第十章

翻译：觉醒

差遣使徒

1 耶稣叫了十二个门徒来，给他们权柄，能赶逐污鬼，并医治各样的病症。

2 这十二使徒的名：头一个叫西门，又称彼得，还有他兄弟安得烈，西庇太的儿子雅各和雅各的兄弟约翰，

3 腓力和巴多罗买，多马和税吏马太，亚勒腓的儿子雅各和达太，

4 奋锐党的西门，还有卖耶稣的加略人犹大。

5 耶稣差这十二个人去，吩咐他们说：外邦人的路，你们不要走；撒玛利亚人的城，你们不要进；

6 宁可往以色列家迷失的羊那里去。

7 随走随传，说天国近了！

8 医治病人，叫死人复活，叫长大麻风的洁净，把鬼赶出去。你们白白的得来，也要白白的舍去。

9 腰袋里不要带金银铜钱。

10 行路不要带口袋，不要带两件褂子，也不要带鞋和拐杖，因为工人得饮食是应当的。

在上一章中，耶稣说：“众人困苦流离，如同羊没有牧人一般。”“众人”代表我们纯真的情感和关爱的思想，特别是对过一种深刻的属灵生活的热切渴望。但这些思想和情感是散乱的。在我们的头脑中，我们可能会不时地拾起一些真理的碎片，但它们不在一个连贯的框架内。我们可能不时地尝试默想、祷告或每日阅读，但我们没有固定的目标或计划。

然而，在我们灵性发展的过程中，到了某个时候，这些分散的思想和情感必须被集中起来，按适当的顺序加以组织和安排，以便在必要时能够迅速调取并使用。随意的、偶然的、随机的灵性不能再满足需要。

这正是我们在福音书叙述中所处的位置。

宗教领袖已经开始公开指责耶稣亵渎神，与魔鬼为伍。耶稣的生命正处于危险之中，这变得越来越明显。同样，我们的属灵生命也开始面临危险。在这个时候，我们必须把内心所有的良善和真理汇集并组织起来，预备使用。现在是组织十二门徒，差他们出去做使徒的时候了。 ¹

这十二使徒中的每一位都代表一个重要的属灵原则。例如，彼得代表信，约翰代表仁（爱）。 ² 虽然这里暂不探讨每位使徒的属灵代表，但应该注意的是，通过把他们召集在一起，然后差他们一对一对地出去，耶稣开始了组织他们的初步工作。这些“分散的羊”即将成为使徒——在得到指示后将信息传递给他人。但首先，这些人必须被组织起来。

耶稣把门徒安排成一对一对的，差他们出去，嘱咐他们说：“外邦人的路，你们不要走；撒玛利亚人的城，你们不要进；宁可往以色列家迷失的羊那里去。”（10:5）换句话说，他们不应该被误导性的情绪和错误的信仰（由外邦人和撒玛利亚人代表）而分散注意力。 ³ 相反，他们应该首先把以色列家迷失的羊（即温柔的情感和纯真的思想）聚集起来，然后让它们服从由每位门徒所代表的更全面的属灵原则。这样，他们就会得到保护，免受即将到来的攻击。

他们应该随走随传，说：“天国近了”！（10:7）这是耶稣给他们如何传道的重要指导。他们要以令人振奋的消息开始：天国近了，正在门口了！一旦宣布了目标（接受天国），耶稣就解释了实现目标的方法。祂说：“医治病人，叫死人复活，叫长大麻风的洁净，把鬼赶出去。”在天国可能被接受之前，这是首先需要成就的事情。治好每一种疾病和赶走每一个鬼，都代表承认我们的罪并移除它们。换句话说，就是悔改。这就是为什么施洗约翰和耶稣都说：“天国近了，你们应当悔改。”（3:1 和 4:17）

当使徒开始他们的服事时，最主要的是要记住，医治和被医治的能力都是来自主。耶稣说：“你们白白的得来，也要白白的舍去。”（10:8）因此，在这项工作中，至关重要的是，他们不能掺杂任何自己的东西。他们所作的是为了神，他们的能力也是出于神。他们必须完全信靠祂的大能和祂的旨意。“腰袋里不要带金银铜钱。行路不要带口袋，不要带两件褂子，也不要带鞋和拐杖。”（10:10）神必使他们一切所需用的都得到供应：“因为工人得饮食是应当的。”（10:10）只要他们是在做主的工作，主就会不断地指示他们，也会满足他们每一个属灵的需要。 ⁴

