Chapter Twenty-Five

The Wise and Foolish Virgins: A Parable about Love

1. “Then shall the kingdom of the heavens be likened unto ten virgins, who taking their lamps, came out to meet the Bridegroom.

2. And five of them were prudent, and five foolish.

3. They that [were] foolish, taking their lamps, did not take oil with them.

4. And the prudent took oil in their vessels with their lamps.

5. And while the Bridegroom delayed, they all slumbered and slept.

6. And in the middle of the night there was a cry made, ‘Behold, the Bridegroom comes; come ye out to meet Him.’

7. Then all those virgins arose, and adorned their lamps.

8. And the foolish said to the prudent, ‘Give us of your oil, because our lamps are extinguished.’

9. And the prudent answered, saying, ‘[Not so], lest there be not sufficient for us and for you; but go ye rather to those that sell, and buy for yourselves.’

10. But when they were gone to buy, the Bridegroom came; and they that were prepared went in with Him to the wedding; and the door was shut.

11. And afterwards came also the rest of the virgins, saying, ‘Lord, Lord, open to us.’

12. And He answering said, ‘Amen I say to you, I have not known you.’”

13. Watch therefore, because you know not the day, nor the hour, in which the Son of Man comes.”

There is a tendency in each of us to believe that God is not fully present. At such times it is difficult to imagine that He is aware of every detail of our life and leading us at every moment. In sacred scripture this tendency is signified in such words as, “The master has delayed his coming (24:48). The truth is, however, that the Lord is always inmostly present, ready to lead us into all the truth that we are willing to receive. It is we who delay — not the Lord. Therefore, we must be vigilant and ready, living according to the teachings of His Word, with love in our hearts.

The theme of being prepared for the coming of the Lord, introduced in the previous chapter, continues in this one. It begins with a parable which speaks of ten virgins who took their lamps and went out to meet the bridegroom. Five of the virgins are considered wise, because they take extra oil for their lamps. But the others are considered foolish because they take no additional oil. They are not prepared for the unexpected delay: “But while the bridegroom was delayed, they all slumbered and slept” (25:5). At midnight there is a cry, “Behold, the bridegroom is coming; go out to meet Him!” (25:6).

In this parable, the bridegroom represents the Lord. The five virgins with plenty of oil in their lamps signify those who have an abundant love for God in their hearts. “Oil,” because of its golden glow, its soft, smooth feel, and its many uses — to give light, to produce heat, to reduce friction, and to heal wounds — is a beautiful symbol of love. If we have “oil” in our hearts, we are ready and prepared to understand truth when it comes into our lives — to receive the bridegroom.

But if we are foolish, we do not have enough love in our hearts. We are like the five virgins who run out of oil in their lamps. They indeed had lamps — but their lamps ran out of oil. No lamp, no matter how well built, or beautifully ornamented, can produce light unless it is filled with oil. Similarly, no doctrine, no matter how accurate or complex, can help us live happier, brighter lives, unless it is filled with the oil of love.

If we think that we can do without love, believing that our understanding of truth can sustain us, we are greatly mistaken. The warning given in the previous episode — be ready, for no one knows the day or hour when the Son of Man will come — applies here as well. Truth without love will not sustain us. We are therefore perpetually called to the heavenly marriage of truth and goodness, wisdom and love, represented in this parable by the importance of always having oil in our lamps. We need both to make a marriage.

The importance of this most basic truth is now demonstrated as the parable continues. When the bridegroom comes at midnight, the five foolish virgins realize that they do not have enough oil. Turning to the wise virgins for help, they say, “Give us some of your oil, for our lamps are going out” (25:8). Surprisingly, the five wise virgins refuse, saying, “No, lest there should not be enough for us” (25:9). Instead, they encourage the five foolish virgins to go buy their own oil: “Go rather to those who sell, and buy for yourselves” (25:9).

The response of the wise virgins is surprising because we would expect them to be compassionate and generous, willing to share what they have with others, and not to think of themselves. After all, Jesus could have said that the wise virgins were so filled with love that they gave all of their oil to the foolish virgins, and then, miraculously their own lamps filled up again with fresh oil. But this is not the parable that Jesus tells.

Why not? Because Jesus is teaching an important lesson about the nature of love. We cannot get it from others, nor can it be acquired at the last minute. It is built up in us gradually through a lifetime of withdrawing from evil and doing good. If we think we can hurry off to buy this love at the last minute, we are quite mistaken: “And while they went off to buy, the bridegroom came, and those who were ready went in with him to the wedding and the door was shut” (25:10).

This is not to say that God shuts the door on us; rather we shut the door on God by refusing to fill our hearts with love by living according to His will at every step of our life. No last minute repentance can save us: “Afterward, the other virgins came, saying, ‘Lord, Lord, open to us!” But the Lord answers, “Assuredly I say to you, I do not know you” (25:11-12). ¹

As Jesus concludes this parable, He returns to the theme He has been developing in preceding episodes — be watchful, for you do not know what hour the Son of Man is coming (24:39); be ready, for you do not know when the Master is coming (24:50). And here He says, “Watch, therefore, for you know neither the day nor the hour in which the Son of Man is coming” (25:13).

The Silver Talents: a Parable about Truth

14. “For [He is] as a man going abroad, [who] called his own servants, and delivered up to them his belongings.

15. And to one he gave five talents, and to another two, and to another one; to everyone according to his own ability; and straightway went abroad.

16. And going, he that had received the five talents, worked with them, and made another five talents.

17. And likewise he that [had received] the two, he also gained another two.

18. But he that received one, departing, dug in the earth, and hid the silver of his lord.

19. And after much time the lord of those servants comes, and reckons with them.

20. And when he came that had received the five talents, he brought to [him] another five talents, saying, ‘Lord, thou didst deliver up to me five talents; behold, I have gained another five talents besides them.’

21. And his lord declared to him, ‘Well [done], good and faithful servant. Thou hast been faithful in a few [things]; I will appoint thee over many. Enter thou into the joy of thy lord.’

22. And also when he came who had received the two talents, he said, ‘Lord, thou hast delivered up to me two talents; behold, I have gained another two talents besides them.’

23. His lord declared to him, ‘Well [done], good and faithful servant. Thou hast been faithful in a few [things]; I will appoint thee over many. Enter thou into the joy of thy lord.’

