238. And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236).

[2] "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges thereof; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David:

I am miserable and poor, Lord, remember me (Psalms 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Psalms 86:1).

The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me."

[3] In the same:

The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Psalms 37:14).

Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow," "sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia 2686, 2709)

[4] So in another place in the same:

The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Psalms 109:16).

In Isaiah:

The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isaiah 32:6-7).

Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment;" "by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want." "To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them.

In the same:

The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isaiah 29:19).

Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel."

[5] From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David:

The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Psalms 9:18).

In the same:

God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Psalms 72:4, 12-13).

In the same:

The miserable shall see, they that seek Jehovah ¹ shall be glad. For Jehovah heareth the poor (Psalms 69:32-33).

In the same:

Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Psalms 35:10).

In the same:

The miserable and the poor praise Thy name (Psalms 74:21; 109:22).

In the same:

I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Psalms 140:12).

Also elsewhere (as Isaiah 10:2; Jeremiah 22:16; Ezekiel 16:49; 18:12; 22:29; Amos 8:4; Deuteronomy 15:11; 24:14). "The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)

For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

Notes de bas de page:

I was talking recently with someone who was looking forward to becoming a father. He asked me, "Is it hard to learn how to be a good father? How did you deal with that change in your life?"

"One of the nice things about becoming a father," I said, "is that it happened one step at a time. First we got engaged, and then some time later we got married. During that time, talking about parenting helped prepare me mentally. A few months after our marriage, my wife became pregnant, and then we still had nine months before our child was actually born."

"Of course, having a new baby was a big change, but still there were many parenting tasks that came later. For example, discipline wasn't an issue for the first year, and it was two years before we had to help our son learn to get along with his new baby sister. Being a good father all at once would be impossible, but the Lord gives us a chance to learn slowly."

Most changes in our lives are gradual. An inch of growth may take a child half a year. It can take several years to learn to speak a new language or play a musical instrument. Two people can be married in a day, but the actual marriage of minds takes decades to accomplish.

Changes in our spiritual life are also gradual. They take place one step at a time, and spiritual growth will be easier if we know that it does not take place in a moment. It is an ongoing process. Jesus said,

"Unless one is born again he cannot see the kingdom of God." (John 3:3)

Many passages in the Bible indicate that being born again spiritually will be just as much a step by step process as physical conception, gestation, birth, growth, and development. For example, Peter describes it in seven distinct steps:

"Add to your faith, virtue, and to virtue, knowledge, and to knowledge, self-control, and to self-control, perseverance, and to perseverance, godliness, to godliness, brotherly kindness, and to brotherly kindness, love." Only by completing this process can we be sure to enter the Kingdom of God. (2 Peter 1:5)

One reason why being born again must be a gradual process is that it involves a complete change of character. Paul describes it this way:

"If any one be in Christ, he is a new creature: old things are passed away; behold all things are become new." (2 Corinthians 5:5)

Rebirth involves new knowledge, new habits, new activities, new loves, and new awareness of the Lord.

New Knowledge

Rebirth does not take place through a blind leap of faith, but through gradual education, study and enlightenment. Jesus said,

"If you continue in My Word, ...the truth shall make you free." (John 15:3)

Truth is the tool of change, the means to a new life. Jesus said,

"Now you are clean through the word which I have spoken unto you." (John 15:3)

Instead of accepting dogmas without question we must make sense of the truth in order to be reborn. Being "childlike" does not mean being childish in our beliefs.

"In malice be children, but in understanding be adults." (1 Corinthians 14:20)

In one of His stories, Jesus describes a good person as one "who hears the Word, and understands it, and also bears fruit." (Matthew 12:23)

Most important of all is the understanding of God. If God's nature is a mystery to us, we can hardly say that we are born again, or that we are His sons. (Compare John 15:15.)

Knowing God goes hand in hand with being born from Him. (1 John 4:7)

"The pure in heart shall see God." (Matthew 5:8)

When we are born again, God "shines in our hearts to give the light of the knowledge of the Glory of God in the face of Jesus Christ." (2 Corinthians 4:6)

New Habits

Anyone who is in the habit of doing or thinking evil things is living the "old" life, and is incapable of the genuine goodness of the person who has overcome them.

