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).

624. And he said unto me, Thou must prophesy again.- That this signifies the Divine command that the Word may yet be taught, is evident from the signification of saying, when ascribed to an angel, by whom in this chapter the Lord is represented as to the Word, as denoting command, for what the Lord says, is also a command; and from the signification of prophesying as denoting to teach the Word, of which we shall speak presently. It is said that he must as yet teach the Word, because the quality of the understanding of the Word still remaining in the church was explored, and it was found that the Word was delightful as to the sense of the letter, for this is signified by the little book being in the mouth sweet as honey, the little book denoting the Word. It was commanded that the Word should be yet taught in the church, because its end was not yet come, for the end of the church is described by the sounding of the seventh angel. But here the state of the church immediately before the end, is described by the sounding of the sixth angel, and this state is the subject now treated of. And, before the end is come, the Word when taught is still delightful to some, but not so in the last state or end of the church, for then the Lord opens the interior things of the Word, which are undelightful, as was said above in treating of the belly made bitter, and of the little book that was eaten up.

[2] Why the Word must still be taught, although its interior truths are undelightful, and why a last judgment does not take place before there is a consummation, that is to say, when there is no longer any good and truth remaining with the men of the church, is entirely unknown in the world, but is known in heaven. The reason is that there are two kinds of men upon whom judgment takes place; one kind consists of those who are well disposed (probi), and the other of those who are not. The well disposed are angels in the ultimate heaven, the chief part of whom are simple, because they have cultivated their understanding, not with interior truths, but only with exterior truths from the sense of the letter of the Word, in agreement with which they had lived. For this reason their spiritual mind, which is the interior mind, was not indeed closed, nor was it opened, as with those who had received interior truths in doctrine and life, therefore in regard to spiritual things they became simple, and are called the well disposed. But the ill disposed are those who have lived outwardly as Christians, but interiorly admitted evils of every kind into the thought and into the will, so that in external form they have appeared like angels, although in the internal form they have been devils. When these come into the other life, they are, for the most part, consociated with the well disposed, or the simple good who are in the ultimate heaven. For consociation takes place by means of the exteriors, and the simple good are such that they believe everything to be good which appears as good in the external form, their thought not penetrating farther. But these ill disposed must be separated from the well disposed or simple good, before and after a last judgment takes place; and they can be separated only successively. This is the reason why before the time of the Last judgment the Word must still be taught, although interiorly it is undelightful, that is, as to its interior things; and because the interior things are undelightful, they do not receive them, but only such things from the sense of the letter of the Word as favour their own loves, and the principles conceived therefrom, on account of which the Word, as to the sense of the letter, is still delightful to them. By such means, therefore, are the well disposed separated from the ill disposed.

[3] That for this reason the time is protracted after a last judgment before a new church is fully established, is an interior truth (arcanum) from heaven which at this day can enter the understanding of only a few; yet this is the teaching of the Lord in the following passages in Matthew:

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

The consummation of the age, signifies the last time of the church. That before this, the well disposed are not to be separated from the ill disposed, because they are consociated by means of the exteriors, is meant by not gathering up the tares lest the wheat be rooted up with them. Concerning this circumstance see also what is said in the small work on The Last Judgment 70:2).

[4] To prophesy signifies to teach the Word, because a prophet, in the highest sense, means the Lord as to the Word, and in the respective sense one who teaches the Word, but in the abstract sense the Word itself, and also doctrine from the Word are signified. These things are signified by a prophet, therefore by prophesying is signified to teach the Word, and also doctrine from the Word. This signification is evident from those passages in the Word, understood in the spiritual sense, where prophets and prophesying are mentioned, as in the following.

In Matthew:

"Many will say to me in that day, Lord, Lord, have we not prophesied by thy name? and by thy name have cast out demons? and in thy name done many virtuous things? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity" (7:22, 23).