灵巧像蛇，驯良像鸽子

11 你们无论进哪一城，哪一村，要打听那里谁是好人，就住在他家，直住到走的时候。

12 进他家里去，要请他的安。

13 那家若配得平安，你们所求的平安就必临到那家；若不配得，你们所求的平安仍归你们。

14 凡不接待你们、不听你们话的人，你们离开那家或是那城的时候，就把脚上的尘土跺下去。

15 我实在告诉你们，当审判的日子，所多玛和蛾摩拉所受的，比那城还容易受呢！

16 我差你们去，如同羊进入狼群；所以你们要灵巧像蛇，驯良像鸽子。

差遣十二使徒代表了神如何在我们里面聚集属灵真理的比较有普遍性的原则，以便我们更好地安排具体的日常生活。这些普遍原则的教导包括比如：诸如灵界与我们并存的现实、遵守十诫的重要性、对离了神我们什么也不能做的承认、发挥功用服务他人的快乐、试探作为重生一部分的必要性、以及相信无论当时看起来多么艰难，神将发生的一切事引向一个好的结果，等等。这些基本真理将成为我们学习和实践其他一切的框架性原则。 ⁵

从属灵的角度来说，这种对头脑的整理和安排被称为“整理我们的房子”。这是因为在圣经中，“房子”代表人类的头脑——我们的思想和情感“被安置”的地方。这就是为什么我们被告知要把我们的“房子”（我们的头脑）建立在磐石（神的诫命）上，以及为什么我们头脑的状态（我们所思想的或“在脑中盘旋的”）可以被称为我们灵魂的“居所”。理想情况下，我们的头脑应该模仿神的头脑，充满最仁爱的情感和最高尚的思想。这就是大卫所说“我要住在耶和华的殿中，直到永远”（诗篇23:6）的属灵含义。 ⁶

在理解了“房子”（或家）这个词的属灵含义后，我们就能在耶稣对使徒的下一个嘱咐中看到更丰富的内涵。“那家若配得平安，你们所求的平安就必临到那家。”这意味着，如果出现一个值得的思想或情感，我们被鼓励进入它，停留在它上面，让它成为我们平安的一部分。但耶稣也补充说：“若不配得，你们所求的平安仍归你们。”（10:13）换句话说，如果出现一个不值得的想法或情绪，我们就不应该进入它或停留在它上面。相反，我们应该回到平安的状态。

这就是“十二使徒”在我们里面的工作。从属灵的角度来看，十二使徒代表了属灵生活的最普遍原则。这些原则将帮助我们决定我们的头脑应该进入或避免哪些思想和情感。如果有些东西与某个属灵原则不一致，我们就不要在那里停留，甚至不要接触。而如果我们发现自己内心有什么念头与神教给的原则不一致，拒绝接受神圣言中的明确教导，我们就应该离开这种思维状态，像跺掉脚上的尘土一样把它“跺下去”。正如耶稣所说：“凡不接待你们、不听你们话的人，你们离开那家或是那城的时候，就把脚上的尘土跺下去。”（10:12-14）

这意味着我们可以在平安的保证中生活，相信真理的能力和永恒会引导和保护我们。然而，有时也会出现对立——对我们所知的最基本真理的怀疑。但我们不必担心。如果在这些对立中没有良善或真理，它们没有影响我们的能力。它们就像我们鞋子上的尘土，当我们继续前行时，很容易把它们拂去。其他人可能不认同我们；我们的头脑中可能会产生怀疑和保留。但被审判的不是我们。相反，被审判的是那些怀疑和保留。耶稣是这样说的：“我实在告诉你们，当审判的日子，所多玛和蛾摩拉所受的，比那城还容易受呢！”（10:15）

然而，灵性上的辨别并不容易。耶稣说：“我差你们去，如同羊进入狼群。”（10:16）“狼”表示邪恶的欲望和错误的信念，它们会吞噬我们的良善意图和崇高理想。因此，我们必须“驯良像鸽子”——在我们的行为中不使用暴力，但要“灵巧像蛇”——对进入我们头脑的情感和思想保持警觉。 ⁷ 就像蛇头的两侧都有眼睛一样，我们也需要全方位的属灵视野；我们需要保持警觉，防备邪恶的欲望和错误的思想——它们可能试图悄悄地潜入我们的头脑而不被察觉。每当狼来嗅探时，我们必须像鸽子一样，轻轻地展翅高飞，越过它们。