"Can the leopard change its spots? Then may you also do good who are accustomed to do evil." (Jeremiah 13:23)

"He who commits sin is the servant of sin." (John 8:34)

Receiving the new life requires fighting against the old habits.

"Cast away from you all the transgressions which you have committed, and get yourselves a new heart and a new spirit. For why should you die? ...Turn and live!" (Ezekiel 18:21, 31-32.)

"Wash yourselves, make yourselves clean, put away the evil of your doing from My eyes! Cease to do evil, learn to do good." (Isaiah 1:16.)

This kind of repentance cannot take place merely by praying for forgiveness. It requires a struggle, an ongoing battle to overcome the old ways of life. Paul called this a struggle between the "flesh" and the "spirit." (Galatians 4:29, Romans 8:7.)

It is a battle that requires our greatest effort -- "all your heart and all your soul and all your might." (Deuteronomy 6:4)

Eventually, through constant effort, God gives us such power over our habits that we no longer would think of doing something evil. When this time finally comes, we can be called "born again."

"Whoever is born of God does not commit sin.... He cannot sin, because he is born of God." (1 John 3:9)

"Whatever is born of God overcomes the world.... We know that whoever is born of God does not sin, but he who is born of God keeps himself and the wicked one does not touch him." (1 John 5:4, 18)

New Activities

Along with new habits come new activities. A person who neglects to be useful cannot be born again, and cannot go to heaven. Jesus indicated that some Christians would not be saved because they lacked good works.

"Not everyone who says to Me, Lord, Lord, ' shall enter into the kingdom of heaven, but he who does the will of My Father who is in the heavens." (Matthew 7:21)

In one of His parables, Jesus told of some people who would go into everlasting punishment, not because they had lacked faith, but because they had failed to help people who were in need. (Matthew 25:41-46)

After death, the Lord "renders unto everyone according to his deeds." (Matthew 16:27)

A person who is born again is concerned for others, and orients his life around the work he can do to help others.

"Faith by itself, if it does not have works, is dead... A person is justified by works, and not by faith alone." (James 2:17, 24)

To be born again, you must "bring forth fruits worthy of repentance." (Luke 3:8) Service and usefulness are marks of the new life.

New Loves

Even more than faith and more than works, the power that causes a person to be born again is love. Peter tells us that we are reborn by means of loving and for the purpose of loving others.

"Since you have purified your souls in obeying the truth through the spirit in sincere love of the brethren, love one another fervently with a pure heart, being born again...by the word of God." (1 Peter 1:22, 23)

John also makes it very clear that only those who love others can receive the new life:

"We know that we have passed from death to life, because we love the brethren. He who does not love his brother abides in death." (1 John 3:14)

"Everyone who loves is born of God and knows God. He who does not love, does not know God, for God is love." (1 John 4:7-8)

New Awareness of the Lord

We must take it upon ourselves to have faith, to fight the evil impulses within ourselves, to serve others, and to love others if we wish to be born again. Yet in all these things we need also to realize that it is the Lord who is working within us.

"You have also done all our works in us." (Isaiah 26:12)

"There are many forms of work, but all of them, in all people, are the work of the same God." (1 Corinthians 12:6)

In the process of rebirth we come to realize that it is the Lord working within us that enables us to work, believe, struggle, and love. These abilities are His merciful gift. He says,

"I will give you a new heart, and put a new spirit within you...and cause you to walk in my statutes." (Ezekiel 36:26-27)

Patience

In order to be reborn we must renew our knowledge, habits, actions, loves and relationship with the Lord. All this takes time, even a lifetime. Just as childbirth and growth require patience and endurance, so does being born again.

"In your patience you will possess your souls." (Luke 21:19)

"Whoever endures to the end shall be saved." (Matthew 10:22)

God will give eternal life to those who seek it "by patient continuance in doing good." (Romans 2:7)

We cannot expect to be born again in a single moment. Again and again, the Bible advises steadfastness and endurance if we wish to gain the promise of heaven.

"It is good that one should hope and wait quietly for the salvation of the Lord." (Lamentations 3:26, 27)

For although it takes time, if we do our part, the Lord will certainly make it happen.

"Commit your way to the Lord, trust also in Him, and He shall bring it to pass." (Psalms 37:5, 7)