695. And to give the reward to thy servants the prophets and to the saints.- That this signifies heaven to those who are in truths of doctrine and in a life according to them, is evident from the signification of giving reward, as denoting salvation, consequently heaven; from the signification of his servants the prophets, as denoting those who are in truths of doctrine, for those are called servants of the Lord who are in truths, because truths serve to produce, confirm, and preserve good, and whatever serves good, serves the Lord, for all good is from the Lord, and they are called prophets who teach doctrine, therefore in an abstract sense, they signify doctrine (that those are called servants of God who are in truths, may be seen above, n. 6, 409; and prophets, those who teach doctrine, and in an abstract sense doctrines, n. 624); and from the signification of saints, as denoting those who are in the truths of doctrine from the Word, and in a life according them (concerning which see above n. 204). It is therefore evident, that to give the reward to his servants the prophets, and to the saints, signifies heaven to those who are in truths of doctrine and in a life according to them.

[2] That reward signifies salvation, and thus heaven, is evident without enlargement and explanation. But because few know what is properly meant by reward, it shall be stated. Reward properly means that delight, blessedness, and happiness which is contained in the love or affection for good and truth; this love or affection has in itself all that joy of heart which is called heavenly joy, and also heaven. The reason is, that the Lord is in this love or affection, and with the Lord also heaven. It is this joy, therefore, or this delight, blessedness, and happiness, that is properly meant by the reward which those will receive who do good and speak truth from love and affection for good and truth, thus from the Lord, and not in any way from themselves; and as they do this from the Lord, and not from themselves, therefore the reward is not of merit but of grace. From these things it is evident, that he who knows what heavenly joy is, may know also what reward is. What heavenly joy is in its essence may be seen in Heaven and Hell 395-414). This therefore is the signification of the reward which is given to those who are in truths from good; but the reward that those have who are in falsities from evil is joy or delight, and good fortune and happiness, in the world, but hell after their departure out of the world.

[3] From these few things the signification of reward in the following passages is clear.

In Isaiah:

"Behold the Lord Jehovih cometh in might; behold his reward is with him, and his recompense before him" (40:10).

In the same:

"Say to the daughter of Zion, Behold thy salvation cometh, and his recompense before him" (62:11).

And in the Apocalypse:

"Behold I come quickly, and my reward is with me, to give every one as his work shall be" (22:12).

Behold the Lord Jehovih cometh in might, and behold thy salvation cometh, and behold he cometh quickly, signify the first and second coming of the Lord. His reward is with him, signifies heaven, and all things pertaining to it, as above, for where the Lord is, there is heaven, heaven not being heaven from the angels there, but from the Lord with the angels. That they will receive heaven according to the love and affection for good and truth from the Lord, is meant by, his recompense before him, and by giving to every one as his work shall be. The work for which heaven shall be given as a reward, means nothing else than work from the love or affection for good and truth, for every work in man must spring out of that from which heaven exists. For a work derives its all from love or affection, just as an effect derives its all from the efficient cause, therefore as is the love or affection, so is the work. It is consequently evident what is meant by the work according to which it shall be given to every one, and what by recompense.

[4] Similarly in Isaiah:

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

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

[5] That to love good and truth for the sake of good and truth is reward, because the Lord and heaven are in that love, is also evident from the following passages.

In Matthew:

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

By alms, in the most general sense, is signified all the good which a man desires and does, and by praying, in the same sense, is signified all the truth which a man thinks and speaks. Those who do these two things in order to be seen, that is, to make a display, do good and speak truth for the sake of themselves and ofthe world, that is, for the sake of glory, which is the delight of self love, and this they receive from the world. Because delight in glory is the reward of such persons, it is said that they have their reward; but this delight in glory, which in the world seems to them like heaven, is changed into hell after their departure out of the world. But those who do good and speak truth, not for the sake of themselves and of the world, but for the sake of good itself and truth itself, are meant by those who do alms in secret, and who pray in secret, for these act, and pray from love or affection, thus from the Lord. This therefore is to love good and truth for the sake of good and truth; of these therefore it is said, that their Father in the heavens will reward them openly. Thus reward is to be in goods and truths from love or affection, which is the same thing as to be in them from the Lord, since in these is heaven together with all the happiness and blessedness of heaven.

[6] In Luke:

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

To make a dinner and a supper, and to call them, signifies the same as giving to eat and drink, or giving bread and wine, namely, to do good to the neighbour, and to teach truth, and thus to be associated in love. Those therefore who do this with a view to be recompensed, do it not for the sake of good and truth, thus not from the Lord, but for the sake of themselves and the world, and thus from hell; while those who do this, not for the purpose of being recompensed, do it for its own sake, namely, for the sake of good and truth; and those who act for the sake of these act from them, thus from the Lord, who is the source of these with man. The heavenly blessedness which is in and thus from those deeds is reward, and is meant by, it shall be recompensed thee in the resurrection of the dead.