24. And also he receiving the one talent coming, said, ‘Lord, I knew thee that thou art a hard man, reaping where thou hast not sowed, and gathering whence thou hast not scattered;

25. And being afraid, going away I hid thy talent in the earth; behold, thou hast thine own.’

26. And his lord answering said to him, ‘[Thou] wicked and slothful servant, thou knewest that I reap where I have not sown, and gather whence I have not scattered;

27. Thou shouldest therefore have cast my silver to the bankers, and when I came I should have received my own with interest.

28. Take therefore from him the talent, and give [it] to him that has ten talents.

29. For to everyone that has shall be given, and he shall have abundance; but from him that has not, even what he has shall be taken away from him.

30. And cast out the useless servant into the outer darkness, where there shall be weeping and gnashing of teeth.’”

After concluding the parable about the ten virgins, Jesus immediately tells a second parable. This time it’s about a man traveling to a far country who calls his servants together and distributes his talents to them. Before leaving, the man gives to one of his servants five talents, to another he gives two talents, and to another he gives one talent, “each according to his own ability” (25:15). Then, after giving talents to each of the three servants, the master immediately begins his journey.

While the master is away, the servants do various things with the talents they received. The first servant, who had received five talents, doubles what he was given and gains five more talents. Similarly, the second servant, who received two talents, doubles what he received and gains two more talents. But the third servant responds differently. As it is written, “he dug in the earth and hid the silver of his lord” (25:18).

When the master returns to see what has been done, he congratulates both the first and second servants who have doubled what they had been given. However, when the master finds out what the third servant has done with his one talent, the master is not pleased. The third servant, trying to justify his action, says, “I was afraid, and went and hid your talent in the earth” (25:25). The master’s response seems unnecessarily severe. “You wicked and lazy servant,” he says, “you could have at least invested my silver with the bankers” (25:27). And then the master says, “take the talent from him … and cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth” (25:26-30).

Traditionally, the parable of the talents has been used to explain how important it is to use the natural talents the Lord has blessed us with. These talents, however many we have been given, are not just for ourselves. They should be used to bless others. If we simply bury them, or use them only for selfish purposes, we misuse the gifts that God has given us. While this is solid practical advice, there is a more interior lesson as well. It involves the spiritual meaning of the word “silver.” Because talents are a substantial weight of silver, they signify the tremendous amount of truth we receive from the Lord’s Word. ²

Whenever we live according to the truth we have received, our understanding of that truth increases. This is represented by the doubling of the talents. But there is a tendency in human nature to store up knowledge without using it for anything meaningful, or to merely use it for selfish, earthly purposes. This is represented by the servant who dug in the earth and buried his silver. The consequences for not putting knowledge to use seem harsh. The one and only talent of the unprofitable servant is taken away from him, and he is cast “into the outer darkness, where there is weeping and gnashing of teeth.”

The strong language of sacred scripture is given to provide a striking picture of the hell we cast ourselves into by merely storing up truth in the memory without putting it into life. If we do not use the truth we have been given, we lose it. Knowledge that remains merely in the mind (buried on the earth) without being brought forth into use will not remain with us, nor will it be a part of us in the next life.

So, although the punishment does not appear to fit the crime, as told in the literal narrative, the parable provides a wonderful container for more interior truth. It not only warns us about the dangers of storing up truth without using it, or using it selfishly, it also contains a great promise: the more we put what we know from the Lord’s Word into our life, using it to bless others, the more we will receive. We will not only receive a greater understanding of truth, but also a fuller experience of the Lord’s joy. As Jesus said to those who put their silver to use, “Well done, good and faithful servant; you were faithful over a few things. I will put you in charge of many things. Enter into the joy of your Lord” (25:21).

The Sheep and the Goats: a Parable about Useful Service

An introduction to the final parable in Matthew...

In the parable of the ten virgins Jesus teaches about the importance of having love in our hearts (having oil in our lamps); in the parable of the talents, Jesus teaches that truth (silver talents) can be multiplied when put to use.

We come now to the third parable in the series — a lesson about useful service. Love, wisdom, and useful service are the three essential aspects of spiritual life. Love without truth lacks direction and can become mere sentimentality. Truth without love lacks compassion and can be rigid and inflexible. But when love and wisdom work together in useful service, a person becomes a living being. Without useful service, however, love and wisdom are nothing more than airy concepts in the mind without reality. ³

Therefore, it is fitting that the final parable in the series is about useful service. But before we enter into the parable, we need to briefly review what has preceded it. Two chapters earlier, Jesus spoke scathingly about the religious leaders, decrying their hypocrisy and deceit, calling them “serpents” and a “brood of vipers.” He then prophesied the destruction of the temple, and the terrible things that would follow: war, famine, pestilence, earthquakes, and the abomination of desolation. But He also promised that the Son of Man would be coming in the clouds of heaven with power and great glory. Now, as He begins the next parable, Jesus again mentions His promise about the coming of the Son of Man. He says, “When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory” (25:31).

The promise that the Son of Man is about to sit on His “throne of glory” must have been thrilling for the disciples. It was not long ago that Jesus said to them, “When the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel” (19:28). Surely, they must have thought their time had come; they were about to sit on thrones. This time, however, Jesus does not mention that they will be sitting on thrones. In this parable, the only one sitting on a throne is the “Son of Man.” Practically speaking, the twelve disciples were simple men who didn’t even know what the kingdom of heaven was. Therefore, it would have been impossible for them to judge the states of anyone. ⁴

Only the Lord can judge the inner states of people. When He comes into our lives as the “Son of Man” sitting on a throne, it means that God is giving us the ability to use His truth to judge the inner states of our lives. In the light of the Lord’s Word, then, we can discern between the good and the evil inclinations in ourselves, we can distinguish between true thoughts and the false thoughts, and we can separate noble intentions from self-serving ones. In the light of divine truth, we can ask ourselves, "Is this feeling, thought, or intended action in agreement with the Lord’s commandments?” If it is, we can welcome it; if not, we can banish it. This alone is what is meant by “sitting on thrones.” It is the God-given ability to rule over the thoughts and emotions that arise within us, welcoming some and banishing others. In this way, we each become “rulers” of our inner kingdom.