防备即将到来的逼迫

17 你们要防备人，因为他们要把你们交给公会，也要在会堂里鞭打你们，

18 并且你们要为我的缘故被送到诸侯君王面前，对他们和外邦人作见证。

19 你们被交的时候，不要思虑怎样说话，或说什么话。到那时候，必赐给你们当说的话，

20 因为不是你们自己说的，乃是你们父的灵在你们里头说的。

21 弟兄要把弟兄，父亲要把儿子，送到死地；儿女要与父母为敌，害死他们；

22 并且你们要为我的名被众人恨恶。惟有忍耐到底的必然得救。

23 有人在这城里逼迫你们，就逃到那城里去。我实在告诉你们，以色列的城邑你们还没有走遍，人子就到了。

24 学生不能高过先生；仆人不能高过主人。

25 学生和先生一样，仆人和主人一样，也就罢了。人既骂家主是别西卜（别西卜是鬼王的名），何况他的家人呢？

26 所以，不要怕他们。因为掩盖的事没有不露出来的，隐藏的事没有不被人知道的。

27 我在暗中告诉你们的，你们要在明处说出来；你们耳中所听的，要在房上宣扬出来。

28 那杀身体，不能杀灵魂的，不要怕他们；惟有能把身体和灵魂都灭在地狱里的，正要怕他。

29 两个麻雀不是卖一分银子吗？若是你们的父不许，一个也不能掉在地上；

30 就是你们的头发也都被数过了。

31 所以，不要惧怕，你们比许多麻雀还贵重！

32 凡在人面前认我的，我在我天上的父面前也必认他；

33 凡在人面前不认我的，我在我天上的父面前也必不认他。

34 你们不要想我来是叫地上太平；我来并不是叫地上太平，乃是叫地上动刀兵。

35 因为我来是叫人与父亲生疏，女儿与母亲生疏，媳妇与婆婆生疏。

36 人的仇敌就是自己家里的人。

37 爱父母过于爱我的，不配作我的门徒；爱儿女过于爱我的，不配作我的门徒；

38 不背着他的十字架跟从我的，也不配作我的门徒。

39 得着生命的，将要失丧生命；为我失丧生命的，将要得着生命。

40 人接待你们，就是接待我；接待我，就是接待那差我来的。

41 人因为先知的名接待先知，必得先知所得的赏赐；人因为义人的名接待义人，必得义人所得的赏赐。

42 无论何人，因为门徒的名，只把一杯凉水给这小子里的一个喝，我实在告诉你们，这人不能不得赏赐。

当使徒们正在为他们的使命做准备时，耶稣告诉他们要警惕人类的推理。这是一种扭曲和颠倒属灵真理的倾向，以使它们服从自己的意图：“你们要防备人，因为他们要把你们交给公会，也要在会堂里鞭打你们。”（10:17）邪恶的欲望和错误的思想会侵入我们的头脑，攻击来自神的良善情感和真实思想，就像耶稣时代的宗教领袖残忍地攻击和逼迫祂一样。换句话说，耶稣预先提醒他们，他们内心的良善和真理都将受到考验。事实上，他们会被送去公会，并被鞭打。

这个消息并不令人愉快。这将是一个艰难的过程。然而，耶稣给了门徒最大的鼓励：“你们被交的时候，不要思虑怎样说话，或说什么话。到那时候，必赐给你们当说的话，因为不是你们自己说的，乃是你们父的灵在你们里头说的。”（10:19-20）

就本福音的连续内在含义而言，重要的是要回顾前一情节中的最后一个神迹：一个哑巴得了说话的恩赐。我们也将获得说话的恩赐；我们要本乎爱而说话，因为这就是“你们父的灵在你们里面说话”这句话的意思。 ⁸

耶稣继续用好消息来平衡坏消息：“你们要为我的名被众人恨恶；惟有忍耐到底的必然得救。”（10:22）这些话应该在两个不同的层面上同时解读。在一个层面上，耶稣是在预先提醒祂的门徒，当他们出去宣扬并按照祂的话生活时，他们将面临逼迫。在更内在的层面上，这些使徒代表了我们心中的属灵原则，这些原则将遇到这样或那样的反对。然而，我们无需担心这些不可避免的攻击，因为无论发生什么，这些作为我们生命灵魂的原则是不会受到损害的。“那杀身体，不能杀灵魂的，不要怕他们。”（10:28）

事实上，属灵的生命——那永远长存的生命——才是唯一真正的生命；这是唯一真正有价值的生命。与获得永恒的生命相比，失去尘世的短短数年算得了什么？当我们放弃自我中心（这似乎是要了我们的命）时，神会带来无数属灵的祝福。如果我们愿意放弃旧的生活和自私自利的习惯，就会得到一个全新的生活。所以耶稣说：“为我失丧生命的，将要得着生命。”（10:39）

在要求祂的使徒放弃一切，甚至他们的生命，以便忠实地跟从祂时，耶稣在揭示祂的神圣身份方面又进了一步。在这里，耶稣承认祂是由父差来的。祂说：“人接待你们，就是接待我；接待我，就是接待那差我来的。”（10:40）耶稣的应许是明确而深刻的。祂的话相当于：“凡接待我的，就是接待神。”毫无疑问，耶稣正在逐渐显明祂的神性。

