102. And for My name's sake hast toiled, is the acknowledgment of the Lord and of the knowledges of truth that have respect to Him. This is evident from the signification of "the name" of Jehovah, or of the Lord, as being, in the highest sense, His Divine Human (See Arcana Coelestia 2628, 6887), and in a relative sense, all things of love and faith by which the Lord is worshiped, because these are things Divine that proceed from His Divine Human (n. 2724, 3006, 6674, 9310). This is evident also from the signification of "toiling," as being to strive with mind and zeal that these things may be known and acknowledged; for this is signified by "toiling" when it is said of those who apply themselves to the knowledges of truth and good. From this it follows that "for My name's sake hast toiled" signifies the acknowledgment of the Lord, and of the knowledges that have respect to Him. The knowledges that have respect to the Lord are all things that are of love and faith. In many passages of the Word it is said, "for the sake of Jehovah's name," "for the sake of the Lord's name," "for the sake of the name of Jesus Christ," that "the name of God should be sanctified," and the like. Those whose thoughts do not go beyond the sense of the letter suppose that the name alone is meant; but what is meant is not the name, but everything whereby the Lord is worshiped; and all of this has relation to love and faith. Therefore by "the Lord's name" in the Word all things of love and of faith by which He is worshiped are meant; here the acknowledgment of the Lord and of the knowledges of truth that have respect to Him, because this is said to those who are only zealous about knowledges.

[2] That "Jehovah's name" or the "Lord's name" does not mean the name itself, but all things of love and faith, is from the spiritual world. There the names used on the earth are not uttered; but the names of the persons who are spoken of are formed from the idea of all things known about them combined into a single word. In this way names in the spiritual world are expressed; consequently names there, like all the other things, are spiritual The names "Lord" and "Jesus Christ," even, are not uttered there as on the earth, but in place of those names a name is formed from the idea of all things known and believed respecting Him; and this idea is made up of all things of love to Him and faith in Him. This is because these in the complex are the Lord in them; for the Lord is in everyone in the goods of love and of faith that are from Him. As this is so, the quality of everyone there, in respect to love to the Lord and faith in the Lord, is immediately known if he only utters "Lord" or "Jesus Christ" by a spiritual expression or spiritual name; and for the same reason also, those who are not in any love to Him or faith in Him are unable to speak His name, that is, to form any spiritual name of Him. From this it is now clear why by the "name" of Jehovah, of the Lord, or of Jesus Christ, name is not meant in the Word, but everything of love and of faith whereby He is worshiped.

[3] Lest, therefore, the opinion that is entertained by many should prevail, that the mere name Jesus Christ, without love to Him or faith in Him, thus without the knowledges by which love and faith exist, contributes something to salvation, I will introduce some passages from the Word in which the expressions "for His name's sake" and "in His name" are used, from which those who think more deeply may see that name alone is not meant:

Jesus said, Ye shall be hated of all 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 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 hath been judged already, because he hath not believed in the name of the only-begotten Son of God (John 3:17, 18).

These are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31).

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

Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name's sake, shall receive a hundred-fold, and eternal life (Matthew 19:29).

(What is here signified by "houses, brethren, sisters, father, mother, wife, children, and fields," which are to be left for the name of the Lord, see Arcana Coelestia 10490.)

Jesus said, Whatsoever ye shall ask in My name, that I will do (John 14:13, 14);

"to ask in My name" is to ask from love and faith.

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

"to come in My name" and "to say that I am He" is to proclaim falsities and to say that they are truths, and thus to lead astray. The like is signified by saying that they are the Christ, when they are not, in Matthew:

Many shall come in My name, saying, I am the Christ, and shall lead many astray (Matthew 24:5, 11, 23-27);

for by "Jesus" is meant the Lord in respect to Divine good; and by "Christ" the Lord in respect to Divine truth (Arcana Coelestia 3004-3005, 3009, 5502), and by not being Christ, truth not Divine, but falsity.

[4] The "name of the Lord," in the New Testament means the like as the "name of Jehovah" in the Old, because the Lord there is Jehovah.

Thus in Isaiah:

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

In the same:

O Jehovah, we have waited for Thee; to Thy name and to Thy memorial is the desire of our soul. By Thee will we make mention of Thy name (Isaiah 26:8, 13).

In the same:

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

In Malachi:

From the rising of the sun even unto the going down of the same My name is great among the nations; and in every place incense is offered unto My name; for My name is great among the nations (Malachi 1:11).

In Isaiah:

Everyone that is called by My name I have created for My glory, I have formed him (Isaiah 43:7).