Normally, good feelings and evil feelings, true thoughts and false thoughts, noble intentions and corrupt intentions are mixed within us, like good and bad people living together. This mixture of scattered thoughts and feelings are now described as “the nations” within us that are to be judged. We read, “All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats” (25:32). ⁵

It is noteworthy that the “king” on a throne is also described as a “shepherd.” In His role as the Divine Lawgiver, teaching us the truth, the Lord is a king. But in His role as Divine shepherd, He gently leads us to apply that truth to our lives. Therefore, in this last parable Jesus combines both images — the king and the shepherd — into one. As a king, the Lord teaches us by means of truth; as a shepherd, He leads us by means of good. Together, truth and goodness combine in a life of useful service to others. In useful service, good and truth, love and wisdom, charity and faith unite as one. ⁶

As Jesus continues the parable, He says that the king will set “the sheep on His right hand, but the goats on the left” (25:33). In sacred scripture, “sheep,” because of their willingness to follow and be led, represent people who love to live according to the Lord’s commandments, and to follow Him. “Goats,” however, because of their independent nature, represent people who may know the truth, but are unwilling to be led by it. It is that part in each of us that may know many things from the Word but has no love for truth or any desire to live according to it. ⁷

In religious terms, the “goats” represent the tendency in each of us to think that we can be saved by believing rightly apart from living rightly. This idea is sometimes referred to as “salvation by faith alone.” In this context, the apostle Paul is often quoted as saying, “We are justified by faith apart from the deeds of the law” (Romans 3:28). When Paul speaks about “the deeds of the law,” however, he is not referring to the Ten Commandments. Rather, he is referring to the many rituals and sacrifices in the Hebrew scriptures.

Nevertheless, over time, people came to believe that God’s grace came to those who had “faith,” and that God’s grace had done away with the need to be living under the commandments. People said, “I am now living under grace, and not under the law.” Any effort to keep the commandments, or any attempt to do good, was considered “works” — the “rags of righteousness.” It is surprising that this view became so widespread, especially because Jesus had consistently taught that a life of useful service in accordance with the commandments is the center of true faith. ⁸

At first glance, however, it’s difficult to see how the Ten Commandments teach anything about useful service. For the most part, the commandments teach us what not to do, not what to do. They teach us that we shall not have other gods, not take the Lord’s name in vain, not work on the sabbath, not murder, not commit adultery, not steal, not lie, and not covet. Eight of the ten commandments tell us what not to do — not what to do. So how are the commandments connected with useful service? Here’s how: by keeping the commandments, we clear out the evils that would prevent the Lord from working through us. As the prophet Isaiah said, “Cease to do evil; learn to do good” (Isaiah 1:16). ⁹

As an example, consider the difference between doing good to advance one’s self and doing good to glorify God. In the language of sacred scripture, doing good to glorify God is represented as being at the “right hand” of the King. As it is written, “Then the King will say to those on His right hand, ‘Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world’” (25:34). These are the people who first focused on cleaning the inside — ridding themselves of self-love and the desire for reward — so that their works could truly be done in God and for God.

Being at the Lord’s “right hand” means that the Lord is working through us, giving us strength and power for useful service. Even in everyday language, a trustworthy, reliable person who carries out the directions of a superior is called a “right-hand man.” That’s because, for most people, the “right hand” is the hand of the greatest strength and power. So, in this parable, the phrase “to those on His right hand” refers to the power one receives from the Lord to do good. When we recognize that all power to do good is from the Lord alone, we give the glory to God and take no credit for ourselves. We acknowledge that we are simply acting as God’s “right hand.” ¹⁰

But if we have not kept the commandments, if we have not used the commandments to rid ourselves of selfish thoughts and desires, we will tend to believe that we are the source of the good that we do. To the extent that we believe we are the source of our goodness, we will not be at God’s right hand. Instead, we will be among the goats who are sent to the left side of the throne.

In this culminating parable, then, Jesus is asking each us, “Have you cleared a place for Me? Are you ready to do My work?” With these questions in mind, we can now consider both the literal and spiritual meaning of the parable of the sheep and the goats — a parable which reveals the essentials of Christian charity. ¹¹

The Six Acts of Useful Service

31. “And when the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit on the throne of His glory;

32. And before Him shall be gathered together all the nations; and He shall separate them from one another, just as the shepherd separates the sheep from the goats.

33. And He shall stand the sheep indeed on His right hand, but the goats on the left.

34. Then shall the King say to those on His right hand, ‘Come ye, the blessed of My Father, inherit the kingdom prepared for you from the founding of the world;

35. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me to drink: I was a sojourner and ye gathered Me:

36. Naked, and ye clothed Me: I was sick, and ye visited Me: I was in prison, and ye came to Me.’

37. Then shall the just answer Him, saying, ‘Lord, when saw we Thee hungry, and fed [Thee]? Or thirsty, and gave [Thee] drink?

38. When saw we Thee a sojourner, and gathered [Thee]? Or naked, and clothed Thee?

39. Or when saw we Thee sick, or in prison, and came to Thee?’

40. And the King answering shall say to them, ‘Verily I say to you, So much as ye have done to one of the least of these My brethren, ye have done to Me.’

41. But then shall He say to them on the left hand,’ Depart ye from Me, the cursed into the everlasting fire, prepared for the devil and his angels:

42. For I was an hungered, and ye gave me not to eat: I was thirsty and ye gave Me not to drink.

43. I was a sojourner and ye did not gather Me: naked, and ye did not clothe Me: sick and in prison, and ye did not visit Me.’

44. Then shall they also answer Him, saying, ‘Lord, when saw we Thee an hungered, or thirsty, or a sojourner, or naked, or sick, or in prison, and did not minister unto Thee?’

45. Then shall He answer them saying, ‘Verily I say to you, so much as ye did not to one of these the least, neither have ye done to Me.’

46. And these shall go away into everlasting punishment: but the just into everlasting life.”

The parable of the sheep and the goats begins with the Son of Man as a King sitting on His throne of glory, and all the holy angels are with Him. His main task is to separate the sheep from the goats. The King tells those on his right hand, who are compared to sheep, that they will inherit the kingdom that has been prepared for them from the foundation of the world. This is because they have followed six basic laws of charity. These include, “I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me” (25:35-36).

These then, summarize the essential duties of charity. Most deeply, though, true charity is not what we do, but rather it is what the Lord does through us. In the two parables that preceded this one, the wise virgins had oil in their lamps (love), and the diligent servants were given an abundance of silver talents (truth); but love and truth must come together in a spiritual marriage which produces useful service. Both the love that the virgins received and the truth that the servants received were from the Lord — not from themselves. Moreover, no amount of “love” or “truth” becomes such until it is manifested in the works of charity.