The subject here is salvation, which means that no one is saved by knowing the Word and teaching it, but by doing it; for in the preceding verse, it is said, that those only shall enter the kingdom of the heavens who do the will of God (verse 21); and in the subsequent verses, that he who heareth the words of the Lord and doeth them is a wise man, but he who heareth and doeth them not is a foolish man (verses 24-27). The meaning of the above words is therefore plain, namely, that the worship of the Lord by prayers, and by words of the mouth only is meant by, many will say to me in that day, Lord, Lord; to teach the Word, and doctrinals from the Word, is meant by have we not prophesied in thy name, name denoting according to doctrine from the Word, and to prophesy denoting to teach. By casting out demons, is signified to liberate from falsities of religion, demons denoting falsities of religion. By doing many virtuous things, is signified, to convert many. But because they did these things not for the Lord's sake and for the sake of truth and good, nor for the sake of the salvation of souls, but for the sake of themselves and the world, that is, that they might appear [to be such] only in the external form, therefore so far as they themselves were concerned, they did not do good but evil; this is meant by the Lord's saying to them, "I never knew you, ye that work iniquity." It may seem as though they could not work iniquity by doing such things, but nevertheless everything which a man does only for the sake of himself and the world, is iniquity, because there is no love of the Lord and of the neighbour therein, but only the love of self and the world, and his own love remains with every one after death.

[5] Again,

In the consummation of the age, "many false prophets shall rise, and shall deceive many. For there shall arise false Christs and false prophets, and shall shew great signs and wonders; so as, if possible, to lead into error the very elect" (Matthew 24:11, 24; Mark 13:22).

False prophets and false Christs do not mean prophets, in the ordinary meaning of the word prophets, but all those who pervert the Word and teach falsities; these are also false Christs, for Christ signifies the Lord as to Divine Truth, therefore false Christs signify Divine truths falsified. To show great signs and wonders, signifies the effect and power of falsities by means of confirmations from the sense of the letter of the Word, signs and wonders are also produced by means of this in the spiritual world, for the sense of the letter of the Word, however falsified, possesses power, concerning which fact many wonderful things might be related. By the elect are signified those who are in spiritual good, that is, who are in the good of charity.

[6] Again:

"He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a just man in the name of a just man, shall receive a just man's reward. And whosoever shall give to drink unto one of these little ones [a cup] of cold [water] only in the name of a disciple, verily, I say unto you, he shall in no wise lose his reward" (Matthew 10:41, 42).

No one can understand these words unless the signification of a prophet, a just man, a disciple, and the little ones be known, and also the meaning of receiving them in their own name. A prophet, in the abstract sense, signifies the truth of doctrine, a disciple, the good of doctrine, a just man, the good of life, while by receiving them in their own name is signified to receive those things from the love of them. Then by receiving a prophet in the name of a prophet, is signified, to love the truth of doctrine because it is truth, or to receive truth for its own sake; by receiving a just man in the name of a just man, is signified to love good, and to do it because it is good, that is, to receive it from the Lord out of love or affection of the heart. For he who loves truth and good for their own sakes, loves them from themselves, thus, from the Lord, from whom they proceed; and as he does not love them for the sake of himself and the world, he loves them spiritually, and all spiritual love remains with man after death, and gives eternal life. To receive a reward signifies to carry that love with him, and consequently receive the blessing of heaven; to give one of the little ones [a cup] of cold [water] to drink only in the name of a disciple, signifies, from innocence [to love] innocence, and from that to love good and truth from the Word and teach them, to give [a cup] of cold [water] to drink, signifying to love and teach from a little innocence, little ones signifying the innocent and, abstractedly innocence; to give to drink [a cup] of cold [water] signifying to teach from a little innocence, while a disciple signifies the good of doctrine from the Lord. By giving water to the little ones to drink is therefore signified to teach truth from spiritual innocence, and also to instruct the innocent in truths. This is the spiritual interpretation of the above words, and unless this be known, who can understand the signification of receiving a prophet, and a just man in the name of a prophet and of a just man, and of receiving the reward of a prophet and of a just man. Reward signifies love with its delights enduring to eternity.

[7] In the same:

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

Prophets and just men in the spiritual sense, mean all those who are in truths of doctrine and in the good of life according to them; and seeing and hearing signify to understand and perceive, in this case, the interior truths proceeding from the Lord, for the understanding and perception of these reform a man, when he also lives according to them. Interior truths proceeding from the Lord are here meant, because the Lord, when He was in the world, opened those truths. In the sense of the letter, to see and hear the Lord are meant, but because the Lord is the Divine Truth itself in heaven and in the church, consequently since all Divine truths are from the Lord, and the Lord Himself taught them and continually teaches them by means of the Word, therefore the understanding and perception of them are signified by seeing and hearing the Lord.