本章以对门徒的最后一句鼓励结束：“无论何人，因为门徒的名，只把一杯凉水给这小子里的一个喝，我实在告诉你们，这人不能不得赏赐。”（10:42）在这里，耶稣向祂的门徒保证，即使是与他人分享真理（“一杯凉水”）或向他人行一件善事的最小努力，只要是“因为门徒的名”而做的，都会得到赏赐。也就是说，只要承认神是一切良善和真理的源头，我们所行的事是大是小并不重要。即使只是分享“一杯凉水”，只要本着正确的精神去做，也都足够了。

这是一个有力的教训，用来激励和鼓舞即将面临逼迫的门徒。简而言之，耶稣向他们保证，无论他们说什么或做什么，也无论它们多么渺小或伟大，只要本着正确的精神去做，就会有天堂的祝福在里面——内在的平安和无限的喜悦。这就是耶稣说“无论何人，因为门徒的名，只把一杯凉水给这小子里的一个喝，我实在告诉你们，这人不能不得赏赐”（10:42）的意思。

Notes de bas de page:

242. To buy of Me gold tried by fire, that thou mayest be enriched, signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith. This is evident from the signification of "buying," as being to acquire and appropriate to oneself (See Arcana Coelestia 4397, 5374, 5397, 5406, 5410, 5426); also from the signification of "gold tried by fire," as being genuine good, thus good from the Lord (of which presently); also from the signification of "that thou mayest be enriched," as being to be enabled to receive the truths of faith. This is the signification of being "enriched," because "riches" and "wealth" signify the knowledges of truth and good, and "the rich" are those who are in intelligence by means of knowledges, here, those who are in faith by means of them, since those who are in the doctrine of faith alone are here treated of. From this it is clear that "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they must acquire for themselves genuine good from the Lord so that they may receive the truths of faith.

[2] It shall first be told how this is to be understood. It has often been said before, that there is no truth which is truth in itself unless it be from good, thus no faith that is faith in itself unless it be from charity: for there is no truth that is truth in itself unless there is spiritual life within it, and spiritual life is within it when it is formed out of the good of charity; for truth is the form of good, and good is the esse of truth, thus also its life; and good is from no other source than from the Lord. When there is good from the Lord, the truth that is from the good looks primarily to the Lord and also to the neighbor and his good, for the Lord flows in with good and by it forms truth, which is the truth of faith, and causes man's spiritual sight to look to him and to the neighbor. (That this is so, may be seen in the work on Heaven and Hell 145, 251, namely, that the Lord looks at angels and men in the forehead, and these look to the Lord through the eyes; for the reason that the forehead corresponds to the good of love, and the eyes to the understanding illustrated thereby, consequently to the truths of faith. Also in the same work, n. Heaven and Hell 17, 123, 124, 142-144, 510, it is shown that in the spiritual world all are turned to their own loves, and those who have acknowledged the Lord and believed in Him are turned to Him, and thereby have good, and through good, illustration in respect to truths.) From this it can be seen what the genuine good is that is signified by "gold tried by fire," namely, that it is good from the Lord alone.

[3] As what is written to the angel of this church treats of those who live according to the doctrine of faith alone, and as those who had confirmed themselves in that doctrine, and were on that account called learned in the world, were able to join falsities with truths and make the doctrine appear as if it were true, therefore, it was granted me to talk with some of them in the other life; and as the things that were then said on either side may serve for illustration I will present them. These learned ones, from their belief while in the world, supposed that there might be faith without charity, and that man may be justified by that alone. Their talk was very ingenious; they said that there is faith without charity, because it is prior to charity, and because by it man is in good. "Who," they said, "is not able to believe that there is a God, that the Word is Divine, and other like truths, which unless believed could not be received and thought of by man?"

From this they concluded that as faith precedes, or is prior to, charity, there can be faith without charity; and if there can be, that it must be saving, since man cannot do good from himself; unless, therefore, that faith were saving all would perish: moreover, without faith there could be no presence of God with man; and without the presence of God evil would reign, and no one would have any good. This, they said, is what is meant by justification by faith alone. But it was shown them that there could not be faith unless there was at the same time charity; and that what they called faith was nothing but the knowledges that are first with every man; for example, that there is a God, that the Word is Divine, and the like, and that these knowledges are not in the man before they are in his will, but are in the entrance to him, which is his memory; but so far as they are in his will so far they are in the man himself, for the will is the man himself; and so far as they are in the will so far they are in his sight, which is faith. The knowledges themselves that precede, and that appear to the natural sight as if believed, do not until then come to be of faith; consequently this seeing the knowledges, that is thought to be of faith, recedes step by step from man as he begins from willing evil to think evil, and also recedes from him after death when man becomes a spirit, if the knowledges have not been rooted in his life, that is, in his will or love.

[4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life.

From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life is to know, ¹ to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will.