In other words, every form of useful service must be inspired by divine love and directed by divine truth. Otherwise, it cannot be considered true charity. No matter how “good” a good work seems to be in outward form, and no matter how many people benefit by its performance, it cannot be considered a good work unless it is filled with God’s love and directed by God’s wisdom. If, instead, it is inspired by self-love, motivated by self-interest, and driven by the desire for reward and recognition, it is not a good work. For most of us, our motives are mixed. In genuine charity, however, self-interest must be in the last place, not in the first place. If not, it is the glorification of self rather than the glorification of God. ¹²

We, therefore, need to examine our motives whenever we are confronted with an opportunity to be of service. In whatever situation we find ourselves, we must ask ourselves in what way we can do the greatest good by following the Lord’s will, as sheep follow their shepherd. When self-will and self-advantage are put to the side, we can operate from the Lord’s love by means of His divine wisdom.

What follows, then, are the six categories of useful service. We will consider each category: first, as it might relate to useful service in the external world of our lives, and then, as it might relate to useful service in the internal world of our lives.

Hungry: “I really want to do good” ¹³

The first category of useful service deals with the most fundamental human need: hunger. Jesus says, "I was hungry, and you gave Me food." Offering and sharing food — breaking bread — is a universal gesture of warmth and friendship. It is all the more so when we support efforts to end world hunger. Feeding the hungry and providing for those who are dying of starvation is one of the highest forms of natural charity.

On a more internal level, each of us is born with a divinely given hunger to do good — to be of service to others. This is our first and most basic spiritual hunger. Whenever we reach out with love and compassion in genuine acts of service, or whenever we encourage the goodness in others, supporting their efforts to do good, we are “feeding the hungry.” Whenever we make a contribution to human spiritual welfare, or providing opportunities for others to be of service, we feed this God-given hunger. Therefore, doing good in the name of God, and inspiring others to do the same is the most nourishing food for the soul. As Jesus says, “I was hungry, and you gave Me food.”

Thirsty: “I really want to know what is true” ¹⁴

The second category of useful service deals with another fundamental human need: thirst. Jesus says, I was thirsty, and you gave Me drink. Water is essential for sustaining all physical life. It is extremely difficult to survive for more than a few days without water. Without sufficient water, toxins build up and cannot be flushed out. This can lead to headaches, mental confusion, fainting, and even death. Worldwide, there is a desperate need for safe, uncontaminated drinking water. Making clean water accessible, so that our thirst may be quenched, and our lives supported, is a fundamental act of natural charity.

On a more internal level, each of us is born with a divinely given thirst for truth. What clean water does for the body pure truth does for the soul. It nourishes, revives, and refreshes. Truth, clear and uncontaminated with falsity, uplifts and invigorates the soul, giving it purpose and direction. Just as a parched traveler thirsts for water, the soul thirsts for truth. Any desire to learn the truth so that we might better serve others, is a God-given thirst. As Jesus says, “I was thirsty, and you gave Me drink.”

Stranger: “I really want to be instructed” ¹⁵

The third category of useful service deals with caring for the strangers in our midst. Jesus says, I was a stranger and you took Me in. At the time that Jesus spoke these words, it was considered an act of charity to treat the stranger well — to take in the stranger, and provide food, drink, and shelter. As it is written, “The stranger who dwells among you shall be to you as one born among you. You shall love him as yourself, for you were strangers in the land of Egypt” (Leviticus 19:33-34). Jesus, then, is simply reminding His listeners of a basic law of charity — to take in the stranger — to welcome people into our lives.

On a more internal level, we are strangers to one another if we do not understand each other’s desires, hopes, and dreams. In order to be of service to others, we must know the needs of those whom we serve. The willingness to learn about the needs of others, gives us insight and direction in how to most usefully serve them. Therefore, we must be willing to learn about them; we must be willing to be instructed.

In the same way that we would learn about the needs of strangers so that we can serve them better we need to learn about the Lord and His true nature so that we can better serve Him. This speaks of the desire to be instructed about God’s desires, hopes, and dreams. In brief, it is a desire to receive instruction from Him so that we can serve Him more fully. If we are willing to be instructed in this way, sincerely desiring to know God’s will, He will no longer be a stranger to us. As Jesus says, “I was a stranger and you took Me in.”

Naked: “Without the Lord, there is no goodness or truth within me.” ¹⁶

The fourth category of useful service deals with the human need for protective clothing. Jesus says, I was naked, and you clothed Me. It is a basic act of charity to provide a coat, sweater, or blanket to someone who would otherwise shiver in the cold; and according to some calculations there are millions of people around the world who cannot afford shoes. Thinning out overstuffed closets, giving away those extra pairs of shoes, or perhaps making a financial donation to a homeless shelter are simple ways of providing clothing for those who are in need.

On a more internal level, whenever we are not “clothed” in the heavenly garments of God’s love and wisdom, we are truly naked. For example, there are times in our lives when we may be feeling angry, upset, or frustrated. If we are spiritually awake, this can be an opportunity to admit that without the Lord there is no goodness and truth in us; in other words, we see that we are spiritually “naked.” At moments like this, we can turn to the Lord, acknowledge our nakedness, and ask to be clothed in proper garments — qualities such as understanding, forgiveness, and wisdom. Every heavenly quality is a garment of God. Once we are properly clothed in these qualities, we can respond with love and understanding in situations that would have normally triggered our ego — the unprotected part of ourselves that is stripped of spiritual life.

Similarly, when we see others in a negative state, we can respond from the Lord’s compassion and understanding, clothing them in kindness. As Jesus says, “I was naked, and you clothed Me.”

Sick: “Without the Lord, there is nothing in me but evil” ¹⁷

The fifth category of useful service deals with the human need for help when sick. Jesus says, I was sick, and you visited Me. Few people, if any, make it through life without getting sick. Whether the sickness is relatively mild (a cold, a fever, a sore throat) or more serious (polio, hepatitis, cancer), we are comforted by those who visit us, sit by our side, and do for us what we cannot do for ourselves. We feel grateful to those who interrupt their own schedules and make time to care for us.