[8] So in Joel:

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

These things are said concerning the coming of the Lord and the perception of Divine Truth by those who receive the Lord and believe in Him. By the spirit that shall be poured out upon all flesh, is signified the Divine Truth proceeding from the Lord, for this is meant in the Word by the Holy Spirit. Prophesying signifies to understand and to teach the truths of doctrine. By dreaming dreams is signified to receive revelation, and by seeing visions is signified to perceive revelation; by sons and daughters are signified those who are in the spiritual affection for truth and good; old men signify those who are in wisdom, and young men, those who are in intelligence.

[9] So in Amos:

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

Here also prophesying signifies to receive Divine Truth and to teach it; but this passage may be seen explained above (n. 601:8).

Similar things are signified by prophesying, and by prophets, in the following passages in the Apocalypse:

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

And again:

"The time to judge the dead is come, and to give the reward unto his servants the prophets" (11:18).

Again:

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

And again:

"Rejoice, O heaven, and ye holy apostles and prophets, for God hath judged [their] judgment" (18:20).

That in these passages prophets mean those who are in truths of doctrine, and in the abstract sense, truths of doctrine, and that prophesying means to receive and teach them, especially to teach about the Lord Himself, will be seen hereafter.

[10] Again in Amos:

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

By prophesying against Israel, and dropping a word against the house of Isaac, is signified, to refute those of the church who are in the falsities of evil, to prophesy denoting to teach and refute, and Israel and the house of Isaac denoting the church. Because falsities of evil are what must be refuted, this is said to Amaziah, who represented the perverted church. That his wife shall be a harlot, signifies the falsification and adulteration of the Word; that his sons and daughters shall fall by the sword, signifies, that the truths and goods of the church shall perish by means of the falsities of evil; and that the land shall be divided by line, signifies, that the church, and every thing belonging to it, shall be dissipated.

[11] So in Hosea:

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

The prophet, in the proximate sense, here means Moses, by whom Israel was led out of Egypt, and subsequently watched over, but, in the spiritual sense, by prophet is meant the Lord as to the Word, and by Israel are meant all those of the church who are in truths from good, while Egypt means the natural man, which when separated from the spiritual man, is damned. By Jehovah therefore causing Israel to come up out of Egypt by means of a prophet, is signified that the Lord leads out of damnation those who are in truths from good by means of the Divine Truth in the Word, and that by means of this He guards them. By Ephraim provoking Him to anger with bitternesses, is signified that they perverted the Word as to the understanding of it, Ephraim denoting the understanding of the Word, while bitternesses denote the perversions and the consequent falsities from which proceeds that which is undelightful. Therefore shall he leave his bloods upon him, signifies damnation, because of the adulteration of the truth which is in the Word.

[12] Again, in the same prophet:

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

The days of visitation and retribution, signify the days of a last judgment, when the evil suffer punishment, which is signified by retribution, and is always preceded by visitation. By Israel, the prophet, and the man [insane in] spirit, are not meant Israel, the prophet, and a man [insane in] spirit, but all those of the church who are in falsities of evil, and in evils of falsity, and who teach and confirm these from the sense of the letter of the Word. The falsities of evil are signified by the multitude of iniquity, and the evils of falsity by great hatred. Ephraim, who is called a watchman with God, signifies the understanding of the Word, and is therefore called a watchman with God; but because those who are in falsities of evil, and in evils of falsity pervert the understanding of the Word, and thus craftily lead astray, therefore it is said, "the prophet is a snare of a fowler, and hatred in the house of his God."

[13] So in Ezekiel:

"Prophesy against the prophets of Israel that prophesy, and say thou unto them that prophesy out of their own heart, Hear ye the word of Jehovah; Thus saith the Lord Jehovih, Woe unto the foolish prophets who go away after their own spirit, and have seen not that which is near! My hand shall be against the prophets that see vanity, and that divine a lie" (13:2, 3, 9).