[7] In the same:

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

The signification of these words is similar to that above, namely, that good is not to be done for the sake of recompense, that is, for the sake of self and the world, thus not for the sake of reputation, glory, honour, and gain, but for the sake of the Lord, that is for the sake of good itself and truth itself which they have from the Lord, and in which therefore the Lord is. To love enemies and do good to them, means here in the nearest sense, to love the Gentiles and do good to them, and this by teaching them truth and leading them to good by means of it; for the Jewish nation called their own people brethren and friends, but they called the Gentiles foes and enemies. To lend signifies to communicate the goods and truths of doctrine from the Word; hoping for nothing again, signifies, not for the sake of any thing of self and of the world, but for the sake of good and truth. Then shall your reward be much, signifies that then heaven with its happiness and delights shall be theirs; and ye shall be sons of the Most High, signifies because they do these things not from themselves but from the Lord. For he who does good and teaches truth from the Lord is His son, but not he who does good from self; and this is what every one does who looks to honour and gain as the end of his actions.

[8] In Matthew:

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

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

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

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

[11] In Mark:

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

These words also mean that those shall receive the delight of heaven who from affection hear, receive, and teach the truth, because truth and the affection for it are from the Lord, thus for the Lord's sake and consequently also for the truth's sake, since because ye are Christ's signifies for the sake of Divine Truth proceeding from the Lord. That Christ is the Lord as to Divine Truth, and thus Divine Truth proceeding from the Lord, may be seen above (n. 684, 685).

[12] In Zechariah:

"The foundation of the house of Jehovah Zebaoth was laid, that the temple might be built; for before these days there was no reward of man, or reward of beast, and to him that went out and to him that came in no peace from the enemy. Now the seed of peace; the vine shall give fruit, and the earth shall give its produce, and the heavens shall give their dew" (8:9, 10, 12).

These things are spoken of a new church to be established by the Lord at the devastation of the old. The new church which shall be established is signified by the house of Jehovah Zebaoth whose foundation was laid, and by the temple which shall be built; the house of Jehovah signifies the church as to good, and the temple, the church as to truth, as may be seen above (n. 220). Before these days there was no reward of man, or reward of beast, signifies that before this no one had any spiritual affection for truth and good, or any natural affection for truth and good, man signifying spiritual affection for truth, beast, natural affection for good, and reward heaven, which those possess who are in affections for truth and good. That man signifies spiritual affection for truth, and consequent intelligence, may be seen above (n. 280, 546, 547); and that beast signifies natural affection (n. 650).

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

[14] In John:

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

These things also are said of a new church from the Lord. That it is at hand is signified by the fields being white already for harvest; those of that church who are in the spiritual affection for truth, and thus in heaven, are meant by, he that reapeth receiveth reward, and gathereth fruit unto eternal life; and the Lord Himself, from whom the affection for truth, and heaven are derived, is meant by he that soweth may rejoice together [with him that reapeth.]

[15] In Jeremiah:

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

That these words refer to the infant boys that were put to death in Bethlehem by command of Herod is evident from the passage cited in Matthew, but what this signified has not yet been known; the signification is this, that when the Lord came into the world, there was no spiritual truth remaining. For Rachel represented the internal spiritual church, and Leah, the external natural church, Bethlehem the Spiritual, and the boys who were put to death, truth from that source. That there was no spiritual truth any longer remaining is signified by Rachel mourning for her sons, and refusing to be comforted for her sons, because, they were not.

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

[17] Again in Isaiah:

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

This also is said of a new church to be established by the Lord. That it could not be established with the Jewish nation, because truths could not be received by that nation from any spiritual affection, is meant by, I said, I have laboured in vain, I have spent my strength in emptiness and vanity. That still a spiritual church is being provided by the Lord, namely, among the nations, is signified by, my judgment is with Jehovah, and the reward of my work is with my God; reward here signifies the church which is in the spiritual affection for truth; labour and work signify the combat of the Lord against the hells, and their subjugation by means of which He restored the equilibrium between heaven and hell, in which man is able to receive truth, and become spiritual. Concerning this equilibrium see Heaven and Hell 589-603), and the Last Judgment 33, 34, 73, 74).

[18] In David:

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

What sons, the fruit of the womb, darts, the quiver, and enemies in the gate signify, may be seen above (n. 357:10), where it is also shown that reward signifies the happiness which those enjoy who are in heaven.