On a more internal level, to acknowledge that we are spiritually “sick” is to recognize that left to ourselves we are nothing but evil. Because we tend to be selfish and self-centered, we need the Lord in order to be made well. Fortunately, the Lord never turns away from anyone. Instead, He visits us when we are sick, looking into our souls. He sees beyond the symptoms to the fundamental causes of every spiritual sickness. These include, but are not limited to, contempt for others, clinging to resentments, refusing to forgive; plotting revenge, self-centeredness in all its forms, and, most deeply, resistance to being led by the Lord.

Although this diagnosis is unpleasant, the Divine Physician does not leave us without hope. He provides the medicine and shows us the way. The healing begins when we acknowledge that we have indeed been selfish and self-centered, choosing to be led by self-interest rather than by the Lord. However, as soon as we begin to follow the prescription (keep the commandments) our healing begins. As evil is gradually removed, the Lord fills us with His love, revives us with His truth, and gives us the power to be made well.

Similarly, when we come across others who are spiritually sick, we can remember what the Lord has done for us. We will not turn away. As Jesus said, “I was sick, and you visited Me.”

In prison: “Without the Lord, there is nothing in me but falsity” ¹⁸

The sixth category of useful service deals with the human need for help when imprisoned. Jesus says, "I was in prison, and you came to Me." In biblical times, prisons were dark, windowless places — what we would call dungeons. Often, people would be sent to prison because they were unable to pay their debts. There they would sit in the darkness, alone, unable to go anywhere, or do anything to free themselves. When we consider that prisoners lose almost all control of their external life, including the ability to go into the outside world, we can imagine how significant it is to have someone come to them while in prison. They know that they are not forgotten or abandoned.

On a more internal level, we become prisoners, sitting in darkness, whenever we are in bondage to false thinking. During these times of spiritual bondage, our thoughts become dark; we focus on our fears, our doubts, our resentments. Rather than focusing our attention on the Lord’s truth and gratitude for the abundance He provides, we focus on what we lack. Out of the inherent evil that lurks within, false imaginings arise. We believe that things will never change, that there is no hope, and that we are worthless human beings whose efforts are in vain.

These false beliefs can be devastating, leaving us without hope and without anything to look forward to. It is a spiritual prison, one from which we eventually lose all desire to escape. This is the prison of utter despair.

On the other hand, there is another kind of prison. It is the prison of pride. When bound in this prison, we imagine ourselves to be better than others, more important, more significant and more deserving. We demand respect and recognition. In these states of self-exaltation, we falsely believe that we can do anything. As a result, we overwork, overachieve, overextend, and have an inordinate need to be right. We manipulate others to fulfill our ambitions, blame others if we do not attain our goals, and if we do succeed, we take full credit for our accomplishments. In brief, we falsely believe everything depends on us. Of course, in the prison of pride, there is no room for the Lord.

Whether our false thinking leads us into dungeons of despair or prisons of pride, the problem is the same. Without the Lord in our life, and the truth of His Word in our minds, there is no escape from the false imaginings that would lead us on a downward path to misery. But escape we must. And that is why we need someone to come to us, someone who can bring the light of truth — the light that will dispel the darkness.

The first thing that the light of truth does, is to reveal the fact that we are in prison. If can admit that we are indeed imprisoned, and that we need the Lord’s truth to find our way out, we have made a beginning. Once we make this acknowledgment, the light begins to shine more brightly. In that light, we recognize the debilitating patterns of false thinking that have kept us imprisoned in states of despair or pride: the deadly duo. We come to believe that the Lord alone, through His divine truth, can set us free.

Similarly, there will be times when people in our lives will be temporarily imprisoned by wrong thinking and false imaginings. These are not the times to leave one another alone in prison. Instead, we can come to them; we can meet them where they are we can listen deeply; we can strive to understand. And then, as the Lord leads us, with His compassion, we can ask questions and make comments that might help them see their situation in greater light. As Jesus says, “I was in prison and you came to Me.”

“Inasmuch as you have done it to the least of these …”

As Jesus finishes describing the six kinds of useful service, the righteous people, who are represented by the sheep, say, “Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You a stranger and take You in, or naked and clothe You? Or when did we see You sick, or in prison, and come to You?” Jesus answers and says, “Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me” (25:37-40).

The phrase “least of these My brethren” deserves special attention. Whenever we strive to see the goodness in another person, and strive to support and encourage that goodness, we are loving and serving the Lord in that person. It is that quality of God in others — even the least amount of goodness that we can find — that we are to feed, water, shelter, protect, heal, and free. This is the greatest work of charity that we can ever accomplish. And that is why Jesus says to us whenever we are so engaged, “Inasmuch as you have done it to the least of these My brethren, you did it to Me.” ¹⁹

Jesus also offers a final warning. If we do not take His exhortation to live a life of charity seriously, we will forfeit the blessings of heaven, and live in the misery of hell. As Jesus puts it, “These will go away into everlasting punishment.”

The blessing of humility

This is the last parable that Jesus will tell His disciples. He has taught them many times, in many ways, that humility is the essence of religious life, and that whoever humbles himself will be exalted.

In this brief series of charitable acts, Jesus returns to the theme of humility. He teaches that we must hunger for goodness, thirst for truth, and be willing to be instructed; He teaches that we must acknowledge that without Him, we have no good or truth from ourselves, are nothing but evil, and dwell in darkness. Interiorly seen, every category of useful service describes another way that we can experience true humility. This is vitally important because humility opens us to the blessings of heaven. As Jesus says to those who humbly follow Him, “Come you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world” (25:34). ²⁰

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817. And he spake as a dragon, signifies with a similar affection, thought, doctrine, and preaching, as belong to those who separate faith from the life of faith, which is charity. This is evident from the signification of "speaking," as being affection, thought, doctrine, and preaching. This is the signification of "speaking" because all the speech of man is from affection and the consequent thought. The affection itself is expressed by the sound of the speech, and the thought by its words. The affection and the thought are both of them in the speech, as everyone who reflects can see. The affection alone by itself cannot speak, it can only make a sound and sing; nor can thought alone by itself speak otherwise than as an automaton without life, since it is the affection that gives life to every expression of speech; and this is why a man is regarded by others according to the affection of his speech and not according to the words he utters. "To speak" signifies also to preach from doctrine, thus doctrine and preaching therefrom, because it is said that the beast "spake as a dragon;" and a "dragon" means those who are in faith separated from charity both in doctrine and in life (See above, n. 711, 714); and this beast means confirmations from the sense of the letter of the Word in favor of the separation of faith from life, and the resulting falsifications of the Word; consequently "to speak as a dragon" signifies that kind of religion in respect to doctrine and preaching.