[5] It was further shown that the faith of knowledges before it becomes the faith of life is historical faith, the nature of which is well known, namely, that it is believed because another has said it; until this has been made man's own it is an alien thing, or something with ourself belonging to someone else. Historical faith, moreover, is like a belief in things unknown, for it is said that things must be believed though not understood, yea, that they must not be searched into by the understanding; and yet spiritual faith is such that in it truths themselves are seen and are consequently believed. In heaven no one believes any truth unless he sees it or has seen it; for they say, "Who can believe that a thing is so unless he sees it? It may possibly be false." And only the evil can believe what is false; for the evil from evil see falsities, but the good from good see truths; and as good is from the Lord, so also seeing truth from good is from the Lord. Angels see truths because the light of heaven, in which they are, is Divine truth proceeding from the Lord; all, therefore, even those in the world, who are in that light are able to see truth. (Of the light of heaven, and that it is such, see in the work on Heaven and Hell 126-140.)

[6] It was then shown that charity and faith act as one and enter together into man, thus that man is so far in faith as he is in charity, since faith as to its essence is charity, just as truth as to its essence is good; for good, when it exists in shape or in form is truth; in like manner charity is faith, for good is of charity and truth is of faith; moreover, the one loves the other and conjoins itself to the other, therefore one is not given unless the other be with it. This was illustrated by man's thought, which is of his understanding, and his affection, which is of his will; to think apart from affection is impossible, for the very essence of thought is affection or love. Man is able, to be sure, to think all things that he knows from the doctrine of the church, but only from a natural affection, which is the affection or love of glory, fame, honor or gain; but such an affection does not make thought to be spiritual; this requires charity, which is spiritual affection itself. When this is conjoined with knowledges there is faith, and then so far as man is in that affection he sees in thought the things that are of his faith, which are called truths, and acknowledges them, because they are from his very spirit, thus from his very spiritual life. This also is what is called illustration; and this is why no one can be illustrated from the Word unless he is in the spiritual affection of truth. Something like illustration there is, indeed, with those who have confirmed themselves in such things as are of the doctrine of faith alone and justification by faith; but that illustration is a fatuous illustration, since falsities as well as truths can be confirmed, like all those heresies that prevail both among the Jews and among Papists. With those who are called naturalists, and who deny God, the Divinity of the Word, and all other things belonging to the church, there is a similar light after confirmations; like that with those who have confirmed themselves in faith alone and justification by faith. (That the light of confirmation is natural, not spiritual, and exists also with the evil, see Arcana Coelestia 8780.)

[7] But let us return to the faith that in its essence is charity. That faith is continually perfected by such things as confirm; for from spiritual light more truths are constantly being seen, and all these join themselves to the good of charity, and perfect it. From this man has intelligence and wisdom, which at length become angelic. Moreover, those who are merely in the knowledges of faith, and not in a life according to them, believe that man can easily receive faith, if not in the world yet in another life, saying within themselves, "When I hear and see that a thing is so can I not believe it?" But they are greatly mistaken; for those who have not received spiritual faith in the world can never afterwards receive it, even if they were to hear of it and see it a thousand times; and for the reason that such a faith is not in man, but outside of him. That this is so can be clearly seen from this, that all who come from the world are first received by angels and good spirits, and instructed in every way, yea, many things are shown them to the life and before their very eyes, and yet they do not receive; thus they alienate themselves from angels and good spirits, and join those who are in no faith.

[8] Again, it was also told them, that if faith could be received by merely knowing and thinking it would be received by all, ² the evil and the good alike, and thus no one would be damned. That charity, which is spiritual affection, can never be given to anyone unless he knows truths, examines himself by means of them, accepts them, and leads a new life in accordance with them, may be seen above n. 239. From this it follows that charity is the life of faith, and that there is nothing of life in faith except in the measure of the charity that is in it; and also that in the measure that charity is in faith man is led by the Lord, but in the measure that charity is not in faith man is led by himself; and he who is led by himself and not by the Lord is unable to think of good, still less to will and do good which is good in itself; for from what is man's own [ex proprio] nothing proceeds except evil; for when a man thinks of good, and wills and does good and ³ what is his own [ex propio], it is only for his own sake and for the sake of the world, which are the ends of what he does, and the ends are the loves that lead him; and man cannot be withdrawn from his selfhood [a suo proprio] or elevated unless he looks to the Lord in regard to the things that are of life; by this looking he is conjoined with heaven, and from heaven a spiritual affection is given him by the Lord. When this had been said, it was granted to those with whom I was talking on this subject to be in spiritual light, which light is such that in it truths can be seen as clearly as objects in the world are seen in its light; and then those who were in the doctrine of faith alone and justification by faith could not but affirm that this was true; but as soon as that light was taken away from them, and they were let back into their own light, which was natural, they were unable to see otherwise than that the sight of knowledges is saving faith, and therefore that the falsities that they had made part of their faith were truths. Falsities come to be of the faith when evils are of the life.