[19] In the Evangelists:

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

This is said of those who fight and conquer in temptations induced by evils, thus by hell; temptations are signified by reproaching, persecuting, and saying an evil word falsely for Christ's sake, for temptations are assaults upon and infestations of truth and good by falsities and evils. "Christ" means Divine Truth from the Lord, which is assaulted, and on account of which they are infested. Rejoice and be exceeding glad, because great is your reward in the heavens, signifies heaven and its joy with those who are in the spiritual affection for truth, for such alone fight and conquer, because the Lord is in that affection, and resists and conquers for man in the combats of temptations. For so persecuted they the prophets who were before you, signifies that formerly they similarly assaulted the truths of doctrine with those who were in the spiritual affection for truth, for prophets, in an impersonal sense, signify truths from the Word, or from the Lord.

From what has been now cited from the Word, it is evident that reward signifies heaven in respect to its happiness, blessedness, and delight, which those have who are in the spiritual affection for truth and good, and that the reward is that affection itself; for whether you say that affection, or heaven, it amounts to the same thing, since heaven is in and from that affection.

[20] But those who speak truth and do good, not from a spiritual but only from a natural affection, and who continually think of heaven as a reward, were represented in the Israelitish church by hirelings, concerning whom there were many statutes in that church. As that the hirelings should not eat of the passover (Exodus 12:43, 45); that they should not eat of the holy things (Leviticus 22:10), that the wages of a hireling should not abide with any one all night until the morning (Leviticus 19:13); they should not oppress a "hireling that is poor and needy, of thy brethren, or of the stranger who is in thy land, and in thy gates; in his day thou shalt give him his hire, so that the sun may not go down upon it, lest he cry against thee unto Jehovah and it be in thee a sin" (24:14, 15).

In Malachi:

I will "be against the oppressors of the hireling in his wages, of the widow and of the fatherless, and against them that turn aside the stranger and fear not me" (3:5); and elsewhere.

Hirelings were not to eat of the passover, or of things sanctified, because they represented those who are natural and not spiritual, and the spiritual are of the church, but not the natural. For to look to heaven as a reward for the goods which they do, is natural, since the Natural considers good to be from itself, and thus heaven to be the reward thereof, and this makes good meritorious. But it is otherwise with the Spiritual, which acknowledges that good is not from itself, but from the Lord, and thus that heaven is from mercy, and not from any merit. But because [those signified by hirelings] nevertheless do good, although not from a spiritual but a natural affection, which is obedience, and at the same time think of heaven as a reward, therefore they are mentioned among the needy, the poor, the strangers, the fatherless, and the widows, because they are in a state of spiritual poverty. For genuine truths are to them obscure, because light from heaven does not flow in through the spiritual man into their natural; this is why they are classed among those mentioned above, and why it was commanded that their reward should be given them before the going down of the sun. Such persons are also in the lowest parts of the heavens, where they are in a state of servitude, and are there rewarded according to their works. But more may be seen upon these things in the Doctrine of the New Jerusalem 150-158).

[21] But hirelings who do not think of reward in heaven, but of reward in the world, that is who do good for the sake of gain, whether it be honours or wealth, consequently from the love of honours or wealth, that is for the sake of self and of the world, are infernal-natural. These hirelings are meant in John:

"I am the good shepherd; the good shepherd layeth down his soul for the sheep, but the hireling seeth the wolf and forsaketh the sheep, and fleeth, because he is a hireling" (10:11-13),

and in Jeremiah:

"Egypt is a very beautiful heifer; destruction cometh from the north, her hirelings are like fatted calves, for they also have turned themselves back, they flee together, they stood not, because the day of their destruction is come upon them" (46:20, 21);

and also elsewhere, as in Isaiah (16:14; 21:16).

[22] As reward, in the Word, signifies heaven, which those have who are in the spiritual love of truth and good, so reward, in the opposite sense, signifies hell, which those have who are in the love of falsity and evil; this is the signification of reward in David:

"He shall put on cursing as his garment, and it hath entered into the midst of him as waters, and as oil between his bones; this is the reward of mine adversaries from Jehovah, and of them that speak evil against my soul" (Psalm 109:18, 20).

These words, in the spiritual sense, are to be understood of the Lord; for where David speaks of himself in the Psalms, in that sense the Lord is meant, David as a king representing the Lord, and thus signifying Him as to the spiritual Divine, which is the royalty of the Lord. The reward of the Lord's adversaries and of them that speak evil against His soul, is described as hell from the love of falsity and evil, as follows, "he shall put on cursing as his garment, and it hath entered into the midst of him as waters, and as oil between his bones." Hell which is received in externals and in internals is described by those two expressions, cursing put on as a garment describing the hell that is received in externals, and cursing entering into the midst of him as waters, and as oil between his bones describing the hell that is received in internals. It is said as waters and as oil, because waters signify falsities from faith, and oil, evils from love, therefore the two expressions mean the love or affection for falsity and evil, which is hell, as is evident also from this fact, that love imbibes everything which agrees with it, just as a sponge imbibes water and oil; for the love of evil is nourished upon falsities, and the love of falsity is nourished upon evils; and love being such, it is therefore said that cursing enters into the midst of him as waters, and as oil between his bones.

