world, supposed that there might be faith without charity, and that man may be justified by that alone. Their talk was very ingenious; they said that there is faith without charity, because it is prior to charity, and because by it man is in good. "Who," they said, "is not able to believe that there is a God, that the Word is Divine, and other like truths, which unless believed could not be received and thought of by man?"

From this they concluded that as faith precedes, or is prior to, charity, there can be faith without charity; and if there can be, that it must be saving, since man cannot do good from himself; unless, therefore, that faith were saving all would perish: moreover, without faith there could be no presence of God with man; and without the presence of God evil would reign, and no one would have any good. This, they said, is what is meant by justification by faith alone. But it was shown them that there could not be faith unless there was at the same time charity; and that what they called faith was nothing but the knowledges that are first with every man; for example, that there is a God, that the Word is Divine, and the like, and that these knowledges are not in the man before they are in his will, but are in the entrance to him, which is his memory; but so far as they are in his will so far they are in the man himself, for the will is the man himself; and so far as they are in the will so far they are in his sight, which is faith. The knowledges themselves that precede, and that appear to the natural sight as if believed, do not until then come to be of faith; consequently this seeing the knowledges, that is thought to be of faith, recedes step by step from man as he begins from willing evil to think evil, and also recedes from him after death when man becomes a spirit, if the knowledges have not been rooted in his life, that is, in his will or love.

[4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life.

From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life is to know, ¹ to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will.

[5] It was further shown that the faith of knowledges before it becomes the faith of life is historical faith, the nature of which is well known, namely, that it is believed because another has said it; until this has been made man's own it is an alien thing, or something with ourself belonging to someone else. Historical faith, moreover, is like a belief in things unknown, for it is said that things must be believed though not understood, yea, that they must not be searched into by the understanding; and yet spiritual faith is such that in it truths themselves are seen and are consequently believed. In heaven no one believes any truth unless he sees it or has seen it; for they say, "Who can believe that a thing is so unless he sees it? It may possibly be false." And only the evil can believe what is false; for the evil from evil see falsities, but the good from good see truths; and as good is from the Lord, so also seeing truth from good is from the Lord. Angels see truths because the light of heaven, in which they are, is Divine truth proceeding from the Lord; all, therefore, even those in the world, who are in that light are able to see truth. (Of the light of heaven, and that it is such, see in the work on Heaven and Hell 126-140.)

[6] It was then shown that charity and faith act as one and enter together into man, thus that man is so far in faith as he is in charity, since faith as to its essence is charity, just as truth as to its essence is good; for good, when it exists in shape or in form is truth; in like manner charity is faith, for good is of charity and truth is of faith; moreover, the one loves the other and conjoins itself to the other, therefore one is not given unless the other be with it. This was illustrated by man's thought, which is of his understanding, and his affection, which is of his will; to think apart from affection is impossible, for the very essence of thought is affection or love. Man is able, to be sure, to think all things that he knows from the doctrine of the church, but only from a natural affection, which is the affection or love of glory, fame, honor or gain; but such an affection does not make thought to be spiritual; this requires charity, which is spiritual affection itself. When this is conjoined with knowledges there is faith, and then so far as man is in that affection he sees in thought the things that are of his faith, which are called truths, and acknowledges them, because they are from his very spirit, thus from his very spiritual life. This also is what is called illustration; and this is why no one can be illustrated from the Word unless he is in the spiritual affection of truth. Something like illustration there is, indeed, with those who have confirmed themselves in such things as are of the doctrine of faith alone and justification by faith; but that illustration is a fatuous illustration, since falsities as well as truths can be confirmed, like all those heresies that prevail both among the Jews and among Papists. With those who are called naturalists, and who deny God, the Divinity of the Word, and all other things belonging to the church, there is a similar light after confirmations; like that with those who have confirmed themselves in faith alone and justification by faith. (That the light of confirmation is natural, not spiritual, and exists also with the evil, see Arcana Coelestia 8780.)