[9] But to return to the explanation of the words of this passage, "I counsel thee to buy of Me gold tried by fire, that thou mayest be enriched," which signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive truths. It now remains to be shown that "gold" in the Word signifies the good of love. This can be seen from the following passages.

In Malachi:

Behold, I send My angel [messenger] who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel [messenger] of the covenant whom ye desire; He shall sit refining and purifying silver, and shall purify the sons of Levi, and shall purge them as gold and silver, that they may bring to Jehovah an offering in righteousness (Malachi 3:1-3).

These things are said of the Lord's coming. It is said that Jehovah is to send a messenger [an angel] who will prepare the way before Him; and the messenger [angel] meant is John the Baptist, as is known. "Before Me," or before Jehovah, means before the Lord's Divine Itself; "the temple to which He is to come" means His Divine Human; this is also called "the messenger [angel] of the covenant," because through it there is a conjunction of men and angels with the Divine Itself, for covenant means conjunction. "The silver that He shall sit refining and purifying" means truth from good; "the sons of Levi" mean all those who are in the good of charity and in the truths of faith therefrom; it is therefore said, "He shall purge them as gold and silver." This is said because "gold" signifies good, and "silver" the truth therefrom. "Bringing to Jehovah an offering in righteousness" means worship of the Lord from the good of charity. (That "temple" signifies the Lord's Divine Human, see above, n. 220; that "covenant" signifies conjunction, see Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632; that "silver" signifies truth from good, n. 1551, 1552, 2954, 5658; that "an offering" signifies the good of love and charity, n. 4581, 9992-9994, 10079, 10137; that "righteousness" is predicated of good, n. 2235, 9857.) Therefore "to bring an offering in righteousness" signifies worship from the good of love.

[10] In Zechariah:

Two parts in all the land shall be cut off, shall expire, but the third shall be left therein. Yet I will lead the third part through the fire, and will refine them as silver is refined, and I will try them as gold is tried. (Zechariah 13:8-9)

"All the land" does not mean all the land, but the whole church; nor does "the third part" mean a third part, but some in the church. "To lead it through the fire, and refine as silver is refined, and to try as gold is tried," signifies to so purify them from falsities and evils that good and truth may be implanted. (That "earth" [land] in the Word signifies the church, see Arcana Coelestia 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 6516, 9325, 9643; that "a third part" signifies some, n. 2788.) In these passages there are comparisons of "silver" and "gold" with truth and good; but in the Word all things that serve as comparisons also correspond, and thence signify (See Arcana Coelestia 3579, 8989). Because "gold tried by fire" signifies the good of love purified from evils, it was commanded:

That the gold and silver taken from the Midianites should be passed through the fire, and thus be purified (Numbers 31:22-23).

[11] That "gold" signifies the good of love and of charity is shown further in the following passages.

In Hosea:

Israel hath forsaken good; the enemy pursueth him; they have made their silver and their gold into idols for themselves (Hosea 8:3-4).

"Making their silver and their gold into idols for themselves" signifies that they have turned truth and good into falsities and evils, as is evident from its being said, "Israel hath forsaken good, and the enemy pursueth him;" "the enemy" is falsity from evil, and evil from falsity.

[12] In Joel:

What are ye to Me, O Tyre and Zidon? My silver and My gold ye have taken, and the desirable things of My goods have ye brought into your temples, and the sons of Judah, and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their borders (Joel 3:4-6).

"Tyre and Zidon" mean those within the church who are in the knowledges of truth and good; here those who have perverted these, and applied them to falsities and to the evils of falsities; this is signified by "Ye have taken My silver and My gold, and the desirable things of My goods have ye brought into your temples;" "silver" signifying truth, "gold" good, and "the desirable things of goods" signifying derived truths and goods, which are knowledges from the sense of the letter of the Word; "to bring them into their temples" signifies to turn them into profane worship; that "they sold the sons of Judah and the sons of Jerusalem to the sons of the Grecians" means that they changed all the truths of good into the falsities of evil; "removing them far from their borders" means far from truths themselves. (That "Tyre and Zidon" mean those within the church who are in the knowledges of truth and good, see Arcana Coelestia 1201; that "sons of Judah and sons of Jerusalem" mean all truths of good, because "sons" signify truths, n. 1729, 1733, 2159, 2623, 2803, 2813, 3373, 3704, 7499, 8897, 9807; "Judah" the celestial church, n. 3654, 6364; "Jerusalem" the church where there is genuine doctrine, n. 3654, 9166; that "sons of the Grecians" mean falsities, because "Grecians" signify the nations that are in falsities, see above, n. 50.)