[23] Because reward, in the opposite sense, signifies hell as to the affection for falsity from evil, therefore the falsification of truth is everywhere in the Word called the reward of whoredom.

As in Hosea:

"Rejoice not, O Israel, to exultation as the nations, because thou hast committed whoredom under God; thou hast loved the reward of whoredom upon every corn-floor; the floor and the press shall not feed them [and the new wine (mustum) shall deceive her]" (9:1, 2).

To commit whoredom under God signifies to falsify the truths of the Word, and to apply the holy things of the church to idolatries. To love the reward of whoredom, signifies delight in falsifying and in falsity, and also in idolatry, from infernal love. Upon every corn-floor, signifies all things of the Word and of doctrine from the Word, for corn, from which bread is made, signifies every thing that spiritually nourishes, while the floor signifies where it is collected together, consequently the Word. The floor and the press shall not feed them, signifies not to draw from the Word the good things of charity and of love, that is, those things which nourish the soul, for the floor there denotes the Word as to the goods of charity, and the press, as to the goods of love, the press here meaning oil, for which there were presses as well as for wine. And the new wine shall deceive her, signifies that neither shall there be any truth of good, for new wine (mustum), just as wine (vinum), signifies truth from the good of charity and love.

[24] In Micah:

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

Samaria means the spiritual church as to the truths of doctrine, here, as to falsities of doctrine; for by their graven images are signified things falsified, which are from [their] own intelligence; the rewards of her whoredom which shall be burned in the fire signify falsifications of truth from the love of falsity from evil, and thence from infernal delight; and as that love is from hell, it is said, that they shall be burned in the fire, fire signifying love in both senses. And I will lay waste all their idols, signifies that falsities must be destroyed; for from the reward of whoredom she gathered them signifies from the love of falsity which is from evil, and from consequent infernal delight; therefore to the reward of whoredom shall they return, signifies that all things of that church will be truths falsified, because such is their source. Therefore I will lament and howl signifies the grief of the angels of heaven and of the men of the church in whom the church is, and thus with whom the Lord is. I will go stripped and naked signifies mourning on account of the vastation of all truth and good. That graven images and idols signify doctrinals from one's own intelligence favouring the loves of self and of the world, and the principles derived therefrom, consequently the falsities of doctrine, of religion, and of worship, may be seen above (n. 587, 654).

[25] In Ezekiel:

"Thou hast built thy height at the head of every way, and thy lofty place in every street; neither hast thou been as a harlot to glory in reward; the adulterous woman received strangers instead of her husband; they give reward to all harlots, but thou hast given thy rewards to all thy lovers, and hast bribed them, that they might come unto thee from all sides in thy whoredoms. Thus it was contrary in thee from women in thy whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward was given thee, therefore thou hast been contrary" (Ezekiel 16:31-44).

This chapter treats of the abominations of Jerusalem, that is, of those things of the Jewish church that are to be abhorred, because they not only perverted and adulterated the goods of the Word, but also adopted falsities of religion and of worship from idolatrous nations, and by that means adulterated the truths and goods of the Word, and confirmed these adulterations. The signification of building a height at the head of every way, and making a lofty place in every street, may be seen above (n. 652:17). That adulteries and whoredoms, in the Word signify adulterations and falsifications of the truth and good of the church, may be seen above (n. 141, 511). Not to have been as a harlot to glory in reward signifies not to have so falsified the truths of the Word from a delight of affection; the adulterous woman received strangers instead of her husband signifies the perversion of the truths and goods of the Word by the falsities of other nations. They give reward to all harlots, but thou hast given thy rewards to all thy lovers, and hast bribed them, signifies that they loved the falsities of religion and of worship of other nations, a reward or gift of whoredom denotes the love of falsifying by means of the falsities of others; that they might come to thee from all sides in thy whoredoms signifies that falsities were searched for in every direction, by means of which they falsified truth. Thus it was contrary in thee from women in their whoredoms, that they went not after thee to commit whoredom in giving a reward, and no reward was given thee, therefore thou hast been contrary, signifies the delight of the love and affection for falsifying the truths of their church by means of the falsities of other religions, and of confirming those falsifications; the delight of love and affection towards the falsities of other religions is here meant by reward or a gift of whoredom.