[2] As faith separate from charity and the resulting falsification of the Word are described by the dragon and its two beasts, I will show in this article that a like heresy is depicted in the Word by "Cain," by "Reuben," and by the "Philistines," and the like is meant also by the "he-goat" in Daniel. For there have been several churches on this earth, namely, the Most Ancient, which was before the flood; the Ancient, which was after the flood; the Jewish, which followed the Ancient; and lastly the Christian Church. All of these churches degenerated in process of time into two enormous errors, into one which adulterated all the goods of the church, and into the other which falsified all its truths. The church that adulterated all the goods of the church is described in the Word by the "Babylonians and Chaldeans;" and the church that falsified all the truths of the church is described by "Cain," by "Reuben," and by the "Philistines," and by the "he-goat" in Daniel which fought with the ram and overcame it. The adulteration of the good of the church, which is described by the "Babylonians and Chaldeans," will be spoken of hereafter where "Babylon" is treated of in Revelation; but now the falsification of truth shall be treated of, which is described here in Revelation by "the dragon and his two beasts," and was also described by "Cain," and by the others above mentioned.

[3] That those who separate the knowledges of truth and good from a life according to them, and who believe that they may be saved by these alone, were represented by "Cain," has been briefly shown in the Arcana Coelestia where Cain and Abel are treated of; to which this shall be added. It is written of Cain:

That he was the firstborn of Adam, and that he tilled the ground, and brought of the fruit of the ground an offering to Jehovah; and that Abel was a shepherd of the flock, and brought of the firstlings of his flock and of the fat thereof; also that Jehovah had respect unto the offering of Abel and not unto the offering of Cain, that therefore Cain's anger was kindled and he slew his brother; and that Cain was therefore accursed and rejected from the ground, and became a wanderer and fugitive in the earth; and that Jehovah set a sign upon Cain lest he should be slain, and decreed that whoever should slay him should have vengeance taken on him sevenfold (See Genesis 4).

It is to be known that all names of persons and places in the Word signify things and states of the church, especially the names in the first chapters of Genesis, because the stories in those chapters are made-up histories containing the deepest arcana of heaven, and yet they are most holy in the sense of the letter, because in every least word there is a spiritual sense that conjoins the heavens with the men of the church. What these stories involve in the spiritual sense and what the names of the persons there signify has been explained in the Arcana Coelestia. "Cain" signifies the knowledges of truth and good separated from a life according to them, thus from heavenly love, and "Abel" signifies heavenly love; or what is the same, "Cain" signifies truth separated from good, and "Abel" good conjoined with truth. And as truth is the first thing of the church, since every church is formed by means of truths, because every church begins from truths or from the knowledges of truth and good, therefore Cain was the firstborn, and was named "man" [vir] of Jehovah," "man of Jehovah" signifying in the Word the truth of heaven and the church; and the "ground" which Cain tilled signifies the church. The separation of truth from good is signified by the murder of Abel by Cain; for when everything of the church is placed in truths or in knowledges, and not in goods or in the affection of living according to truths, good with its affections is slain. And as everything of the church perishes when truth is separated from good, so Cain "was cast forth from the ground," which, as has been said, signifies the church. But because truths are the first things of the church, for life must be learned from truths, "a sign was set on Cain, lest someone should slay him; and it was decreed that if anyone should slay him he should be avenged seven-fold." And because truth without good is carried hither and thither, having nothing to lead it, and consequently falls successively into falsities, and departs from the way that leads to heaven, so Cain "was cast forth from the face of Jehovah, and became a wanderer and fugitive." The like is true of faith and charity, since faith is of truth and charity is of good; so when faith is separated from charity what is said of Cain takes place, namely, that "it kills Abel its brother," which is charity, and in consequence the church perishes, which is signified by "being cast forth from the ground, and becoming a wanderer and fugitive," for when faith is separated from charity truth is successively turned into falsity and falls away.

[4] It has been shown above n. 434, that "Reuben," the firstborn of Jacob, signified the light of truth and thence the understanding of the Word, and thus truth from good or faith from charity, as did the apostle Peter; and that conversely, "Reuben" represented truth separated from good, or faith separated from charity, and that this faith is signified by his adultery with Bilhah his father's concubine, in consequence of which the birthright was taken away from him and given to Joseph. To this may be added, that all heresies, so far as they are adulterations and falsifications of the Word, correspond to adulteries and whoredoms of various kinds, and these because of this correspondence are actually perceived in the spiritual world from those who are in heresies. The reason of this is that marriages as they exist in the heavens derive their spiritual origin from the conjunction of good and truth; and conversely, adulteries derive their origin from the conjunction of evil and falsity; and this is why heaven is compared in the Word to a marriage, and hell to adultery. And as there is in the hells the conjunction of evil and falsity, so there continually exhales therefrom a sphere of adultery. It is for this reason that "adulteries and whoredoms" signify in the Word the adulterations of the good of the church and the falsifications of its truth (See above, n. 141, 161).

[5] In respect to faith separated from charity, this is perceived in the spiritual world as the adultery of a son with a mother as also with a step-mother. This is so because that faith shuts out the good of charity; and when this is shut out the evil of the love of self and of the world takes its place, and that faith conjoins itself with that love. For every kind of faith must necessarily conjoin itself with some love; therefore when spiritual love, which is charity, is separated, faith then conjoins itself with the love of self or with the love of the world, which are the loves that are dominant in the natural man; and this is why so heinous an adultery results from faith separated from charity. From this then it is clear what is signified by the adultery of Reuben with Bilhah his father's concubine, and why he was rejected for this reason from the right of the primogeniture. This is also meant by the prophecy of Israel his father respecting Reuben:

Reuben my firstborn, thou art my power and the beginning of my vigor; excelling in exaltation and excelling in strength; light as water, thou shalt not excel, because thou wentest up to thy father's bed, then thou didst profane it, he went up to my couch (Gen. 49:3, 4).

These words may be seen explained in the Arcana Coelestia (n. 6341-6350). That such adultery is perceived in the spiritual world from faith separated from charity has been made evident to me from correspondences in that world. For whenever I have perceived afar off the sphere of adultery with a mother or stepmother, I have known at once that those who had confirmed themselves in faith alone both in doctrine and in life were near, and they were also then discovered; and when they had been explored they were found to have been such in the world.