[7] But let us return to the faith that in its essence is charity. That faith is continually perfected by such things as confirm; for from spiritual light more truths are constantly being seen, and all these join themselves to the good of charity, and perfect it. From this man has intelligence and wisdom, which at length become angelic. Moreover, those who are merely in the knowledges of faith, and not in a life according to them, believe that man can easily receive faith, if not in the world yet in another life, saying within themselves, "When I hear and see that a thing is so can I not believe it?" But they are greatly mistaken; for those who have not received spiritual faith in the world can never afterwards receive it, even if they were to hear of it and see it a thousand times; and for the reason that such a faith is not in man, but outside of him. That this is so can be clearly seen from this, that all who come from the world are first received by angels and good spirits, and instructed in every way, yea, many things are shown them to the life and before their very eyes, and yet they do not receive; thus they alienate themselves from angels and good spirits, and join those who are in no faith.

[8] Again, it was also told them, that if faith could be received by merely knowing and thinking it would be received by all, ² the evil and the good alike, and thus no one would be damned. That charity, which is spiritual affection, can never be given to anyone unless he knows truths, examines himself by means of them, accepts them, and leads a new life in accordance with them, may be seen above n. 239. From this it follows that charity is the life of faith, and that there is nothing of life in faith except in the measure of the charity that is in it; and also that in the measure that charity is in faith man is led by the Lord, but in the measure that charity is not in faith man is led by himself; and he who is led by himself and not by the Lord is unable to think of good, still less to will and do good which is good in itself; for from what is man's own [ex proprio] nothing proceeds except evil; for when a man thinks of good, and wills and does good and ³ what is his own [ex propio], it is only for his own sake and for the sake of the world, which are the ends of what he does, and the ends are the loves that lead him; and man cannot be withdrawn from his selfhood [a suo proprio] or elevated unless he looks to the Lord in regard to the things that are of life; by this looking he is conjoined with heaven, and from heaven a spiritual affection is given him by the Lord. When this had been said, it was granted to those with whom I was talking on this subject to be in spiritual light, which light is such that in it truths can be seen as clearly as objects in the world are seen in its light; and then those who were in the doctrine of faith alone and justification by faith could not but affirm that this was true; but as soon as that light was taken away from them, and they were let back into their own light, which was natural, they were unable to see otherwise than that the sight of knowledges is saving faith, and therefore that the falsities that they had made part of their faith were truths. Falsities come to be of the faith when evils are of the life.

[9] But to return to the explanation of the words of this passage, "I counsel thee to buy of Me gold tried by fire, that thou mayest be enriched," which signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive truths. It now remains to be shown that "gold" in the Word signifies the good of love. This can be seen from the following passages.

In Malachi:

Behold, I send My angel [messenger] who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel [messenger] of the covenant whom ye desire; He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness (Malachi 3:1-3).

These things are said of the Lord's coming. It is said that Jehovah is to send a messenger [an angel] who will prepare the way before Him; and the messenger [angel] meant is John the Baptist, as is known. "Before Me," or before Jehovah, means before the Lord's Divine Itself; "the temple to which He is to come" means His Divine Human; this is also called "the messenger [angel] of the covenant," because through it there is a conjunction of men and angels with the Divine Itself, for covenant means conjunction. "The silver that He shall sit refining and purifying" means truth from good; "the sons of Levi" mean all those who are in the good of charity and in the truths of faith therefrom; it is therefore said, "He shall purge them as gold and silver." This is said because "gold" signifies good, and "silver" the truth therefrom. "Bringing to Jehovah an offering in righteousness" means worship of the Lord from the good of charity. (That "temple" signifies the Lord's Divine Human, see above, n. 220; that "covenant" signifies conjunction, see Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632; that "silver" signifies truth from good, n. 1551, 1552, 2954, 5658; that "an offering" signifies the good of love and charity, n. 4581, 9992-9994, 10079, 10137; that "righteousness" is predicated of good, n. 2235, 9857.) Therefore "to bring an offering in righteousness" signifies worship from the good of love.