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

556. And their teeth were as the teeth of lions.- That this signifies that sensual things, which are the ultimates of the intellectual life, are to them apparently powerful over all things, is evident from the signification of teeth, which denote things sensual, which are the ultimates of the natural life as to the understanding, of which we shall speak presently; and from the signification of lions, which denote the truths of the church as to power, but which in this case, denote falsities destroying truths, thus also as to power, see above (n. 278). Falsities are here denoted, because by the locusts are signified the corporeal sensual who are in the falsities of evil. The reason why they appear to themselves to be in understanding, and thence in power over all things, is, that the persuasive [power] itself, treated of above, resides in the Sensual, which is the ultimate of the natural life. For this [Sensual], or the sensual man, is in self-confidence, and in the belief that he is wiser than others, for he cannot weigh and explore himself, because he does not think interiorly; and when he is persuaded of this, then this confidence and belief are in every thing which he utters. Hence because the tone of his utterance is derived from these, it fascinates and infatuates the minds of others, for the tone of confidence and belief produces such an effect which is particularly manifest in the spiritual world, where a man speaks from his spirit. For the affection of self-confidence, and of the belief derived therefrom that a thing is so, is in the spirit of man, and the spirit of man speaks from affection. It is otherwise in the natural world, in which the spirit of man speaks by means of the body; and, on account of the world, brings forth such things as are not from the affection of his spirit, which he rarely manifests, lest the quality thereof should be known. This is the reason that it is not known in the world, that there exists a persuasive [power] of such an infatuating and suffocating quality as is in the spirit of the sensual man, who believes himself to be wise above others. From these things it is evident why by their teeth being like the teeth of lions is signified that sensual men appear to themselves to be as it were in understanding, and thence in power over all things. That teeth signify things sensual, which are the ultimates of the natural life as to knowledge (scientia), is evident from the correspondence of teeth, upon which see Heaven and Hell 575), and the Arcana Coelestia 5565-5568).

[2] That teeth have this signification is also evident from the following passages of the Word;

as in David:

"My soul, I lie down in the midst of lions; whose teeth are spear and darts, and their tongue a sharp sword" (Psalm 57:4).

Lions signify those who by means of falsities destroy the truths of the church; their teeth, which are spear and darts, signify the scientifics (scientifica) which they apply to confirm falsities and evils, and so to destroy the truths and goods of the church. Their tongue a sharp sword, signifies crafty reasons from falsities, which are called a sharp sword, because a sword signifies falsity destroying truth.

[3] Again:

"O God, destroy their teeth, in their mouth; break out the jaw teeth of the young lions" (Psalm 58:6).

Their teeth in their mouth signify the scientifics from which they produce falsities; the jaw teeth of the young lions signify the truths of the Word falsified, which in themselves are falsities, and by means of which they are especially capable of destroying the truths of the church.

[4] So in Joel:

"A nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the jaw teeth of a great lion. It reduces my vine to wasteness, and my fig-tree into foam" (1:6, 7).

By a nation coming up upon the land is here signified evil devastating the church, a nation denoting evil, and land denoting the church; by their being strong, and without number, is meant that they are powerful and manifold, the term strong being used of the power of evil, and without number, of the power of falsity; whose teeth are the teeth of a lion, signifies destroying falsities; the jaw teeth of a great lion, signify [truths] falsified; by reducing the vine to wasteness and the fig-tree into foam, is signified the destruction of truths spiritual and truths natural, truths spiritual are those of the spiritual sense of the Word, and truths natural those of the sense of its letter; see also above (n. 403.6), where this is explained. The teeth of lions in these passages, signify the same things as the teeth as of lions here in the Apocalypse. Teeth properly signify those things which are in the memory only, and which are brought forth thence; for those things which are in the memory of the sensual man correspond to the bones and teeth.

[5] Again, in Daniel:

"A second beast like to a bear," came up from the sea, and it had three ribs in the mouth of it between the teeth of it; and it was said unto it, Arise, devour much flesh. Afterwards, a fourth beast came up, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and ground in pieces, and trampled the residue with the feet of it" (7:5, 7).

The beast which came up from the sea, means the love of dominion to which holy things serve as the means, and the four beasts signify the successive increase thereof.

This second beast, like a bear, signifies the second state, when such dominion is confirmed by means of the Word. Those who do this also appear in the spiritual world like bears. The three ribs in the mouth between the teeth, signify all things of the Word, which they apply, and which they understand only according to the letter. The three ribs denote all things of the Word, in the mouth, denotes which they apply in teaching, between the teeth of it, denotes which they only understand as to the letter, that is, according to the quality of the sensual man. And it was said unto it, Arise, devour much flesh, signifies, that they applied many things, and thereby destroyed the genuine sense of the Word. By the fourth beast which came up from the sea, dreadful and terrible, and strong exceedingly, is signified the fourth and last state, when, by holy things, as means, they established for themselves a dominion over heaven and earth. This state being profane, and of a powerful nature, is called dreadful and terrible, and strong exceedingly. Its great iron teeth signify falsities from the sensual man, which are hard against the truths and goods of the church. By devouring and grinding in pieces, is signified, that they perverted and destroyed; and by trampling the residue with the feet, is signified, that what they could not pervert and destroy they defiled and blotted out through the evils of natural and corporeal loves; the other details concerning these beasts, are explained above (n. 316:15).