[6] So much respecting Reuben; we will now speak of the Philistines; these also in the Word represent faith separated from love. It was for this reason that they were called the "uncircumcised;" for "one uncircumcised" signifies one who is destitute of spiritual love, and is solely in natural love, and with that love alone no religious principle can be conjoined, much less anything of the church; for every religious principle and everything of the church has regard to the Divine, to heaven, and to spiritual life; and these cannot be conjoined with any other than a spiritual love; but not with a natural love separated from a spiritual love; since natural love separated from spiritual love is man's own [proprium], and this, regarded in itself, is nothing but evil. All the wars that the sons of Israel waged against the Philistines represented the combats of the spiritual man with the natural man, and thence also the combats of truth conjoined with good against truth separated from good, which in itself is not truth but falsity. For truth separated from good is falsified in the idea of the thought respecting it, and for the reason that there is nothing spiritual present in the thought to enlighten it. For the same reason those who are in faith separated from charity have no truth, except merely in their speech or in their preaching from the Word, the idea of truth instantly perishing as soon as truth is thought about.

[7] Because this religion exists in the churches with all who love to live a natural life, so in the land of Canaan the Philistines were not subjugated, as the other nations of that land were, and consequently there were many battles with them. For all the historical things of the Word are representative of such things as pertain to the church; and all the nations of the land of Canaan represented things heretical confirming either the falsities of faith or the evils of the love; while the sons of Israel represented the truths of faith and the goods of love, and thus the church. But what was represented by the wars that the inhabitants of the land of Canaan carried on will be told in its place and time; here it shall merely be shown that the Philistines represented a religious principle separated from spiritual good, such as is the religious principle of faith alone separated from its life, which is charity. This is why the sons of Israel whenever they fell away from the worship of Jehovah to the worship of other gods were given over to their enemies, or were conquered by them:

Thus they were given over to the Philistines, and served them eighteen years, and afterwards forty years (Judges 10;Judges 13).

This represented their departure from the worship from the good of love and the truths of faith to worship from the evils of love and the falsities of faith. Likewise:

The sons of Israel were conquered and distressed by the Philistines (1 Samuel 4; 13; 28; 29; 31).

But when the sons of Israel returned to the worship of Jehovah, which was the worship from the good of love and the truths of faith, they conquered the Philistines (1 Samuel 7, 1 Samuel 14; 2 Samuel 5; 2 Samuel 8; 21; 23; 2 Kings 18). That these historical things involve such things can be seen only from the series of things there described when viewed in the internal sense, to present which here would occupy too much time; therefore one passage only from the prophetical parts of the Word shall be cited, from which it will be manifest that such things as pertain to the church were represented by the Philistines in these narratives.

[8] Thus in Isaiah:

Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken; for out of the serpent's root shall come forth a basilisk, whose fruit shall be a fiery-flying serpent. Then the firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry out, O city; thou whole Philistea art dissolved; for from the north cometh a smoke, and none shall be alone in thy assemblies. What then shall one answer, ye messengers of the nation? That Jehovah hath founded Zion, and in her the afflicted of His people shall hope (Isaiah 14:29-32).

This describes Philistea, which signifies the church, or those in the church who indeed are in truths from the sense of the letter of the Word or from some other revelation, and yet are in filthy loves, consequently their truths are not living truths; and truths not living are turned into falsities when they are brought from exterior thought, which is the thought next to the speech, into interior thought, which belongs to the understanding, also when this thought considers truths in their origin, which those who are meant by "the Philistines" do not see. They do not see for the reason that while every man, even an evil man, has a faculty to understand, he has no good of the will, which is the good of life; for this good springs from love to God and from love to the neighbor, and it is these loves that cause that faculty to communicate with heaven and receive enlightenment therefrom.

[9] This chapter in Isaiah describes those who are in truths without good, and shows that with such all truths are turned into falsities. This, therefore, is the spiritual sense of these words: "Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken," signifies that they should not rejoice because they are permitted to remain in their heresy by reason of the fewness of those who are in truths from good; "for out of the serpent's root shall come forth a basilisk" signifies that out of the sensual man a dogma destructive of all truth will arise; "the serpent's root" being the sensual, which is the ultimate of man's life, and "the basilisk" being the destruction of all truth. "Whose fruit shall be a fiery-flying serpent" signifies from which there will spring faith separated from charity; this faith is meant by "a fiery-flying serpent" because it flies upwards by means of reasonings and confirmations from things revealed that are not understood, and thus it kills the things that are living. In like manner "the basilisk" has a similar signification as "the dragon," which is also called "a serpent;" and "the fiery-flying serpent" has a similar signification as "the beast coming up out of the sea and the beast out of the earth," in this chapter of Revelation. "Then the firstborn of the poor shall feed, and the needy shall lie down in safety," signifies that when that dogma is received by those who are natural and sensual men, and who believe themselves to be wiser than others, truths from good with those who desire what is true and will what is good, will become living; "the firstborn" in the Word signify truths born from good; the "poor" those who are not in truths but who still desire them, and the "needy" those who are not in goods but who in heart will them. "And I will kill thy root with famine, and he shall slay thy remnant," signifies that all truths, from the first of them to the last, will be destroyed by falsities. "Howl, O gate; cry out, O city," signifies that no entrance will be granted to any truth, and that doctrine will be made up of mere falsities, "gate" signifying entrance to the truths of doctrine, and "city" doctrine. "Thou whole Philistea art dissolved" signifies the destruction of that church by mere falsities. "For from the north cometh a smoke" signifies that every falsity from evil will break in from hell, "the north" meaning hell, and "smoke" the falsity of evil. "And none shall be alone in thy assemblies" signifies that there shall not remain a single truth among their knowledges. "What then shall one answer, ye messengers of the nation?" signifies the enlightenment of those who are in the good of life from love to the Lord. "That Jehovah hath founded Zion" signifies that a church shall be established from them; "and in her the afflicted of His people shall hope" signifies that those who are not in wisdom from self, and who conquer in temptations against such falsities, shall have intelligence and salvation.