The prophets mentioned here and in other parts of the Word, in the proximate sense mean prophets such as those of the Old Testament, through whom the Lord spoke; in the spiritual sense, however, those prophets are not meant, but all those whom the Lord leads; the Lord also flows in with them, and reveals to them the interior things (arcana) of the Word, whether they teach them or not; these therefore are signified by prophets in the spiritual sense. But prophets who prophesy out of their own heart, and go after their own spirit, and see vanity and divine a lie, mean all who are not taught and led by the Lord, but by themselves, whence they have insanity instead of intelligence and folly instead of wisdom; for they have the love of self instead of love to God, and the love of the world instead of love towards the neighbour, and from these, falsities continually flow. The connected signification of the above words is evident from these things.

[14] So in Micah:

"Night shall be unto you for vision, and darkness shall arise unto you for divination; and the sun shall go down upon the prophets, and the day shall grow black upon them" (3:6).

Here, by night shall be unto you for vision, is signified their having the understanding of falsity, instead of the understanding of truth. Darkness for divination, signifies falsities instead of revealed truths; the sun shall go down on the prophets, and the day grow black upon them, signifies, that there shall be no longer any light from the Lord, flowing-in out of heaven and imparting enlightenment, but thick darkness from the hells darkening the understanding.

[15] Since prophets are mentioned in many passages, and no one has any other idea concerning them than that the prophets of the Old Testament, by whom the Lord spoke unto the people, and dictated the Word are meant; and because the Word, in every detail, has also a spiritual sense, therefore, in this sense, prophets mean all those whom the Lord teaches, thus all those who are in the spiritual affection for truth, that is, who love truth because it is truth. For the Lord teaches these, flows into their understanding, and enlightens them, and this more than with the prophets of the Old Testament, for they were not enlightened as to the understanding, but received the words which they were to utter or write only by the hearing; indeed they did not understand the interior meaning of the words, much less the spiritual. From these things it is evident that prophets, in the spiritual sense, mean all those who are wise from the Lord, whether they also teach or not. And because all truly spiritual meaning is removed from the idea of persons, places, and times, therefore by a prophet is also signified, in the highest sense, the Lord as to the Word, and as to doctrine from the Word, and also the Word and doctrine; and in the opposite sense prophets signify perversions and falsifications of the Word, and falsities of doctrine.

Such then being the signification of prophets in both senses, I will refer to a few passages only where they are mentioned, and in which they mean all who receive and teach the Word and doctrine, and, in a sense apart from persons, the Word and doctrine; and, in the opposite sense, those who pervert the Word, and teach falsities of doctrine, and, in the abstract, the perversion of the Word and falsity of doctrine.

[16] Thus in Isaiah:

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

Again, in the same prophet:

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

And in Jeremiah:

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

And again:

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

And again, in the same prophet:

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

And again:

"The prophets that have been before me and before thee from an age prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, the prophet shall be known, that God hath sent him" (28:8, 9).

So in Matthew:

"Woe unto you," hypocrites and Pharisees! "because ye build the tombs of the prophets, and garnish the sepulchres of the just, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses against yourselves, that ye are the sons of them who killed the prophets. I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify; that upon you may come all the just blood shed upon the earth, from the blood of Abel the just unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee" (23:29-37; Luke 11:47-51).

In these passages it appears as though the prophets mean simply the prophets through whom Jehovah, that is, the Lord, spoke, consequently that the Lord by "killing the prophets" meant only their death; but yet at the same time He meant the killing and extinction of Divine Truth, as a result of the falsification and adulteration of the Word. For by a person and his function, in the spiritual sense, is meant the thing itself which the person does and says, and thus by a prophet are meant Divine Truth or the Word, and doctrine therefrom. And because the function of a person makes one in act with the person, therefore the particular thing, which a prophet teaches, is meant by him. The shedding of blood also means to adulterate the truths of the Word; and because this was done by the Jewish nation, therefore it is said, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee." These words, in the spiritual sense, mean that they extinguish all Divine Truth which they have from the Word.

[17] Because a prophet means the Divine Truth, which is the Word, and from the Word in the church, and because this cannot be extinguished except by those who have Divine Truth or the Word, therefore the Lord said, "that it is not fitting that a prophet perish out of Jerusalem" (Luke 13:33); for by Jerusalem is meant the church as to the doctrine of truth. In the Word also frequent mention is made of priest and prophet, and by priest is there meant one who leads to a life according to Divine Truth, and by prophet, one who teaches it. In this sense priest and prophet are mentioned in the following passages of the Word.