[6] Again, in Moses:

"I will also send the tooth of beasts upon them, with the poison of the crawling things of the earth" (Deuteronomy 32:24).

The Israelitish and Jewish people were threatened with this amongst many other evils, if they did not keep and do the statutes and commandments. By the tooth of beasts, are signified falsities from evils of every kind; and the poison of the crawling things of the earth, signifies those who kill, and altogether extinguish spiritual life. Beasts, in the Word, signify such things as pertain to the natural man, and crawling things of the earth, the things that pertain to the sensual man; and when these are separated from the spiritual man, they are simply falsities from evils, because they are such things as belong to the body only, to which they adhere, and to the world, to which they are closely related; and in spiritual things all thick darkness arises from the body and the world.

[7] Again, in David:

"Arise, O Jehovah; save me, O my God; for thou smitest all mine enemies upon the cheek; thou breakest the teeth of the ungodly" (Psalm 3:7).

Here, by smiting the enemies on the cheek, is signified the destruction of the interior falsities of those who are against the goods and truths of the church, such persons, with their falsities of evil, being meant by enemies in the Word. To break the teeth of the ungodly signifies to destroy exterior falsities, which are founded upon the fallacies of the senses, and confirmed by them.

[8] Since in David the expressions to smite the cheek, and break the teeth occur, and by them is signified to destroy interior and exterior falsities, the meaning of smiting on the cheek in Matthew is evident:

"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat (tunica = chiton), let him have thy robe (pallium = imation) also; and, whosoever shall compel thee to go a mile, go with him twain. Give to every one that asketh thee, and from him that would borrow of thee turn not thou away" (5:38-42).

That these words are not to be understood according to the letter, is evident to every one. For who is bound by Christian love, to turn the left cheek to him who smites the right, and to give the robe to him who would take away the coat? In a word, who is there who is not allowed to resist evil? But because all things which the Lord uttered, were in themselves celestial Divine, it is evident that these words, as well as the rest which the Lord spoke, contain a celestial sense. The reason why the law was given to the sons of Israel, that they should give an eye for an eye, and a tooth for a tooth (Exodus 21:23, 24; Leviticus 24:20; Deuteronomy 19:21), was, that they were external men, and were consequently only in the representatives of things celestial, and not in celestial things themselves, and therefore they were not in charity, in mercy, in patience, or in any spiritual good, and hence were in the law of retaliation. For the heavenly law, and consequently the Christian law, which the Lord taught in the Evangelists, is:

"All things whatsoever ye would that men should do to you, do ye even so to them; this is the law and the prophets" (Matthew 7:12; Luke 6:31).

Because this is the law in heaven, and from heaven in the church, therefore also every evil has with itself a corresponding punishment, called the punishment of evil, which is in the evil, as if conjoined with it. From this proceeds the punishment of retaliation, which was prescribed to the sons of Israel, because they were external and not internal men.

Internal men, as the angels of heaven are, do not desire to retaliate evil for evil, but from heavenly charity they forgive, for they know that the Lord defends against the evil all who are in good, that He defends according to the good which they possess, and that He would not defend, if, on account of the evil done to them, they were to be fired by enmity, hatred, and revenge, for these things turn protection aside. These, therefore, are the things involved in the above words of the Lord, but their signification shall be given in order.