[13] In Ezekiel:

The traders of Sheba and Raamah, by the chief of all spices, and by every precious stone and gold, they gave for thy tradings (Ezekiel 27:22).

In the same:

In thy wisdom and thine intelligence thou hadst made to thyself wealth, and hast gotten gold and silver in thy treasures. Thou wast in Eden, the garden of God; every precious stone was thy covering, and gold (Ezekiel 28:4, 13).

In these two passages also Tyre is treated of, and by it, as was said above, those within the church who are in the knowledges of truth and good are meant. (By "her tradings" those knowledges themselves are meant. "Sheba and Raamah" also mean those who are in these knowledges, see Arcana Coelestia 1171, 3240; "spices" signify truths which are pleasing because from good, see n. 4748, 5621, 9474, 9475, 10199, 10254; "precious stones" signify truths, which are beautiful because from good, n. 9863, 9865, 9868, 9873, 9905; "the garden of Eden" signifies intelligence and wisdom therefrom, n. 100, 108, 1588, 2702, 3220.) Now because these things signify the knowledges of truth and of good, and "gold and silver" the goods and truths themselves, and because through these all intelligence and wisdom are acquired, it is said, "In thine intelligence and thy wisdom thou hast gotten gold and silver in thy treasures."

[14] In Lamentations:

How is the gold become dim! How is the most pure gold changed! The stones of holiness are poured out at the head of every street. The sons of Zion are esteemed equal to pure gold; how are they reputed as earthen bottles, the work of the hands of the potter! (Lamentations 4:1-2).

Here the vastation of the church is treated of; "the gold that is become dim, and the most pure gold that is changed," signify the goods of the church; "the stones of holiness that are poured out at the head of every street," signify the truths therefrom that are falsified; "the sons of Zion, who were esteemed equal to pure gold," signify the truths of the former church; "earthen bottles, the work of the hands of the potter," signify evils of life from falsities of doctrine, which are from self-intelligence.

[15] In Ezekiel:

I decked thee with ornaments, and I gave bracelets upon thy hands, and a chain on thy neck. Thus wast thou decked with gold and silver; and thy garments of fine linen and silk and broidered work. Thou didst also take the vessels of thine adorning of My gold and My silver, which I had given thee, and madest for thee images with which thou couldst commit whoredom (Ezekiel 16:11, 13, 17-18).

Here Jerusalem is treated of, which signifies the church in respect to doctrine (as above). "The ornaments with which she was decked" signify in general all truths from good and intelligence therefrom (Arcana Coelestia 10536, 10540); "bracelets upon the hands" signify in particular, truths from good (3103, 3105); "the chain upon the neck" signifies the conjunction of interior truths and goods with exterior, or things spiritual with things natural (5320); "fine linen" signifies genuine truth, and "silk" the same, resplendent from interior good (5319, 9469); "broidered work" signifies knowledge [scientificum] pertaining to the natural man (n. 9688); "the images with which she committed whoredom" are the fallacies of the senses, that appear as truths to those who are in falsities; "to commit whoredom with them" is to establish falsities by fallacies (that "to commit whoredom" signifies to imbue with falsities, see above, n. 141. From this it is clear that the contents of this chapter describe the church as it was when first established by the Lord, and as it afterwards became.

[16] In Isaiah:

Behold, I stir up against them the Medes, who shall not value silver, and shall not delight in gold; their bows shall dash to pieces the young men, their eye shall not spare the sons (Isaiah 13:17-18).

The "Medes" mean those who are against the truths and goods of the church; it is therefore said of them, "they shall not value silver nor delight in gold;" "silver" is the truth of the church, and "gold" its good. Their "bows" signify the doctrinals of falsity fighting against truths and goods (Arcana Coelestia 2686, 2709); "the young men whom they shall dash to pieces" signify those who are intelligent from truths (n. 7668); "the sons whom they shall not spare" signify the truths themselves.

[17] In the same:

The troop of camels shall cover thee; they all shall come from Sheba; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah. The isles hope in Me, and the ships of Tarshish, to bring thy sons from far, their silver and their gold with them (Isaiah 60:6, 9).

Here the coming of the Lord is treated of, and "the troop of camels" means all who are in the knowledges of truth and good (Arcana Coelestia 3048, 3071, 3143, 3145); "Sheba, from which they shall come," means where those knowledges themselves are (n. 1171, 3240); "the gold and frankincense which they shall bring" mean goods and truths from good, which are therefore pleasing, "gold" is goods, and "frankincense" truths (n. 9993, 10177, 10296); "the isles which shall hope" mean the nations that are in Divine worship, but more remote from the truths of the church (n. 1158); "the ships of Tarshish" mean the general knowledges of truth and good, which contain many knowledges in particular (n. 1977, 6385); "the sons whom they shall bring from far" mean truths more remote, "sons" meaning truths (as above), and "from far" those more remote (n. 1613, 9487); "their silver and gold with them" signify the knowledges of truth and good with them.