In Micah:

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

In Moses:

Thou shalt not take the name of thy God in vain; for Jehovah will not hold him guiltless that hath taken His name in vain (Deuteronomy 5:11).

In the same:

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

In the same:

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" means where there shall be worship from the good of love and the truths of faith. This was done at Jerusalem; and therefore by "Jerusalem" the church in respect to doctrine and worship is signified (See in the small work on The New Jerusalem and its Doctrine 6).

[5] Since by the "name of Jehovah" or the "name of the Lord" is signified in the spiritual sense all worship from the good of love and the truths of faith, therefore in the highest sense by "name of Jehovah" is meant the Lord in respect to the Divine Human, for the reason that from His Divine Human everything of love and of faith proceeds. That by "name of Jehovah," in the highest sense, the Lord is meant, is evident in John:

Jesus said, Father, glorify Thy name. There came a voice out of heaven, saying, I have both glorified and will glorify again (John 12:28).

In Isaiah:

I will give thee for a covenant to the people, for a light of the nations. I am Jehovah, this is My name, and My glory will I not give to another (Isaiah 42:6, 8);

the coming of the Lord is here treated of.

In Jeremiah:

Behold the days come that I will raise unto David a righteous shoot, and He shall reign as King, and this is His name, by which they shall call Him, Jehovah, our righteousness (Jeremiah 23:5, 6).

From this it is clear what is meant in the Lord's prayer by the words:

Hallowed be Thy name (Matthew 6:9);

namely, that the Divine Human of the Lord is to be accounted holy, and to be worshiped.

[6] As this is meant by "the name of the Lord," the meaning of the following passages can be seen.

In John:

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

In Luke:

Rejoice that your names are written in heaven (Luke 10:20).

And in Revelation:

Thou hast a few names in Sardis (Revelation 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 one in the name of a righteous one shall receive a righteous one's reward; and whosoever shall give to drink unto one of these little ones a cup of cold [water] in the name of a disciple only, verily I say unto you, he shall not lose his reward (Matthew 10:41, 42).

"To receive a prophet in the name of a prophet," "a righteous one in the name of a righteous one," 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 "prophet" is signified truth, by "righteous one" is signified good, and by "disciple" good from truth; and "to give to drink of cold [water]" is to exercise charity from obedience; "in the name" of these is for the sake of what they are, thus for their sake. Who could ever understand these things unless he knew what "name" signifies?

[7] To love and to do truth for the sake of truth, and good for the sake of good, is to have affection for truth and good for their sake, and not for the sake of one's own reputation, honor, or gain. Such affection of truth and good is a truly spiritual affection; but the affection of truth and good for the sake of one's own reputation, honor, or gain, is a merely natural affection. And as those who love truth and good for the sake of truth and good, or because they are truth and good, are in the spiritual affection of truth and good, therefore it is said that they shall receive "a prophet's reward" and "a righteous one's reward;" which means that they are in the spiritual affection of truth and good, and this affection has 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 regard to reward as an end, thus for the sake of truth and good, see Arcana Coelestia 6388, 6478, 9174, 9984. That "prophet" signifies one who teaches truth, thus also, in the abstract, truth that is taught, see n. 2534, 7269. That a "righteous one" signifies the good of love to the Lord, n. 2235, 9857. That "disciple" signifies good from truth, which is the good of charity, n. 2129, 3354, 3488, 3858, 6397. That "to give drink" is to instruct in the goods and truths of faith, and thus to exercise charity, n. Arcana Coelestia 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 "the name of the Lord," signifies every quality by which He is worshiped, n. Arcana Coelestia 2724[1-3], 3006, 6674, 9310).

295. And by Thy will they are, and they were created, signifies that through Divine good they have being, and through Divine truth they have existence. This is evident from the signification of "will," as being, in reference to the Lord, the Divine love; also from the signification of "are" [sunt] or "being" [esse], as the good of love, here the Divine good of the Divine love received (of which presently), also from the signification of "they were created," or "being created," as being Divine truth also received, thus those reformed by it. "To be created" signifies to have existence, because only those who have been reformed are said to have existence; for in them is life, and they have intelligence and wisdom; while those who are not reformed have no life in them, but spiritual death, neither have they intelligence and wisdom, but insanity and folly, therefore they are not said to have existence. Everything indeed, that appears to any of the senses is said to have existence, but this cannot be said of man spiritually unless he is in good and truth; for man is created that he may be living, intelligent, and wise; consequently when he is dead, insane, and foolish, to that extent he does not exist as a man. There are two things that cause man to be a man, namely, good and truth, both from the Lord; good is the esse of his life, but truth is the existere of life therefrom; for all truth has existence from good, since it is the form and therefore the quality of good; and since good is the esse of life, and truth is the existere of life therefrom, and "to be created" signifies to have existence, it is said, "by Thy will they are, and they were created." This, then, is the spiritual in these words.