[9] An eye for an eye, and a tooth for a tooth, signifies, that in the measure that one takes away from another the understanding of truth, and the sense of truth, in the same measure they are taken away from himself, the eye signifying the understanding of truth, and a tooth, the sense of truth, for the tooth denotes truth and falsity, as found in the sensual man. That he who is in Christian-good, will permit an evil person to take those things away as far as he can, is described in the reply which the Lord gives upon the same subject; the precept not to resist evil, signifies, that it is not to be resisted with violence, nor retaliated, for the angels do not fight with the evil, much less do they return evil for evil, but they permit them to do it, because they are defended by the Lord, and hence no evil from hell can possibly hurt them. But whosoever shall smite thee on thy right cheek, turn to him the other also, signifies, that if any one shall desire to injure the perception and understanding of interior truth, it should be permitted so far as he makes the attempt, the cheek signifying the perception and understanding of interior truth, the right cheek the affection, and thence perception thereof, and the left, the understanding thereof, and because the cheek is mentioned, therefore also smiting is named, by which is meant to injure. For all things connected with the mouth, as the throat, the mouth itself, the lips, the cheek bones, the teeth, signify such things as pertain to the perception and understanding of truth, because they correspond to them, therefore they are used to express such things in the sense of the letter of the Word, which consists of pure correspondences. If any man will sue thee at the law, and take away thy coat, let him have thy robe also, signifies that, if any one desire to take away the interior truth in thee, that he shall be allowed also to take away exterior truth, the coat (tunica = chiton), signifying truth interior, and the robe (pallium = imation), truth exterior. This also the angels do when they are with the evil, for the evil cannot take away any thing of truth and good from the angels, but they can from those, who on that account burn with enmity, hatred and revenge, for these evils avert and reject the protection which is from the Lord. And whosoever shall compel thee to go a mile, go with him twain, signifies, if any one desire to lead away from truth to falsity, and from good to evil, that he shall not be opposed, because he is not able to accomplish it, a mile signifying the same as a way, namely, that which leads away and leads. Give to every one that asketh thee, signifies that it should be permitted; and from him that would borrow of thee turn thou not away, signifies, to instruct if any one desire to be instructed, for the evil desire this in order that they may pervert and deprive, which, however, they cannot do. This is the spiritual sense of the above words, wherein those things now explained lie deeply hidden, which are more especially for the angels, who perceive the Word only according to its spiritual sense; they are also for men in the world who are in good, when the evil try to seduce them. That the evil opposed to those whom the Lord defends are such, I have been permitted to know by much experience; for they have continually laboured with all their might, and in every possible way, to deprive me of truths and goods, but in vain.

From what has been stated, it may be in some degree evident that by a tooth is signified truth or falsity in the Sensual, which is the ultimate of the intellectual life of man. That this is signified by a tooth, is evident from the Lord's reply, where in the perception and understanding of truth are treated of, which the evil try to take away from the good.

[10] That teeth have this signification is further evident from the following passages; as in Jeremiah:

"In those days they shall say no more, The fathers have eaten the wild grape, and the teeth of the sons are made blunt. But every one shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt" (31:29, 30; Ezekiel 18:2, 3, 4).

That this means that the sons and descendants shall not incur punishment for the evils of their parents, but every one for his own evil, is clear. By eating the wild grape is signified to appropriate to themselves the falsity of evil, for a wild grape, which is a bitter and bad grape, denotes the falsity of evil, and to eat, signifies to appropriate to oneself; and by the teeth being made blunt, is signified to be thence in the falsity of evil. For the teeth here, as above, signify falsities in ultimates, or in the sensual man, in which the evils of the parents, which are called hereditary, principally lie concealed with the children, and to be made blunt, signifies the appropriation of falsity from evil. For man is not punished on account of hereditary evils, but for his own, and if he causes hereditary evil to become actual evil in himself, wherefore it is said, "Every man shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt."

[11] So in Job:

"All men abhor me; my bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth" (19:19, 20).

These words, in the sense of the letter, mean, that he became both lank and lean; but the spiritual sense, signifies that temptations so suppressed the interiors of his mind, that he became sensual, and thought only in things most external, but still did not think falsities but truths; this is signified by escaping with the skin of his teeth, teeth without skin denoting falsities, but with skin, not falsities, because still in some degree clothed.

[12] So in Amos:

"I have given to you emptiness of teeth in all your cities, and want of bread in all your places" (4:6).

By emptiness of teeth in cities, is denoted a scarcity of truth in doctrines; and by want of bread in [all] places, a scarcity of good from these in the life.

[13] So in Zechariah:

"I will take away her bloods out of her mouth, and her abominations from between her teeth" (9:7).

This is spoken concerning Tyre and Zidon, which signify the cognitions of truth and good, here, these falsified. By taking away bloods from the mouth is signified the falsifications of the cognitions of truth; and by abominations from between the teeth, are signified the adulterations of the cognitions of good; the cognitions of good are also truths, for to know good is from the understanding, and the understanding is of truth.

[14] So in David:

"The waters had overwhelmed us, the waters of the proud had gone over our soul. Blessed be Jehovah, who hath not given us a prey to their teeth" (Psalm 124:4, 5, 6).

By waters overwhelming, are signified the falsities which inundate, and, as it were, overwhelm man when he is in temptations; hence, it is said, "Blessed be Jehovah, who hath not given us a prey to their teeth," that is, to the hells which, by means of falsities, destroy truths, thus, to destroying falsities.

[15] Again, in Job:

"I brake the jaw teeth of the wicked, and plucked the spoil out of his teeth" (29:17).