[10] In Zechariah:

Two parts in all the land shall be cut off, shall expire, but the third shall be left therein. Yet I will lead the third part through the fire, and will refine them as silver is refined, and I will try them as gold is tried. (Zechariah 13:8-9)

"All the land" does not mean all the land, but the whole church; nor does "the third part" mean a third part, but some in the church. "To lead it through the fire, and refine as silver is refined, and to try as gold is tried," signifies to so purify them from falsities and evils that good and truth may be implanted. (That "earth" [land] in the Word signifies the church, see Arcana Coelestia 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 6516, 9325, 9643; that "a third part" signifies some, n. 2788.) In these passages there are comparisons of "silver" and "gold" with truth and good; but in the Word all things that serve as comparisons also correspond, and thence signify (See Arcana Coelestia 3579, 8989). Because "gold tried by fire" signifies the good of love purified from evils, it was commanded:

That the gold and silver taken from the Midianites should be passed through the fire, and thus be purified (Numbers 31:22-23).

[11] That "gold" signifies the good of love and of charity is shown further in the following passages.

In Hosea:

Israel hath forsaken good; the enemy pursueth him; they have made their silver and their gold into idols for themselves (Hosea 8:3-4).

"Making their silver and their gold into idols for themselves" signifies that they have turned truth and good into falsities and evils, as is evident from its being said, "Israel hath forsaken good, and the enemy pursueth him;" "the enemy" is falsity from evil, and evil from falsity.

[12] In Joel:

What are ye to Me, O Tyre and Zidon? My silver and My gold ye have taken, and the desirable things of My goods have ye brought into your temples, and the sons of Judah, and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their borders (Joel 3:4-6).

"Tyre and Zidon" mean those within the church who are in the knowledges of truth and good; here those who have perverted these, and applied them to falsities and to the evils of falsities; this is signified by "Ye have taken My silver and My gold, and the desirable things of My goods have ye brought into your temples;" "silver" signifying truth, "gold" good, and "the desirable things of goods" signifying derived truths and goods, which are knowledges from the sense of the letter of the Word; "to bring them into their temples" signifies to turn them into profane worship; that "they sold the sons of Judah and the sons of Jerusalem to the sons of the Grecians" means that they changed all the truths of good into the falsities of evil; "removing them far from their borders" means far from truths themselves. (That "Tyre and Zidon" mean those within the church who are in the knowledges of truth and good, see Arcana Coelestia 1201; that "sons of Judah and sons of Jerusalem" mean all truths of good, because "sons" signify truths, n. 1729, 1733, 2159, 2623, 2803, 2813, 3373, 3704, 7499, 8897, 9807; "Judah" the celestial church, n. 3654, 6364; "Jerusalem" the church where there is genuine doctrine, n. 3654, 9166; that "sons of the Grecians" mean falsities, because "Grecians" signify the nations that are in falsities, see above, n. 50.)

[13] In Ezekiel:

The traders of Sheba and Raamah, by the chief of all spices, and by every precious stone and gold, they gave for thy tradings (Ezekiel 27:22).

In the same:

In thy wisdom and thine intelligence thou hadst made to thyself wealth, and hast gotten gold and silver in thy treasures. Thou wast in Eden, the garden of God; every precious stone was thy covering, and gold (Ezekiel 28:4, 13).

In these two passages also Tyre is treated of, and by it, as was said above, those within the church who are in the knowledges of truth and good are meant. (By "her tradings" those knowledges themselves are meant. "Sheba and Raamah" also mean those who are in these knowledges, see Arcana Coelestia 1171, 3240; "spices" signify truths which are pleasing because from good, see n. 4748, 5621, 9474, 9475, 10199, 10254; "precious stones" signify truths, which are beautiful because from good, n. 9863, 9865, 9868, 9873, 9905; "the garden of Eden" signifies intelligence and wisdom therefrom, n. 100, 108, 1588, 2702, 3220.) Now because these things signify the knowledges of truth and of good, and "gold and silver" the goods and truths themselves, and because through these all intelligence and wisdom are acquired, it is said, "In thine intelligence and thy wisdom thou hast gotten gold and silver in thy treasures."

[14] In Lamentations:

How is the gold become dim! How is the most pure gold changed! The stones of holiness are poured out at the head of every street. The sons of Zion are esteemed equal to pure gold; how are they reputed as earthen bottles, the work of the hands of the potter! (Lamentations 4:1-2).