Thus in Jeremiah:

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

Again, in the same prophet:

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

So in Ezekiel:

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

By a vision from the prophet is meant the understanding of the Word; by the law from the priest are meant the precepts of life; by counsel from the elders is meant wisdom therefrom; the king and the princes mean intelligence by means of truths from good; such is the spiritual meaning of these words.

[18] And in Isaiah:

"The priest and the prophet have erred through strong drink, they are swallowed up of wine, they are gone out of the way through strong drink; they err in vision, they stumble in judgment" (28:7).

Again, in Jeremiah:

"A wonderful and horrible thing is committed in the land; the prophets prophesy a lie, and the priests bear rule by their hands; and my people love to have it so" (5:30, 31).

Again:

"From the prophet even unto the priest every one maketh a lie" (8:10).

And again, in the same prophet:

"When the prophet, or the priest, shall ask thee, saying, What is the prophetic saying of Jehovah? thou shalt then say unto them, I have forsaken you, both the prophet, and the priest" (23:33, 34).

And in Zephaniah:

"Her prophets are very fickle, men of treacheries; their priests profane what is holy, they do violence to the law" (3:4).

Again, in Jeremiah:

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

In addition to the above there are many other passages, where prophets and priests are mentioned together, and by priests are therein meant those who teach life, and lead to good, and by prophets, those who teach truths by which men are to be led. But, in the abstract sense, priests, and the priesthood, mean the good of love, consequently also the good of life, and prophets mean the truth of doctrine, and therefore, the truth which leads to good of life. In a word, prophets must teach, and priests must lead.

[19] Again, in Zechariah:

"In that day, I will cut off the names of the idols out of the land, that they may no more be remembered; and also I will cause the prophets and the unclean spirit to pass out of the land. And it shall come to pass, that when any man hath prophesied, his father and his mother that begat him shall say unto him, Thou shalt not live; nay, his father and his mother that begat him shall thrust him through. It shall come to pass in that day, that the prophets shall be ashamed a man of his vision, when he hath prophesied; neither shall they put on a coat of hair that they may lie. And he shall say, I am no prophet, I am a man (vir) that tilleth the earth, for a man (homo) sold me from my boyhood" (Zechariah 13:2-5).

The subjects here treated of are the coming of the Lord into the world, and the abolition of representative worship, and also of the falsities with which the doctrine of the church then abounded. For the Jewish nation, with which that church was, placed all worship in externals, and nothing in internals, that is to say, in sacrifices and things external, and nothing in charity and faith, which are internal things, consequently their worship and doctrine consisted of mere falsities, and the nation itself, regarded in itself, was idolatrous. The abolition of such things by the Lord is described by the above words of the prophet. Therefore by, I will cut off the names of the idols out of the land, and they shall no more be remembered, is signified the abolition of idolatrous worship, that is, of worship merely external apart from internal. By, I will cause the prophets and the unclean spirit to pass out of the land, is signified the abolition of the falsities of doctrine. When any man hath prophesied, then his father and his mother that begat him shall say unto him, Thou shalt not live, signifies, that the church to be instituted by the Lord, and which will be an internal church, will altogether extinguish falsities of doctrines, if any one shall teach them. Prophesying signifies to teach falsities of doctrine; father and mother signify the church as to good and as to truth; father signifies the church as to good, and mother, the church as to truth. By, thou shalt not live, is signified to extinguish; this is also signified by, his father and his mother that begat him shall thrust him through. The abolition of falsities of doctrine is also meant by, the prophets shall be ashamed a man of his vision; neither shall they put on a coat of hair that they may lie. The prophets and their vision also here denote falsities of doctrine, and wearing a coat of hair, to lie, denotes to pervert the external things of the Word, such as are those in the sense of its letter; the coat of hair with the prophets represented the ultimate sense of the Word, like the clothing of John the Baptist, which was of camel's hair. By his saying, "I am a man (vir) that tilleth the earth, for a man sold me from boyhood," is signified, that this was the case with those of the Jewish church, which was merely external, and not internal, because they were born in it, and were therefore attached to it.