Like things are signified by the wise men who came from the East to the place where Christ was born, offering gifts, gold, frankincense, and myrrh (Matthew 2:11).

They offered these because these signified goods and truths, interior and exterior, which are gifts pleasing to God.

[18] In David:

All kings shall bow themselves before Him; and all nations shall serve Him. He shall save the souls of the needy. And they shall live, and He shall give them of the gold of Sheba (Psalms 72:11, 13, 15).

Here also the coming of the Lord is treated of; by "kings that shall bow themselves before Him," and "nations that shall serve Him," all who are in truths from good are meant (that "kings" signify those who are in truths, see above, n. 31; and that "nations" signify those who are in good, see also above, n. 175; "the needy whom He shall save" mean those who are not in the knowledges of good and truth but yet long for them (See also above, n. 238; "the gold of Sheba, of which He shall give them," means the good of love into which the Lord shall lead them by means of knowledges (what "Sheba" signifies see just above).

[19] In Haggai:

I will stir up all nations, that they may come, the choice of all nations, and I will fill this house with glory. The silver is Mine, and the gold. The glory of this latter house shall be greater than that of the former (Haggai 2:7-9).

This also treats of the coming of the Lord; by "nations" those who are in good and in truths therefrom are meant; by "house" the church (Arcana Coelestia 3720); "the glory with which it shall be filled" means Divine truth (n. 4809, 5922, 8267, 8427, 9429). "The silver is Mine, and the gold," means that truth and good are from the Lord alone.

[20] In Zechariah:

The wealth of all nations round about shall be gathered together, gold, silver, and garments in great abundance (Zechariah 14:14).

"The wealth of all nations" means knowledges, wheresoever they are, even with the evil; "gold, silver, and garments, in great abundance," mean goods and truths, spiritual and natural. The like was signified by the gold, silver, and garments that the sons of Israel borrowed from the Egyptians, when they went away from them (Exodus 3:22; 11:2, 3; 12:35-36).

Why this was done, and what it involves, may be seen in The Arcana Coelestia 6914, 6917, namely, to represent that the things the evil have shall be taken away from them and given to the good (according to the Lord's words in Matthew 25:28, 29; and in Luke 19:24, 26); and that they should make to themselves friends by the unrighteous mammon (according to the words of the Lord in Luke 16:9). "The unrighteous mammon" means the knowledges of truth and good with those who do not possess them justly, who are those that do not apply them to life.

[21] In David:

Kings' daughters are among thy precious ones; at Thy right hand stood the queen in the best gold of Ophir. The king's daughter is all glorious within; her vesture is inwrought with gold (Psalms 45:9, 13).

This treats of the Lord; and "a king's daughter" means the church that is in the affection of truth, which is described by "kings' daughters are among His precious ones," which means the affections of truths themselves; "at His right hand doth stand the queen in the best gold of Ophir" means the Lord's celestial kingdom, which is in the good of love; "her vesture is inwrought with gold" means that its truths are from good.

[22] In Matthew:

Jesus said to His disciples whom He sent forth to preach the gospel, that they should possess no gold, nor silver, nor brass in their purses (Matthew 10:9);

by this was represented that they should have nothing of good and truth from themselves, but only from the Lord, and that all things would be given them freely. Because "gold" signified the good of love:

The table on which the shewbread was placed was overlaid with gold (Exodus 25:23-24);

Likewise the altar of incense, which was thence called the golden altar (Exodus 30:3);

For the same reason the lampstand was made of pure gold (Exodus 25:31, 38);

Also the cherubim (Exodus 25:18);

And for the same reason the ark was overlaid within and without with gold (Exodus 25:11);

Likewise many things in the temple at Jerusalem.

For the tabernacle, in which were the ark, the cherubim, the table on which was the shewbread, the altar of incense, and the lampstand, represented heaven, and so did the temple; therefore the gold therein signified the good of love, and the silver truth from good.

[23] As what is most holy in heaven was represented by the gold in the temple:

When Belshazzar drank wine out of the vessels of gold brought out of that temple, and at the same time praised the gods of gold, silver, brass, iron, wood, and stone, there appeared written on the wall: Numbered, weighed, divided; and in that night he was slain (Daniel 5:2); for thereby was signified the profanation of good.

[24] Moreover "gold" in the Word in a contrary sense signifies the evil of self-love, and "silver" the falsity therefrom. As in Moses:

The silver and gold of the nations they shall not covet, for they are abominations, nor bring them into their houses, but they shall be accursed, because they are to be abhorred and abominated (Deuteronomy 7:25-26).

But this signification of "gold" and "silver" shall be spoken of further on.

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