These words of Job are spoken concerning himself, and by his saying, "I brake the jaw teeth of the wicked," is signified that he fought against falsities, and conquered them, the jaw teeth of the wicked signifying scientifics from the sense of the letter of the Word, applied to confirm falsities by means of which truths are destroyed. His delivering others from falsities by instructing them, is signified by, I plucked the spoil out of his teeth.

[16] Since the teeth signify falsities in things outermost, by gnashing of teeth is signified, to combat with vehemence and anger from falsities against truths, in the following passages.

Thus in Job:

"He teareth me in his wrath and hateth me; mine enemy gnasheth against me with his teeth; he sharpeneth his eyes against me" (16:9).

And in David:

"The lame whom I knew not are gathered together against me, they tear me, nor are they silent. They gnashed against me with their teeth" (Psalm 35:15, 16).

Again:

"The wicked plotteth evil against the just, and gnasheth upon him with his teeth" (Psalm 37:12).

Again:

"The wicked shall see, and be grieved; he shall gnash with his teeth and melt away" (Psalm 112:10).

And in Micah:

"Against the prophets that make my people err, that bite with their teeth" (3:5).

And in Lamentations:

"All thine enemies have opened their mouth against thee," O daughter of Jerusalem; "they have hissed and gnashed with the tooth" (2:16).

And in Mark:

A certain one said to Jesus, "I have brought unto thee my son, who hath a dumb spirit; and wheresoever he taketh him, he teareth him; and he foameth and gnasheth with his teeth, and pineth away; I spake to thy disciples that they should cast him out; and they could not." And Jesus said unto him, "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him" (9:17, 18, 25).

He who does not know the spiritual sense of the Word, may suppose that it is said in the above passages that they gnashed their teeth, merely for the reason that they were angry and intended evil, because they then pressed their teeth together; but it is said that they gnashed their teeth because the endeavour to destroy and the act of destroying truths by means of falsities are meant; this is said in the Word because the teeth signify falsities in outermost things, and gnashing signifies eagerness in fighting on behalf of them. This effort and act are also from correspondence.

[17] Such also was the deaf and dumb spirit which the Lord cast out; for all spirits are from the human race, and this spirit was from that kind of men, who had fought eagerly for falsities against truths; for this reason he who was obsessed by him foamed, and gnashed with his teeth. He is called by the Lord deaf and dumb, because he did not wish to perceive and understand truth, for such are signified by the deaf and dumb. And being firm and obstinate against truths, and having confirmed himself in falsities, therefore that spirit could not be cast out by the disciples; for they could not dissipate the falsities for which he had fought, since they were not yet in the fitting state, therefore the disciples were on that account rebuked by the Lord. That this spirit was of such a nature, but not the one obsessed by him, is signified by the spirit tearing him, and by the obsessed pining away, and also by the fact that the Lord commanded the spirit to enter no more into him.

[18] From these considerations it is evident what is signified by gnashing of teeth, mentioned in Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28. By the gnashing of teeth in the hells is meant the continual disputation and combating of falsities amongst themselves, and against truths, consequently of those who are in falsities, conjoined with contempt of others, enmity, derision, scorning, blaspheming and these also break forth into attempts to tear each other in pieces, for every one fights for his own falsity from the love of self, of erudition, and of fame. These disputations and combats are heard outside those hells as gnashings of teeth, and are also turned into gnashings of teeth when truths flow in thither out of heaven; more may be seen upon this subject in the Heaven and Hell 575).

[19] It is from this fact that the teeth of the evil correspond to falsities in the ultimates of their intellectual life, which are called corporeal sensual, that the spirits who are of such a nature appear deformed in the face, of which the teeth form a prominent part, standing out and extended like a grating in a kind of a gaping grin, and this because such grinning of teeth corresponds to the love and desire of fighting on behalf of falsities against truths.

[20] Teeth correspond to the ultimates of the intellectual life of man, which are called sensual, and these are in falsities of evil when they are separated from the truths of the interior understanding, which are called spiritual, but they correspond to truths of good in the Sensual when these are not separated, therefore, in the Word, they also signify ultimate truths, as in Job (19:19, 20); Amos (4:6), explained above.

[21] And because the Lord glorified His whole Human, that is, made it Divine, therefore it is said of Him, in Moses,

"Red in the eyes from wine, and white in the teeth from milk" (Genesis 49:12).

By red in the eyes from wine, signifies that His Intellectual was Divine Truth from Divine Good; and by white in the teeth from milk, is signified that His Sensual similarly was Divine Truth from Divine Good; for by Shiloh in that chapter [Genesis 5:10] is meant the Lord.

[22] Because teeth correspond to the ultimates of the intellectual life, which are called sensual, therefore good spirits and angels have teeth equally as men, but with them they correspond to truths in the ultimate Sensual, for the Sensual with them is not separated from the truths of the interior understanding which are called spiritual.