[20] In Daniel:

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

These words refer to the coming of the Lord, when iniquity is consummated, or when good and truth no longer remain in the church. Upon thy people and upon thy city of holiness, signifies, upon the church and its doctrine, which are then altogether vastated and extinguished. To consummate the transgression, and to seal up sins, signifies, when all those who are in the church are in falsities of doctrine, and in evils of life; for, as shown in the beginning of this article, the Lord's coming and the last judgment therewith, do not take place until there is no longer any truth of doctrine or good of life remaining in the church, in order that, as above mentioned, the well disposed may be separated from the ill disposed. To bring in the justice of the ages, signifies the last judgment, when every one is rewarded according to his deeds. To seal up the vision and the prophet, signifies the end of the former church, and the beginning of a new church, or the end of the external church, which was representative of spiritual things, and the beginning of the internal church, which is spiritual, the vision and the prophet denoting falsities of doctrine. The same words also signify, that the Lord would fulfil all things prophesied of Him in the Word. To anoint the holy of holies, signifies the glorification of the Lord's Human by union with the Divine Itself; it signifies also all worship afterwards from love to Him.

[21] Thus also in Moses:

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

The reason why the Lord said to Moses, that He had made him "a god to Pharaoh," was, that Moses represented the Law, by which is meant the Divine Truth, and this is also signified by god in the spiritual sense. For Moses received from the mouth of the Lord the words which he was to speak unto Pharaoh, and he who receives these is called a god; for this reason also the angels are also called gods, and therefore they also signify Divine truths. That Aaron should be his prophet, signifies, that he should teach the truth received by Moses and declare it to Pharaoh; for a prophet, as said above, signifies one that teaches truth, and in the abstract the doctrine of truth. These things are more fully explained in the Arcana Coelestia 7268, 7269).

[22] For this reason the prophets of the Old Testament represented the Lord as to the doctrine of Divine Truth, and the chief of them represented the Lord as to the Word itself from which the doctrine of Divine Truth is derived, as Moses, Elijah, Elisha, and John the Baptist; and because the Lord is the Word, that is, the Divine Truth, therefore He Himself, in the highest sense [of the Word], is called a prophet.

Since Moses, Elijah, and John the Baptist represented the Lord as to the Word, therefore Moses and Elijah were seen speaking with the Lord, when He was transfigured (Matthew 17:3, 4; Mark 9:4, 5; Luke 9:30). Moses and Elijah there mean the Word both historical and prophetical; Moses means the historical Word, and Elijah, the prophetical, because the Lord, when transfigured, presented Himself in the form in which the Divine Truth is in heaven. That Elijah represented the Lord as to the Word is evident from the miracles wrought through him, all of which also signified those things that pertain to Divine Truth or the Word. And because John the Baptist similarly represented the Lord as to the Word, therefore he was called Elijah; as is plain in Malachi:

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

And also it is plainly declared that John was the Elijah here spoken of (Matthew 11:14; 17:10, 12; Mark 9:11, 13); not that he was Elijah, but that he represented the Word just as Elijah did. And because the Word teaches that the Lord would come into the world, and, even to the most minute details, everywhere treats of Him in the inmost sense, therefore John was sent before Him to teach them that the Lord would come, as may be seen (Matthew 11:9, 10; Luke 1:76; 7:26).

[23] From these things it is plain that the Lord was called a prophet because He Himself was the Word, or the Divine Truth itself, as is evident from John 1:1, 2, 14. That the Lord is called a prophet because He was the Word, is evident in Moses:

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

It is said that Jehovah would raise up a prophet like unto Moses, because Moses represented the Lord as to the law, that is, as to the Word, as said above, therefore it is also said of Moses, that Jehovah spake with him mouth to mouth, and not as with other prophets by visions, dreams, and dark sayings (Num. 12:1-8); by which also the representation of the Lord by Moses is described. For the Lord spoke with himself from Jehovah, that is, from the Divine itself which was in Him from conception, and this is meant by the passage, "I will put my words in his mouth; and he shall speak unto you everything that I command him," and this was also represented by Jehovah speaking with Moses mouth to mouth, and not as with other prophets. This is the reason, therefore, why the Lord is called a prophet also in Matthew 21:11; Luke 7:16; John 7:40, 41; 9:17.