Here the vastation of the church is treated of; "the gold that is become dim, and the most pure gold that is changed," signify the goods of the church; "the stones of holiness that are poured out at the head of every street," signify the truths therefrom that are falsified; "the sons of Zion, who were esteemed equal to pure gold," signify the truths of the former church; "earthen bottles, the work of the hands of the potter," signify evils of life from falsities of doctrine, which are from self-intelligence.

[15] In Ezekiel:

I decked thee with ornaments, and I gave bracelets upon thy hands, and a chain on thy neck. Thus wast thou decked with gold and silver; and thy garments of fine linen and silk and broidered work. Thou didst also take the vessels of thine adorning of My gold and My silver, which I had given thee, and madest for thee images with which thou couldst commit whoredom (Ezekiel 16:11, 13, 17-18).

Here Jerusalem is treated of, which signifies the church in respect to doctrine (as above). "The ornaments with which she was decked" signify in general all truths from good and intelligence therefrom (Arcana Coelestia 10536, 10540); "bracelets upon the hands" signify in particular, truths from good (3103, 3105); "the chain upon the neck" signifies the conjunction of interior truths and goods with exterior, or things spiritual with things natural (5320); "fine linen" signifies genuine truth, and "silk" the same, resplendent from interior good (5319, 9469); "broidered work" signifies knowledge [scientificum] pertaining to the natural man (n. 9688); "the images with which she committed whoredom" are the fallacies of the senses, that appear as truths to those who are in falsities; "to commit whoredom with them" is to establish falsities by fallacies (that "to commit whoredom" signifies to imbue with falsities, see above, n. 141. From this it is clear that the contents of this chapter describe the church as it was when first established by the Lord, and as it afterwards became.

[16] In Isaiah:

Behold, I stir up against them the Medes, who shall not value silver, and shall not delight in gold; their bows shall dash to pieces the young men, their eye shall not spare the sons (Isaiah 13:17-18).

The "Medes" mean those who are against the truths and goods of the church; it is therefore said of them, "they shall not value silver nor delight in gold;" "silver" is the truth of the church, and "gold" its good. Their "bows" signify the doctrinals of falsity fighting against truths and goods (Arcana Coelestia 2686, 2709); "the young men whom they shall dash to pieces" signify those who are intelligent from truths (n. 7668); "the sons whom they shall not spare" signify the truths themselves.

[17] In the same:

The troop of camels shall cover thee; they all shall come from Sheba; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah. The isles hope in Me, and the ships of Tarshish, to bring thy sons from far, their silver and their gold with them (Isaiah 60:6, 9).

Here the coming of the Lord is treated of, and "the troop of camels" means all who are in the knowledges of truth and good (Arcana Coelestia 3048, 3071, 3143, 3145); "Sheba, from which they shall come," means where those knowledges themselves are (n. 1171, 3240); "the gold and frankincense which they shall bring" mean goods and truths from good, which are therefore pleasing, "gold" is goods, and "frankincense" truths (n. 9993, 10177, 10296); "the isles which shall hope" mean the nations that are in Divine worship, but more remote from the truths of the church (n. 1158); "the ships of Tarshish" mean the general knowledges of truth and good, which contain many knowledges in particular (n. 1977, 6385); "the sons whom they shall bring from far" mean truths more remote, "sons" meaning truths (as above), and "from far" those more remote (n. 1613, 9487); "their silver and gold with them" signify the knowledges of truth and good with them.

Like things are signified by the wise men who came from the East to the place where Christ was born, offering gifts, gold, frankincense, and myrrh (Matthew 2:11).

They offered these because these signified goods and truths, interior and exterior, which are gifts pleasing to God.

[18] In David:

All kings shall bow themselves before Him; and all nations shall serve Him. He shall save the souls of the needy. And they shall live, and He shall give them of the gold of Sheba (Psalms 72:11, 13, 15).