[2] "Will" in reference to the Lord means Divine love; because the Divine Itself, from which are all things, is the Divine love. The Lord, therefore, appears before the angels as a Sun, fiery and flaming, and this for the reason that in the spiritual world love appears as fire, consequently in reference to the Lord, heaven, and the church, "fire" in the Word signifies love. From that sun in the heavens heat and light proceed; and heat there is Divine good proceeding, and light is Divine truth proceeding. (This is more fully shown in the work on Heaven and Hell, On the Sun of Heaven, n. 116-125; and On Heat and Light in Heaven, n 126-140) And since the Divine Itself from which are all things is the Divine love, so "will" in reference to the Lord is Divine love, for what love itself wills, that is the good of love; the truth which is said to be of faith is merely a means that good may have existence, and that truth may afterwards exist from good. Will and understanding with man are from this origin, the will is the receptacle of the good of love with man, and the understanding is the receptacle of the truth of faith with him. The understanding is the medium by which the will may be reformed, and by which afterwards the will may appear in form, such as it is by means of the understanding. From this it is clear that the will is the esse of man's life, and the understanding is the existere of life therefrom. (But this is also more fully shown in The Doctrine of the New Jerusalem, where the Will and Understanding are treated of, n 28-35.)

[3] Because man's will is his love, and God's will is the Divine love, it can be seen what is meant in the spiritual sense by "doing the will of God" and "the will of the Father," namely, that it is to love God above all things, and the neighbor as oneself. And as to love is to will, so it is also to do; for what a man loves, that he wills, and what he wills he also does. Therefore "doing the will of God" or "of the Father" means doing His commandments, or living according to them from the affection of love or charity. This is what is meant by "the will of God" and "of the Father" in the following passages. In John:

God heareth not sinners; but if anyone worship God and do His will, him He heareth (John 9:31).

In Matthew (that the one who does the will of the Father who is in the heavens shall enter into the kingdom of the heavens):

Not everyone that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens, but He that doeth the will of My Father that is in the heavens (Matthew 7:21).

In the same:

Thy kingdom come; Thy will be done, as in heaven so upon the earth (Matthew 6:10).

In the same:

It is not the will of the Father that one of these little ones should perish (Matthew 18:14).

"It is not His will that one of these little ones should perish" means evidently love. It is said "the will of the Father," because "Father" means Divine good. In John:

If ye abide in Me, and My words abide in you, you may ask whatsoever ye will, and it shall be done unto you (John 15:7).

Whatsoever they will and ask shall be done for those who abide in the Lord and in whom His words abide, because they then will nothing except what the Lord gives them to will, and that is good, and good is from Him.

[4] The Lord's will in the Old Testament is called His "good pleasure," and this likewise means the Divine love; and to do His good pleasure or His will signifies to love God and the neighbor, thus to live according to the commandments of the Lord, since this is to love God and the neighbor, and this comes down from the Lord's love. For no one can love the Lord and the neighbor except from the Lord; for this is the veriest good for man, and all good is from the Lord. That "good pleasure" has this signification is clear from the following passages. In Isaiah:

In My wrath I smote thee, but in My good pleasure have I had mercy on thee (Isaiah 60:10).

"To smite in anger" signifies temptation; "in good pleasure to have mercy" signifies deliverance from love; "to have mercy" is to do good to the needy from love.

[5] In David:

My prayer is unto thee, O Jehovah, in the time of good pleasure; O God, for the greatness of Thy mercy answer me, in the truth of Thy salvation (Psalms 69:13).

"The time of Jehovah's good pleasure" signifies acceptance from love; "time," when said of men, signifies the existing state, but in reference to Jehovah, perpetual existing, thus His love, because this is perpetual. Hearing and help from love through the proceeding Divine which is the Divine truth, is signified by "for the greatness of Thy mercy answer me, in the truth of Thy salvation. "

[6] In Isaiah:

Jehovah said, In the time of My good pleasure have I answered thee, and in the day of salvation have I helped thee (Isaiah 49:8).

Here also "the time of good pleasure," that is, of will, signifies the Divine love; and "to answer" signifies to bring aid, and to benefit.

