102. And for my name's sake hast laboured. That this signifies acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, is evident from the signification of the name of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (concerning which see Arcana Coelestia 2628, 6887), and in the relative sense, all things of love and of faith by which the Lord is worshipped, because these are Divine things which proceed from His Divine Human (Arcana Coelestia 2724, 3006, 6674, 9310). This is evident also from the signification of labouring as being earnest application of the mind, and study in order that those things may be known and acknowledged; for this is signified by labouring, when it is said of those who study the knowledges (cognitiones) of truth and good. From these considerations it follows, that by "and for my name's sake hast laboured," is signified acknowledgment of the Lord, and of the knowledges (cognitiones) which have regard to Him. The knowledges (cognitiones) which have regard to the Lord, are all those things which belong to love and faith.

In many passages of the Word, it is said, "for the sake of the name of Jehovah," "for the sake of the name of the Lord," "for the sake of the name of Jesus Christ," and that the name of God should be hallowed, and similar expressions. Those who do not think beyond the sense of the letter are of opinion, that in these passages name alone is understood: but this is not so, but everything by which the Lord is worshipped, everything which has relation to love and faith. Hence by the name of the Lord in the Word, are meant all things of love and of faith by which He is worshipped, but, in this case, the acknowledgment of the Lord, and of the knowledges (cognitiones) of truth which have regard to Him, because this is said to those only who study those knowledges (cognitiones).

[2] The reason why by the name of Jehovah, or of the Lord, is not meant the name itself, but everything of love and faith, is found in the spiritual world. In that world, the names used on earth are not enunciated, but the names of the persons spoken of are formed from the idea of all those things that are known about them, which things are summed up in one expression. Such is the enunciation of names in the spiritual world; this is why names in that world, as well as all other things, are spiritual. Nor are the names of the Lord and of Jesus Christ uttered there as on earth, but, instead of them, a name is formed from the idea of all those things that are known and believed concerning Him, which idea is derived from everything of love and of faith in Him. The reason is, that these things in the aggregate are the Lord with them; for the Lord is present with every one in the goods of love and of faith that are from Him. This being the case, the character of every one as to his love and faith in the Lord is there immediately known, merely from his enouncing in a spiritual expression, or a spiritual name, "the Lord" or "Jesus Christ." This is why those who have no love or faith towards Him, cannot utter His name, that is, they cannot form any spiritual name of Him. From these considerations it is now clear why it is that by the name of Jehovah, of the Lord, or of Jesus Christ, in the Word, is not meant the name, but the all of love and of faith by which He is worshipped.

[3] Lest, therefore, the opinion entertained by many should prevail, that the name alone of Jesus Christ, without love and faith in Him, thus without the knowledges (cognitiones) by which love and faith exist, contributes something to salvation, I adduce herewith a few passages from the Word in which the above-mentioned expressions are found, from which those who think more deeply may see that name alone is not meant. Thus in the following:

"Jesus said, Ye shall be hated of all men for my name's sake" (Matthew 10:22:24:9, 10.)

"Where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18:20).

"As many as received him, to them gave he power to become the sons of God, even to them that believe in his name" (John 1:12).

"When Jesus was in Jerusalem, many believed in his name" (John 2:23).

"He that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God" (John 3:18).

"These things are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name" (John 20:31).

"Blessed is he that cometh in the name of the Lord (Matthew 21:9; 23:39; Luke 13:35; 19:38).

"And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundred fold, and shall inherit life everlasting" (Matthew 19:29).

(What is here signified by houses, brethren, sisters, father, mother, wife, children, and lands, which are to be left for the sake of the name of the Lord, may be seen in Arcana Coelestia 10490.)

"Jesus said, Whatsoever ye shall ask in my name, I will do it" (John 14:13, 14);

here "to ask in my name," is to ask from love and faith.

"Many shall come in my name, saying, I am: go ye not therefore after them" (Luke 21:8; Mark 13:6);

by these "coming in the name of the Lord" and saying "I am" denotes to preach false doctrines and declare that they are true, and thus lead astray. The same is signified by these words in Matthew:

"Many shall come in my name, saying, I am Christ, and shall deceive many" (24:5, 11, 23-27);

for by Jesus is meant the Lord as to Divine good, and by Christ, the Lord as to Divine truth (Arcana Coelestia 3004, 3005, 3009, 5502), and by not being Christ, is signified, not Divine truth, but falsity.

[4] In the Old Testament, the name of Jehovah has a signification similar to that of the name of the Lord, because Jehovah, in the Old Testament, is the Lord. Thus it is said in Isaiah:

"And in that day shall ye say, Confess ye to Jehovah, call upon his name" (12:4).

Again:

"O Jehovah, we have waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. By thee only will we make mention of thy name" (26:8, 13).

Again:

"From the rising of the sun shall my name be called upon" (41:25).

And in Malachi:

"From the rising of the sun even unto the going down of the same, my name shall be great among the nations: and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the nations" (1:11).