Here also the coming of the Lord is treated of; by "kings that shall bow themselves before Him," and "nations that shall serve Him," all who are in truths from good are meant (that "kings" signify those who are in truths, see above, n. 31; and that "nations" signify those who are in good, see also above, n. 175; "the needy whom He shall save" mean those who are not in the knowledges of good and truth but yet long for them (See also above, n. 238; "the gold of Sheba, of which He shall give them," means the good of love into which the Lord shall lead them by means of knowledges (what "Sheba" signifies see just above).

[19] In Haggai:

I will stir up all nations, that they may come, the choice of all nations, and I will fill this house with glory. The silver is Mine, and the gold. The glory of this latter house shall be greater than that of the former (Haggai 2:7-9).

This also treats of the coming of the Lord; by "nations" those who are in good and in truths therefrom are meant; by "house" the church (Arcana Coelestia 3720); "the glory with which it shall be filled" means Divine truth (n. 4809, 5922, 8267, 8427, 9429). "The silver is Mine, and the gold," means that truth and good are from the Lord alone.

[20] In Zechariah:

The wealth of all nations round about shall be gathered together, gold, silver, and garments in great abundance (Zechariah 14:14).

"The wealth of all nations" means knowledges, wheresoever they are, even with the evil; "gold, silver, and garments, in great abundance," mean goods and truths, spiritual and natural. The like was signified by the gold, silver, and garments that the sons of Israel borrowed from the Egyptians, when they went away from them (Exodus 3:22; 11:2, 3; 12:35-36).

Why this was done, and what it involves, may be seen in The Arcana Coelestia 6914, 6917, namely, to represent that the things the evil have shall be taken away from them and given to the good (according to the Lord's words in Matthew 25:28, 29; and in Luke 19:24, 26); and that they should make to themselves friends by the unrighteous mammon (according to the words of the Lord in Luke 16:9). "The unrighteous mammon" means the knowledges of truth and good with those who do not possess them justly, who are those that do not apply them to life.

[21] In David:

Kings' daughters are among thy precious ones; at Thy right hand stood the queen in the best gold of Ophir. The king's daughter is all glorious within; her vesture is inwrought with gold (Psalms 45:9, 13).

This treats of the Lord; and "a king's daughter" means the church that is in the affection of truth, which is described by "kings' daughters are among His precious ones," which means the affections of truths themselves; "at His right hand doth stand the queen in the best gold of Ophir" means the Lord's celestial kingdom, which is in the good of love; "her vesture is inwrought with gold" means that its truths are from good.

[22] In Matthew:

Jesus said to His disciples whom He sent forth to preach the gospel, that they should possess no gold, nor silver, nor brass in their purses (Matthew 10:9);

by this was represented that they should have nothing of good and truth from themselves, but only from the Lord, and that all things would be given them freely. Because "gold" signified the good of love:

The table on which the shewbread was placed was overlaid with gold (Exodus 25:23-24);

Likewise the altar of incense, which was thence called the golden altar (Exodus 30:3);

For the same reason the lampstand was made of pure gold (Exodus 25:31, 38);

Also the cherubim (Exodus 25:18);

And for the same reason the ark was overlaid within and without with gold (Exodus 25:11);

Likewise many things in the temple at Jerusalem.

For the tabernacle, in which were the ark, the cherubim, the table on which was the shewbread, the altar of incense, and the lampstand, represented heaven, and so did the temple; therefore the gold therein signified the good of love, and the silver truth from good.

[23] As what is most holy in heaven was represented by the gold in the temple:

When Belshazzar drank wine out of the vessels of gold brought out of that temple, and at the same time praised the gods of gold, silver, brass, iron, wood, and stone, there appeared written on the wall: Numbered, weighed, divided; and in that night he was slain (Daniel 5:2); for thereby was signified the profanation of good.

[24] Moreover "gold" in the Word in a contrary sense signifies the evil of self-love, and "silver" the falsity therefrom. As in Moses:

The silver and gold of the nations they shall not covet, for they are abominations, nor bring them into their houses, but they shall be accursed, because they are to be abhorred and abominated (Deuteronomy 7:25-26).

But this signification of "gold" and "silver" shall be spoken of further on.

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