[7] In the same:

To proclaim the year of Jehovah's good pleasure, to comfort all that mourn (Isaiah 61:2).

This is said of the coming of the Lord; and "the year of Jehovah's good pleasure" signifies the time and state of the men of the church, when from love they are to be succored, therefore it is also said, "to comfort all that mourn. "

[8] In David:

Thou dost bless the righteous; Thou wilt compass him with Thy good pleasure as with a shield (Psalms 5:12).

Here "good pleasure" stands plainly for the Divine love, from which the Lord protects everyone; protection by the Lord from love is signified by "Thou wilt compass him as with a shield."

[9] In the same:

Jehovah openeth the hand and satisfieth every living thing with His good pleasure (Psalms 145:16);

"to open the hand" signifies to gift with good; and "to satisfy every living thing with good pleasure" signifies from love to enrich with Divine truth all who receive life from Him.

[10] In Moses:

Of the precious things of the earth and the fullness thereof and the good pleasure of Him that dwelleth in the thorn-bush, let them come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren. O Naphtali, satisfied with the good pleasure and the blessings of Jehovah (Deuteronomy 33:16, 23).

"Joseph" in the highest sense signifies the Lord in respect to the spiritual Divine; in the internal sense the spiritual kingdom; and in the external, salvation, the fructification of good, and the multiplication of truth (See Arcana Coelestia 3969, 3971, 4669, 6417). This makes clear what is signified by Joseph's having "of the precious things of the earth and the fullness thereof, and the good pleasure of Him that dwelleth in the thorn-bush;" "the precious things of the earth" are spiritual goods and truths therefrom belonging to the church; "the earth" is the church; the "good pleasure of Him that dwelleth in the thorn-bush" is the Lord's Divine love of truth; the "thorn-bush" in which the Lord appeared to Moses signifies that Divine love; "the head of Joseph" signifies the wisdom of the internal man; and "the crown of the head of the Nazarite of his brethren" signifies the intelligence and knowledge [scientia] of the external man; "Naphtali" (named from wrestlings) signifies temptations and after them consolation and blessing from the Divine love, which is meant by "satisfied with the good pleasure and the blessing of Jehovah."

[11] In Isaiah:

Wilt thou call this a fast, and the day of Jehovah's good pleasure? Is it not to break thy bread to the hungry; and when thou seest the naked that thou cover him? (Isaiah 58:5, 7).

That "Jehovah's good pleasure," in reference to men, signifies to live according to His commandments, which is to love God and the neighbor (as was said above) is evident; for it is said that "His good pleasure is to break the bread to the hungry, and to cover the naked;" "to break bread to the hungry" signifies from love to do good to the neighbor who desires good; and "to cover the naked" signifies to instruct in truths him who desires to be instructed.

[12] In David:

I delight in doing Thy good pleasure (that is, Thy will) O my God; and Thy law is in my bowels (Psalms 40:8).

In the same:

Teach me to do Thy good pleasure; Thy good spirit shall lead me into the land of uprightness (Psalms 143:10).

In the same:

Bless ye Jehovah, all His hosts; ye ministers of His that do His good pleasure (Psalms 103:21).

To "do the good pleasure of Jehovah God" signifies to live according to His commandments; this is His good pleasure or His will, because from Divine love He wills that all should be saved, and by it they are saved. Moreover, in the Hebrew expression "good pleasure" also means will; for whatever is done according to the will is well pleasing, and the Divine love wills nothing else than that love from itself may be with angels and men, and His love is with them when they love to live according to His commandments. That this is to love the Lord He teaches in John 14:15, 21, 23, 24; 15:10, 14; 21:15-17).

[13] That "will" signifies love in a contrary sense, namely, the love of evil and the love of falsity, is evident in John:

As many as received Jesus, to them gave He the power to become the sons of God, to them that believe in His name; who were born, not of bloods nor of the will of the flesh nor of the will of man, but from God (John 1:12, 13).

"To believe in the Lord's name" signifies to live according to the commandments of His teaching; that "the Lord's name" signifies all things by which He is worshiped, thus all things of love and faith, see above (n. 102, 135). "Not of bloods" signifies not in a life contrary to good and truth; "not of the will of the flesh" signifies not in a love of evil; "not of the will of man" [vir] signifies not in the love of falsity. (That "flesh," in reference to man, means the voluntary that is man's own [proprium voluntarium], thus evil, see Arcana Coelestia 148, 149, 780, 999, 3813, 8409, 10283; and that man [vir] means the intellectual that is man's own [proprium intellectuale], which is falsity, see n. 4823.)