And in Isaiah:

"Every one that is called by my name, I have created him for my glory; I have formed him; yea, I have made him " (43:7). And in Micah:

"All people walk in the name of their God, and we will walk in the name of Jehovah our God" (4:5).

And in Moses:

"Thou shalt not take the name of thy God in vain for the Lord will not hold him guiltless that taketh his name in vain" (Deuteronomy 5:11).

Again:

"Jehovah separated the Levites, that they should minister and bless in the name of Jehovah" (Deuteronomy 10:8).

Again:

"They shall worship Jehovah in one place, where he shall place his name" (Deuteronomy 12:5, 11, 13, 14, 18, 26; 16:2, 6, 11, 15, 16).

"Where he shall place his name," denotes where there shall be worship from the good of love and the truths of faith. This was done at Jerusalem, and therefore by Jerusalem is signified the church as to doctrine and worship (as may be seen in the small work, The New Jerusalem and its Doctrine, n, 6).

[5] Because by the name of Jehovah, or of the Lord, in the spiritual sense, is signified all worship from the good of love and the truths of faith, therefore, in the highest sense, by the name of Jehovah is meant the Lord as to the Divine Human, because from His Divine Human proceeds the all of love and of faith. That the Lord, in the highest sense, is meant by the name of Jehovah, is clear in John:

"Jesus said, Father, glorify thy name. A voice came from heaven, saying, I have both glorified it, and will glorify it again" (12:28).

And in Isaiah:

"I will give thee for a covenant to the people, for a light of the Gentiles. I am Jehovah, that is my name, and my glory will I not give to another" (42:6, 8).

The coming of the Lord is here treated of. In Jeremiah:

"Behold the days come, saith Jehovah, that I will raise unto David a righteous branch, and a king shall reign, and this is his name whereby he shall be called, Jehovah, our righteousness" (23:5, 6).

Hence it is clear that in the Lord's Prayer the words "hallowed be thy name" (Matthew 6:9) mean, that the Divine Human of the Lord is to be regarded as holy, and to be worshipped.

[6] Because the name of the Lord signifies such things, it is evident what is meant by the following passages.

In John:

"The shepherd of the sheep calleth his own sheep by name" (10:3).

In Luke:

"Rejoice because your names are written in heaven (10:20).

And in the Apocalypse:

"Thou hast a few names in Sardis" (3:4).

He who does not know what name signifies in the Word cannot possibly know how these words are to be understood in Matthew:

"He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward; 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" (10:41, 42).

To receive a prophet in the name of a prophet, a righteous man in the name of a righteous man, and to give drink in the name of a disciple, signifies to love truth for the sake of truth, good for the sake of good, and to exercise charity from the faith of truth. For by a prophet is signified truth, by a righteous man is signified good, and by a disciple is signified good from truth; and to give to drink of cold water is to exercise charity from obedience; in their name denotes for the sake of their quality, thus for the sake of those things. Who could ever understand these things, unless it were known what name signifies? To love and to do truth for the sake of truth, and good for the sake of good, is to be affected with truth and good for their own sake, and not for the sake of one's own fame, honour, and gain. The former affection of truth and good is an affection truly spiritual; but the affection of truth and good for the sake of one's own fame, honour, and gain, is an affection merely natural. And because those who love truth and good for their own sake, or because they are truth and good, are in the spiritual affection of truth and good, it is therefore said, that they shall receive the reward of a prophet and of a righteous man; by which is meant, that they are in the spiritual affection of truth and good, this affection having its reward in itself, because it has heaven in itself. (That the happiness of heaven is in the affection of loving and doing truth and good without regarding reward as an end, thus for the sake of truth and good, may be seen in Arcana Coelestia 6388, 6478, 9174, 9984. That a prophet signifies one who teaches truth, thus also, abstractedly, the truth which is taught, see n. 2534, 7269. That a righteous man signifies the good of love to the Arcana Coelestia 2235, 9857. That a disciple signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That to give to drink is to instruct in the goods and truths of faith, and thus to exercise charity, n. 3069, 3772, 4017, 4018, 8562, 9412; and that name signifies the quality of a thing, n. 144, 145, 1754, 1896, 2009, 3237; hence the name of Jehovah, or of the Lord, signifies all the quality by which He is worshipped, n. 2724, 3006, 6674, 9310.)

8588. 'And Meribah' means the essential nature of the complaining. This is clear from the consideration that in the original language Meribah means contention or wrangling, and 'wrangling' means complaining, 8563, 8566; and since also names mean the essential nature of something, 8587, 'Meribah' here means the essential nature of the complaining. As regards the specific temptation here and the essential nature of it, it should be recognized that those people are being described here who in temptations almost give in; that is to say, they complain against heaven, also against the Divine Himself, and at length almost cease to believe in God's providence. These things are meant in the internal sense by what has gone before and also by what follows in the present verse; they are the essential nature of the state of the temptation, meant by 'Massah', and the essential nature of the complaining in the temptation, meant by 'Meribah'. The fact that the latter is meant here by 'Meribah' is evident in David,

You called on Me in distress, and I rescued you; I answered you in the hiding place. I tested you by the waters of Meribah. Psalms 81:7.