[10] The vastation of truth by falsities with those who are meant by "the Philistines" is also described by Jeremiah 47:1-7; likewise in Ezekiel 25:15, 16; in Joel 3:4-6; in Amos 1:8. That such falsify truths is meant by "the daughters of the Philistines," mentioned in Ezekiel 16:27, 57; also in 2 Samuel 1:20; "the daughters of the Philistines" there meaning the affections of falsity. Their religious principle was also represented by their idol called Dagon, which was set up in Ashdod, and which, according to their description, was formed like a man from the head to the navel, and like a fish from the navel downwards; its being like a man from the head to the navel represented the understanding derived from truths; and like a fish from the navel downwards represented the natural destitute of the good of love; for the lower part down to the knees corresponds to celestial love, and a "fish" signifies the natural man which is without spiritual good. (That "man" [homo] signifies the affection of truth, may be seen above, n. 280; that his "head" signifies the understanding of truth and intelligence therefrom, n. 553; that a "fish" signifies the natural man, n. 513; and that the generative organs signify from correspondence celestial love, see Arcana Coelestia 5050-5062. Moreover, the "emerods" with which the Philistines were smitten when the ark of God was held captive by them, signified truths defiled by evils of life; but these and other things related about them in 1 Samuel 5 may be seen explained above, n. 700)

[11] Truth defiled by evil of life is signified also by "the uncircumcised" (2 Samuel 1:20; Ezekiel 28:10; 31:18; 32:18, 19; 44:9). For the foreskin corresponds to corporeal love, because the member which it covers corresponds to spiritual and celestial love. And because "the Philistines" represented those who are in knowledge (scientia) and cognitions of truth without any spiritual and celestial good, they were called "uncircumcised." And as the sons of Israel were also actually of the same character, in order that they might nevertheless represent the church which is in spiritual and celestial good and in truths therefrom, it was commanded that they should be circumcised. From this it can be seen that the religious principle at this day that separates charity from faith is in the representative sense Philistea.

[12] So much respecting the Philistines. Something shall now be said about the goats and sheep, upon which judgment will be executed, according to the Lord's words in Matthew (Matthew 25:31-46 end). The common opinion is that the "goats" there mean all the evil, and it has not been known heretofore that the "goats" there mean those who are in faith separated from charity, and the "sheep" those who are in faith from charity. In a good sense "goats" mean those who are in natural good and in truths therefrom, which truths are called the knowledges (cognitiones) of truth and good from the natural sense of the Word. Such as these, or such good and such truth therefrom, are signified by the goats that were sacrificed. That there were also sacrifices of goats is evident from Leviticus 4:23; 9:2-4, 8-23; 16:2-20; 23:18, 19; Numbers 15:22-29; 28:11-15, 28:18-31; 29:1; and elsewhere. For all the beasts that were offered as sacrifices signified such things as pertain to the church, all of which have reference to goods and truths. The celestial goods and the truths therefrom in which are the angels in the third heaven were signified by "lambs," while the spiritual goods and truths in which are the angels in the middle heaven were signified by "rams," and the natural goods and truths therefrom, in which are the angels who are in the lowest heaven, were signified by "goats." Celestial goods and truths are with those who are in love to the Lord; but spiritual goods and truths are with those who are in love towards the neighbor; and natural goods and truths with those who live well according to truths from natural affection. This is the signification of these three kinds of beasts in various parts of the Word (as in Ezekiel 27:21; Deuteronomy 32:14).

[13] But as most things in the Word have also a contrary sense, so "goats" signify in that sense those who are in faith separated from charity, for the reason that they are more lascivious than other animals, and that they signify in the genuine sense those who are in natural good and the truth thence, and all who are in faith separated from charity both in doctrine and in life are merely natural. That such are meant in the Word by "goats" has been shown me to the life in the spiritual world. There various beasts are seen; but they are not such beasts as exist in our world, that is, not beasts that have been born, but they are correspondences of the affections and of the thoughts therefrom of spirits and angels; consequently as soon as those affections and the thoughts therefrom vary and cease, these beasts vanish out of sight. That I might know that those who are in faith separated from charity, or rather the affections and thoughts of such from their faith, are represented by "goats," it was granted me to see some of those spirits; and they appeared before my eyes and the eyes of many others altogether as goats with horns. Moreover, when rams and sheep were sent among them these goats being kindled with anger rushed upon them, and strove to throw them down, but in vain. For in the spiritual world goats have no power against the rams or sheep, therefore the goats were overcome. Afterwards it was granted me to see the same as men; and this was a proof that the goats were identical with those who had lived in the world in faith separated from charity.

[14] From this what is signified by the "ram" and the "he-goat," and "the battle between them," in the eighth chapter of Daniel can be seen, namely, that the "ram" there means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity. Thus the future state of the church is there described, namely, that faith separate would dissipate all charity, which is the good of life, and falsity therefrom would have rule in the Christian world. To illustrate this, I will present a summary of what is related in Daniel respecting the ram and the he-goat, as follows:

Daniel saw in vision a ram that had two horns, one higher than the other, but the higher came up last; and he made himself great. But then a he-goat of the goats came from the west over the faces of all the earth; and he charged upon the ram and smote him, and broke his two horns; and he cast the ram down to the earth, and trampled upon him. The he-goat had a horn between his eyes, and when this was broken there came up four horns in its place towards the four winds of the heavens; and out of one of them came forth one horn which grew exceedingly, even to the host of the heavens, and cast down some of the host and of the stars to the earth and trampled upon them. Yea, it exalted itself even to the prince of the host, and the continual burnt-offering was taken away from him, and the dwelling-place of his sanctuary was cast down; and it cast down the truth to the earth (Daniel 8:1-14, seq.).

That the "ram" here means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity, may be seen above (n. 316 and n. 573, where the same things are explained; therefore I pass by any further explanation.

[15] Again that "he-goats" mean those who are in faith separated from charity, and "rams" those who are in faith from charity, is evident also in Ezekiel:

And as for you, O my flock, behold I judge between cattle and cattle, and between rams and he-goats (Ezekiel 34:17).

Likewise in Zechariah:

Mine anger was kindled against the shepherds, and I will visit upon the he-goats (Zechariah 10:3).

From this it can be seen that the goats and the sheep in Matthew (25:31-46 to the end) have the same meaning; consequently works of charity only are there enumerated which were done by the sheep, and were not done by the goats. That such are there meant by the "goats" was proved also when the Last Judgment was accomplished upon those who belonged to the Christian Church; for then all those who were in faith separated from charity both in doctrine and life were cast into hell; and all who were in faith from charity were kept safe.