[2] But the internal historical sense, in which the religious condition of the Israelite nation is the subject, describes the nature of their attitude towards Jehovah. It was such that when they asked Him for aid they refused to plead for it, and instead demanded it. The reason for this was that when they saw miracles their acknowledgement of Jehovah as the Supreme Deity did not exist in their heart, only on their lips. The fact that there was no acknowledgement of Him in their heart is perfectly clear from the Egyptian calf which they made for themselves and worshipped, saying that these were their gods, and also from their frequent apostasy, regarding which see 8301. These are the matters that the internal historical sense describes here; but the internal spiritual sense describes the essential nature of the temptation when those undergoing it are brought to the final phase before their deliverance.

[3] The fact that the character of the Israelite nation and their religious condition are described by their contending with Moses at Massah and Meribah is also clear in David,

Do not harden your heart as in Meribah, as in the day of Massah, in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work. For forty years I loathed [that] generation, and said, They are a people who err in their heart and have not known My ways, to whom I swore in My anger, They shall not enter My rest. Psalms 95:8-11.

In Moses,

You shall not tempt Jehovah your God, as you tempted [Him] in Massah. Deuteronomy 6:16.

In the same author,

Furthermore in Taberah and in Massah and in Kibroth Hattaavah, you were rebels against Jehovah from the day I knew you. Deuteronomy 9:22, 24.

In the same author,

Of Levi he said, Your Thummim and your Urim shall be for the Holy Man (Vir) whom you tempted in Massah; you contended with Him at the waters of Meribah. Deuteronomy 33:8-9

'The Holy Man' here stands for the Lord, whom they tempted, and whom

Moses and Aaron 'did not honour as holy'.

[4] In the internal historical sense, in which the religious condition of the

Israelite nation is the subject, Moses and Aaron do not represent God's truth, but the religious condition of that nation, whose leaders and heads they were, 7041. Since that religious condition was such as has been mentioned above, it was declared to the two that they would not lead the people into the land of Canaan. This is stated in the Book of Numbers as follows,

Jehovah said to Moses and Aaron, Because you did not believe in Me and honour Me as holy in the eyes of the children of Israel, therefore you will not bring this congregation into the land which I have given them. These are the waters of Meribah, because the children of Israel contended with Jehovah. Numbers 20:12-13; 27:14.

And in the same book,

Aaron will be gathered to his people, and will not enter the land which I have given to the children of Israel, because you rebelled against My word ¹ at the waters of Meribah. Numbers 20:24.

The like is said of Moses at Deuteronomy 32:49-51.

[5] Among that nation representative worship of God was nevertheless established because representative worship could have been established among any nation that thought the outward things of worship were holy and venerated them in a virtually idolatrous manner. For a representative has no regard to the person who represents, only to the reality represented, 1361; and that nation was by disposition such, more than any other nation, that outward things devoid of anything internal were altogether venerated by them as being holy and Divine. They were such that they revered their fathers - Abraham, Isaac, and Jacob, and later on Moses and David - as demi-gods. In addition they venerated as being holy and Divine, and worshipped, every piece of stone or wood dedicated to their worship of God, such as the Ark, the tables there, the lampstand, the altar, Aaron's vestments, the Urim and Thummim, and later on the temple. By means of outward things such as these at that time communication of the angels of heaven with mankind was in the Lord's providence made possible; for the Church, or a representative of the Church, must exist somewhere, in order that heaven may be in communication with the human race. And since that nation more than any other could make Divine worship consist in outward things, and so could act as a representative of the Church, that nation was the one to be adopted.

[6] The communication with angels in heaven by means of representatives was effected at that time in the following way. People's outward worship was conveyed to angelic spirits who are simple and give no thought to inward values, though they are themselves nevertheless good inwardly. Such spirits are those who in the Grand Man correspond to the skin. They pay no attention at all to what is in a person inwardly, only to what is visible outwardly; and if this is seen by them to be holy they think that what is inward is so too. The more internal angels of heaven saw in these spirits the realities that were being represented, consequently the corresponding heavenly and Divine values; for they could reside with these spirits and see those values, but not with men, except through those spirits. Angels dwell with men in their inward values; but when no inward values are there, they dwell in the interiors of simple spirits; for the wisdom of angels extends only to spiritual and celestial values, which are the inward realities of representatives. From this brief explanation one may recognize how communication with heaven through such a people could be made possible. But see what has been shown already on this matter:

Among the Jews the holiness of their worship was carried up outside themselves into heaven in a miraculous fashion, 4307. The descendants of Jacob were able to represent what was holy, irrespective of what they were really like, provided that the religious observances which had been commanded were carried out precisely, 3147, 3479, 3480, 3881 (end), 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301 (end).

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